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THis Psalme is Dauids: For, in the title which it hath, it is called Da∣uids Psalme, and bea∣reth Dauids name. In which, He declareth how he will behaue himselfe in the King∣dome, 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 ex∣cellent
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 vn∣der him in obedience and faithfulnesse, yea, and bound himselfe by a religious Psalme, as by his bond and pawne, so so∣lemnely 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 gouern∣ment of his owne house, and the whole Kingdome. This is the meaning.
Where we learne that none can be so* 1.2 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 Pro∣phet; 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 So∣lomon 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 him∣selfe 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 Abra∣hams witnesse that he would keepe none in his house, Sonne or Seruant, whom he would not traine vp in Religion, & ther∣fore saith; I know Abraham. Gen. 18.19, or, I dare giue my word for Abra∣ham, 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 righteous∣nesse, as he is righteous. So C••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.
First. In doing this, we are Gods ser∣uants, 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 bro∣ther, for whom Christ died? Thirdly, none can bee too good to keepe hi•• house from infection, and those whom he hath in house from the plague of ill counsell. Not to reforme a wicked per∣son, 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 suc∣cesse 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 Chri∣stian soules, so certaine and neare? Last∣ly, He that will not see the persons vn∣der 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 authors, yet) abettors to them of all the vngodlinesse that is committed by them in that vndisciplined estate? Nay, he that shutteth not his doores against such, if he know them, o∣peneth them to the curse of God which (vndoubtedly) will know him, and fol∣low him. And, can any man be too good to preuent so great a danger to∣ward•• himselfe, though he will not doe good, by preuenting it in mercie toward others?
Hence (then) they are reproued who disdaine to set the Teachers chaire,* 1.3 with Dauid, in the mids of their house. Vers. 2.
and with him to doe wisely in it, till the people that be vnder them doe (all) know the Lord. Some put from them with great contempt, this charitable worke, to others: and, some that looke for ser∣uice from the persons they keepe, hate to giue them instruction. But the best day that euer Dauid saw, was that day when he danced before the Arke, in a linnen Eph••d, and with all his might. 2 Sam. 6.22. for, that was a good day indeed, when his zeale made him so vile before the Lord, and so humble before the Arke of his seruice. Solomon (as we heard) a great King, became a Preacher: the Scripture calleth him, & he called himself, Solomon, the Preacher. Iosua protested for him and his house, that he would serue the Lord: and Hester the Queene did as much for her and her maids. Hest. 4.16. Abraham and Cornelius are praised in their storie, because they had religious families. And who art thou? and what is thy fathers house that thou shouldest fancie to thy selfe greater honour then (thus) to wor∣ship at the Lords feet, in the sight of his Saints, with so great a Cloud of famous
Leaders, all of them excellent persons, and well reported of in their times? I con∣fesse that Princes and the Nobles of the Earth may and ought to haue, in their Courts and great houses, their speciall Ministers, and eyes of assistance (the Scripture calleth them Seers, as Gad, Dauids Seer, and wee Chaplens) in this great worke; yet so as they forget not to be good Nehemiahs and ouerseers of the worke themselues. For, if they doe, that that perisheth, perisheth by their de∣fault, and is lost vpon their account, and they shall answere for it.
An instruction,* 1.4 to Fathers of Families, and of Children, to doe this high office of a Teacher or Catechist vnto them, for godly knowledge and nurture. If wee would haue the Church of God to con∣tinue among vs, we must bring it into our houses, and beginne it in our Fami∣lies. For, as of particular persons come Families, so from Families well orde∣red, proceed florishing Churches. Ma∣ny complaine that there is no discipline in the Church: but thou that so com∣plainest for Gods house, looke into thine
owne house, and be sure that good dis∣cipline be there. Many crie out vpon euill seruants, and stubborne Sonnes: But thou, that makest this outcrie, take heed the fault be not thine, and cause in thee that thy Seruants are so bad, and thy Sonnes and Daughters no better. For, hast thou endeauoured to make thy Seruants, the Seruants of God, and thy Sonnes and Daughters, the Sonnes and Daughters of the Lord, by good education and teaching? Then thou mayest well complaine that they are no better, but if not, then it is thy iust plague that they are so euill. But must great men doe this dutie? Surely great Dauid did it: and they must eyther doe it themselues, or see it done by others. But, as when Ahimaaz would haue runne to haue told Dauid of the death of Ab∣solom his wicked Sonne, Ioab said; thou shalt not be the Messenger to day: to day, or in this thing) thou shalt not beare the tidings, seeing the Kings Sonne is dead: 2. Sam. 18.20. So when any of our wor∣thies shall, hauing the Absolom of re∣bellion slaine in themselues, offer to
bring the good newes of it to others, not to Dauid, but to the house of Dauid and Church of Christ, by endeauouring (shall I say to runne?) nay, but to creepe in this race of priuate discipline for the making of a religious and well catechised Familie, they shall meete with many Ioabs and pull-backes. But Noble Ahi∣maaz be not kept backe: the more No∣ble your birth is, the better it doth be∣come you to runne the race or way of Gods commandements. For, as Apples of gold vpon pictures of siluer, Prou. 25.11. so is true zeale when it is found in the heart of a Noble-man or Gentleman of great parentage. Yea, as pearle set in gold, so is it to finde sanctified vertue in the steppes of Honourable Lords. So much for the title of the Psalme, the matter followeth.
VVE haue heard of the maker of the Psalme, which was Dauid; the matter of it consisteth of sundrie protestations (as it were bills of coue∣nant)
concerning his owne person, in the two first verses, and concerning both it and his Subiects, in the rest of the Psalme. That which concerneth his owne person, in this verse, is his bill of promise, by which He entreth into bond to the Lord, to execute holily and indiffe∣rently mercie and iudgement in his king∣ly place. And, this containeth the ditt••e, and person to whom he will sing it. The dittie may be considered in the manner of expressing it, or in the parts whereof it consisteth. The manner is by singing. The parts are: first, mercy or gentle∣nesse to those that doe well, opposed to tyrannie and crueltie; then iustice or se∣ueritie, due to incorrigible offenders, till they be rooted out, opposed to dastardie and carnall feare. The person to whom this holy Psalme is holily ascribed, is the Lord. Where He that is the Author of this solemne v••we, promiseth to shew mercie, and to practise iudgement to his glory. For the manner, and in as much as the Prophet (here) taketh vpon him to sing the matter which hee hath in hand, not coldly to deliuer it; he doth
in effect say, that he will doe it with ioy and cheerefulnesse, with a lo••d voyce, and with all his might. For, they that sing, are (commonly) merrie: and the Apostle Iames saith; Is any merry? let him sing. Iam. 5.13. Also, they extend their voice, and put strength vnto it that sing, as the Prophet here vnderstandeth singing.
