then his direction is safe and what hee commendeth to be wise is wise or hath he all knowledge then how can we do better then to learne of him or then to stand or fall to him Againe a wise man speaketh in a matter and a foole speaketh in it the one to purpose the other to no purpose whom will we regard I troâ— the wise man not the foole But the foâ—lishnes of God is wiser then men 1 Cor. 1.25 that is that which seemeth foolishnes to men but to men foolâ—â—h as this foolish thing of Preaching and thiâ— simple thing of hearing is wiser tâ—eâ— men that is â—hen the best wisedome that euer was in Man or in all Men. And then shall not that and that onely that hee approoueth bee approoueable Shall not his direction be perfect that hath all perfection Or shall wee care who disprayseth our song so he like it Secondly the children of Men iudge as Men and they that are like the world are vnlike God Now being men that is naturall men and the men of â—his world that is men that haue theâ—â—â—ome in it as Citizens and not their Tabernacle onely and Inne of remooue â—s Pilgrims here how can they but iudge â—s men and walke as men and if so then â—hat will bee highly esteemed among them which is abhominable in the sight of God Luk. 16.15 They will better like wittie â—rophanesse then humble righteousnesse â—nd Esaus roughnesse will better please â—hen Iacobs playnenesse Where Godâ— Image appeareth as it doth in the soules â—nd liues of them that dedicate themselues to his truth there God loueth â—nd Men that is Men sensuall and earthâ—ie hate Men respect a man according â—o his goods and state but God according to his good wayes good behauiour They that haue wealth with much wickednesse are accepted of men but godlie men in great pouertie are precious â—o God Vses A reproofe to those who tune their song to mens eare and care not what sound it hath in Gods eares They will sing the songs of mercy and iâ—stice so farre and long as they may please men but they will not sing them to the Lord that is they will not then sing them when the song shall please God and displease Man Perhaps a wicked man is deseruedly câ—t off but did he that followed him or the Iudge that gaue the sentence vpon him doe it simply of a hatred to his sinne and not hasten the Execution for their owne ends So some doe some good to a good man Doe they doe it vnfainedly for his goodnesse and because they would honour God with their mercies or are they drawne to it for some blame-worthy affection as for respects to kindred policie and gaine or to haue praise of men Surely if we doe not hate sinne and loue vertue though sometimes we punish the sinner and reward the vertuous we sing not to God to delight him but to our selues and men to gratifie them then are we not doers of righteousnes but hypocrites in our doings Also here they are condemned who doe as multitudes doe which honour men and not as the best doe that feare the Lord for men will not bee singular â—ooke which way the most goe that way â—ill they goe as Chusa said to Absolon Whom this people and all the men of Israel â—huse his will I bee and with him will I â—well 2 Sam. 16.18 But it â—areth with such oftentimes as with Beasts who â—istrusting nothing and following the Droue whiles they suppose they are goâ—ng to the Pasture to be fed are driuen â—o the Shambles to be slayne Company â— good but it is better to goe the right â—ay alone then to wander with the Mulâ—itude Exod. 23.2 Better to sing to the Lord with the few that shal be saued then â—ith the many in the broad way of death â—o sing to the tune and humours of men â—nd with them to be damned Then let â—he abiâ—cts assemble themselues to drawe good things into disgrace Psal. 35.15 yet let not this sway with vs to drawe vs â—nto euill A comfort to those that so walke in their vocations so holily and so without guile that in them they sing to God the playne song of truth not to men the craftie descant of the pollicies and flatteries that are in the world for the 〈◊〉 words and works please the Lord anâ— what matter then if they displease thâ— world of vngodly men Esa and his chiâ—â—dren were as signes and wonders in Israâ—â— Esa. 8.18 but what of thatâ— seeing theâ— iudgement was with the Lord and theiâ— worke with their God Ch. 40.4 Let iâ— be sayd of Iohn That hee hath a Diuel of the Son of Man That he is a Gluttoâ— and drinker of Wine yet Wisedome is iâ— stifyed of her Children Math. 11 18.15â— In our well doings let men condemn vs God will iustifie vs and if he iustifie who shall condemne Rom. 8 33.3â—â— The iudgement of God is greater theâ— Mans iudgement But this which the Prophet singeth hee singeth by a Vow putting in thâ— Psalme of promise as his pawne to doâ— it from whence wee secondly learnâ— that Christian Professors ought sometimes by some solemne promise 〈◊〉 binde themselues as by their obligatiâ—â— to God for the seruice of his glorie So thâ—â— Prophet Psal. 119.106 made an oathâ— and kept it saying that he would obserue Gods righteous iudgements The chiefe of the people in the time of Nehemiah did as much when they came to the oath and to the curse promising that they would walke in Gods Statutes Nehem. 