offences But the reports here spoken of and enueighed against are reports false or malitious made and receiued And that it is abhominable to deuise these or to giue an eare vnto them being deuised by others may further appeare The Reasons First because they that bring vp a false report hurt three at once and cause three wounds at one time The first stroke lights vpon him to whom they tell the false tale and he is made vncharitable by it The second lights on the reputation of him that is slaundered and his name is blotted by it The last and greatest lights vpon the soules of those who make that false report for it infecteth them with slaunder and maketh them guiltie of a lye Of these three he scapes best who is falsely slaundered for being innocent God will heale his name and bring forth his righteousnes as the Su◠The other two wounds are more dangerous because they are made in the soule more hard to be cured because they are made by sinne Secondly they that make a true but vnseasonable or malitious report speake eyther idely and must answere for idle words or vncharitably and so hate their brother And though wee speake the truth yet if wee speake without discretion or vnseasonably out of time and place because our end is vaine and purpose naught it is a slaunder A good man when he repeates a matter will haue some good end in telling it as that it shall be good to him of whom it is spoken or good for him who heareth it or good to both Thirdly they that heare a false tale that is they who with patience and liking heare it encourage such offenders as receiuers make the thiefe Nay as in Murther there is neuer an accessary but all are principall so in this kinde of murther euery such hearer is as hee that slaundereth with his tongue Yea though a tale were suddenly raysed yet would it as quickly fall againe if it were not held vp by some easie eare Vses A warning therefore to all since Tale-bearing is so detestable to God and iniurious to man to auoyd to be or to receiue Slaunderers The first would be considered of Flatterers and Sicophants who insinuate themselues by the thrusting out of others The other of Magistrates and great Men that they punish by discountenance or with the Sword the malitious Tale-bearer and Sycophant He that doth not chastise Slaunderers doth prouoke them And as the fauour of great men is most desired of men so their tender complection will soonest be altered by a cunning tongue Dauid himselfe this way was grosely flattered 2 Sam. 16.3.4 and tooke such a staine from Ziba's subtle words in the beautifull countenance of Iustice that the mark of his blacke tongue is found remayning in it to this day 2 Sam. 19.29 But to perswade Christians to abhorre the sinne of hauing or bidding welcome to a faithlesse and deprauing tongue let it be considered that charitie is by it impeached first in the reporter for the rule of loue is Whatsoeuer things we would haue men to doe to vs to doe the same to them againe Matth. 7.12 And secondly in the person spoken of for it causeth him to seeke to requite the report-maker with as bad or worse and so Satan sets one to hunt another till Hell catch both And thirdly in the person spoken vnto for where charitie thinketh not euill 1 Cor. 13 5. he by such aspersions in absence causelesly condemnes his brother Againe hee that slandereth with his tongue is commonly a liar and alway seditious For he will tell so much of the truth as may doe hurt and nothing that may pacifie anger if he speake true if he speake not the truth in a matter he will clip it by a deceitful tongue or adde vnto it by lying lips his owne soulder and base inuention Thirdly besides the sinnes of malice and lying his mouth is grimed with foule hypocrisie perswading or labouring to perswade the partie to whom he◠brings this false report of his neighbour that it is spoken in good will to him when it is rather spoken in malice to the other◠and therefore hee must keepe it to himselfe and the diuell with it or he shall not heare of him And by this tricke of false play the partie who is accused shall neuer come to his purgation and hee to whom he is accused must promise to keepe the Diuels counsell in a lie So he shall beare coales without cause but to the burning of himselfe while he burneth in displeasure secretly against him or her who in no such manner offended him Fourthly he that is a slanderer is of base condition and for his vnworthie minde fitly compared to certaine abiect Flies that are alwaies lighting vpon galleà backes and foule places So the slanderer of his neighbour resting onely or chiefly vpon the sores and galls of men passeth by things in them of good report and when he meeteth with a matter that deserueth dispraise he bloweth it as farre as the winde of his wide mouth will suffer him where his whole speech tendeth not to amend the fault but to damnifie his brother Hee aggrauates a light fault and deales extreamely with a great fault Also he addeth to the good actions of men his diminutiues as that they did well but did it of affection to praise or in much hipocrisie and others doe as well So the clearest water shall be defiled with mudde when it passeth through his foule conduit And heere by the way let mee remember you Christian Lord and the rest in commission you worthy Iudges in this honorable Court of an abuse that would be amended in those that draw Informations and Billes to be presented to those eyes that should be as the pure eyes of the Almightie that cannot see euill Habac. 1.13 For how many Billes filled with lyes and fraught with vanitie are without respect to Truth whose countenance should bee louely and estimation precious in all Courts offered to the sacred eyes and eares of God and Gods high Magistrates here and shal vncharitable slander haue for protection the iudgement seate But this by the way Now these things that haue beene spoken against the slanderer may should be strong motiues to set vs out with the slanderers sin Where this may be further added that to hearken or giue the care to tale-bearers is a thing vnlawfull hurtfull and shamefull Vnlawfull because he that would be here the child of grace and hereafter an heire of glory must receiue no false report against his neighbour Psal. 15.3 Vnlawfull also because it is no honest thing either for men to deliuer slanderous reports one to another or for the hearers to receiue them Hurtfull it is as is euident by our Mother Eue who giuing both eares to the Father of liars speaking in the Serpent by such credulitie ouerthrew her selfe and her husband and in him the whole race of man Shamefull it is and of no