From vvhence this Doctrine may be gathered:* 1.6 what wee doe to God, or our Brethren for God, to doe it with ioy, heartily and willingly. The Pro∣phet here doth so, seeing the manner by which he voweth praise to God, is by a Psalme, which he spreadeth before Him in his sanctuarie, as his pawne and witnesse to testifie for him, that what ••e solemnely confesseth as debt, he meaneth iustly to pay. He that distributeth, must doe it with simplicitie; he that ruleth with diligence: he that sheweth mercie with cheerefulnesse. Rom. 12.8. The words are plaine, and they speake thus much, in effect, vnto vs: that in Gods matters, all things must be done in good forme and vprightly. The matter must be good, and the man∣ner must please him. Wee must doe
good, and doe that good well: and come to God, when he calleth vs, and come willingly to him. Psal. 110.3•• For, the commers to him, that is, they that come acceptably, are (all of them) volunta∣ries, and not prest-men: And, wee must not onely doe seruice, but doe it dili∣gently. Rom. 12.11. For, he that loueth a cheerefull giuer, 2 Cor. 9.7. holdeth him accursed by his word, that doth his worke negligently, or with deceipt. Ier. 48.10. And therefore, God, by Moses, chargeth vs to loue him with all our heart; not with some of our heart, or something in our heart, but p••rfectly, with the whole heart. For, he will not haue a little, but all: and, hee further ••aith, with all your soule; not with a part, but with euery part; nor by halfes, but wholy, and, with all your strength. As if hee should say; all, or none. And therefore st••ong in anger against his enemies, and strong in zeale for his glory: strong to doe good, weake to doe euill: strong in for∣giuing a wrong, weake in reuenging it: strong to serue him, weake to serue sin. Deut. 6.••. The reasons of the Doctrine
are. First, men cannot endure a grud∣ging giuer: and will God respect him? Secondly, Dauid was the Lords type, when he reioyced with great ioy, that the people off••red willingly to the Lord, 1 Chr. 29.9. Which is to teach vs; when wee bring to God, for the building, not of an earthly but heauenly ••ouse in which wee dwell by faith, not talents of gold, or the shekell of siluer, but a pure and willing minde, as it were, a golden inhabitant in a meane and perishable tenement of clay; that wee cannot but greatly please the Lord, offering the same, as wee haue re∣ceiued of him the measure and gift of faith, and desiring to doe well from a free heart. Thirdly, it is no gift, that is no free-gift; nor good seruice, that is done with eye-seruice. Colos. 3.22. and, we please God, when wee offer not much but wil∣lingly. The childe that doth his good∣will, doth as much content his Father, as if he had done the thing, which he would gladly haue done, but could not. And, where there is a willing minde, it is accep∣ted according ••o that a man hath, and not according to that he hath not. 2 Cor. 8.12.
* 1.7A reproofe to those who come to our Church-meetings by constraint, and grudgingly, rather to saue their credit, then their soules. Dauid daunced before the Arke, with all hi•• might. 2 Sam. 6.14. but these (so soone as they come into the assembly) squat downe before the Arke of publique Prayer and Preach∣ings, neither hauing affection, nor doing reuerence. Or, if they heare vvhat is spoken•• and ioyne in prayer, they doe the seruice but coldly, and with a desire to be gone. Now, if a woman should be wearie, and take no pleasure in her owne husbands company and presence, where (yet) shee is neuer wearie, and taketh great delight to be in companie and to haue fellowship with other men, howso∣euer shee may giue her selfe to her hus∣band in certaine bodily duties, because the law and condition of their marriage compels her so to doe, her husband may well take her to be a wanton and euill af∣fected wife. So, if being married to Christ, by our vow in Baptisme, and pro∣mise a•• his Table, so often and solemnely
made, we shall offer•• in his presence, and to him, in place, vnpleasing prayer and hearing, hauing small ioy while we haue him with vs in the assembly, howsoeuer (because the law commandeth our bo∣dily presence, and certaine bodily duties of the eare, and tongue, and knee) wee offer these for fashion, not with any good will (for our hearts in the meane while are in secret conference with the world, the profits of it, or pleasures in it, which we desire to serue and to haue fellowship with, euen when we seeme to ••erue God, and to haue fellowship with •••••• Saints;) how can the Bridegrome steem•• vs as friends and Lo••ers, and ••••ot ioyne vs vvith women of fornica∣••••••on, that ••aue departed from the faith •••••• their Lor•• and followed other Louers? ••••••ich may be ••••••ken (also) of such as •••••• God, not of sin••••••••tie but for wage••: w••ose good deedes 〈◊〉〈◊〉 not from a lo•••• of righteousnesse, but••om feare, and wh•• giue a pennie, but not almes to a poo••e man. For, it is no 〈◊〉〈◊〉 that is giuen for merit, or the praise men. The Papists almes is all such: and ••••••••••∣fore
neuer did a right Papist giue true almes in all his giuings, and a poore Cot∣tage buil•• by a Christian, in faith, is bet∣ter (I ••eane better respected of God, and better to the doer) then all the Cels and Monestaries that euer Papist builded for his owne glory and merit. Good works follow faith, and must pro∣ceede from a loue of Christ, on whose members wee bestow our gifts for his sake. Therefore, though a man giue neuer so much, yet if that which is giuer be not giuen in faith (which maketh gift to be an almes-gift) it is not so muc•• as a pennie giuen, by a sound Christia•• in mercie, to a Disciple, because he i•• Disciple. But let no man here say, t••••t we (of the R••ligion) cond••nne alm, because wee doe not iusti•••• (as neit••er doth Christ our ••••ster) Ph••risa••••ll almes. Matth. 6. For, the poore are he Lords Altar•• ••ong vs, and we mus•• sa∣crifice our ••nes vpon it. They 〈◊〉〈◊〉 his ground, on which wee must so•• the seede reliefe, when they fall into mi∣〈◊〉〈◊〉 God requireth a l••ane of vs, and 〈◊〉〈◊〉 must send it to him in their hands.
The Apostle Iohn saith; Whosoeuer hath this worlds good, and seeth his Brother haue neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? 1 Ioh. 3.17. As if he should say, it dwelleth not in him. And if the loue of God be not in him, I am sure the life of God is not in him, neither (except the Lord giue him repentance) shall he liue with God, but with Deuils. For, though wee shall•• not be saued by our giuing to the poore, yet ••e that will be saued, must giue to the poore cheerefully, and as God hath blessed him. Our good deedes cannot saue vs, yet if wee will be saued, we must doe good deedes. And, though our good deedes cannot saue vs, our bad deedes, and want of good, can damne vs. We (then) preach good workes as much as Papists, but not in Papisticall manner, to merit by them. And for the Law, wee teach that it is good and holy, and bindeth our obedience to it in all things. Gal. 3.10. Indeede we cannot con∣tinue in all things that are written in th•• booke of the Law, to doe them: yet if wee doe what we can, and be grieued for th••••
we cannot; that which we doe is accep∣ted, that which we cannot doe, is pardo∣ned. And so the law hath a necessarie vse, as we teach: and that is to prescribe what in dutie we should doe, not to giue vs the wages of life for that wee haue done, except we could (which we neuer shall) continue in all things, which are written, to doe them. So we exhort men to doe good willingly, as the Lords free men, and not as seruants for praise, or wages.
* 1.8An instruction (further) to labour for the spirit of Dauid, which is his cheerefull and singing spirit in matters pertaining to God and Religion. Now, that wee may get this spirit, where the wicked delight in sinne, we must delight in the law, to meditate in it day and night. Psal. 1.1. For, delight in a thing maketh the burthen of it light, and the y••ake ea••ie. And heere wee see how farre they are from hauing this spirit, who take so lit∣tle pleasure in the seruice of God, and so much pleasure in vanitie. Which ma∣keth them to heare coldly, to pray with∣out feeling, to finde no taste in the Sa∣craments,
to beare the Sabbath as a bur∣then, and so; as they could wish (and that from their heart) that there were no Sabbath, or that the Sabbath were gone. Amos. 8.5. The Sabbath should be our delight, Esa. 58.13. that is, we should keepe it with ioy, and take delight to keepe it. And, for prayer, we should doe seruice in it with gladnesse; that is, pray with comfort, and giue thankes with re∣ioycing. Psal. 101.1. And for the Sacra∣ments; as we come willingly to a feast, so wee should come gladly to them. And for the word, we should desirously heare it, as they that gladly receiued the word, and were baptized. Act. 2.41. And for doing good, wee should make it our comfort to doe good alwaies from a pure heart. And thus, taking delight in good things, we shall more willingly, and with greater pleasure doe them.