10.22.30.31 Iosua also entred into bond to the Lord to serue him with his whole house Iâ—s 24.15 And if men eger on some â—lay that hurteth them in wealth or credit binde themselues from it by some â—hing receiued that they may say when others shall entise them I haue bound my selfe from play or from this kinde of play How much more should Chriâ—tians so much wasted in the graces of God by their naturall foolishnes binde â—hemselues by some vow as it were a bondâ—iuen â—iuen that they will no longer bee so â—â—olish or doe so foolishly by the corâ—uption that dwelleth in them but striue â—â— please God better in all his Commanâ—ements and by his grace more abstaine â—â—om that that shall prouoke the wrathâ—f â—f God then euer they did Our Baptisme a bond in this matter yet it were good â—â—r vs to be further bound by some lawâ—â—ll vow as by a second helping obligation that a two-fold cord may hold vs faster in our promises The reasons First this manner of entring into bond with the Lord in a sacred vow of his seruice preuenteth or will helpe to preuent a great vntowardnes of our nature to good things and then serue to shame vs as promise breakers to cast vs into prison as debters by our owne confession if wee breake with God concerning our bond of couenants in such matters Secondly if in things
I had neuer knowne such sinne for if their hearts had beene good the company could nor haue been euill that is euil to them so they reason ill who because ill company is not the whole or principall cause of our errour but the heart that is onely euill continually Gen. 6.5 hold that it is no cause at all that the heart receiueth no impression of errour from the stampe of lewde fellowship 1. Cor. 15.33 So much for the Prophets promises concerning himselfe they which concerne others follow I hate the works of them that fall away THe promises that concerne others now follow to bee spoken of the Prophet hauing spoken of those that concerne himselfe And these concerne the wicked in his hatred of them and the good in the fauour that he will shew vnto them In those that concerne the wicked he sheweth what minde he beareth toward them and what punishments hee will lay vpon them which I cannot follow in their owne order but must follow in the Prophâ—ts order and as he speaketh of them The first kinde of wicked persons here spoken against are Fallers away concerning whom the Prophet sheweth that hee hateth them and that they shall not cleaue to or haue protection from him In the first we may note the Prophets affection and the obiect the affection is hatred the obiect of his hatred is not goodnes but sinne nor the person of the offender but his falling away So his meaning is that he did not mislike sleightly but hate greatly all declining and Decliners in good things The point taught is As the Prophet was affected against fallers away so should wee be against euery sinne specially against the height of sinne and highest of sinners that is wee should burne with wrath til sinne be consumed as drosse in the fire And heere we must hate the Flesh that is sinne and the garment spotted by it Iude 23. So this Prophet maketh protestation that hee did hate the haters of God not with superficiall anger but with deepe indignation and with an vnfained hatred Psal. 139.21.22 He hated those also that gaue themselues to deceitfull vanities Psal. 31.6 and these he hated not in their created good substance but in their mis-create vaine minde The like we reade Pâ—al 26.5 where he is said to abhorre that which too many loue too well the assemblie of euill persons or that knot of fellowship in a towne that is combined in societie against good Men and good things Moses was so farre gone in his zeale against Idolaters that hee forgate the Tables in his hand and brake them when hee saw the Idolatrous Calfe Exod. 32.19 The Lord President Nehemiah hating those who had so polluted the Sabbath with their Markets and the Sanctuary with their wares protested against them that hee would lay them by the heeles or as the text saith Lay hands vpon them if they did so againe Neh. 13.19.21 The same may be said of Iehosophat Asa Hezekiah Iosiah and other reforming Kings of Peter Stephen Iohn Barnabas Paul and other excellent men in the new Tâ—â—â—ement By all which it is playne that true Christians should and will professe vnfained hatred to those that fall away from the truthâ— and power of godlinesse and it may be further prooued by these reasons following For first we must loue where God loueth and hate where hee hateth but God hateth fallers away yea and all declinings from the path of truth by a false beliefe