this trespasse pull away their hand and set it to iustice for the putting out of the remembrance of Romane Amalecke from England Deut. 25.19 For what peace as Iehu saide to Iehoram whiles the whore domes of Iezabel and her witchcrafts are in such number 2 Kin. 9.22 That is whiles Iezabel of Rome in her children of spirituall fornication among vs is vsed with such vnreasonable and dangerous clemencie what hope of peace or expectation of safetie for good men The reason is as full and strong seedes throwne into a ground fit for them and cherished with conuenient moisture and the comfortable gleames of the Sunne cannot but grow ranklie and bring foorth hearbs or weedes of their owne kinde so trayterous seedes laide vp in the fat soyle of Papists watered with wealth and indulgence and shined vpon with the cheerefull glimpses of opportunities cannot but bring forth fruite of their owne qualitie to wit Treason against Princes and perâ—urbation of States professing true Religion Our owne experience hath dearely taught vs that to haue vsed some of them with more rigour had beene a beneficiall and mercifull sharpnesse Cant. 2.15 1 Sam. 15.22.23 Eccles. 8.11 Num. 33. â—5 2 King 13.14.15.16 and 1 King 20.42 2 Chro. 15.16 Now as these ought not to be boren with as they are so good Subiects should bee cherished by good Magistrates They that doe well should bee without feare of the power and haue praise of the same Rom. 13.3 Their Soueraignes mercie should preserue them and they should haue their portion in the common comforts of his fauour This is the good Subiects hope but take this hope from him and what is his life but a life of sorrow and paine or of death which were better And this hope they take from them who enclose the Kings fauour by corrupt iustice or make a Monopolie of their Princes grace that should be toll-free Or that pull their Soueraignes Sâ—nne out of the firmament but threatning them with the Kings sword when they should vse his sword for their defence and comfort Againe Dauids song heere is of mercie and iudgement that is of profitable matter From whence wee learne that the songs of Christians should be profitable and edifying songs therefore Saint Paul exhorteth the Ephesians and vs in them to songs that containe spirituall Musicke and which make melodie not to a carnall eare but to God in the heart Eph. 5.19 And writing of the like argument to the Colossians he willeth them to teach themselues others in a Psalme and to sing not Psalmes of wantonnesse but Psalmâ—â— of praise to the Lord with reuerence Colos. 3.16 Such was the song of Moses and Miriam Exod. 15.1.2 c. of Esay and Solomon Esa. 5.1.2 c. Cantic Salom. and such be all the Psalmes of Dauid The Reasons When we sing we must sing vnto God and therefore to him not wantonly but with grace in our hearts Secondly whatsoeuer we doe we must doe it to the praise of God 1 Corinth 10.31 Singing is an action and therefore when we sing we must sing to Gods glory Thirdly when Christ sung he sung a Psalme Mark 14. 26. not any vaine song but a Psalme of praise and wee should bee followers of Christ so many as Christ hath redeemed Vse The Vse as it reproueth those who either of bashfulnes or in contempt abstaine altogether from singing so it condemneth such as sing carnall and prouoking songs songs that serue for nothing but to set an edge of wantonnes vpon the hearers or to satisfie loose mindes with a kinde of contemplatiue fornication rather then to build them forward to vertue and the power of godlinesse by a gracious Psalme which may bee spoken likewise of all Poems and Meters that â—re penned and sung with such an artifiâ—iall â—â—â—tonnes and exquisite voice that â—hey seeme no better and they are as â—hey seeme then so many sacrifices and â—â—ities made and sung to the honour of the 〈◊〉 They that made them did but make them to abuse and disgrace the â—orthy facultie of Poetrie with vncleane â—â—meâ— and to send them as so many filâ—hie Bawdes into the world to enâ—ise by â—hem to materiall follie and wantonnes â—ffâ—â—minate soules So much for the ditieâ—r â—r song the Person followeth to whom 〈◊〉 will sing To thee O Lord will I sing THe Person to whom the Prophet solemnely promiseth to sing this diâ—ine ditie of mercy and iudgement is the Lord not doubting howsoeuer others should accept of it but that God would like it well enough it being sung with a â—racâ— vnto him as if hee should haue â—aid Though others mislike the song and though it be harsh in a carnall â—are yeâ— Lord seeing it is melodious in thine and pleasing to thee I will offer it 〈◊〉 seeke not to please men and it is my comfort that I can doe any thing that will pleasâ— thee The Doctrine from hence is Weâ— must not regard what men approoue or condemne in the matters of God and 〈◊〉 precise seruice but what God â—â—â—selfe alloweth or doth mislike Noahs the 〈◊〉 was mocked by the wâ—rld of wicked men 〈◊〉 his time yet did he beare it and for it obtaine mercie to be called the