body but onely feare him that can kill body and soule and cast them both into ouerlasting hell fire d Mat. 10. And herewithall let vs conclude this point Now in the last place we shall be brought to behold the wofull tragedie of poore Naboath Stone him to death saith she that is the Terminus ad ad quem of all this businesse hee must die and thereby he shall know what it is to crosse such a woman as Iezabel was of her will Here sinne begins to troope and march forward one after another very fairely and as if they had learned a hellish discipline they keepe ranke in such an orderly manner that you may tell them and easily discerne how one hath begotten another let vs therefore calculate how this begun and to what passe it is now come First Couetousnesse as a mother sin conceiued and in this conception or breeding fell to long and that so eagerly that the very delay of obtaining brought foorth hatred in so deadly a manner that nothing but the death of the obstacle Naboath can serue the turne this cursed daughter I meane hatred the daughter of couetousnesse hath sat in counsell and hath concluded that if Naboath were done to death then all were hers but this will require help the helpe of such bloodsuccours as must draw from Naboath both life and breath and blood and vineyard and all Thus one sinne waites vpon another and one begets another Vno dato absurdo mille sequuntur and you may tel them how they proceed in a hellish order First here is hypocrisie Proclaime a fast Secondly Slander let two accuse him Thirdly Murder Stone him to death This progresse of sinne will produce this doctrine very naturally from this latter part Doct. 3 That the vngodly proceede by degrees from one sinne to another As Romulus made slaughter of his brother Rhemus to that end that hee might settle the Kingdome in his owne person August de cinttat Dei lib. 15. cap. 5. as Saint Austin reporteth so verily this woman butcher or butcherly woman wil not giue ouer vntil she bath her selfe in blood euen in the blood of her adioyning neighbor that she may settle his vineyard into her owne possession how shee hath begun we haue heard like a mother in shew Proclaime a Fast as if a father would haue at the death of a child a solemne funerall together with a sermon of the same nature to preach mortality vnto the liuing thus with a shew of natural affection shee appeareth in the 1. scane in the 2. she hath her deponents who with graue aspect before the iudges of the land call God to witnes by vertue of an oath that Naboath was a blasphemer and in the 3. she strikes him downe euen with a deadly blow Stone him to death this is the perambulation of the wicked they proceed from worse to worse from one sinne to another This e Esay 5.18 Esay noteth in the fifth Chapter of his Prophesie when hee saith that the vngodly doe draw sinnes together as it were with cart-ropes let vs note the phrase the Prophet vseth they draw sinnes it is a phrase to expresse the greatest strength of any creature the horse in his greatest strength and force is said to draw and it intimateth in mankind the putting on of forces as if we should say they vse their wits words workes and all their endeuours to this purpose and they pull them as it were with cart-ropes where the Prophet giueth to vnderstand that besides their owne strength they vse all other meanes and adiunctes heereunto that so the full measure of sin may bee made vp Saint Iames shewes the same gradation euery man is tempted f Iames 1.14 saith he when hee is drawne away by his owne concupiscence Then 2. when this lust hath conceiued it bringeth foorth sinne And then 3. this sinne must haue a time to worke and at length to finish And then fourthly when that is finished it bringeth foorth death This wee see both in the falles of them who were giuen ouer to wickednesse and also in the failings of those whom God did raise and restore againe Caine first of all did secretly murmure at his brother Abel Examples of both sorts but afterwards hee bore deadly hatred vnto him Thirdly he murdered him with the jaw bone of an Asse Fourthly being conuicted as it were before God in a question that might haue led him to repentance he answeth as wickedly as before he had done g Genes â— Am I my brothers keeper The like we find in Indas his first sinne noted vnto vs was couetousnesse hee grumbles at the poore womans liberalitie when she powred that pretious vnguent vpon Christ Iohn 12.5.6 this would haue bin sold and giuen to the poore his meaning was for his own priuat purse for the text saith He carried the bagge After this not hauing repented he falls into a higher degree of couetousnesse for now for thirty peeces he will sell and betray his owne Master h Mat. 26. After that he proceeds vnto the worst of all and that was to despaire of the mercies of God Augustine O nomen sub quo nemini desperandum est notwithstanding this strong anchor of saluation to all beleeuers i Heb. 6.19 yet hee proceedeth to his owne execution he went and hanged himselfe thus wickednes doth multiplie and huddle vpon the heads of them who haue not called vpon God for true repentance This wee may further see in those whom God hath forgiuen and restored First our first parents how did they multiply euen at the first Euah lookes vpon the fruite Secondly she holds a conference with Satan Thirdly she tasts of it though it were forbidden Fourthly shee giues her husband to make him as guilty as her felfe Fiftly shee excuseth her fact and extenuateth it when God questions her k Genes 3. The like wee finde in Dauid that man of God who l 2. Sam. 1. first hauing seene the nakednesse of Bethsheba sends for her then hee committeth folly with her then vpon her proouing with child sends for Vriah her husband and at his comming vseth all meanes to make him lie with his wife that so he might haue shadowed his wickednesse and to that ende laboureth to make him drunke but when this would not take place then he proceedes to blood and for this purpose writes vnto Ioah the Captaine of the Hoast that he might be placed in the forefront of the battell that so he might be smitten and die the which was effected and so innocent Vriah murdered The like gradation we find in Peter who at the first out of a fainting feare is afraid to confesse his Master but very peremptorily denieth that euer he knew him afterwards being thereunto pressed he growes deepely offended and at last hee sweares and curseth he neuer knew the man all which will shew vs how farre wee shall goe in a course of wickednesse
