shall reprooue Cham What Oliues can we gather of our Magistrates when they bee not Oliue trees in Gods house but catching brambles and minde not iustice but scratching couetousnes for if the head be sicke can the heart be merry Esa. 1.5 and if the eye be darke how great is that darknes the eye that will giue light must haue light and they must bee good Magistraâ—es that will make a good people A consolation against the reproaches that are cast vpon men when they set themselues to feare the Lord and to walkâ— in his wayes Now they begin to be fooles saith the world nay now they doe wisely saith the Lord. Men say They haue beene taken for sensible wise men but now they dote God sayth They are now sensible good men and take the way for good vnderstanding The world iudgeth them fooles and God calleth them wise Before they ruled by forcâ— onely now they rule by discretion before as men now as wise men before in darknes or vnregeneration now in the Lord. By perfect way the Prophet meaneth as we heard the way of Religion and true godlinesse by the word which is perfect it is called the perfect law Psal. 19.7 Or perfect law of libertie Iam. 1.25 And perfect will of God Rom. 12.2 because in it is contayned perfectly whatsoeuer is required to righteousnes or mans saluation The doctrine from whence is The holy Scripture and word of God as it is the onely register of true wisedome so it is a most sufficient rule of mans life to instract him in righteousnes and to make him absolute to all good works for this it is called the wisedome of God and the power of God 1 Cor. 1.24 Rom. 1.16 and the whole of it is saide to be giuen by inspiration and to bee profitable that is sufficient for doctrine for rebuke for instruction for correction and therefore is it further sayd to make not the meane person onely but the man of God the Minister himselfe not able in part but absolute and not to some worke or some few works but to all good works 2 Tim. 3.16 Yea so perfect is the word of God that hee that addeth to it addeth to his owne plagues and hee that taketh any part from it taketh so much of his part out of thâ— Booke of life Apoc. 22.18.19 and in Iude 3. we reade of a faith once giuen that is sufficiently or once for all Indeed the holy Bookes and Monuments of the righteous are as strong Chests and Store-houses wherein God hath reserued alway some precious foode for posteritie neyther may wee reiect the industrie of the Heathen for euen they haue some foode meete for liberall men in matters naturall and politike seruing well if due regard bee had and choyse made for good direction in the things of this present life but these knowledges meerelie humane as those waters of Tema spoken of in Iob â—â—yle those that drinke of the Riuer thereof and delight in the Brooke thereof for when men are dryed vp with Gods burning indignation and consumed with a hot fire in their bones because of his wrath these sciences profit not they that goe to Tema haue considered them and they that trauell to Sheba wayted for them yet were they confounded when they hoped and ashamed when they came thither for as waters that passe away they failed out of their places and departed from their way and course Iob. 6.15.17.18.19.20 But the waters and this riuer of the word is a well of liuing water hee that drinketh of it shall neuer bee more a thirst Ioh. 4.14 The other foode contracteth corruption as our naturall foode doth but this is the bread that endureth to euerlasting life Ioh. 6.27 That wisedome is earthly and tasteth of the soyle from which it came but this wisedome is heauenly and from God who abideth for euer The Reasons The word is heere called the perfect way of a Christian the way that will bring him to heauen if hee walke in it and in no other and therefore that which is sufficient that is in and by it selfe sufficient to his saluation Secondly the Scriptures are perfectly holy that is holy in themselues by themselues Psal. 19.8 and perfectly profitable that is profitable by the truth which is in them and profitable without any other truth added to them to instruct to saluation 2 Tim. 3.16 and therefore all other writings supposed necessary are superfluous Thirdly what is perfect but that which is entire of it selfe and needeth nothing Now that which is so entire and independent what lacketh it that it hath not and what can we adde vnto it that is not already in it but so perfect is the word For where the Prophet speaketh of the perfect way it is not meant that he could be perfect that did walke in that way except perfect in account and by endeauour as Gods righteous seruants are said to be but he meaneth the word written which he calleth the perfect way Vses A confutation to Poperie Papists adde to the written truth their vnwritten truths as they call them truths which they affirme to be as necessarie rules of faith to saluation as the Scriptures are and so the Papists require a supply but wherefore a supply when the thing is sufficient That Booke that was sprinckled with the bloud of the Lambe that onely was put into the Arke and fetched from thence Heb. 9.19 and this is the word of faith which we preach Rom. 10.8 Also we reade of a sure word of the Prophets 2 Pet. 1.19 and the same Apostle chargeth the Christians of his time and vs in them to take heede vnto it not to the vncertaine breath of man but to the most certaine word of God for who will walke in a blinde way when hee hath a knowne way to goe in But that place in Mathew is notable to this purpose where an Angell in his message to Ioseph would not vse his owne credit and authoritie for that hee speake but alledgeth Scripture for it Math. 1.21.22.23 Ioseph might haue maruelled that his Wife should bee with childe by the holy Ghost though an Angell had spoken it but when hee heard Scripture for it he beleeued An instruction to Christians chiefely to such as haue charge of others to read much deliberately in the word for it is it onely that can make vs perfect to all good works both in respect of knowledge what ought to bee done and of power to doe it Quest. But may a man be perfect in this life seeing Dauid saith Hee will doe wisely in the perfect way and Christ exhorting sayd Be perfect as your heauenlie Father is perfect Mat. 5.28 Answere No man who is not more then man can and therefore where Dauid promiseth to walke perfectly and Christ exhorteth to bee perfect Dauid meant not that he could be perfect saue in respect of Gods imputation or as he stood in balance with others who were ruder in knowledge
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