and the good way of righteousnes by a corrupt life Such therefore must be hated by vs not as they be men but as they be such men Pro. 8.13 Secondly it is Gods Commaundement by his Prophet Amos that we seeke good and not euill Amos 5.14 and that we loue the good and hate the euill vers 15. Thirdly where wee are not hot against sinne we are soone entised to make peace with sinne when we should make warre against it So when we waxe cold in hearing and begin to coole in prayer and yet neyther abhorre our coldnes to heare nor loathe our blockish praying wee shall quickly be weary and soone giue ouer to heare and pray Fourthly we will not be reconciled easily where we hate perfectly as wee are soone agreed where we hate but little Therefore that we may not be at one with sinne to which God is enemie Hab. 1.13 and for which without Christ he will neuer be entreated we must no way mince with sinne nor stand indifferent to fallers away Vses An instruction to bee zealous in the cause of truth so will we hate those that fall from it The Apostle saith it is good to loue earnestlie and alwayes in a good thing Gal. 4.18 the wordes are playne and haue this farther meaning that our affection to truth and good wayes must not be cold but earnest nor for a fit earnest but alway zealous for we are bought with a price to be a people peculiar to God that is enclosed from the world to him and zealous of good works that is such as are carefull to doe well from a good heart or such as haue a hot breath in good actions and loue feruently in good things Tit. 2.14 The contrary to this is Luke-warmenes or indifferencie in Gods matters but God doth threaten such halting Gospellers that hee will cast them out of his mouth as a loathsome vomit Apoc. 3.16 for Luke-warmenes agreeth vvith God as warme water doth with the stomacke of a man and he loueth not cold Suitors but is found of those who seeke him in the zeale of fire Yet that we abuse not this fire to the burning of the good as well as of the badde in our offending Neighbour our zeale must begin and end where the wordâ— beginneth and endeth For that must be Moderator and as that Pillar of cloude to our zeale that wee reade of Exod 13.21 to order it when that goeth wee must walke in our zeale when that standeth our zeale must stop If the word and farther then the word condemneth our brother we must not condemne him Also there must be no Pharisaicall 〈◊〉 of Minâ— Cummin with the losse of better things in the law as iudgement and mercie and fidelitie Mat. â—3 23 But our quiet and vnmedling Politiques can abide no courage for the truth and such will rather hate good men then fallers away Such we call peaceable men and men of great charitie as if all that were otherwaies minded were seditious persons and persons which are enemies vnto peace but then should the excellentest men that euer were and Christ himselfe be traduced for busie bodies and no friends to quietnes looke Exod. 32.19 Num. 25.8 Ezâ— 9 3. Nehem. 13.15 2 Pet. 2.7 Ioh. 2.15 A reproofe to those who though they accuse not sinne which is bad not maintaine it which is worse yet hate it not as they would to see or heare their â—ather dishonoured Some are so smooth and gentle in the pursuit of sinne that no sinne
punishment or because accusing conscience doth affright them from it as in the example of Pilate Mat. 27.19 24. Ioh. 19.12 Gods best children because their whole will is partly flesh and partly spirit as the whole aire in the dawning of the day is partly light and partly darke throughout therefore they partly sinne and partly worke righteousnes or are partly sinners and partly righteous but the wicked are flesh and not spirit wholy carnall and no way spirituall euil they doe and will doe it good they doe not nor vvill doe vvhere the godly contrarily doe euill but vvould not doe it and doe not good but vvould doe it The Prophets further protestation against other offenders and offences but of more speciall kinde followeth Him that priuily slaundereth his Neighbour will I destroy IN this verse the Prophet more specially doth protest against tvvo kinds of euill persons and their two seuerall euils The euill persons are Slaunderers and Proud persons the euils condemned in them are detraction in the Slaunderer and bigge lookes and a large heart in proud persons For the Slaunderer the Prophet threatneth to cut him off and for the Proud person he saith threatningly that he will not abide him in the Kingdome But first for the Slaunderer here is noted his offence and punishment His offence is described by the qualitie of it it is called a priuie slaunder and the obiect he is called a Neighbour that is slaundered the punishment is hee shall be destroyed or cut off To slaunder heere is by giuing out or by receiuing in of a false tale or true report but vncharitably made to wrong our innocent or absent brother And to slaunder priuily is to wound