THREE SERMONS THE FORMER DISCOVERING A DOVBLE and false Heart vpon the 1. King 21.9 and 10. THE SECOND CALLED THE BLESSEDNES OF the Righteous vpon Psalm 37. verse 37. THE THIRD THE COVRT of Guard or Watch of Angels 1. Sam. 17.37 Nathaniel Cannon Preacher of Gods Word at Hurley in Berkeshire LONDON Printed by T.C. and B.A. for William Welby and are to be sold in Pauls Church yard at the Signe of the Swan 1616. TO THE THRISE HONORED PEERE MY LORDS Grace the Duke of Lennox Earle of Richmont Lord High Steward of his Maiesties Houshould Knight of the most noble and illustrious Order of the Garter and one of his Maiesties most Honourable Priuie Councell IF it may become a Seruant to make tender of his dutie vnto his Lord and Master then may your Grace vouchsafe to patronage this poore present notwithstanding it comes thus meanely apparelled My offering is but little and lesse then euer was offered to so great a personage yet let it not perish but find such acceptation as may giue testimonie of your most heroicall disposition When first I had leaue to call you Lord it was in my heart to doe something but neuer had the heart till now now too soone for I may truly acknowledge to your Grace that this hoc aliquid nihil est this is a very something nothing that is produced And yet great Lord I doe not nor I dare not speake meanely of my calling but my gifts with ioy with confidence and I hope with conscience I may ioyne with our Apostles saying that I am not ashamed of the Gospel of Christ Rom. 1.16 because it is the power of God vnto saluation to euery one that beleeueth so that in this respect although the Lord hath made you great yet if you were greater and the greatest vpon the face of the earth yet know it is the word of God of that glorious God who is the Creator and the Kings and Princes Dukes and Nobles are but his creatures as other men vos estis domini terrae indeed you are the Lords of the earth Psalm 82.1 and yet your selues are but Terra domini euen the earth of the Lords as other men O therefore let a seruant speake if you would double and trebble Honors vpon your head let the Word of God be the lanthorne vnto your feete and the light vnto your pathes Psalm 119. you shall see the way that leades vnto life euerlasting verbum est via the Word is the way haec via ducit ad vrbem this way leades vnto the hauen yea vnto the heauen prepared for those that loue that heare that reuerence and obey this word of God there shall you chāge your Dukedome for a Kingdome for he crownes his children Reuel 5.10 If then the eminent Lords would raise their houses let them raise vp their hearts and set them vpon righteousnesse for them saith God that honour me I will honour them but they that neglect or despise the Lord shall downe to the ground Be pleased therefore most Honorable Lord 1. Sam. 2.30 in respect of him whose word it is to looke vpon this small Exposition although in respect both of my weakenesse and vnworthinesse that doe present it may fall to the ground Plutarch in vita Artax Be vnto me in this kind a Princely Artaxerxes he receiued a handful of running water from a poore laborer be as gratious noble Lord in receiuing this from me a poore Scholler whilest I according to my beūden duty pray to my God for your increase of honor and happines internall externall eternall and so rest Your Graces Chaplaine in all dutifull obseruance Nathanael Cannon A DOVBLE HEART 1. KING 21.9.10 And she wrote in the letters saying Proclaime a fast and set Naboah among the people and set two wicked men before him to beare witnesse against him saying Thou didst blaspheme God and the King and then stone him to death EZechiels Vision is full of demonstration a Ezech. 8.8 and in a liuely maner doth present vnto vs the course or rather curse of sin it shewes vs the gradation of it as if it grew vp by the rule of multiplication from bad to worse from much to more from one mischiefe to another vntill the full measure of wickednesse and abomination it selfe bee made vp Goe saith God vnto the Prophet in that place and dig into the wall and thou shalt finde a doore which doore breake open and thou shalt see all manner of abominations and when thou hast scene those saith God goe a little farther and then thou shalt see more and the further thou goest the more abominations thou shalt find My Text seemeth to haue the like reuelation for by that time the walls of the Scripture are broken downe and the doore of it opened wee shall see such degrees of sinne and such a progression in wickednesse that the truth of that Scripture will appeare vnto vs which Esay speakes of as concerning the nature of wickednesse which is to draw sinne vpon sinne and iniquitie vpon iniquitie as it were with cart ropes b Esay 5.8 This course is here taken by a cursed woman for so God pronounceth Iezabel to bee who hauing with her husband Ahab set their eyes vpon that which was not their owne and longing after Naboaths Vineyard which was neere adioyning vnto their Pallace they propose it