Preachâ—â— of righteousnes to all ages 2 Pet. 2.5 Dauid who for his humble sinceritie and reuerend demeanour toward the Arkeâ— going to Ierusalem was scorned of Mâ—â—chol was yet had in high estimation by the Maides of Honour attending vpon Michâ—l 2 Sam. 6.14.16 He cared not what shee minded his care was to approoue himselfe to Gods minde He was vile it was before God and hee would bee viler Paul spake the words of truth and sobernessâ— though Festus iudged such words to be madnes and him that spake â—hem madde and besides himselfe Act. 26. â—4 25 But he passed little to be iudged of â—im or of mans iudgement knowing that â—e that iudged him was the Lord 1 Cor. â— 3.4 And what careth Michiah what â—ure hundred flattering men say to the â—ing what the Lord saith vnto him that â—â—ll hee speake 1 King 22.6.14 Hee â—ake to God and not to Nabuchadâ—ezarâ—ought â—ought it to be great precisenesse in Shaâ—ach Meshach and Abednego that â—â—ey onely were not readie when they â—â—ard the sound of thâ— Cornet Trumpet â—â—d other Instruments of Musicke to fall â—â—wne and worship his golden Image Dan. â— 14.15 But 〈◊〉 were not carefull nor â—â—garded to answere the King in that â—â—atâ—â—â— vers 16â— for God had made the 〈◊〉 to bow to him and they would not â—â—ffer the knee that hee made to bowe â—o an Image therefore that that seemed â—isorder to the King seemed and was oâ—edience to God They sung to him and â—hat which they sung pleased him resolâ—ing to obay the King vnder God not aâ—ainst God which made them to refuse as they did and to answere as wee hâ—uâ— heard The Reasons Gods wisedome is incomparably great and who is like him in knowledge Now is God incomparably wise
good report for it brandeth those who fauour the slanderer with the marke of wicked men Prou. 17.4 making them false as he is and liars like to him Therefore a curst tongue and carnall eare are well met The former rubbeth where the latter itcheth and the latter is chapman for that which the former vttereth Lastly neither hee that telleth lies nor he that hearkeneth to him can be good for if the tongue of the one be slanderous the eare of the other is gracelesse A reproofe to those who drinke in with greater thirst of hearing and more eagerly a false and vncharitable tale against their neighbour then the foule conduit of the slanderer can deliuer it and who in true reports regard altogether the matter and not the good manner of vttering them neither abhorring in themselues nor reproouing in others the discouering of a secret to the touch of their absent neighbour in his name when their complaint can no way edifie For we Christians should follow after things that be of good report Philip. 4.8 Salomon saith As the North-winde driâ—eth away the raine so doth the angrie countenance a slandering tongue Prouer. 25.23 His meaning is that the countenance of a man and woman in great place should be set as the North-winde against the raine of slander and that their frowning browes should shut vp and silence all clamorous lips For it is the ouer-good entertainement that the slanderous tongue findeth that cherisheth it and it is the sterne countenance that driueth such guests away But some loue to clawe these hissing Serpents till they haue spent their poison and left their sting in the good name of those who are simple in heart Such digge a pit for the innocent and fall into it themselues Therefore men and women in credit should with no better will entertaine these Deuils in flesh then they would the Deuill in person if they could be aware of his comming Heere also they are reproued who proclaime their Neighbours secret faults to the wide world and who because their speech is true though their end in speaking be euill and wicked say they are farre from slander For what is it to slander in a true report but to speake against our Neighbour and to blaze his weakenesse at all times and before all companies The ordinarie defence of such is when they are reproued I speake truely and tell no lie and I will neuer be ashamed of the truth But a wise man will be ashamed to speake the truth foolishly when his words may doe much harme and no good and it is sinne to speake slanderously though truely in a matter Yea a man may more sinne by speaking some truth with an ill minde then when through infirmitie he shall speake an vntruth with a purpose to doe good the Midwiues lie being more tolerable Exod. 1 then Doegs intolerable true report Psal. 53. That wee may therefore keepe the mid-way of charitie in our reports and neither speake the truth foolishly nor speak lewdly against it let vs well obserue these rules which follow And first let vs make a couenant with our mouth not to giue our tongue libertie to be busied ouer-much about other mens faults For he that speaketh too often of other mens infirmities cannot at all times keepe himselfe from speaking too-much of them and from slipping too farre into them Secondly when wee haue a good calling and iust cause to speake let vs speake discreetly in time and place that good may come of our speech to the amending of him that is faultie and to the bettering of them that heare vs. Thirdly in good affection with good discretion let vs so reproue another that we forget not our selues to be faultie and that it is a brother that hath offended So shall wee make him to confesse that that which is then vttered and spoken commeth in tender bowels from vs and not from wrath or humour Fourthly what wee would haue others to doe to vs let vs doe to them We would not our selues be reproued with bitternesse so let vs reproue others mildely we would not haue our owne priuate infirmities published so let vs conceale our brothers we would not our selues be made a Table talke so let not our brother Fiftly to discourage the backe-biter