a man vpon his back by a cowardly tongue A slaunderer therefore is a malitious informer and a priuie slaunderer a priuie thiefe of his brothers name Such vnmanly dealing with our Neighbour by a whispering tongue the Prophet so abhorreth that he threatneth destruction to it Such vnauthorised Relators and secret Thieues of a mans name in the world who abuse the eares of persons in authoritie or of brethren in amitie with offensiue and siding tales yea though there be some truth in the reporters words hee promiseth to cut off From whence this doctrine may be obserued that the sinne of slaunder or priuie detraction whether by giuing out or receiuing in of a false and malitious or true but vncharitable and hurtfull report against our Neighbour secretly is a detestable sinne That the giuers forth of a false report to the hurt of their neighbour that is of any Christian in his name for now euery Christian is our Neighbour are horrible sinners may appeare by that which is written of them Ezech. 22.9 where they are called Cursitants or goers about with tales to shed bloud Such a sonne of Belial and man of bloud was Ziba who falsely accused his Master to the King that he might be Master of his Possessions 2 Sam. 16.3 The Diuell spared not God himselfe Gen. 3.4.5 and these tongues descended from his house and linage haue a like disposition in them to touch all his children and for this they be compared with most deadly and hurtfull things as to the Poyson of Aspes to a Rasor to a Venemous Arrow to a Scorpion and greedy Viper to fire and coales of Iuniper and when they are inflamed by Sathans Bellowes and Gun-powder to the fire of Hellâ— Iam. 3.8 Psal. 140.3 Nay the Scorpion hurteth not as the scorching tongue nor is the biting of a venemous Viper so deadly as the wound of a tongue that telleth lyes for the Scorpion hurteth not but where hee toucheth nor the Viper but where he biteth first But the Slaunderer woundeth and killeth not neere onely but farre off nor at hand but remoued nor in our owne Land but in a strange Land nor curably but deadly nor the liuing onely but quicke and dead Such a detestable beast is euery malitious Slanderer There is a Lawe against such walkers and goers about with tales Leuit. 19. 16. where the Spirit of God as also in Pro. 11.13 20.19 compareth such busie bodies to pettie Chapmen or Pedlers who carry wares about selling in one place and buying in an other for so these Chapmen of reports goe from place to place and from house to house and wander hither and thither to gather vp tales to tell againe and to vent in one place what they haue receiued and more then euer they receiued or heard in another And now as they be detestable beasts that giue forth false tales to their Neighbours hurt so they are euill beasts that hurt him though by true reports else Doeg could haue beene no Slaunderer for that which he spake and whereof he accused Dauid in absence was true yet hee is noted for a cursed Slaunderer because hee blabbed out the truth to an euill end and at an vnseasonable time euen when Saul was in a great chafe against Dauid to kindle hotter persecution against him Psal. 55.2.3.4 c. The like may be said of Daniels enemies for what they reported concerning him was true yet they were malitious Slaunderers because they reported a truth maliciously Dan. 6.6.7 Lastly they that loue to heare such tales are wicked Slanderers as well as they that tell them So Eue listning to the Serpent and Adam to her both suffered as Slaunderers of their Creator Gen. 3.6.7 Tale-bearers and Tale-hearers saith one are guiltie alike for as the Tale-bearer hath the Diuell in his tongue so the Tale-hearer hath him in his eare The Apostle speaking of such as are deceiued with vaine words calleth them Companions with such Eph. 5.6 the Receiuer as bad as the Thiefe And the words of the Law areâ— Thou shalt not receiue a false report Exod. 23.1 It is not sayd Thou shalt not make a false tale but Thou shalt not receiue it being made Quest. But may not a man without sinne heare of his Neighbours faults his Neighbour not in place Answere Yes and report them to if it be profitable for him that is absent or expedient for thee that hearest or necessary for him that speaketh of them Profitable for the absent partie as when his faults by such information may be corrected Expedient for the hearing partie as when danger may come to him of iniury or infection by that persons faults Necessarie for the speaking partie as being the deliuering of him from the concealement of an offence Eli complayned not that the euill behauiour of his sonnes was brought to him by faithfull relation 1 Sam. 2.22 indeede it had beene good for Eli and better for his sonnes if that information had beene better regarded So Iacob was well content I doubt not that his sonne Ioseph should enforme against his brethren their slaunder or euill saying Gen. 37.2 And all good men will confesse that it is necessary for a publike State and for good order in a populous Familie that some be authorised to make report of