vnto him that they might obtaine it for a price or els that they might exchāge with him for some other but his answere is Negatiue God forbid saith hee that I should sell my fathers inheritance This refusal in vnpleasing to Ahab as if it had beene a great offence in Naboath to keepe his owne In this discontentment Iezabel takes her time and of a resolution to accomplish her wicked purpose incenseth Ahab after this manner Art thou a King saith she and rulest Israel As who should say Dares hee denie thee his vineyard Thus are there alwaies wicked instruments to prouoke and worke vngodly offices especially where wicked women become counsellors whose mallice is no lesse then is noted vnto vs when it maintaind that there is no head to the head of a Serpent Eccles 35. nor no malice to the malice of a wicked woman The consequence of this Text is an instance so it is very probable that Ahab would haue giuen this ouer after a little more grumbling But Iezabel scornes such a repulse shee wil haue his Vineyard and his bloud and for that purpose shee arraignes him condemnes him and executes him all at once as appeares in this Text. Thus hauing broken downe a little of the wall to make way vnto it that so we may see the occasion from whence all this proceeds wee will now adresse ourselues vnto the dore and looke in thereat that so we may enter into this Scripture and take into our consideration such seuerals as in a course of deuision this Text will naturally afford vnto vs The
deuision of the Text into three parts 1. Naboaths death 2. The meanes of his death 3. The colouring of his death 1. His death is decreed aforehand stone him to death saith Iezabel she wil haue it according to the desperate rule Sic volo sic iubeo stet pro ratione voluntas 2. The meanes of his death by subornation of false witnesse Set two wicked men before him saith she and let them accuse him of blasphemie against God and the King answerable to that Popish proposition as Heathenish as the former inra periurasecretum prodere noli 3. The pretended color for the lamenting of his death Proclaime a fast as if shee did commiserate the mans case and as if he had been iustly condemned and that shee for his better preparation to his death would haue this fast proclaimed partly to haue it conceiued that shee and others were sorrowfull for his death but chiefly that by meanes of such an Assembly and so holy any action as fasting was shee would haue it appeare that shee did it to no other end but onely to bring Naboath to a feeling of his fault as if he had deserued death and shee great commendations for this charitie and compassion towards him in prouiding thus religiously as shee would haue it thought for his peaceable departure Thus the Camelion cast her colour and this miste must arise to make many fall into error she hauing concluded that it was enough to make this shew Et satis est potuisse videri Thus wee haue taken the Scripture asunder let vs desire God to ioyne with vs in the enlargement of the whole And for asmuch as the last part of this deuision are the first words of this Text I will therefore begin with them and so take them in their course as they lie in order Proclaime a fast Simulata sanctitas est duplex iniquitas saith Austin Augustin in Psalm 36. a dissembled holines is double vngodlinesse It had been wickednes to shed innocent blood and falsely to condemne cruelly murder the harmelesse and guiltlesse man but thus to trick it vp color it vnder pretence of pity doubles the impietie But here is matter of great amazement comming forth to meet vs. For first of all it is a trembling businesse no question to the wicked themselues to shed blood for it quakes nature and excludes grace and cries for vengeance and proues alwaies so discouerable that as wee see by daily experience God suffers neither time nor place nor greatnesse to couer the blood that is so barbarouslie shed would not all these stay the hand or stagger the heart it is more then a miracle vnto vs Secondly it is no lesse to be wondered at that the nature of sinne should grow to bee so desperate as to make choise of the most sanctified actions for their colourable protections For example What action can there be more leading vnto true sanctification then our mortification What leadeth more vnto mortification then religiously and sincerely from the bottome of the heart to hold a religious fast vnto the Lord. Behold it is here but a vizard to produce a most monstrous and prodigious acte Heare O Heauens and hearken O Earth and maruell O yee sonnes of men at this impudency O who should dare to prophane such deuine actions as these are but only those who are incurable and so vtterly incorrigible as that they care not though they act the Diuels owne part Iudas kisseth Christ c Luk. 22.48 but hides his treason and so Iezabel proclaimes a Fast but hides the knife from Naboaths that must giue him his death The Panther Plin. nat hist lib. 8. as Pliny reporteth carrieth with him a sweete sent but an vgly force therefore he hides his talents vntil he haue the pray within danger In like manner Iezabel will sucke the blood of Naboath and yet shee hides this venome vnder a fast proclaime a fast saith shee from whence we may draw this obseruation Doctrin 10 Euery sinne will shelter it selfe vnder some pretence There are no perquisities of lasting and certaine tenure but onely those which a crew from vertue notwithstanding so quick is our apprehension in the point of profit and our wils so absolute in the doing of euill that though shame run by vs like a lacky and confusion prooue the close and full point of our deriuations yet will the wicked proceede and verily perswade themselues there can be no quare impedit either to hinder or cut off them or their designes