and to defend the innocent if the report that is made be of things doubtfull let vs admonish him who is the reporter in charitie to interpret things to the best if of things true when the fault is priuate priuately to reproue it when it is manifest and publike not to enforce it too-much nor too busily if it be little and if it be great to consider if â—e had not great prouocations to it Thus doing if the slandereâ— be firâ— wee shall be water to quench him Lastly let vs remember the Law that putteth the slanderer to that same punishment that the fault he spake of had deserued and the person he accused should haue suffered if the thing had beene true For he that wrongfully accused another of theft should haue beene dealt with as if he himselfe had plaid the thiefe He that falsely should say another committed adulterie should himselfe haue beene punished as an Adulterer For what can be more indifferent then that hee who prepareth a pit for another should fall himselfe into it and hee that seekes to take away his neighbours name and life by a lie should himselfe loose his owne credit and life for a lie Deuter. 19.19 So much for the qualitie of the offence the obiect followeth His Neighbour THe obiect of the Slanderers tongue is his Neighbour And it aggrauateth his sinne because it is against a neighbour that is a Christian his nearest neighbour A Neighbour properly is he that dwelleth neere vs or next vnto vs or in the same streete Commonly by participation of Nature in the image of God all men are neighbours By a figure and strictly they are our neighbours who are of one houshold of faith with vs in the loue and profession of the same Gospell And heere hee is called our neighbour whatsoeuer he be with whom wee haue any dealings in our fellowship and trade of life Luc. 10.36.37 Hee that slandereth such an one and consequently any one is worthie to be punished Dauid saith by death his meaning is if he offend vnto death But some thing may be gathered from the word which here the Prophets vseth to the conuiction of the Slanderer For whom will he slander euen his neighbour one who is neerest to him in societie and common vse of life one that dwelleth before him or at the next dore to him Then whom will he not slander The Doctrine from hence is a slanderer is false to all men So the Prouerbâ— saith that speaketh of the slanderer Prou. 11.13 for it maketh him a geer about with tales and a discouerer of secrets that is one that will be as readie to defame them whom he speaketh vnto as whom hee speaketh
all who loue and looke for the comming of Iesus Christ to whose grace most humbly I commend your Honour now and euer At your Honours commandements most humbly in the Lord. ROBERT HORN To the Christian READER GOod READER I confesse ingeniously that in some part of my way through this Psalme I haue walked by the light and in the steppes of some before â—e whose names are of account and prayâ—e in the Church And this I haue done for thy sake that fauourest good intents to helpe thee and thy Family by helping thee if thou haue a charge in the point of their direction to godlinesse For by these gatherings thou mâ—ist read in one little Booke what is otherwayes done in many and I trust to thy commoditie My drift herein may the better be borne with when it shall be considered that for this labour thus offered to thy Christian acceptance no returne is expected but what shall be made to GOD by thankefulnesse for those good helpes wherewith I my selfe was first benefited and desire in Christ to bâ—nefit thee And let no man say that I might haue filled my hands in this my Masters great Haruest rather then followed others for I am priuy to my weake estate in such matters and the gleanings are for the poore Leuit. 19.9.10 All that I craue and hope to receiue is thy good for thy selfe and thy good Prayers for mee that in our seuerall charges wee may so well behaue our selues that the Master of the House may bee glorified by our seruice and may glorifie vs in his Kingdome when hee shall say It is well done good seruant and faithfull thou hast beene faithfull in little I will make thee Ruler ouer muchâ— enter into thy Masters ioy Matth. 25.23 That wee may be partakers of this hope with the Saints in light let vs endeauour to nurture our charges with the knowledge of that truth which is according to godlinesse Tit. 1.1 And where worldly Masters of Families and carnall Ministers of Congregations doe little respect and fauour this dutie or the doers thereof let vs as the Word hath taught vs both doe and continue to doe according to this rule So shall wee reape in due season if wee faint not Gal. 6.9 The neglect hereof in you Masters and vs Ministers is cause that this large House of the Common-wealth so aboundeth with persons so highly disobedient to God and so shamefully disloyall to their Soueraigne Lord King IAMES whose happy and long life the God of our liues sanctifie and blesse euer to his great ioy here and euerlasting saluation in the Heauens AMEN Thine vnfainedly in the Lord Iesus ROBERT HORN THE CHRISTIAN GOVERNOVR Psalme 101. expounded A Psalme of DAVID I will sing Mercie and Iudgement vnto thee O Lord will I sing THis Psalme is Dauids For in the title which it hath it is called Dauids Psalme and beareth Dauids name In which He declareth how he will behaue himselfe in the Kingdome after he is inuested in it both for the affaires of his Crowne and for the more priuate matters of his Court. For the time when he wrote this most excellent Psalme as it is not named so the certaine houre day or yeere of it is not materiall and it is probable that it was made some short time after the report of Sauls death or not long before he came to the Kingdome by the common voice of all the Tribes who came to Hebron to make him King 