Birds because they hate them So if we hate lying if our heart rise against it if we thinke of it as of an enemie would wee loue liars would wee suffer them nay would wee liue with them or abide that they should liue with vs Fiftly we must loue where God loueth and hate where God abhorreth But God loueth truth therefore vvee must loue it and hateth lyes therefore we must abhorre a liar and hate to tell a lye Now that euery liar is loathsome to God besides the former plaine Text of Prou. 6.17 it may appeare by the companions among which hee is marshalled and his fellowes who are reckoned vp Apoc. 21.8 as vnbeleeuers and abhominable and murtherers and whoremongers and sorcerers and idolaters Now are these fit mates for a Christian to dwell with or if they be not then the liar is not for hee is one of that fellowshippe which shall bee cast into the lake of fire Sixtly who can abide that that shutteth out of heauen and casteth into hell but lying doth For all liars must haue their part in that lake that burneth with fire and brimstone which is the second death Apoc. 21.8 And it is written that without that is out of heauen shall be Dogges and Enchanters and Whoremongers and Murtherers and Idolaters and whosoeuer loueth or maketh lyes Apoc. 22.15 O good Lord shall vnrepentant liars neuer enter into heauen shall they burne world without end in the tormenting fire of hell Haue liars no better fellowes nor worthier companions then Dogges and Enchanters and filthie Whoremongers and Murtherers and Idolaters and the like rable of sinners and shall we account it so small a matter to lye for a commoditie nay to face and lye for nothing Lastly lying taketh away the right and good vse of speech and necessarie vse of trading betweene man and man For the speech is made to expresse the true meaning of the heart and if that doe not what shall Also the trades of life which are the bonds of humane societie are preserued by truth and ouer-turned by lying Besides lying maketh a man to loose his credit among men for he who vseth to lye shall not be beleeued vvhen hee speaketh true And who can abide or agree with that that ouerthroweth a mans credit that ouerthroweth his trade of life his societie with his neighbours his sure estate and very being in the world Nay who can abide that that so prouoketh the Lord that he cannot abide vs for the Lord hath a controuersie and is at warre with liars Hos. 4.1.2 And if we be such the Lords action lieth against vs and his pleading vvill be with vs by his fierce iudgements Quest. But you vvill say and vvhat man then shall not be odious to God for all men are liars Rom. 3.4 Answ. I answere they are called by the Apostle in that place liars in comparison as liars to God For who doth not lye to him liars in respect of God for vvho is not a liar compared vvith him but not liars to men nor liars in respect of men nor such as loue to lie or are accustomed to tell lies Quest. You will say our brother may be in necessitie and may we not lie a little to helpe him in his necessitie May we not lye to doe good Answ. I answere necessitie can no more priuiledge vs to lye then it can warrant vs to steale And for the good that may come I say Wee may not doe euill that good may come thereof Rom. 3.8 Quest. What vvill you say to the Midwiues and Rahabs lie Exod. 1.19 Ios. 2.4.5 Answ. I say their faith was good their lye was naught Quest. But Charitie requireth that we doe good to our Neighbour Answ. I answere Charitie reioyceth in the truth 1 Cor. 13.6 And it is no charitie to doe our Neighbour good vvith the Lords dishonour and our owne admixed hurt in the wound of our soules And if wee may not lye to bring glorie to God Rom. 3.7 Iob. 13.4.7 how much lesse to bring a little perishing benefit to our Neighbour Vses If no Lyer nor kinde of lye may be abidden by Christians then is not the merrie lye tolerableâ— nor the officious or profitable lye lawful Some hold both to be expedient and the pernicious hurtfull lye to be onely spoken against here and in other Scriptures But that the merry lye or iesting lye is not tolerable may be shewed for if wee must giue account for euery idle word Mat. 12.36 how much more for euery lying word Besides the Lyer is contrary to God be hee Lyer in sport or earnest and can a good childe be merry and glad to be contrary to his righteous father Or may wee not make Princes merry with our lyes Hos. 7.3 and is it a sinne to make the King glad with such wickednes then may wee not lye in mirth to make our selues or others merry with a lye for what we may not doe for the King we may worse doe for a meaner man Augustine will not haue a lye told to saue a Mans life and would hee allow it for the pleasure of Mans life Thus the sporting lye is proued to be intolerable and