But it were a necessary question to demand of them why they disguise themselues Aristot Quaedam videntur non sunt why they are like Aristotles videnturs who affirmes that there are many things seemes to be that which they are not The answere will aford it selfe for by their shadowes mists and colours that they cast they doe deceiue the people whereas if they came in the proper resemblance of their deformed courses they would bee more then monstrous in the eyes of the people and therefore our Sauiour speakes of these pretences when hee shewes that there are some that haue put on sheepes clothing but inwardly they are rauening Wolues Sinne ashamed of it selfe where we may see the hatefulnesse of sin that it dares not bee seene in his owne likenesse but must assume another shape for it the which let me now endeuour to proue from the Scriptures as formerly I proposed it in the doctrine namely that euery sinne will shelter it selfe vnder some pretence The Scribes and Pharisies who were party coluored in all their actions and clouen-footed in all their treadings did many foule and fearefull things vnder pretences but amongst all others how ill did they vse poore widdowes Christ saith That they deuoured widowes houses d Ma. 23.14 How did they deuoure thē euē vnder the pretēce of long praiers It was a fearefull thing to offer violence vnto them aboue al others for God commandeth vs to helpe them to comfort them and to bee a father to their fatherles and the Apostle shewes that this is as the euidence of our religion e Iam. 1.27 pure religion and vndefiled before God is to visit the fatherles and widowes so that to do them wrong were hatefull but to oppresse them or to draw blood frō thē vnder pretence of some prayers most damnable for so Christ affirmeth therefore saith he your damnation is greater because of your monstrous hypocrisie f Iohn 12.6 Iudas also puts on his cloake to his couetousnes as appeareth in the Gospell This oyntment saith he would haue been sold and the money giuen to the poore O what a faire pretence is this who will or can dislike that man which shall speak for the poore but God knew his heart that it was not vpright He care for the poore No such matter let them starue sinke or swimme it was all one to him This he said saith the Text not that hee cared for the poore
but that hee was a theefe and carried the bag and therefore was loath that such a morsell should goe from his own mouth g Mat. 2.8 Herod also seems wonderful forward in the sending away of the wisemen to Bethelem to seeke out the Babe Christ and when you haue found him bring me word saith he that I also may come and worship him Would Herod worship Christ No such matter but if he could come at him he would murther him for hee is afraid of his crown as al Tirants are Balam h Num. 23.1 pretends the glory of God when hee goes about his magical spels and yet comes the Lord and calles for altars Build me here saith he seuen Alters if so be it may please the Lord to answere me Hee workes in sorcery and yet pretends great pietie iust after the manner of that which the Apostle speaks of in the Epistle of i Titus 1.16 Titus They professe that they know God but in workes they denie him being abominable and disobedient and vnto euery good worke reprobate Thus from the Scriptures haue we prooued this doctrine and further might confirme it from k 1. Sa. 15.8 Saul who vnder the pretence of sacrifice reserueth Agage and the rest of the booty Further from Ammon l 2. Sa. 13.6 Dauids son who pretends sicknes to rauish his Sister Tamar from Ioab who vnder pretence of curtesie stabs Amasa to the heart m 2. Sa. 20.9 From the Scriptures come vnto our owne times what is there that we will allow to be sinne haue wee not a cloke a vaile for euery transgression Doth not the couetous person shroud himselfe vnder pretence of prouiding for his familie n 1. Tim. 5. Doth not the drunkard couch vnder good fellowship and loue doth not murder goe now for manhood is not lying and excusing answered and defended with good intents and what sinne shall there be named that will not be defended Alas my brethren our defenses and intimations reseruations and mentall conclusions distinctions and euasions will not suffice vs. Amongst others if we shall looke vpon the example of Vzza ◠2. Sam. 6.6 Good intents will not excuse it is notable to this purpose to put vs from the good intents when the Ark was in danger of falling by the stumbling of the oxen hee put forth his hand out of a good intent out of his loue vnto the Lord yet in regardd there was a commandement to the contrary the Lord was angry with him and strikes him dead the which with all other allegations to this purpose as the Apostle meanes in the 3. Rom. 3.8 to the Romans that we must not doe euill that good may come thereof This therefore might raise admiration but that wee can collect the reasons why sinners wil lodge themselues vnder these pretenses and imaginarie euasions Reasons 1. They wil doe all their euill actions vnder good pretences in the imitation of their Master the Diuell whom they serue Satan neuer comes to tempt like a diuell but to that end that he may blind or deceiue he will transforme himselfe into an Angell of Light q 2. Cor. 11. and he is so cunning in the delusions that he offereth that as our Sauiour saith if it were possible hee would deceiue the very Elect r Matth. 