2 Sam. 5.3.1 The Psalme itselfe consisteth of the title and bodie of the Psalme the title is in these words A Psalme of Dauid Where the Kingly Prophet writeth his name in the beginning of the Psalme as Princes doe in their Letters and Commandements to giue further matter vnto it and saith A Psalme of Dauid as if he should say if any shall doubt who made so large a promise to God of bringing himselfe vnder him in obedience and faithfulnesse yea and bound himselfe by a religious Psalme as by his bond and pawne so solemnely to performe the same let that person know that it was Dauid Gods King that entred thus into couenants with the Lord for the good gouernment of his owne house and the whole Kingdome This is the meaning Where we learne that none can be so great as to be ouer great and good for the good ordring and holy instruction of the charge that God hath put him in trust with therefore this Princely Prophet as he placed his greatest delight in the Arke of the Couenant because it was the presence of God to Gods people so to bring it into Ierusalem was the ioy of his heart 2 Sam. 6.12.14.15 This made Solomon his Sonne the mightiest and wisest King that euer raigned in Israell Christ excepted of whose eternall wisedome and greatnes his wisdome and greatnes mortal were types shadowes to cal himselfe a Preacher Eccl. 1.12 Iosua ruled his house as a Bishop Ios. 24.15 Abraham who had a great family catechised it Gen. 14.14 After God himselfe is Abrahams witnesse that he would keepe none in his house Sonne or Seruant whom he would not traine vp in Religion therfore saith I know Abraham Gen. 18.19 or I dare giue my word for Abraham that he will command his sonne and houshold after him that is as he feareth God so hee will make them to feare him and to keepe the way of the Lord as he keepeth it doing righteousnesse as he is righteous So Câ—rnelius was a denout man and deuout Cornelius had a good house For of him it is written that he feared God with all his house Act. 10.2 These all were great men and in their times famous yet did they looke straightly to the waies of their people and diligently teach them in the wayes of the Lord. The Reasons First In doing this we are Gods seruants and is any too good or great to doe him seruice Secondly we may saue a soule from Hell and who can doe too much or be too good to deliuer his brother from perdition Againe Christ died for the poorest soule did Christ die for him and doest thou despise thy brother for whom Christ died Thirdly none can bee too good to keepe hiâ— house from infection and those whom he hath in house from the plague of ill counsell Not to reforme a wicked person or not to remoue him if he will not be reformed is to cast an infection and plague of euill example vpon those that be good and promiseth no better successe then they can looke for who bring a leprous person among the whole and a contagious person among the sound and can any be so proud and mercilesse as not to preuent a spoile and losse of Christian soules so certaine and neare Lastly He that will not see the persons vnder him well ordered doth giue way to them to runne into disorder and to breake out into wickednesse and what is this but to communicate with their euill and to be if not
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
and weaker in faith then himselfe and Christs words Be perfect as your heauenly Father is perfect implie onely a like qualitie but no way an equalitie Obiect How then can the Scriptures make vs perfect in all good works Answere The Scriptures are able to make vs perfect if there were no defect in vs the obiect they worke vpon and yet the way of the godly is called perfect not in respect of action but of endeauour and desire Luk. 1.6 There are great infirmities in our best works yet if we striue against our imperfections and labour to perfection the euill that we doe shall not bee remembred the good that wee would doe shall bee taken as done for we are by imputation what we are in affection and hee is no sinner who for the loue that he beareth to righteousnesse desireth to be none If then we would be perfect in Gods account and by imputation and bee meanes to make others so wee must attend to reading and as it were weare the Booke of God in our hands hauing it alway with vs Deut. 17.19 The practise of this we reade Psal. 119.97 Oh how loue I thy law it is my meditation continually Where the Prophet sheweth that the loue of God is the loue of his word and that so much as we loue him so much wee loue his truth The King must exercise it Deut. 17.18 and God be thanked that our King is so well exercised in it Now is it necesssary for the King often to reade in the word to teach him to rule and is it not as necessarie for common persons and all inferiours that haue more time to meditate in it that they may learne to obay Is it necessarie for him to grow learned by reading and by meditation to bee made wise in the Scriptures that he may not by the swelling of the heart a grieuous disease in Kings commaund things vnlawfull and intolerable and is it not as necessary for these with like diligence to exercise themselues in the word that in too great a basenesse of minde they yeeld not themselues seruilely to obay man rather then God That we may giue our selues thus to the studie of the word we must pray that we may loue it for where loue is there is delight and what we loue to doe that we delight to doe The rich man loueth to be rich and therefore meditateth of riches The ambitious person loueth prayse and therfore casteth to be praysed The Naturall man loueth naturally and therefore liueth naturally and so if we had no greater pleasure wealth or glorie then to meditate in the word our loue this way would constraine vs continually to reade and meditate in the same