for the officious and profitable lye this I haue to say against it that truth must not be sold for any thing The Scripture is playne Buy the truth but sell it not Pro. 23.23 and though by so doing good should come yet as hath beene sayd wee may not doe euill that good may come thereof Rom. 3.8 Indeede truth is iudged now so baseâ— truths purchase so little worth that some will part with it for nothing who thinke it a grace to make themselues and others merry with a lye Some sell it for the least penny of profit and dramme of pleasure who for a trifle will not sticke to crosse the truth and themselues out of the Booke of truth Or haue Men committed a fault presently truth must be sold to buy a couer of some false excuse to hide it with a lye Doe they hunt after the fauour of some great Man truth must be sold by base flatterie to purchase it Haue wee enemies or are we malicious truth must be gone or be bid to goe by slaundering back-byting and other euill speakings that where we owe a spight there wee may take reuenge And thus truth for a profitable lye is bought and sold by all degrees of Men and in all trades of life A reproofe to that trade of Lying that is so commonly practised in Shoppes and Markets where Men can no more buy and sell without lying then they can without speaking and where false and lying words are the waights and a corrupt minde voyd of all good conscience holdeth the Balance betweene a Man and his neighbor The Father commendeth that Childe and the Master praiseth that Seruant who can for their profit most cunningly smoothe and face out matters And Men are come to this fulnesse of sinne that they thinke
it to be no fault but praise rather to put away their bad wares with artificiall lying By this Art they get their liuing and therefore as the people cryed Great is Diana of the Ephesianâ— Act. 19.34 so because they so gaine by this siluer shâ—ine of a lying mouth therfore great is this Diana of Englandâ— and much honoured in Towne and Country But me thinks they should neuer looke vpon the money so gotten but it should make them to open a veine and bleede for may they noâ— say of such mony Is not this Acâ—ldama is it not the Field nay price of bloud haue we not for this corrupt reward with cruell hands euen shed the blâ—â—d of our Seruant and the bloud of our owne deare Childe haue we not for a little perishing wealth sould the life of our Seruant and the life of our owne bowels to the Diuell But may lying at no hand be indured then the admonitioâ—i which the Apostle giueth is good for vs and we should endeauour to cast off lying or to thrust it from vs and to speakâ— the truth euery Man to his Neighbour that is to speake nothing to any Man but what we know to be true or answerable to our new-man in the image of truth Eph. 4.25 for wee are renâ—ed in the holinesse of truth and therefore must be true as God is true vers 24. Also we haue put off the old-man of vnrighteousnes therefore wee must not lye one to another which is one of his works Colos. 3.9 Further that that Moses saith or the Lord by him belongeth to vs Yee shall not steale nor deale falsely nor lye one to another Leuit. 19.11 And here as thefâ— and lying vsually goe together so they commonly couple as companions Wouldest thou then blush to be a Thiefe be as much ashamed to be a Lyer To lye is a base thing but truth is noble and who can endure that it should be sayd to his face Thou lyest or You lye Lastly is it intolerable to tell lyes then is it horrible to sweare them and heere the greater may not be abidden where the lesser cannot be indured which maketh against false witnesse and periury in iudgement for if wee may not tell a lye then we may not sweare a lye and if not in priuate speech much lesse in Iudgement This vvould be considered of Iurers and Quest-men who as they fill mâ—ns â—ares with vntruths so they defile the place of Iudgement with periury and vnrighteousnes whiles by a false verdict they make the sacred Seate of Iustice which is Gods owne Chayre of estate on earth a Sanctuary for false sentence and whiles as much as in them lyeth they make the Lord himselfe in those high persons who sit in that chaire to oppresse the innocent and to cleere the wicked Some with respect of persons giue themselues altogether being Sworne-men to packe matters to gratifie their friends with the Lords dishonour And some going vpon the life and death of a man whom they would corruptly saue or wickedly destroy dread not eyther by periury to saue life in the vessels of carnall pittie and corrupt hyre or to shed bloud by crueltie where no cause is saue that malice will not let the simple liue By this high straine the holinesse of the Lord is defiled as much as is in man to defile it and the person of Sathan put vpon the person of the Lord as farre as Man can do it The consideration hereof should admonish all of you Christian Lord and graue Magistrates