Further, in these words Dauid pro∣poundeth himselfe for an example, say∣••ng; I will sing. He saith not, I will see mercie shewed, and iudgement executed by such as haue places vnder me, (and ••et this will he doe too;) but I in person,
will sing, that is, ioyfully stirre and be a dealer (my selfe) in these matters: yea, Dauid a great King saith, I will sing. He saith not, I will call my Musitians, and they shall sing, laying the burthen from himselfe, vpon others; but promiseth to doe (himselfe) what he would haue to be well done by others.* 1.9 And here the doctrine is; that there is great hope the people will be good, where their leaders are good; and where they doe well, the people will doe the better. Which made the same Prophet when he called others to the praise of God, to leade the way, and (first) to praise him. Psal. 95.1. So Iosua seruing God (as we heard;) his house ser∣ued him. Ios. 24.15. And Cornelius, be∣ing a religious Captaine, had a religious house. Act. 10.2. Also, Abrahams fami∣ly, was a godly family, because Abra∣ham (the Master) was a godly man. Iob had not a swearer in his house; for Iob (himselfe) was none, but an vpright man, one that feared God, and esch••wed euill. Iob. 1.1. or, if his sonnes might (per∣haps) blaspheme God in their hearts, that is, secretly, Vers. 5. yet openly, and with
their lips they durst not; I perswade my selfe they did not.
Great men are the windes that moue the people; and where they that rule, feare God, the people that are gouerned, will (at least) seeme to feare him. They are the white that all looke at. As (there∣fore) in a piece of a very faire and white paper, a little blot is sooner seene then sundrie blurres in that which is course and browne: so in great leaders, one lit∣tle fault is sooner espied and followed, then many in the meaner and lesse mar∣ked ranke of people. Caiaphas was a∣gainst Christ, and were not his men a∣gainst him? and did not the Maides helpe the matter? Matth. •• 6.69.71.73. So certaine it is, and (for the most part true) that they that gouerne are the par∣tie coloured rods, at which they looke that are gouerned, and their example, the colour, by which they conceiue, following their Gouernours. Gen. 30.39. Secondly, as when the head is well, all the bodie is the better for it; and (on the other side) when it is sicke, the heart is heauie, Esa. 1. 5: so a good head in the politicke bodie
or family, is a good meane to make a good and sound Citie or house; as (con∣trarily) a sicke or bad head in the same, is able to draw them to transgression and sinne. Peter dissembled not alone; Gal. 2.13. and when Herod was moued, Ieru∣salem was troubled with him. Matth. 2.3. Thirdly, good leaders will teach their followers, and pray for them. Iob. 1.5. Now of what force good teaching and good prayers are to a godly life, wee know.
* 1.10An instruction to great men, and all Gouernours to learne for themselues the feare of the Lord, that they may teach it to others. Psal. 34.11. For, they that will haue good followers, must be good leaders, and they that call others to the praise of God, must (themselues) come vnto it. They must not speak•• to others, and be deafe themselues; bid others to goe, and (themselues) stand still; pipe and sing to others, and not be (themselues) delighted with the song: for, then they mocke others, and shame themselues; and loose their grace with GOD, and diminish their ••uthoritie vvith men.
Magistrates in the common-wealth, and Ministers of the congregation, are cal∣led lights that must giue light; Matth. 5.16: and when the people shine in ver∣tue, their ex••mple (vnder God) must be the Sunne of it. If they be zealous, it is their words and example that enflames them: if they draw backe, it is their cold affection and bad leading that stayes them. Besides, true godlinesse doth (na∣turally) communicate it selfe. It can∣not shut vp it selfe within it selfe, but breaketh out, to the glorie of him that gaue it, and good of those that are made truly better by it. Where (therefore) they in authoritie are truly good, that true goodnesse (as a tree that still flou∣risheth in the Church and Common-wealth) will shoote forth in diuers boughes and armes of encrease, till many (that partake of the sap and roote of the same) be turned to righteousnesse. Dan. 12.3. And as the dewe and raine falling vpon the mountaines, resteth not there, but passeth downe into the lower grounds, making them to flourish, and to be fruitfull as the field that God hath blessed: so where the
Rulers, as the high hilles) haue receiued the dewe of goodnesse & raine of grace, there the people that are gouerned by them, cannot but (as the lower grounds) that lie at their feete, in their subiection, receiue of their fulnesse somewhat to the benefit of a well ordered life. And, as the waters descend easily that come from the mountaines; so there will be a pre∣sent following where such begin.
* 1.11A terrour to wicked Rulers. For, as good R••lers may gaine much people to God by leading well: so corrupt Go∣uernour•• may draw troupes to hell by going (themselues) before in their bad liues. Ieroboam, an ill leader, had as bad followers: Ieroboam that made Israell to sinne. 2 King. 3.3: and when the Empe∣rours fauoured Arius, the world became an Arian. These great red Dragons fall not alone, but with their tailes draw downe others. Apoc. 12.3.4. And therefore, are they well compared to great trees, and the people vnder them to lowe boughe•• and shrubs, which must needes fall when they fall.
* 1.12An admonition to all vnder autho∣ritie
to pray for all in authoritie, that they vnder them may leade a quiet and peace∣able life in all godlines and honestie. 1 Tim. 2.2. For, their good commeth with the good of their ouer-seers. A good Presi∣dent will helpe to make a good Prouince; and where are such Masters in the house as Abraham was, there will be such peo∣ple in it, as Abraham had. Parents that be religious will traine vp children in re∣ligion; and Iudges that feare God, will commaund the Countrie to feare him. Then; how much are we bound to God, that had a vertuous Mother, and haue a religious King. Queene ELIZABETH we had•• King IAMES we haue (and long may haue) who begunne in this whole Realme this sacred song of pietie, which Dauid tuned to his Harpe, and (now) King IAMES (our Dauid) preferreth ••o his chief•• ioy. Pray we (therfore) as we are bound to pray, that hee may sing it long and merrily to God his strength, in despite of all enemies within the land, ••nd in other lands, who would haue him to change his not••, and, in stead of the sweet song of Si••••, to sing the lewd song of
the whore of Rome in a strange tongue. Hee that gaue him this grace to be a King, must giue him grace also to raigne aright. For, as no man is borne an Arti∣ficer; so none is borne a good King: and as it is one thing to be borne a man, and another thing to be a good man; so is it to be borne a King, and to be a good King. Therefore, and since it commeth from God onely, that Kings continue to rule well; wee had neede to pray to him heartily for our good King, and for all our Rulers vnder him, that they may do•• wisely in the truth, and be truly zea∣lous for that God and truth which gi∣ueth them their honour heere, and will (hence) as good and faithfull seruants glo∣rifie them in heauen for euer. So shall we doe well, better (at least) because they haue ruled well. So much for the man∣ner of expressing the d••••tie; the part•• of it follow.
THese two parts are put together, and may not be sundred in the ad∣ministration
of iustice, by Christian Ma∣gistrates. And here, by mercie, the Pro∣phet vnderstandeth fauour & grace, such as hee would shew to well doers in their good cause: and by iustice, that course of iustice that he would obserue straitly in the chastisement of offenders. And, by putting both together, hee meaneth that in the sentence that should come from the Throne of the King•• mercie should not be alone, nor iustice dwell alone, but mercie and iustice together•• as vnder one roofe, and closer, as in one roome. As if he should haue said, that hee would be mercifull with iustice, and iust with mer∣cie, fauouring the good for their good∣nesse, and punishing the euill for the euill in them, concerning whom hee would not beare the sword in vaine. So he will sing the song of mercie with cheere, and the dolefull song of iustice with cou∣rage.