24. This lesson hath he taught his instruments alwaies to pretend some good in the wickedest actions that can be enterprised and amongst other maxims and principles of Satan how foule so euer the fact is yet you must not confesse it but either iustifie the act vnder some good pretence or else so extenuate it as it were not worthy the reproouing This shuffling our first parents kept s Genes 3. It is one of the Diuels principles neuer to acknowledge a fault Adam saith God hast thou eaten of the fruite The woman hee saith that thou gauest me she gaue me and I did eate Marke it was no sinne of his but the womans yea he will lay the imputation vpon God as if he had been in the fault for giuing the woman The woman that thou gauest me Then to the woman Why hast thou done this The Serpent saith she beguiled me and I did eate Thus they poste their sinnes one from another This tricke Satan hath taught all his for the thiefe in his deedes of darkenesse vseth the night that none may see him but if he be brought to light Why then what would you haue me doe I am in wants and I was ashamed to beg and I could not worke and therefore I did this for necessities sake The Fornicator or Adulterer being made manifest doth hee take it to heart in that he broke the commandement No verily but when his finne is vrged his excuse is ready Why it is but a tricke of youth and I am not the first and if all our sinnes were written in our foreheads others might bee ashamed to shew their faces as well as I and therefore saith he Let him that hath done no sinne cast the first stone The Curser and common blasphemer that rips vp the woūds of Christ and sweares ex tempore at euerie word is he to blame when his sinne is cald in question and he told that the plague of God is vpon that house where aswearer is and lieth betweene the wainscot and the wall t Zach. 5.4 Doth this either moue him or reforme him no not at all but he will defend it why did you prouoke me then saith he it is your sinne to vrge me saith he and not mine Reason 2. Iesabel and her disciples will haue pretences to giue some kind of satisfaction as it were to the common people especially if it concerne a publike action for so Iezabel carrieth this Naboath is set in the midst of the people and a fast is proclaimed and euery thing carried in that pitifull manner as if none had been more mooued with compassion then Iezabel yet because he was a blasphemer he must needs die but in the manner of his death she would shew all the fauour that could be A Similitude like vnto some theeues who when they haue stript a man out of all he hath would faine be accounted mercifull theeues in that they do not murder those whom they haue robbed or in that they do not bind them so cruelly as some others haue done Thus that bloodie Emperor wold be accounted pitiful Nero. in that he let his school-master die an easie death wheras it was monstrous crueltie in him to do him to death at al especially vpon no better ground but because he whipt him when hee was his Scholler But let vs gather towards the haruest of our doctrine and that is such profitable vses as may bee deriued from this point which shewes vs that euery sin will shelter it selfe vnder some pretence Vses 1. This shewes what a fearefull sinne couetousnesse is the which this action of Iezabels will demonstrate vnto vs for
members the which being well affected a consequence yea a very confluence of goodnes ensueth to the whole body But here Iezabel hath cast her eie vpon an vnlawfull obiect and a secret conueyance is made by a couetous heart to entitle her vnto another mans vineyard The Logicians say truly that color est obiectum visus but this doth not satisfie Iezabel for to see this vineyard but her eye hath taught her heart to couet her heart hath imploid her head for deuise and her head hath thought vpon the vse of a tongue a false slanderous and cursed tongue which shall accuse this innocent man truly hath Saint Iames spoken of an euill speaking tongue when hee saith that it is a world of wickednes and ful of deadly poisom m Iames 3.8 deadly indeed for the false tongue is here Naboaths death This sin of slaunder and false accusing is the diuels owne sinne for he is called the accuser of the Brethren hee that accuseth day and night n Reuel 12.10 So then by this account the false accuser or slanderer is a very diuell This sinne comprehends many other which Erasmus notes very wittily Erasmus com de lingua Damihi mendacem ego ostendam tibi furem If thou wilt shew me a liar saith he I will shew thee a thiefe and no doubt but these will beget manyothers Now as it draws on many other sins so it exceeds many other sins Luther loc com ling. ter homicida calumniator vno ictu tres occidit the slanderer or false accuser saith hee kills three at one blow the partie to whom the partie of whom and himselfe The Theefe sendes but one to the diuell for hee hurts but his his owne soule the adulterer sends two to the diuell vnlesse he repent both their soules are in danger but the false accuser sends three to the diuell this is the sinne that Iesabel resolues vpon for the dispatch of Naboath Here then it will be time for vs to gather towards some point of doctrine for our present instruction Naboath is innocent and yet must die not secretly but by a publique sentence of Law by meanes of euidence giuen against him which chargeth him but falsely for blaspheming God and the King Doct. 2 From whence wee learne that when there is no iust cause to condemne the innocent then doe the wicked deuise some matter against them It is no easie matter to bring the godly inquestion if truth might take place for they keepe a narrow watch ouer their waies carefull what they speake of whom to whom as careful what they doe and for the most part aske counsell of God as concerning their actions and this they doe not formidme poenae but virtutis amore not for feare of punishment which were seruile but for the loue they beare vnto God which is filiall notwithstanding this Christian circumspection yet they are many times in Nabeaths case that is falsely accused for want of matter it shall be made and deuised as Iezabel here directs