to be circumspect what oathes you receiue and what lawfull oathes they that be vnder you minister in Court where you sit as Iudges and if you finde any to faile of fidelâ—tie to sift their testimonie well before you passe it for it is no small matter to suffer a seate of such excellency as you sit on to be defiled with impure swearing The Kings Chayre is kept cleane and shall the holinesse of the Lord be violated Here also you must take good heed how and with what reason you beleeue those Aduocates that speake for their Fee though vnsworne For some vvill tell you farre otherwayes then the thing is if you will beleeue them and speake euill of good or good of euill Esa. 5.20 if you will heare them Some vvill whet their wit and polish their tongue to couer a false and naughtie matter and to make that seeme good which is indeede naught If there be none such in this Court and I hope there is not I speake against none here And for those vvho be here this that I haue sayd may serue to preuent corruption that it enter not not to tax corruption where it is not Here let none excuse himselfe because hee must speake for his Client For hee must speake that onely for him which is true or which hee thinketh to be true else hee takes a fee to goe to Hell for his Client Some say they spake as they thought and some of such say true for they neither spake well nor thought well else how could they who are so witty to prouide shifts as it were colours to mend and varnish a bad cause bee so simple in the helps which belong to a good cause The Prophets last generall protestation against offendors followeth Betimes I will destroy all the wicked c. THE Prophet as a cleane soule comming out of the hand of the Creatour and entring into the Realme left by Saul as into a bodie altogether vncleane and polluted with great filth of much iniustice and wickednesse that then abounded doth heere take a bond of himselfe presently by Gods helpe to roote out wicked persons and to purge that whole bodie where without delay as it were rising early he promiseth betimes to set vpon the worke with purpose to effect the cure of the holy Citie and whole land And here he resembleth the Sun in the heauens which as soone as it riseth or before it appeare chaseth the darknes before it and is cloathed with glory as with a Roabe for so as soone as he came to the Kingdome or before he was placed in it as the Sunne of that Firmament like a right Noble Starre in an obscure Land hee gaue forth as his beames of approach these holy promises which he holily obserued so soone as with the consent of all the Tribes hee was made and confirmed King Further he saith that betimes or morning after morning he will destroy or vtterly cut off all the wicked of the Land Hee saith all without acception of persons or exception of Men. And for the wicked he sheweth in the words following what he meaneth by them as namely workers of iniquitie and these hee will with his morning care dispatch out of the Church and Common-wealth of Israel that is he will presently so doe and from time to time This is the meaning of the words wherin we may consider further the manner of his reformation it shall be instantly done and
being all for the belly to pamper it what is it but to abuse vnto sin those good things which for such abuse may iustly be taken from vs Lam. 4.5 compared with Am. 6.4.6 Thirdly of such curious and daintie feeders it is true that we read Psal. 69.22 Their table is a snare vnto them and their prosperitie their ruine There is a table that deceaueth others Of this it is said Prou. 23.3 their daintie meates are deceitfull meate But this table running ouer with excesse deceaueth those who prepare it not for strength and honest delight but for laughter and drunkennesse Eccl. 10.17.19 for it bringeth those by a secret waste and iust punishment to vnrecouerable miserie that maintaine it Vses This serueth first perfectly to awaken vs from the sleepe of those lusts vvhich are about meates and drinkes that wee be sober and no longer drunken in them For to sacrifice to our bellies is to sacrifice to beggarie and to feede them is to feede pouertie Prou. 23.21 So too eagerly to desire the Pottage so red what is it but to thinke the time long till vvith Esâ—u wee haue eaten and drunken away our Birth-right Gen. 25.30.34 Moreouer this large fulnesse and filling vvith meates and drinkes without repentance what doth it but make our condemnation more iust and open the mouth of the creature more wide against vs to accuse vs to God when he shall open that Asses mouth Numb 22.28 Some thinke but they be carnall and not spirituall that so thinke that there is no good thing to a man vnder the Sun saue to eate and drinke and to reioyce in his dayes Eccles. 