Now, where the Prophets song is of two parts, in which hee singeth, not of mercie alone, nor of iustice alone, but of both together;* 1.13 hee teacheth that these ••wo must goe hand in hand, and in
association be combined together, namely mercie and iudgement, when a sentence commeth from the Lord, by his Magi∣strate, Mercie and iudgement must be his song. For, mercie, without iudgement, may turne into foolish pittie; and iudge∣ment, vvithout the temper of mercie, proue summum ius, and cruelty in mat∣ters. Also, what are Kings & the thrones of Kings without iustice, and seuered from mercie? without terrour to the wic∣ked, and honour to the good? without pu∣nishment, and recompence? Rom. 13.4.5. These two, are the two daughters of wise∣dome, by which Kings raigne: Prou. 8.15. and the two Lions of wisedomes throne, by which it is stayed; 1 King. 10.19; nay, by which it flourisheth: mercie being administred, and iustice bearing sway. In one place it is said, the throne is establi∣shed by iustice. Prou. 16.12: and in ano∣ther place, the throne is vpheld by mercie. Prou. 20.28. The meaning is, that Kings, and they that sit in the Kings place, or vpon the Kings Bench, are Fathers and Iudges, and that which they minister, must be mercie and iudgement. So, in
Psal. 112.5.9. it is noted for a iust mans propertie, and a good mans praise, that he is mercifull, and that his righteousnesse abideth for euer. And the Apostle re∣quireth of Magistrates, that they be for the wealth of them that doe well, and that they take vengeance of euill doers. Mercie (therefore) and iustice belong to one sword, but to opposite Subiects; as mer∣cie to the righteous, and iudgement with righteousnesse to sinners. The sword of fauour, in the good mans defence, and the sword of iustice, threatning death in the faces of the wicked. Prou. 16.14: compared with Prou. 19.12. The good Magistrate must be carefull of both, so shall he finde life and glory: Prou. 21.21: in this world glorie, and in the other, eternall life. Further; these two, mercie and iustice haue their roote in the good trees, and digge at the roote of the bad trees of the Common-wealth. One of them spreadeth in the sinewes of the Realme, to containe the people in their duties, and another in the veines, com∣fortably to refresh the people that doe well, with the Princes fauour. And so
mercie and truth must meete, and righte∣ousnes•••• and peace kisse one another. Psal. 85.50.
Iustice is the bo••d of all societie a∣mong men, which being lo••sed, or not well kept, the state is brought to confu∣sion and tumult. And, where the sta••e keepeth no order, the King looseth glo∣rie. Prou. 14.28. So for mercie, it corre∣cteth the sharpnesse of iustice without merc••e in the point of soueraigntie, and maketh the hard b••rthen of subiection ••asie to such as must obay. Therefore is mercie well called by one, the preser∣uer of Scepters. The body of man is kept in good estate by a good diet, and when it is decayed, it is restored by yro•• and fire, that is, by cutting and ••earing: so, this great bodie of the Common-wealth, must be maintained by the sweet diet of mercie, and when it is impaired in ••state, be r••couered by the yron and fire of iustice, vsed against desperate offen∣ders. Secondly, mercie is necessarie to abate the courage of iustice that it riot not, and iustice as necessarie to master the large affection of mercie, that it be
not foolish. For, iustice will be too har∣••ie, if mercie pull it not downe, and mer∣cie too base minded, if iustice doe not encourage it. Dauid enquired if there were any left of the ho••se of Saul, on whom hee might shew mercie, that is, laudable and thankfull mercie•• 2 Sam. 9.1.3. and it is mercie in God, to beare the mourning of the Prisoner, and to deli••er the chil∣dren of death. Psal. 102.20: to loose the bands of wickednesse, to tak•• off the heauie burthens, to let the oppressed goe free, and to breake euery yoake. Esa. 58.7. but it had beene cruell pittie in Dauid, and in Gods King, ••n vnkingly ••biectnesse to haue enlarged mercies fauour ••and ouer head, to all that (then) would haue offered to bowe and speake faire. Thirdly; mercie without iustice i••stifieth the wicked, and iustice without mercie, condemneth the i••st: both which are an abomination to God. Prou. 17.15. that is, both alike are loa∣thed of God, and abhorred by him. For, he that cleareth the wicked, condemneth ••he law; and he that bringeth sinne into credit, leadeth vertue into reproach. Also, corrections are the medicin••s of
God for the cure of the euils of men; and he that deliuereth a malefactor from deserued correction, dealeth ••s a Mur∣therer vnder the name of a Phisitian, who, in couraging him to feede vpon poi∣son, killeth him. So the partiall Magi∣strate, whom he should deliuer from the poison of sinne, murthereth vnmercifully with the poiso•• of indulgence in sinne. And therefore it is said, that such are an abhomination to the Lord, and (further) said, that such shall be plagued and smit∣ten of ••im. For, how can it be but that God should plague those that destroy his people, and abhorr•• those that con∣de••ne his law? So, for those that are cruell against the righteous, they are cruell to goodnesse, and ••urne the edge of iustice where they should turne the backe: that is, whom they should de∣fend by it, they smite with it. And how can God but smite such whited walles, and raine downe euen a storme of fire & brim∣stone vpon such hipocrites and painted Sepulchers in authoritie? Fourthly; for this the King hath his Scepter and sword. His Scepter in mercie to protect the
good, and his sword in iudgement to pu∣nish euill doers, and by these two, his thro••e is preserued, but without them, or by one onely it cannot stand long••
Vse••.* 1.14 An instruction to all in places of authoritie, not to haue respect ••f per∣so••s in iudgement, and to giue sen••ence vp∣••ightly in m••tters. So is Gods Iudge de∣••cribed by Moses, Deu••er. 1.17. & 16.••9. and God the Iudge, by Abraham, be∣••ore tha•••• Shall not the Iudge of the whole ••arth doe rig••t? Gen. 18.25. For, as the head in the naturall b••die, is set in the midst betweene the two shoulders: and if ••t be a straight bodie, not more on one side then on another: so he that is Ru∣••er (as it were head) in the politique state ••nd bodie, must not and (if his iudgement ••e vpright, and his conscience good) ••ill not by partiall iustice, lea••e more to ••ne side then to another, or hang all of ••ne side•• inclining too much to iustice, ••y carnall anger, or too much to mercie ••y laboured remissenes. He will not be ••oo pittifull, and wring iustice, nor too ••uch addicted to a rich friend and gift ••gainst iustice, and make mercie to com∣plaine
of oppression: but as God waighed Belshazer in the balance, and found him light before hee iudged him so, Dan. 5.27. so•• for the matter in iudgement, hee will put it into the scales of an indifferent hea∣ring, and know it to be light, deseruing no fauour, before he iudge against it. Which, that a man may do, & be a good Iudge indeede, he must let all loue of mens persons goe, and feare of mens per∣sons more then God, and couetousnes, the spawne of all euill: for, as in Musicke, if we strike a string too softly or too hard, or strike a wrong string, wee make dis∣cords and i••rring: so in the Musicke of iustice, if a little weeke string be wrested too high, that is, if small matters be made hainous, where the great strings are but softly touched, if touched at all, that is, great faults are extenuated, or not med∣led with: or, if a string be mistaken, that is, if we punish where we should reward: or, if striking the right string, that is, pu∣nishing the offending person, either loue of the person makes vs to strike too softly, that is, to punish partially; or hatred of the person, to strike too hard, that is, to
punish aboue desert: or, if not mista∣king in this manner, feare or couetousnes (two Sathans at euery Iudges elboe, but preuailing onely against Iudges of corrupt mindes) shall make vs quite to omit the string that we should strike, as some great Gentleman, or rich man, or our friend, or brother, how can there be any sweete report in the stroke of iustice, that, so vn∣tunably to all good hearing, proceedeth from vs? Therefore that Christian Ma∣gistrates may not make such harsh disa∣greements in the cause and iudgement, mercy and iudgement must be their stops; so shall they neither finger nor strike a∣misse.
A reproofe to those in authoritie,* 1.15 who in stead of singing of iustice, make iustice weepe, and turne the songs of mercie into •• cry. Some sing a song of their owne case, and not of mercie and iudgement: and these will do a man right but it shall be for feare of exclamation, Luk. 184.5. Some sing a song of peoples loue, with Felix, Act. 24.28. And some a song of selfe-loue, with cruell Pilate, Mark. 15. 15. Ioh. 19.8.12.13. But a good man
will sing a song of loue to mercy and iudge∣ment with Dauid, and such Magistrates. Some will not proceede to sentence in a matter till they heare how their Noble Lord will take it: and some, being to giue iudgement in a cause, will looke vp∣on it, not in the christ all of iustice & mer∣cie, but in some friends letter, as through false spectacles. But such, though they may be acceptable to men, are abhomi∣nable to God; and they that so magnifie the vngodly, may (iustly) bee thought, little to dislike of vngodlines. Pro. 28.4.