set two wicked men before him c. The Prophet Ieremie is in this case o Ier. 18.18 for they that hated him amongst the Iewes did long lie in waite to haue some matter against him but the Lord did so keepe him as that they could not iustly accuse him What then will they let him alone No verily they will take a course with him Come say they let vs deuise some matter against Ieremie let vs smite him with our tongues this is the course that they will take with him they will first deuise some matter then they wil smite him with the tongue where we may note what a wicked tongue is euen a sharp rasor or a two edged sword to cut assunder the very life or good name of an innocent The like course is taken with Christ the Scribes and Pharisees resolue to persecute and crucifie Christ Iudas betraies him the Souldiers and officers carrie him the people crie against him Crucifie him Crucifie him his blood be vpon vs and our posteritie Pilate sits vpon him and yet for all this he is constrained to say though he loued not Christ I finde saith Pilate no euill in him what hath he done that you would haue him condemned Yet this doth not stay their fury but at length two false accusers are set before him and two wicked slanderers stand vp against him but till then Pilate acquitteth him saying I finde no fault in this man touching those things that you accuse him p Luk 23.14 Poore innocent Ioseph grones vnder the like burden for he is accused euen for righteousnesse sake and his incontinent Mistrisse missing of her purpose in that hee will not consent to abuse his Masters bed shee then deuiseth against him and accuseth him that he attempted her chastitie and would haue lien with her q Gen. 39.14 for which he suffers imprisonment vntil the Lord lookt vpon him and restored him to a double honour making him head and ruler ouer all Egypt The like tricke hath that saucy seruant Ziba against his Master Mephiboseth r 2. Sa. 16.3 possessing Dauid with matter against him that he neuer thought as if Mephiboseth should haue laboured to aspire the Kingdome These are the coiners and plotters of mischiefe these men are neuer out of matter for they are turned diuels and can fit any man that shall offend them they haue their articles and bils of inditement as readily framed as can bee and for their witnesses they haue sure cardes such as make haste to kisse the booke lest they should forget some of that forged vilanie which must bee broched for the dispatch of the innocent Thus the first part of slander is acted Slander or false accusing hath diuers acceptions or rather deuised for indeed first of all it is taken vp or entertained in the minde where it is first thought vpon or forged as was this against Naboath Secondly the tongues of others must divulge and publish it as these two wicked men that are his accusers here doe and so like a leprosie it runnes vp and downe by meanes whereof a fresh spring ariseth and with a new edition it comes foorth in print as it were and by that time a great many slanderers are begotten who relate it as confidently as if it were true indeede Thus this slander that at the first was inuented or vented by grosse is afterwards sold by retaile and they walke vp and downe with it as it were so many pedlers and whersoeuer they come they open the packe and shew what wares the diuel hath furnished them withall Thirdly a slander is committed by giuing eare vnto a false report although though thou doe not deuise it as Iezabel doth nor publish it as the two false witnesses heere doe yet if thou receiue it and approoue of it if thou giue eare vnto it and beleeue it thou art a slaunderer which is intimated vnto vs when it is made a marke of
Gods childe in thee s Psalme 15. not to receiue an euill report against his neighbour This reacheth farre and fasteneth vpon many in these our daies and with the Athenians t Act. 17.21 we still aske newes and if any thing come out against any man especially against him or them that we doe not loue then we first beleeue it and secondly set vpon it as furiously as if wee were very Fensers and would play such a prize that euery body should thinke wee were not our selues Thus we play at Tennis with the good names of other men but vpon great disaduantage for in this tennis court we haue extraordinary hazards We hazard our iudgements in receiuing rash reports Secondly wee hazard our discretion in beleeuing them and thirdly wee hazard our religion in publishing them and railing vpon them whom we thus set vpon for u Iam. 1.26 as Saint Iames saith if a man seeme to bee religious and refraines not his tongue that mans religion is all in vaine notwithstanding all this yet this vnruly member will flie about and dart at Gods deerest children very few of them shall be free from the venome of it In this course the wicked will bee agents The righteous may be reuenged on them that accuse them falsely and the most righteous must be true patients and yet the righteous know how to be reuenged when they will and that is by following the counsell of God namely when they curse the godly must blesse and when their enemies and accusers are hungrie let the godly feede them if thirsty let them giue them drinke and in so doing they shall heape coales of fire on their heads w Ro. 12.20 let them commit and commend their causes vnto the Lord for vengeance is his and he will repay it x Deu. 21.19 and let this suffice for the doctrine which was deriued from the second part of this deuision which was the meanes vsed to bring Naboath to his death namely false witnes now let vs see what applications will issue from hence vnto vs. Vses Our first ingredience will afford vs a Caution take heede of this little mēber it may hurt many waies but it stabs to the very hart when it is vsed in