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
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
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
hath a mouth full of cursing and bitternesse as that which hath no sooner learned to speake then it hath learned to blaspheme and is taught no sooner to name God then it is instructed or vvithout teaching apt by that which it heareth daily to sweare by God So true it is that vvhere the Father is a Bramble the Childe will be a prick But as we speake not reuerently of God so neither doe vvee speake soberly to Men. I say not soberly for do we not giue our tongues libertie to say any thing of our enemies and of our betters if they be our enemies Doe vve not disgrace such as are faithfull with vnseemely titles Doe not Papists call the professors of the truth by the names of such as haue beene famous instruments of God in the Gospell as Caluinists Zuinglians Lutherans and that in reproach and derision Doe not brethren call some of their godly brethren Puritans Doth not a Christian cal his fellow Christian Hypocrite Sectary Raca Foole Doe wee speake as if God had made our tongues or rather doe wee not speake as if our tongues were our owne Psal. 12.4 But the Prophet mentioneth here among other vvicked sinners whom hee would put from his court presence tellers of lies What he meaneth by such vve haue heard they are contrary to those who speake the truth from the heart Psal. 15.2 A lyar is hee vvho speaketh an vntruth weetingly or the truth otherwayes then he thinketh And a lye is a false speech vented willingly and with a minde to deceiue Where vvee are to put a difference between a lye and an vntruth and him that is a lyar and that speaketh vntruly For hee may be said to speake an vntruth who rashly speaketh it thinking it to be true and he may bee called a lyar who eyther speaketh that which hee knoweth to be false or speaketh the truth but falsely that is with a minde to deceiue The one hath no truth in his mouth and the other hath much deceipt in his heart The one speaking a lye as it is sayd of the Deuill speaketh of his owne Iohn 8.44 the other speaking a truth resembleth the Deuill who euen vvhen hee speaketh the truth is a lyar Matth. 4.6 Therefore there are two sorts of lyes the first when a man speaketh not as the thing is the second vvhen hee speaketh as the thing is but deceitfully The first which is a reall lye is likewise of two sorts the first when a man speaketh an vntruth against his minde and knowledge and this is the chiefe kinde of lying from vvhence in the Latine it hath the name For meâ—tiri is contra mentem ire The second when a man inconsiderately vttereth an vntruth thinking he speaketh true And this though it be a lye in the generall terme yet hee vvho vttereth it cannot be called a lyar because his vvords agree vvith his minde though they agree not vvith the thing Therefore here by a teller of lyes vvee must vnderstand one that speaketh eyther an vntruth against his minde or the truth with an ill minde and this is hee who knowing that which hee speaketh to be true coueteth to be vnderstood otherwaies then he speaketh that is otherwayes then the truth is As therefore a man may vtter an vntruth and yet be no lyar so hee may be a lyar in speaking the truth vvhen he doth not speake it with a simple heart Which proueth that to the speaking of the truth that is in a mans heart a double agreement is required the one of the tongue with the minde the other of the minde with the things themselues And to this is opposed the double falsehood that was spoken of as when a man speaketh that which is false or the truth but falsely So we haue heard of lying and the kindes thereof From whence I conclude that a teller of lyes such an one as the Prophet here meaneth to put out of his house and sight is he that speaketh that as true which hee knoweth to bee false and that which is true falsely and not with a simple heart Such hee sayth shall not remaine in his sight From vvhence the Doctrine is that a teller of lyes and the intolerable sin of lying should not be abidden by a Christian. It appeareth else where that Dauid could not abide flattering lips nor a false tongue seeing he prayeth against them desiring God in some iudgement to cut them off Psal. 12.3 Salomon also maketh it one propertie of a righteous man to hate lying words Prou. 13.5 that is to hate them in himselfe and to abhor them in others God is sayd to hate a lying tongue Prou. 6.17 and Iob craueth no fauour if he haue walked in vanitie fauouring a lye Iob 31.5 He put vp his tongue from doing of hurt and would not vnsheath it but when he was to skirmish with Sathan or to strike at sinne And shall we thinke that he could endure those in his sight who walked in vanitie louing euill more then good and lyes more then to speake the truth Psal. 52.3 who instead of skirmishing with sin make frayes with their brethren and draw vpon their names with a lying tongue The Reasons The Diuell is the Father of lyes and of liars Ioh. 8.44 lyes are his creatures and liars his children Now cannot a man abide the Diuell and will hee agree with his vncleane brood Further Truth maketh vs to resemble our heauenly Father the fountaine of Truth where lying maketh vs to resemble the Diuell the Father of lies and as truth is a cognisance of a Christian on earth and a Saint in heauen so lying is the note of a wicked one heere and of a damned one in hell Againe as there be two Fathers one of those who speake the truth truly which is God another of liars vvhich is the Diuell so there are two Kingdomes one of light and another of darknesse The dialect of the light is truth the language of lyiâ—g is darknesse And who that loueth not darknesse will abide the tongue of darknesse and that loueth the light endure that vvhich is an enemie to the light Secondly vvho can abide that whereby Satan raigneth in the heart of him who is possessed of it as in his Kingdome But where the Scepter of Satan is borne vp as by lying there hee raigneth as King and there the Scepter of the Lord vvhich flourisheth in the truth is depressed and God is made as no bodie Thirdly the common liar maketh that soule that should be of a good sauour to God no better then stinke and carrion for the liar is an abhomination to God Prou. 12.22 And doe we stop our noses at vnsauourie smels and vvill vvee thrust them into an vncleane dunghill by taking delight in lying vanities Fourthly no man can endure to conuerse with his enemie or to put his hand to that that his heart riseth against Also men and women vse not to play vvith Snakes and Serpents as with Whelps and