* 1.16Here (also) we haue a further admo∣nition to Princes and their Officers, as to bee refuges and hidden places to the righteous by mercy, Esa. 32.2. so by a right vse of iustice, to bring offendours to punishment, Pro. 20.26. as men of cou∣rage, Exod, 18.21. and not as men-plea∣sers. For, as the King ought not to deny the sun-shine of soueraigntie to well de∣seruing Subiects; so he is bound in the ob∣ligation of true iustice, to couer his throne with a cloude when he is to giue sentence against pernicious sinners. There is a great error vnder the sunne, Papists are
spared, which maketh Papists so to en∣crease, and Papistrie so to tryumph. The King hath much taxed, and often giuen charge against this vnmercifull mildnes, in his owne Royall Person, and by his Honourable Chancelour: but what is done? surely deceiuing Iezabel, and her children of fornication, are still suffered a∣mong vs, Apoc. 2.20: but this trespasse be on them and on their fathers house, that so suffer her and her children, and the King and his throne bee guiltlesse, 2 Sam. 14.9. And let those that haue their hand in 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 Ieho∣ram) 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 a∣mong 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 op∣portunities, cannot but bring forth fruite of their owne qualitie, to wit, Treason against Princes, and per••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.••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 So∣ueraignes 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 Mo∣nopolie of their Princes grace, that should be toll-free. Or that pull their Soueraignes S••nne out of the firmament, but threat∣ning them with the Kings sword, when they should vse his sword for their de∣fence and comfort.
Againe,* 1.17 Dauids song heere is of mer∣cie and iudgement, that is, of profitable matter. From whence wee learne that the songs of Christians should be profita∣ble 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 ar∣gument to the Colossians, he willeth them to teach themselues & others in a Psalme: and to sing, not Psalmes of wantonnesse, but Psalm•••• of praise to the Lord with re∣uerence, 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.
When we sing, we must sing vnto God; and therefore to him, not wantonly, but with grace in our hearts. Secondly, what∣soeuer 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.
* 1.18The Vse, as it reproueth those, who either of bashfulnes, or in contempt, ab∣staine altogether from singing; so it con∣demneth such as sing carnall and prouo∣king 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, ra∣ther then to build them forward to ver∣tue and the power of godlinesse, by a gra∣cious
Psalme: which may bee spoken (likewise) of all Poems and Meters that ••re penned and sung with such an artifi∣••iall ••••••tonnes, and exquisite voice, that ••hey seeme no better (and they are as ••hey seeme) then so many sacrifices and ••••ities made and sung to the honour of the 〈◊〉〈◊〉. They that made them, did but make them to abuse and disgrace the ••orthy facultie of Poetrie with vncleane ••••me••, and to send them (as so many fil∣••hie Bawdes) into the world, to en••ise by ••hem to materiall follie and wantonnes ••ff••••minate soules. So much for the ditie ••r song: the Person followeth to whom 〈◊〉〈◊〉 will sing.
THe Person to whom the Prophet so∣lemnely promiseth to sing this di∣••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 ••rac•• vnto him: as if hee should haue ••aid; Though others mislike the song, and
though it be harsh in a carnall ••are, ye•• (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 pleas•• thee.
* 1.19The Doctrine from hence is; We•• must not regard what men approoue or condemne in the matters of God, and 〈◊〉〈◊〉 precise seruice, but what God ••••••selfe al∣loweth or doth mislike. Noahs the 〈◊〉〈◊〉 was mocked by the w••rld of wicked men 〈◊〉〈◊〉 his time, yet did he beare it, and for it, obtaine mercie to be called the Preach•••• of righteousnes to all ages, 2 Pet. 2.5. Dauid, who for his humble sinceritie and reuerend demeanour toward the Arke•• going to Ierusalem, was scorned of M••••chol, was yet had in high estimation by the Maides of Honour attending vpon Mich••l, 2 Sam. 6.14.16. He cared not what shee minded, his care was to ap∣prooue himselfe to Gods minde. He was vile, it was before God, and hee would bee viler. Paul spake the words of truth and soberness••, though Festus iudged such words to be madnes, and him that spake
••hem, madde, and besides himselfe, Act. 26.••4.25. But he passed little to be iudged of ••im, or of mans iudgement, knowing that ••e that iudged him was the Lord, 1 Cor. ••.3.4. And what careth Michiah what ••ure hundred flattering men say to the ••ing: what the Lord saith vnto him, that ••••ll hee speake, 1 King. 22.6.14. Hee ••ake to God; and not to please the King 〈◊〉〈◊〉 that which was ••uill. Nabuchad••ezar ••ought it to be great precisenesse in Sha∣••ach, Meshach, and Abednego, that ••••ey (onely) were not readie, when they ••••ard the sound of th••: Cornet, Trumpet, ••••d other Instruments of Musicke, to fall ••••wne, and worship his golden Image, Dan. ••.14.15. But 〈◊〉〈◊〉 were not carefull, nor ••••garded to answere the King in that ••••at••••••, vers. 16•• for God had made the 〈◊〉〈◊〉 to bow to him, and they would not ••••ffer the knee (that hee made) to bowe ••o an Image: therefore that that seemed ••isorder to the King, seemed, and was o∣••edience to God. They sung to him, and ••hat which they sung, pleased him, resol∣••ing to obay the King vnder God, not a∣••ainst God, which made them to refuse
as they did, and to answere, as wee h••u•• heard.
Gods wisedome is (incomparably) great, and who is like him in knowledge? Now, is God incomparably wise? then his direction is safe, and what hee com∣mendeth to be wise, is wise: or, hath he all knowledge? then how can we do bet∣ter then to learne of him? or then to stand or fall to him? Againe, a wise man spea∣keth in a matter, and a foole speaketh in it; the one to purpose, the other to no purpose: whom will we regard? I tro•• the wise man, not the foole. But the fo••∣lishnes of God is wiser then men, 1 Cor. 1.25: that is, that which seemeth foolishnes to men, but to men fool••••h, as this foolish thing of Preaching, and thi•• simple thing of hearing, is wiser t••e•• men; that is, ••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 ••his world, that is, men that haue the•••• ••ome in it, as Citizens, and not their Ta∣bernacle onely, and Inne of remooue, ••s Pilgrims here, how can they but iudge ••s men, and walke as men? and if so, then ••hat will bee highly esteemed among them, which is abhominable in the sight of God, Luk. 16.15. They will better like wittie ••rophanesse, then humble righteousnesse: ••nd Esaus roughnesse will better please, ••hen Iacobs playnenesse. Where God•• Image appeareth (as it doth in the soules ••nd liues of them that dedicate them∣selues to his truth) there God loueth: ••nd Men, that is, Men sensuall and earth∣••ie hate. Men respect a man according ••o his goods and state; but God, accor∣ding to his good wayes & good behauiour. They that haue wealth with much wic∣kednesse, are accepted of men: but god∣lie men in great pouertie, are precious ••o God.
A reproofe to those who tune their song to mens eare,* 1.20 and care not what sound it hath in Gods eares. They will
sing the songs of mercy and i••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) c••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 kin∣dred, 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 vertu∣ous, we sing not to God, to delight him, but to our selues and men to gratifie them: then are we not doers of righteous∣nes, but hypocrites in our doings.
* 1.21Also, 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; ••ooke which way the most goe, that way ••ill they goe: as Chusa said to Absolon; Whom this people, and all the men of Israel ••huse, his will I bee, and with him will I ••well, 2 Sam. 16.18. But it ••areth with such (oftentimes) as with Beasts, who ••istrusting nothing, and following the Droue, whiles they suppose they are go∣••ng to the Pasture to be fed, are driuen ••o the Shambles to be slayne. Company •• good, but it is better to goe the right ••ay alone, then to wander with the Mul∣••itude; Exod. 23.2. Better to sing to the Lord with the few that shalbe saued, then ••ith the many, in the broad way of death, ••o sing to the tune and humours of men, ••nd with them to be damned. Then let ••he abi••cts assemble themselues, to drawe good things into disgrace, Psal. 35.15. yet let not this sway with vs to drawe vs ••nto euill.