this kind to slander or accuse the innocent take heede thou that deuisest take heed thou that reportest and take heede thou that beleeuest any thing against the innocent there are many reasons why thou shouldest hearken to this caution First because God followes that man with a sword to destroy him and to cut him off which he threatens in the Psa y Psal 101. He that priuily slandereth his neighbour him will I destroy Secondly euery one that committeth sinne is of the diuell z 1. Iohn 3. but this is the diuels owne sinne Now if thou wouldest not be accounted a diuell be not guilty of this sinne Thirdly if thou be spirituall thou wilt restore a man with the spirit of meekenes that is falne as the Apostle a Gal. 6.1 exhorteth knowing that we our selues also may fall But one the contrary we rather delight in these passages then labor to couer them but if it were a cursed thing in Cham b Genes 9.14 to discouer his fathers nakednes it must needes bee a wretched thing to enlarge amplifie and make an addition to our brethrens infirmities but a cursed thing to deuise matter that shall hurt their innocent soules therfore from the rule of charitie this sin would be forborne because charitie neuer thinketh much lesse doth euill to the brethren Fourthly a reason for this caueat might be drawne from the rule of equitie which bids vs doe vnto others euen as we our selues would be delt withall but wee would grieue and vexe to heare that men should accuse and raile vpon vs wee would be loath to haue our life or credit lie vpon the accusation of a false tong then proportion things vnto others Doe as thou wouldest be done by as thou wouldest receiue fac alijs fieri quod cupis ipse tibi if thou wouldest that men shouldst not make the worst construction of thee bee not thou like vnto a cupping glasse A Slaunderer like a cupping glasse which onely drawes ill matter which only drawes that humor that is euil and corrupt so doth the slanderer onely apply his tongue to false accusation and euill speaking The second vse is to shew the excellent and sound condition of an vpright life if any man will doe them hurt he must doe it by lies and falshood for the righteous are circumspect and the blessing of God is so vpon them that they do not lie open to dangers and imputations as other men doe and yet no men so often in question and so subiect to false aspersions as they but for the most part it is deuised and enlarged against them it shewes that the blessing of God is as a shield to couer them and yet for all this Satan hath fiery darts and maleuolent courses against them 3. This will teach vs to charge a watch ouer all our members but especially our tongues O Lord saith Dauid set a watch before the doore of my lippes that I offend not with my tongue c Psa 141.1 May a man bee a murderer with his tongue O then watch that member forbeare to heare euill forbeare to speake euill si deest auditor deest de tractor Hierom. if the hearer would forbeare the slaunderer would cease for the sinne of slaunder gets a kind of nutriment from a willing hearer and yet both are so dangerous that as Bernard obserueth Bernard dum aurem inficit animam interficit so bad a season must needs haue a cursed haruest let vs therfore bridle our affections and let grace ouercome nature in this euill and this shall suffice to shew the cursed disposition of the wicked who doe so hate the godly and are so bent in their owne purposes that though they haue no iust cause to accuse the righteous of yet they will inuent and with Iezabel set wicked men before them to accuse and condemne the innocent 4. This serues to pacifie and to appease the working that these prouocations and accusations would worke in vs if God did not stay vs surely these slanders and false reports and dangerous attempts against vs may with other afflictions bee fitly compared vnto phisick Affliction like phisick the which we take from the phisition to make vs well and so with the blessing of God it doth yet at the first it makes vs very sicke vntill such time as it hath purged the stomack and clensed it so verily our afflictions make vs sick to the death and bring vs very low at the first vntill it hath clensed our hearts of all vindictiue humors of all earthly humours of all superfluous matter then we shall finde health euen sauing health and bee so restored that wee will not feare those that can but kill the
Mendaci ne credas ne iurantiquidem thou hast lost thy birth-right for the lyars cannot call God their Father for they haue a father by themselues euen the diuell who is the father of lies t Iohn 8.44 stay therefore these beginnings lest the latter end proue fearefull vnto thee for thou canst not shake of these things when thou wilt and therefore doe it when thou mayest Consuetudo est altera natura take heede of a custome in euill for a Blackemoore shall sooner change his hue or a Leopard his spots then they shall euer doe good that haue been accustomed vnto euill u Ier. 13.23 So then let vs conclude this vse cure the disease in time before it grow incurable whether it be pride enuie slander disobedience deceit oppression reuenge prophanenesse adulteries falshoods murmurings treacherous practises or the like clense thy heart in time lest thou become incorrigible and inconuertible which must needes be damnable in the latter end Vse 2. This serues to display the diuels hatred vnto mankind who doth not onely seeke like a Lion whom to deuoure but also is alwaies tempting vs to deuoure w 1. Peter 5. one another as here Iezabel hath nothing to ease her stomack withall but blood and reuenge thus we deuoure one another as if man who is created after the Image of God were of no more account but presently vpon our priuat discontentments and grudges to butcher them vp as if