A reproofe to Popish superstition and our common peoples prophanesse who are so farre themselues from reading the word that they abhorre that others should read it The Papists keepe it from the people vnder the Loâ—ke of a strange tongue and our people that may reade and heare it read in their Mother-tongue neglect it altogether Of such we cannot say by their fulnesse in the word that out of the abundance of the heart the mouth speaketh Luk. 6.45 For if wee shall iudge of their inward knowledge by their barren tongues we may truely giue sentence against them that there is no droppe of heauenly learning in them and that their Fountaines within are as a long drouth in Summer So farre for the manner how the Prophet will doe these good duties the time how long followeth Till thou come vnto me c. THe Prophet will doe wisely by the word and waite on God doing his will till he come vnto him that is as some restraine it during his interim of attendance and till God should giue him the Crowne of Saul by Sauls death but as I take it not onely so long but till his dust should returne to earth as it was and the spirit to God that gaue it Eccles. 12.7 that is till God by death should come vnto him calling him out of this land of his pilgrimage and valley of misery by his happie change and translation from an earthly to an heauenly Kingdome And so the Prophet promiseth to walke in the way of the Lord by his practise of patience till the Kingdome fell vnto him and of true wisedome after it was fallen for when God should set him in the Throne may we thinke that hee would leaue off to doe wisely nay but hee vndertaketh this taske by promise till God should call him out of this world by death Indeede though in that great distance and gulfe of time that was from his being annointed by Samuel when hee was by God owne mouth proclaymed beyre apparent to the Kingdome which Saul then had he saw many weary dayes endured many hard penances by the iniury of Saul yet he neuer hastned his owne aduancement by the making away of his Soueraigne And though by the prouidence of God Saul who deadly pursued him was offered into his hands once in the Wildernesse of Engodi 1 Sam. 24.3.5 And another time in the Desert of Ziph Ch. 26.8.9.10.11.12 yet he spared him and would offer no manner violence to him committing the iudgement to God and tarrying his leasure till hee should possesse him of the Royall Diadoâ—â— And when once he had it he promiseth to perseuere in a godly course till God should take him away and till his chaâ—ge came Before he had it he would not practise for it and when hee had it he would doe wisely in it First therefore hee promiseth to keepe within the bonds of dutie to his Soueraigne while hee was subiect to Saul which may be a good lesson to vs when God deferreth vs in any thing that hee hath promised to walke in hope not to goe out of the way of patience til 〈◊〉 comeâ— So Sarah receiued strength to conceiue seede being past children by ordinarie course because she iudged him faithfull that had promised Heb. 11.11 Isaac waited for children tvventie yeeres and prayed vnto the Lord that is vvaited Gods good pleasure for them and he had two at a birth Gen 25.20.24.26 The pittifull Church waited long for the God of her helpe did she therefore cast away her confidence and by meanes altogether vnlawfull become her ovvne helper no but shee practised patience and exercised prayer saying Let vs lift vp our hearts with our hands to God in the heauens Lam. 3.41 Of an excellent Prophet we read that his life claue to the dust but vvhat follovveth it follovvethâ— and his heart claue to Gods testimonies Psalm 119.25.31 Heere Dauid vvould bee Gods King 〈◊〉 King and as this was his practise so this vvas his precept waste vpon the Lord and hope in him Psa. 37.7 Now vvhy hath God in his vvord and in the vvorld left vs so many examples of this holy subiect but for our imitation and that vvee by them should learne to runne this race of patience and of a contented life in
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
for the head is gold the rest are clay and yron They that can make Idols of vs in our veinâ— and will flatter vs in our sinnes shall though they be neuer so vnworthy otherwayes bee made our companions and dearest louers and friends And if there be a Cedar in the Towne in which vve dwell though a Cedar but in worldly stature and in goodnesse a bramble we rather combine in societie with that pricking briar then with those meeke ones that feare the Lord and doe reuerence to his Name The reason is the smoake of pride loueth to be climbing till it vanish by a high minde that goeth before the fall Prouerb 16.18 And this is it that maketh our proud Christians to looke with such disdaine vpon those that are of low degree though their vertues deserue their best countenance vvhere yet they honour the apparell and externall habit of persons in high place though their vices deserue contempt and their names no good report Indeed so long as vve be in the world we shal not chose but sometimes must keepe some kinde of companie with such yet wee may chuse to grace them to take pleasure in them and though we cannot in body yet wee should alwayes in affection separate from them A terrour therefore to the wicked who though they flourish in the world yet they wither and grow vile in the estimation of euery good man Gods children must hold them base though the worlds children thinke them precious For the world loueth them but with the enmitie of God People salute them but with disdaine and at feasts they haue the chiefe roome but no place in heauen A comfort to those vvho lye open to all contempt for their profession For the world may despise them but good men are bound to honor them The wicked may vnhouse them but they shal dwell in