A comfort to those that so walke in their vocations,* 1.22 so holily, and so with∣out guile, that in them they sing to God the playne song of truth; not to men the craftie descant of the pollicies and flat∣teries
that are in the world: for the 〈◊〉〈◊〉 words and works please the Lord: an•• what matter (then) if they displease th•• world of vngodly men? Esa and his chi••••dren were as signes and wonders in Isra•••• Esa. 8.18. but what of that•• seeing the•• iudgement was with the Lord, and thei•• worke with their God, Ch. 40.4. Let i•• be sayd of Iohn, That hee hath a Diuel & of the Son of Man, That he is a Glutto•• and drinker of Wine: yet Wisedome is i•• stifyed of her Children, Math. 11.18.15•• In our well doings, let men condemn vs; God will iustifie vs: and if he iustifie who shall condemne? Rom. 8.33.3•••• The iudgement of God is greater the•• Mans iudgement.
* 1.23But this which the Prophet singeth hee singeth by a Vow, putting in th•• Psalme of promise, as his pawne to do•• it: from whence wee (secondly) learn•• that Christian Professors ought (some∣times) by some solemne promise 〈◊〉〈◊〉 binde themselues, as by their obligati•••• to God for the seruice of his glorie. So th•••• Prophet, Psal. 119.106. made an oath•• 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, I••s. 24.15. And, if men eger on some ••lay that hurteth them in wealth or cre∣dit, binde themselues from it, by some ••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 Chri∣••tians, so much wasted in the graces of God, by their naturall foolishnes, binde ••hemselues by some vow (as it were a bond ••iuen) that they will no longer bee so ••••olish, or doe so foolishly by the cor∣••uption that dwelleth in them, but striue •••• please God better in all his Comman∣••ements, and, by his grace, more abstaine ••••om that that shall prouoke the wrath ••f God then euer they did? Our Baptisme a bond in this matter; yet it were good ••••r vs to be further bound by some law∣••••ll vow, as by a second helping obliga∣tion,
that a two-fold cord may hold vs fa∣ster in our promises.
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 na∣ture to good things, and then serue to shame vs, as promise breakers, & to cast vs into prison as debters, by our owne con∣fession, if wee breake with God concer∣ning our bond of couenants in such mat∣ters. Secondly, if in things agreeable to nature, wee helpe our delight by often speaking of, and repeating them: Much more in things aboue nature, or rather against corrupt nature, should we get fur∣therance, and seeke helpe to our duties, by promising (often) to doe them to God, (vnfainedly) in his seruice. Which I speake, not to iustifie Popish vowes, made of matters, from which a Christian hath no warrant to binde himselfe, or of Marriage, &c.
* 1.24From hence wee may (first) gather, that there is a weake desire in the best to
good things; and (therefore) that all stand in neede of this discipline: which (also) warranteth some kinds of vowings in the Gospell, and (for our better suf∣ficiencie in spirituall matters) comman∣deth them, Psal. 76.11.
Further,* 1.25 here are reprooued all slug∣gish Christians that neuer open their mouthes to God, in the new Testament, for the pricking of them forward to good, or the holding them backe from ••••ill. I confesse that such vowes are not any parts of Religion; yet are they (as hath beene noted) bonds to our mindes for a faster setting of vs onward to Hea∣uen, and a speedier drawing of vs out of the world, and from the loue of world∣lie things. Another protestation con∣cerning the Prophets person followeth.
OR, I will prudently attend vnto, and with all diligence, walke in the perfect way. The sweete Singer of Israel, Dauid, ••s he is called, 2 Sam. 23.1. hauing pro∣mised to sing the sweet and diuine dittie
of mercie and iudgement to the Lord in the first verse; doth in this next, further promise, for his owne person, that hee will sing it also to the same God, his King and Deliuerer: Where (first) he spea∣keth of the meanes, according to which, or by the helpe of which hee will, both toward himselfe and others, performe his song, and then of the things to bee performed by him in that song. In the meanes, he telleth how he will doe these duties, and how long. He will doe them wisely, according to the word, wherein is true wisedome. And hee will doe them till God come vnto him, to wit, In his pro∣mise to make him King, and by death to take his King•• that is, to his last breath he will doe them. Before he said, That hee would sing deuoutly; heere hee saith, that hee will doe wisely; and so promi∣seth to be at once, both merry and wise. A good resolution, and promise of some hardnesse, which made Iob•• when his Sonnes gaue themselues to feasting, to giue himselfe to sacrificing for his Sonnes, lest Mirth might enter, and God bee shut out, Iob. 1.5. And it was a singular bles∣sing
of God, that Salomon could taste of all Courtly delights, and yet his wisedome remaine with him, Eccles. 2.8.9. But Dauid will bee merry and wise, and sing, and doe wisely, knowing that it is an euill thing vnder the Sunne, when an errour pro∣ceedeth from the face of him that Ruleth, Eccles. 10.5. Now, by doing wisely, the Prophet vnderstandeth, the doing of his matters with good report, order, and wa∣rinesse; as if hee should haue sayd, That he would waigh matters in the balance of true iudgement by the word, before he would deale in them: and by perfect way, hee meaneth the way of the word, to which he will addresse his steps, and bring his heart, and so doe wisely in matters both at home and abroad. Thus Dauid vvill doe wisely: and wherein wisely? In the perfect way; that is, in that integritie of sound Religion, and incorruptnesse of honest life, that the word prescribeth, which is cleane, and endureth for euer. Psa. 19.9. The summe is this; He will wise∣lie demeane himselfe in all his gouern∣ment, vvalking in the way of grace and obedience to God, as hee hath lear∣ned
in his perfect Lawe.
* 1.27The doctrine from hence is; They that rule shall rule wisely, so long as they walke prudently in Gods wayes, following his vvord: for there is no sound direc∣tion for matter of Religion, or manner of conuersation, but from it. So much knovvledge vve haue, as vvee knovv it; and so much ignorance is in vs, as vvee are ignorant of it. The Prophet, vvho is authour of the 119. Psalme, in the 98.99. and 100. verses of that Psalme, ma∣keth this conclusion: whosoeuer sh••••l hide the Commaundements of God in his hear••, shall bee wiser then his enemies, then his teachers, then the auncient. But the Pro∣phet did so, and so doe the godlie: and therefore hee found this wisdome; and therefore they shall finde it. Dauid, while he rested on God, vvas wise: but vvhen hee numbred his men, and trusted in man, he was confounded, 2 Sam. 24.14. Salo∣mon, so long as he walked before the Lord with a perfect heart, was wiser then his Fa∣ther Dauid: for the wisedome of God was in him to doe iustice, 1 King. 3.28: but vvhen hee turned away, by the temptation
of his out-landish wiues, to serue other Gods, and to walke in other waies; he was more foolish then any man: for hee tur∣ned the face to Idols, and the backe to God, 1 King. 11.1.3.4.9.11. Asa did wisely so long as he did that that was good and right in the eyes of the Lord; and God gaue him great victories. 2 Chr. 14.2.11.12.13: but hee did foolishly, when hee rested on the King of Ar••m, and trusted not in the Lord: when he was wroth with the Seer, and put the Lords Prophet in prison: after that he had warres. 2 Chr. 16.7.9. Iehosaphat, Hezekiah, and Iosuah, three worthie Kings, raigned worthily so long as they walked in the perfect way, doing wisely by it: but when, and so long as they turned from it to carnall wise∣dome, they did vnwisely in matters, and well in nothing. Therefore the people that knoweth not God, that is, that know∣eth him not in his word, are called, A foo∣lish people, Ier. 4.22: and they that cast off God in his word, that is, that care not for the word, by which onely commeth true vnderstanding, haue no wisedome in them, Ier. 8.9.