we were Canibals euen to feede vpon our brethren and to drinke vp their blood as it were in boules Hence it is that if any man stand in our way or in our light wee conclude him presentlie and either by potion or some other sinister practise wee pronounce him dead so little account doe wee make of that blood which is so pretious in the eyes of God thus wee fall one vpon another vpon a displeasure as Caine doth vpon Abel x Genes 4.8 and ease our stomacks and haue our desires forgetting that blood must haue blood and that it cries for vengeance against vs this is the Diuels mallice against vs who stirres vppe after this manner Wilt thou endure and pocket vp these wronges wilt thou bee accounted base minded and wilt not maintaine thy reputation this is rhetorique and the rule is that the lie deserueth the stabbe that it is honourable and the tryall of an Heroicall spirite to enter into single combate and their honour is their life and these Maximes maketh them like fierce Tigers one against another so cruell are wee growne so dangerous the times as that Ieremies caution may well bee our obseruation for our latter times y Ier. 9.4 Take you heede euerie one of his neighbour and trust you not in any Brother for they will vtterly supplant and destroy one another Thus vindicta vindicta is our cōmon place among the common people yea nobler brests haue been set on fire with reuenge as if the blood and death of innocents would not as wel cry for vengeance against them as against other men but he that lookes into the booke of God finds that the greater the offender is in this kind the greater the punishment hath bin not one of Ahabs house shall bee left to make water against the wall and as for Iezabel her selfe the very dogs shall licke their lips after her blood and be glutted with it let this therefore but especially the feare of the Lord temper our passions so guide our vnderstandings that we giue not place vnto the diuell z Ephes 4. in these so deadly and damnable enterprizes Vse 3. This serues for our animaduersion as concerning the condition of them that thus proceede in the degrees of finne surely their iudgement sleepeth not but increaseth as their sins are enlarged Hell is said to be enlarged with these augmentators for they are vpon the skore and it runs vpon the reckoning vntill the Lord come to render vnto euery man according to his works the mercifull Aduocate Iesus Christ the righteous pleadeth the causes of all penitent sinners a 1. Iohn 2.1 but these men in their hearts that cannot repent heape vnto themselues wrath against the day of wrath and declaration of the vengeance and iudgement of God who as the Apostle saith will render it vnto them b Ro. 2.5.6 This is a fearefull condition for if euery sinne in his owne nature deserue death and that is the wages of it 1 Rom. 6.23 how then shall these men answere the many thousand sins that haue been committed by them without feeling The Apostle shewes that the destruction of such men sleepeth not d 1. Pet. 2.2.3 The Lord will awaken vnto them and suddenly come with the account they haue beene long inthe action but their destruction shall sweepe them away in a moment and their confusion must be of longer continuance for as they haue beene continuall transgressors so must they be continually tormented with flames vnquenchable with horror vnspeakable loe thus they stand or rather fall who doe not thinke our God is iust to recompence their wickednesse When they are ripe or rather rotten in their sinnes then comes the dreadfull haruest they shall bee serued as God threatneth the Amorites e Gen. 15.14 When they haue filled vp the measure of their sinnes then shall they be rooted out saith the Lord. This is the same which was declared vnto Amos in a Vision f Amos 8.1 ◠where hee saw a basket of Sommer fruite whereby is meant ripenesse or the time that the fruite should be gathered Now saith the Lord the end is come I will passe by this people no more Let this be considered O yee men of earth the God of heauen will not be mocked and therfore be not you deceiued whatsoeuer sins are newly committed doe not thinke the old sinnes are forgotten vnlesse thou be a new man then thy sins of old shall not be imputed vnto thee g Psal 32.1 otherwise it will goe hard against vs vnlesse that garment of righteousnesse couer vs the Lord will write bitter things against vs and make vs to possesse the iniquities of our youth h Iob 14.26 Vse 4 Seeing the wicked grow worse and worse let the righteous worke by contraries let them grow better and better from grace to grace from vertue to vertue Let them proceed in goodnes Christians ought to be Graduates in godlinesse as the other doe in wickednesse let them bee the Lords Graduates and proceede in that famous Vniuersitie of Sion euen in the Church of God of this proceeding the Propher Dauid speaketh in the Psalms i Psal 84.7 The righteous grow from strength to strength vntill they appeare before God in Sion there they are to bee presented and there it is that they shall bee eternized let them therefore begin with godlines and ende with golinesse and they shall not loose their labour for it hath the promises both of this life and the life to come k 1. Tim. 4.8 proceede therefore O you Saints and seruants of the Lord you feare the Lord they that doe so neede to feare nothing else keepe your inheritance it is farre beyond Naboaths Vineyard Iezabel shall not hurt you the gates of hell shall not preuaile against you the Kingdome of heauen is prepared for you and for all those that loue the comming of the Lord Iesus Christ to whom with the Father and the most blessed Spirit one eternall immortall inuisible and God onely wise be praise and dominion with al glorious ascription now and for euermore Amen FINIS