the hearts of Gods children Vile persons may euill entreate them but good Magistrates will saue them from wrong and punish those that wrong them Scorners may mocke so meane a type of honor in those who are content to be fâ—oles for Christ but Dauid and such as Dauid is vvill praise them as wise and vse them as companionsâ— Other wicked persons protested against follow There shall no dissembling person dwell c. THE persons against which the Prophet maketh a further promise to proceed are Dissemblers and Lyars and their qualities deceipt and lying Before hee said that hee would entertaine faithfull persons and persons that walke in the perfect way or way of truth here he promiseth to put from him and from all affaires vnder himâ— those who practise deceit and tell lies For the first of the two which is a dissâ—mbler and the propertie in him which is dissimulation by a dissembling person wee must vnderstand a deceiuer and hypocrite in vvord and deed and by dissimulation falsehood and guile in both The Scripture calleth it the guile of heart or the sinne of a double heart contrarie to integritie and faithfulnesse fruits of a simple heart and properties of plaine men simple-hearted Now the Prophet saith that no such persons and that no persons of such parts shall dwell in house with him his meaning is that so farre as hee could know them they should not tarry in his seruice nor continue seruants in his house which hee speaketh as Master in a Familie and as chiefe Magistrate in a kingdome From whence the point taught is that all Gouernors should haue an eye vnto and proceede against all dissemblers and dissimulation publikely and in their priuate gouernement Saul an hypocrite had an eye on Dauid 1 Sam. 18.9 where he needed not but where is need euery Dauid should haue an eye of suspicion on all hypocrites such as Saul was in a Countrie or great house Elisha had a dissembling and bribing seruant a Gehazi vvho would runne after a reward where his Master would take none but his eye went with him and hee watched his hypocrisie vvhen he vvent from him 2 Kin. 5.26 Shebna was a dissembler and Chancellour to Hezekiah therefore vvhen the King sent him to the parle with Rabshakeh hee sent two good men with him to vvatch him euen Eliakim the steward of his house and Ioab the Recorder For Hezekiah for his hypocrisie and ill deserâ— had lately at the commaundement of the Lord taken one great place from him and giuen it to his fellow that was better then hee though hee durst not disrobe him all together and leaue him without all place leâ—t his ambition mounted before vpon the wings of two so great honours in the kingdome should furthered also vvith too great discontentment if both his wâ—â—gs had beene cut haue beene set vpon reuenge and disloialtie therefore he would put no great trust in him but sent him vnder guard and as it vvere with two Superintendents to the King of Ashurs Lieutenant then before the wall to watch him that hee might not bee lift vp to doâ— euill And thus Eliakim and Ioab two great men were sent vvith him to be bridles to his ambition that hee might not take head against his Master There was little confidence to be put in Ioab Dauid durst not trust him and could neuer master him and therefore giueth a great charge to Salomon his sonne to looke vnto him 1 King 2.5 Shimâ—â— also dissembled and could coâ—nterfait that Dauid knew and therefore gaue a like charge to his sonne concerning him ver 9. Ananias that hypocrite and Saphirae his Wife as very an hypocrite both of them great dissemblers and lyars to GOD were striken by the hand of God in the Ministery of Peter Peter could not abide them in his sight and they fell downe dead at his feet Act. 5.5.10 The Reasons First dissembling taketh away the vse of speach vvhich should be the Key to the minde to open it For the vse of speech is to expresse the meaning of the heart or to be the hearts Iâ—terpreter But the dissembler corrupteth this vse of speech and end of talke by a deceitful tongue nay ouer-turneth all humane societie and dealings betweene man and man by vttering with the tongue what was neuer conceiued by the heart And is he to be suffered among men who laboureth to destroy the fellowship of men Secondly the dissembler is not only false in tongue but in deed and dissimulation as it maketh a diuorce betweene the tongue and the minde so doth it betweene the tongue and the hand and so he that is a dissembler is false tongued and left-handed But he that is such shall be knowne that is made an example that he may be knowne Prou. 10.9 And who shall make this example of him but Magistrates and such as are in authoritie Thirdly a dissembler is like a couered piâ— in the fellowship of men the simple fall into it For hauing crept into the seruice or fauour of persons of countenance by flatterie and keeping in by falshood what is he not able
to doe against the innocent by a smooth glosing tongue How priuily vvill hee accuse him and vvhat protestations vvill hee make to be beleeued against him Such a tongue as a dangerous rocke hidden vnder a calme Sea is to be found in the mouth of the dissembler One flattering word in the mouth of such can doe more harme in an houre then a good Preacher shall be able to doe good in many Moneths And should not good Gouernours looke vnto such least they be made by them a sharpe sword to the righteous and a strong buckler to flatterers Fourthly a deceitfull person such as Achan may bring vpon a family yea vvhole Prouince great wrath and destruction Ios. 7.5.12 And lastly it vvell becommeth a great house to haue all the seruants of the same suteable as in Lineries so in goodnesse For as it is euill in nature to compound fire and water and hurtfull in policie to nourish peace and warre and impious in Religion to beare