The Scripture (vsually) calleth men without Religion, Men of no vnderstan∣ding, Deut. 32.28. and vnregenerate men, Fooles: for no man can bee truely wise, who is not vnfainedly Religious: therefore the feare of the Lord, that is, his true seruice by the Scriptures, is sayd to bee the beginning of wisedome, Pro. 9.10: and men beginne not to be wise, till they begin to feare him, Eccles. 12.13. Psal. 111.10. Wisedome is a streame, and the seruice of God, by the word of God, the fountaine from which it floweth to vs. If we be Suitors to wisedome, this is the father that must giue her. If wee be Merchants of wisedome, this is the Key and Hauen at the which wee must haue her. If we delight in wisedome, wee must reioyce in the Lord, and delight in his waies: so shall wee finde wisedome, and iudgement, and righteousnes, and euery good path, Pro. 2.9. Secondly, the word, and our wal∣king according vnto it, maketh vs to walke safely, Pro. 3.23. which is an effect of wisedome, and recompence of one that is wise; where they that walke otherwaies••
walke as fooles, and see not their dange∣rous way till they enter into deaths house, and with follies guests, receiue such recom∣pence of their errour as is meete; death wai∣••ing on follie, to take them at her hands, and hell following death to receiue them (presently) at his hands, Prouer. 9.18. Thirdly, they that walke prudently in good wayes, following the word, haue God for their Leader: (for they that are ruled by his word, are ruled by him, and what hee is, that his word is:) and they must needes bee wise, and doe wisely that are lead by him. This is the wise∣dome from aboue, many fruits of the spirit are enclosed in it, and issue from it: for it is pure, and peaceable, and gentle, and easie to be entreated, full of mercie and good works, without iudging, and without hy∣pocrisie. Iam. 3.17.
An instruction to all men,* 1.28 chiefely to such as haue the charge of others com∣mitted to their care and trust, and name∣lie to Rulers, to get the word into their houses, and store of knowledge by it in∣to their hearts, that they may doe wisely
in the perfect way: for this is their wise∣dome and vnderstanding in the sight of the people. Deut. 4.6: and this vnderstan∣ding and wisedome commeth from the word, that giueth vnderstanding, and ma∣keth wise.
If (therefore) they bee wise, they are wise by it; and if they bee learned, they haue their learning from it: and in this sense, Kings are exhorted to be wise, and Iudges to be learned, Psal. 2.10. For to be wise, is not to haue a politicke head, but a sanctified heart: and to be learned, is not to be able to discourse; but being able to discourse of points & matters in Religion, to labour for faith to beleeue, & for a good conscience to performe obedi∣ence as we haue belieued, Deu. 4.6. Some esteeme those to be the onely wise men, who can goe beyond others in wit and fetches: but what was Achitophel? was not he counted wise? that is, (as I vn∣derstand it) craftie and deepe; and yet did (euer) man more play the foole then he, who hauing no meanes to helpe him∣selfe, straight went home to hang himselfe? 2 Sam. 17.23. Also, who can compare
with Sathan for craft and subtletie? and yet the Scripture, that calleth him craftie, neuer calleth him wise. He is more sub∣tle then all subtle men in the world, and yet more foolish to worke his owne woe then (euer) was creature that God made in the world. The rich man in the Gos∣pell was worldly wise: hee could get and saue, and keepe, and thriue, and feather his nest, and increase his substance while he liued: but God called him foole when he dyed, Luk. 12.20.21. And so is eue∣ry one that gathereth riches to himselfe, and is not rich in God. It is true wisedome (then) that is heere commended to all Rulers, and men vnder rule, and not a craftie head. And of this, God saith by Salomon, that the wise mans eyes are in his head, but the foole walketh in darknesse, Eccles. 2.14. His meaning is, The pru∣dent man forecasteth perils, which the vnwise fall into by the darknes that is in them, Pro. 22.3. There is a wisdome in States, inferiour to heauenly wisedome, yet necessarie for the managing of busi∣nesses, and doing of acts about the same, for common or particular benefit. Re∣bekah
had this wisedome by the spirit that was in her, when shee sent away Iacob from his death-threatning brother Esa•• Gen. 24.42.43. And Dauid was wise, and had his eyes in his head, when hee would giue Saul no aduantage, though he put him in great trust: for the text saith, that Dauid behaued himselfe wisely in all his wayes: but will you know the reason? the same text further saith, The Lord was with him, 1 Sam. 18.14. And was not Salomon wise, when hee gaue the li∣uing childe to her, whom by the pulse of a mothers affection, he discerned to bee true mother to the liuing childe? 1 King. 3.26.27. So, when my Lord Shebna would hew out for himselfe a Sepulcher in Ierusalem, at that time, when the King of Ashur threatned it with his great hoast, Hezekiah, by the wisdome that was in him, gathered that he was but a tempo∣rizing States-man, one that was readie to entertaine friendship with the Kings ene∣mie, and did cast to liue safely in all changes of Church & Common-wealth, Es••. 22.16: therefore he had an eye vn∣to him. This wisedome is a blessing and
gift of God, good for all Gouernours, and necessarie for those whose offices are to stand Sentinell ouer the life of Kings, and safetie of States: yet that true wise∣dome, which is here said to be a walking in the perfect way, and a causing of others to walke in the same way, is much grea∣ter then it, and much more necessarie: for how shall hee direct others, that knoweth not the way himselfe, nor will learne it? For this cause it is necessary, that hee that will be a good Magistrate, should (first) be a good Man. Philoso∣phie saith otherwaies, but true Diuinitie saith so: and the want hereof in the Ma∣gistrates of our time hath turned the grape of iustice into such a sowre wine, and bitter drink of oppression, that good and bad in the Countrey complaine much, and cannot away with iudgements which in some Courts of iustice are now deliuered. Abraham said to Abimelech, I thought the feare of God was not in this place, and that they would slay mee for my Wiues sake, Gen. 20.11. His meaning was, that nothing can bee safe where God is not feared; as, where God is re∣uerenced,
all things are in peace. So when they that minister in the affaires of state, doe so little feare God, or know what belongeth to his true feare, by the wisedome which he hath put in his word, how can iustice goe forward, and mercie take effect? as on the contrary, where such are men of courage, fearing God, they will deale truely, hating Couetousnes, the ban•• of all good iudgement, Exod. 18.21. As therefore a shrewd boy is but ill tim∣ber to make a good man of; so an euill man is no fit matter, out of it, to make a good Magistrate: looke Deut. 17.18.19. But this which is spoken of Magi∣strates in the Common-wealth, must be considered (also,) and is necessarie for Maisters of families, who (if they will doe wisely) must walke likewise in this good way.
* 1.29A reproofe to those Magistrates and Ouer-seers who let goe Religion, and cast the word behinde them in their places of gouernment and priuate houses, and yet thinke to doe wisely enough: ill enough I may well say, so long as they neyther gouerne their owne persons wisely, nor
the persons vnder them prudently by the word: for if they goe out of the way, who ••hall doe wisely in the perfect way? if they cast off Religion, who shall care for it? and who shall punish the abhominable ••wearer, if they sweare? and liue chastlie, ••f they breake wedlocke? and sanctifie Gods Sabbaths, if they prophane them? ••f Noah be drunken, who shall reprooue Cham? What Oliues can we gather of our Magistrates, when they bee not Oliue trees in Gods house, but catching bram∣bles; and minde not iustice, but scratch∣ing 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 Magi∣stra••es that will make a good people.
A consolation against the reproaches that are cast vpon men,* 1.30 when they set themselues to feare the Lord, and to walk•• in his wayes: Now they begin to be fooles, saith the world; nay, now they doe wise∣ly, 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 forc•• onely, now they rule by discretion; be∣fore 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 what∣soeuer is required to righteousnes or mans saluation.
* 1.31The 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 in∣struction, 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 th•• 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, ney∣ther 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 pre∣sent life: but these knowledges (meere∣lie humane) as those waters of Tema, spoken of in Iob, ••••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, be∣cause of his wrath, these sciences profit not: they that goe to Tema haue conside∣red 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 con∣tracteth corruption, as our naturall foode doth; but this is the bread that en∣dureth 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 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 salua∣tion, 2 Tim. 3.16. and therefore all o∣ther 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 Pro∣phet speaketh of the perfect way, it is not meant that he could be perfect that did walke in that way, except perfect in ac∣count and by endeauour, as Gods righ∣teous seruants are said to be; but he mea∣neth the word written, which he calleth the perfect way.