8.15 But when Ammons heart is merry being oppressed with meates or drunken with wine wherein is excesse what saith Absalom to his Seruants Smite Ammon kill him feare not for haue not I commanded 2 Sam. 13.28 This Ammon is euery liberall drinker and large eater and this Absalom the Purueyor for euery such excesse who by his Seruants Drunkennesse and Gluttonie which preuaile too much specially at Feasts waiteth or rather lyeth in wayte for such as feede without feare and drinke withouâ— reason to smite them to destruction as if hee should say to this cup of wine and that dish of meate fayre to the eye and good to the taste Smite Ammon smite and kill him and feare not that is smite with death and to second death the soule of the eater in excesse and drunken vvith excesse Leade the foole to the stockes bring him to the house where the dead are Prou. 9.18 fire him with anger and burne him with euill desires Let his eyes looke vpon the strange woman and his heart meditate of lewd things Prou. 23.33 for haue not I commanded or may not I command Thus or little better dealeth the Absalom of excesse vvith all his desperate guests specially with hopeles Drunkards And therefore the Prophet Ioel when hee would stirre vp to attention the deafest hearers and furthest from hearing doth direct his speech to Drunkards saying Awake yee Drunkards and howle Ioel 1.5 as if drunkards were a Sinecdoche of all impenitent and senslesse sinners And indeede of all wanderers from the Lord they goe furthest from him and of all impenitent sinners are hardliest conuerted to him For the nature of drinke in excesse is by his fuming power and while it is in and wit out to make man as vnreasonable as a beast and as senslesse as a blocke As therefore raine of long continuance doth so turne the ground into mire and plash that no good tillage can be made nor good husbandry done vpon it while it remaineth so So that drinking which is in excesse doth so wash the braine and turne the body with all the senses and powers of soule and body into such a plash and difficultie of spirituall tillage that it is to small or no purpose for the Lords faithfull Ministers which are his Husbandmen to put the Plough of Admonition into a Soule so pusled with Drunkennesse so mired with it so a-sleepe in it till that sinne be repented of and left by a sober soule If then eating and drinking in excesse cast men wholy into such a long and deepe sleepe of the forgetfulnesse of God and all goodnesse if it bring men into danger oftentimes to destruction if it waste the substance and which is worse consume the body and not so onely but if to proceede from vvorse to worst it most dangerously worke vpon and oftentimes manifestly preuaile against the soule it is time for such sinners to awake out of such a sleepe and to open their eyes that they sleepe not in death Rom. 13.11.13 1 Thes 5.6.7 A terrour to all daintie seeders and intemperate drinkers For right it is that the Lord should cut that cup from the drunkards mouth that so seldome departeth from it Iâ—el 1.5 and turne that bread into bread of grauell which delicate feeders by abuse haue so wantonly made the bread of lust and take away those fat things and excellent things which they made their Idols whose soules lusted after them Apâ—c 18.7 being louers of pleasures more then louers of God 2 Tim. 3.4 It were no great matter for a poore man that hath alwayes fared hard to beare an hard estate but it needes must be grieuous and bitter to another man one that hath fared of the best euery day to be brought from his cups of wine to a cup of small drinke from his fat morsels to a dry morsell and from the finest bread to the coursest browne bread yet this may be their portion of misery from God if a worse thing come not to them who haue sed Lust not necessitie vvith the sacrifices of eating and drinking for to morrow they shall dye 1 Cor. 15.32 or as if tomorrow they should dye Christ the truth speaking of such saith They shall hunger that are now full and waile and weepe that now laugh Luke 6.25 His meaning is they who now make it their exercise to eate and their trade to follow Drunkennesse drinking others drunken and themselues artificially drunken and sober againe shall come to great misery and they who reioyce in their dayes shall weepe in their end and who now haue their pleasures hereafter suffer paine being here comforted as Diues and hereafter tormented as Diues was Lu. 16.25 Salomon speaking of these outward things which wise men regard not and fooles abuse calleth them not onely by a phrase of passiue imperfection Vanitie Eccles. 1.2 that is things that haue a weaknesse of being in themselues but Vexation of spirit verse 14. that is things though nothing in themselues yet able to inflict vexation and sorrow vpon the soules of all that abuse them How then can the Gallants of our time thinke to auoid this vexation of spirit for a iust reward of their Luxury and Riot who doe nothing but poure out themselues to these vaine things How can they but drinke themselues out of all who drinke