with two Religions so is it dangerous in a house to keepe faithfull persons in it and dissemblers Vses Heere then wee see what an odious sinne the sinne of dissembling is seeing that good Gouernours are bound so as hath beene shewed to haue an eye vnto it and to procâ—ede against it The contrarie to it is plainenesse and Christian simplicitie which should be as precious to vs as the other is vile to God But where are the plaine-hearted Iacobs and simple-hearted Nathaniels of elder times Is not simplicitie called folly and are not simple-men counted fooles nay is not simplicitie so much hated that the name it selfe is had in reproach and to be a simple man and a fooleâ— are they not now in our dialect and language synonima that is names of one thing and signification Is not truth fallen in the streetes And doth not he who refraineth from euill make himselfe a prey Esa. 59 14â—15 Our plaine Fathers vvho loued faithfulnesse more then wealth knew not what this meant He that cannot dissemble cannot liue and their vvord vvould be taken where our bond vvill not Therefore that vvhich should be odious is now precious and which should be hated and had in reproach is now commended and made of So contrarie is this age of ourâ— to the dayes of our plaine Fathers And here the Papists figure of aequiuocation in Oathes halfe in the lippes halfe in the heart and conscience is argued of irreligious periurie and odious opposition to Christian plainenesse Which is a protestation with a mentall reseruation in a thousand windings and turnings all conceiued in the minde and no way expressed in the speech of him that protesteth or maketh faith Which yet they with the faces of Sodome and Gomorrha defend to be lawfull and godly in Catholikes when they come to answere before Protestant Iudges But should dissemblers be watched ouer by good Gouernours then good Gouernours must watch ouer dissimulation in themselues They must take heed of dissembling persons and that they themselues be no dissemblers They must not endure nor countenance a bribing Seruant nor themselues loue gifts They must not beare with a deceitfull person nor lay waite themselues as he that setteth snares They must not cherish those that ouerthrow the right of the poore nor themselues make pittes to catch men Ier. 5.26 They must punish others for lying and themselues be no liars They must teach others and hee that will teach another must teach himselfe Rom. 2.21 An admonition to Gouernours to be diligent inquirers into the conditions and nature of the people vvhom they keepe in seruice or put in office vnder them For among some that be good there may be such as will seeme and are not Such as we reade of Iude 4. who are said to haue crept in or to haue entred not boldly but by stealth Such are the Popes Factors among vs vvho as Serpents sent from Rome or some of Romes Schooles for want of the diligence or by reason of the negligence of the householders of Counties and Corporations haue gotten into some of the fairest Gardens of our Land and there hauing preuailed against Eue the woman haue by her preuailed also against Adam the Man turning both Man and Woman from GOD to Poperie Gen. 3.1.5.6 2 Tim. 3.6 Matth. 23.15 Also Gouernours must and the good will be awake in the causes that come before them For sometimes as the woman of Tekoah who was her selfe subtle and instructed by subtle Ioab to put on mourning apparell and a mourning behauiour spake vnto the King and falling downe before him and doing obeysance to him said Helpe O King 2 Sam. 14.4.5 So some subtle man or woman taught as by some deceiuing Ioab to put on mourning apparell and a sad countenance may come vnto them and doing low obeysaâ—ce may crie vnto them and say with a pittifull but lying tongue Helpe my good Lord helpe good your Honours or as she Helpe my Lord O King Sometimes as we heard a treacherous Ziba will not feare to accuse the innocent vnto them vvith a gift in the hand 2 Sam. 16.1.2.3 therefore it standeth them in hand to obserue wisely and to heare indifferently and iustly the truth of those cries vvhich are many times causelesly raised and vvith false teares Againe in swearing in a matter many will haue a fallacie in their Oath and sweare with a double heart These and such like shifts of faithlesse wretches cannot be discerned but by hauing a watchful eye ouer matters in iudgement Therefore necessary it is that they should not sleepe in causes that would turne away or auoyd the edge of dissimulation or dissemblers in them which Dauid protested to doe and which all carefull Gouernours will doe A reproofe to those who will keepe in their house or in places vnder them Dissemblers and wretched men because they be their Kinsmen or Friends sonnes or an old Seruant or Seruant that they may not spare and who cannot liue if they put him from them though otherwaies hee be a common Drunkard Whore-monger Swearer prophane person and what not In the meane while what is become of our Sauiours admonition If thy right hand offend thee or cause thee to offend rather cut it off then suffer it to be a continuall offence vnto thee Mat. 5.30 Or If thy right eye offend thee rather pluck it out then suffer it still to be an hinderance and scandall vnto thee Surely nothing can be for situation more deare vnto vs or for vse necessary then our right eye or that other member our right hand yet should we rather pull out the one and cut off the other then suffer them to offend vs to damnation And shall they who are farther off dwell in our house though grimed with most black vices though loathsome to God and hurtfull to our selues and though in bad nature and condition so lewd that hell hath better saue that they in hell cannot repent these may because of kindred
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