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 sprinck∣led 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 Pro∣phets, 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 autho∣ritie 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,* 1.32 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 ex∣horting, sayd, Be perfect, as your heauen∣lie 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, 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 Scrip∣tures
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 endea∣uour 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 impu∣tation, 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 medi∣tation 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 ne∣cessarie for common persons, and all in∣feriours (that haue more time) to medi∣tate 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 grie∣uous 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 am∣bitious person loueth prayse, and therfore casteth to be praysed. The Naturall man
loueth naturally, and therefore liueth na∣turally: and so, if we had no greater plea∣sure, wealth, or glorie, then to meditate in the word, our loue (this way) would constraine vs continually to reade and meditate in the same.
* 1.33A reproofe to Popish superstition, and our common peoples prophanesse, who are so farre (themselues) from rea∣ding the word, that they abhorre that o∣thers should read it. The Papists keepe it from the people vnder the Lo••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 lear∣ning in them, and that their Fountaines within are as a long drouth in Summer. So farre for the manner how the Pro∣phet will doe these good duties; the time how long followeth.
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 atten∣dance, 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 vn∣to 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 annoin∣ted
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 ma∣ny hard penances by the iniury of Saul, yet he neuer hastned his owne aduance∣ment by the making away of his Soue∣raigne. 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 vio∣lence to him, committing the iudgement to God, and tarrying his leasure till hee should possesse him of the Royall Dia∣do••••. And when once he had it, he pro∣miseth to perseuere in a godly course, till God should take him away, and till his cha••ge came. Before he had it, he would not practise for it, and when hee had it, he would doe wisely in it.
* 1.34First (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 〈◊〉〈◊〉 come•• 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 vn∣to 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 exer∣cised prayer, saying, Let vs lift vp our hearts with our hands to God in the hea∣uens, Lam. 3.41. Of an excellent Pro∣phet we read, that his life claue to the dust; but vvhat follovveth? it follovveth•• 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 exam∣ples of this holy subiect but for our imi∣tation, and that vvee by them should learne to runne this race of patience, and of a contented life in all changes.
God knovveth the fittest time vvhen to bestovv his blessings vpon vs; and it is good reason, that hee vvho giueth vs all things freely, should take vvhat time he thinketh best to giue them in: for so shall they bring more benefit to vs, and thanks to him. Secondly, it is the tryall of our faith and patience: and therefore necessarie that there should bee some space of time betweene Gods promises and our receiuing of them, that patience may haue her perfect worke, and God, by faith, his deserued glory. Thirdly, God doth often put vs off, not to put vs by that we looke for according to his ordi∣nance in his word, I say, that we looke for and he will giue vs, but to make vs more readie for it, and more earnest about it, by making many prayers. Fourthly, the longer it is before the Lord performe his promises, the larger his mercies are
when they come. When he prolongeth his seeding, hee prouideth a more plen∣tifull haruest; and when he doth not pre∣sently giue his gifts, he taketh the more time to tell out much, that he may giue more liberally, and offer larger gifts.
A reproose to those,* 1.35 who if they ob∣tayne not a thing when they would haue it, and as they would haue it•• fall to shif∣ting for it. They vvill waite vpon God no longer, imagining that euill commeth from him, and no good, seeing he maketh so long tarrying, 2 King. 6.33. If he lay crosses vpon them for a time, and troubles of some continuance, for a tryall, they make more haste then good speede to shake them off by corrupt courses; and so de∣priue the Lord of that honour, vvhich they should yeeld him in vvayting for his helpe, and themselues of that com∣fort vvhich hee vvould giue them toge∣ther vvith his helpe.
An admonition,* 1.36 vvhen God delayes our matters, and puts vs off, to acquaint our selues with the patience of the Saints, and that excellent fruit of hope which ma∣keth
not ashamed: for, these things are written for our learning, that wee through patience, and comfort of the Scriptures, might haue hope, Rom. 15.4. So shall we possesse our soules•• and keepe all sound vvithin: vvhich aduantage vvee lose, vvhen wee haue neither povver of our soules, nor commaund of our selues, through a feuer of distrusts, and impati∣ent vnsetlings.
Secondly, the Prophet vvill vvaite for God in righteousnes, till hee come vnto him, that is, till by death hee come vnto him, and take him from basenes to glo∣rie. Where we learne to spend our short time well,* 1.37 and that there will bee a time when God will come vnto vs, as a Father, to receiue vs, or as a Iudge, to account with vs how we haue liued here: Iob con∣sidered this, and therefore, both shewing what he had done, and further testifying what he would doe, he saith, All the daies of my appoynted time, I will waite, till my change come, Iob 14.14. His meaning is, that he would not be lead away from his attendance, though God now had fastned his arrowes in him, and set him as
a But to shoote at. The Prophet was ve∣ry low brought, when vvith a crying voyce hee sayd, My soule fainteth for thy saluation; yet he forsooke not the path of righteousnes, but wayted for God in his word: that is, in a good vvay vvayted for him, Psal. 119.81. The exhortation of our Sauiour Christ is this; Let your loynes be girded about, and your lights burning, Luk. 12.35. and it is as much as if hee should haue saide; As they vvhose Gar∣ments are long, doing some businesse, or being on some iourney, trusse them vp: so you that are Christians, and haue so many impediments of Christian con∣uersation to hinder you in good things, and to stay your course in good vvayes, cut short these worldly affections, and (gir∣ded vvith diligence) trusse vp the loynes of your minds, abstayning from all things that may hinder you, eyther in your fight for Religion, as warriours, or in your passage to saluation, as way-faring men, 2 Tim. 2.4. And as they that re∣ceiue their Master, or vvaite for him in the euening, set vp lights in the house, and haue some in their hands at his com∣ming
home: so you that looke for the Lord, when he will come to you, or when you shall remooue to him, must waite for him continually, with store of faith in your hearts, and like plentie of good deedes in your liues, that you may haue the prayse and reward of good seruants at his comming, Luk. 12.36.
Death it selfe, and the last Iudgement (both which shall most certainely bee) doe vncertainely, and will most suddenly come; and therefore wee should alwaies be ready, like wise Virgins, and true Chri∣stians, to meete our Bridegroome Christ, Mat. 25.6.7.13. Secondly, it is a feare∣full thing to liue so as thou wouldest not bee taken dying, or in such an estate, as thou wouldest not dye in and be iudged in: and therefore it is necessarie, remem∣bring that thou must die and be iudged, so to settle thy conscience, and order thy conuersation at all times, that at no time thou bee found vnready and vndisposed to thy last end, by a carnall life: for such shall be sawne asunder, and haue their por∣tion with hypocrites, Mat. 24••51. Thirdly,
if a wise Master will not deliuer his mo∣ney to his seruants, but he will account with them for it; we may not thinke that so wise a House-holder will deliuer any ta∣lent of grace to his household-people, (the Merchants of so precious saluation) without account, Luk. 19.15.
An admonition to all in authoritie,* 1.38 or in roomes of seruice about authoritie, to consider their fearefull iudgement, if they haue not ministred well: for though Magistrates be called Gods, because they haue Gods place, and are called by God•• name, yet they shall dye as men, Psa. 82.6.7. their Stewardship will not continue al∣way, and God will keepe his audit with these earthly Gods, Luk. 16.1.2. They shall dye; and after that commeth the iudge∣ment, Heb. 9.27. If (then) they haue oppressed the poore man in his cause, at the entreatie, or vpon the letter of a weal∣thy friend; if they haue taken a reward to peruert iudgement; if they haue disho∣noured God, who hath so highly honou∣red them. If the Lawyer, who is the li∣uing Land-marke, that by a true opening
of the case, should binde euery man with∣in the compasse of his owne title, set in the Land-marke, and bound a man shor∣ter in his true title then is cause, by de∣ceitfull pleading. If the Officer that is put in trust with dispatch of causes, and is the very hand by which the Iudge must reach from his seate of iustice to a poore man his right, after hee hath iudged it, wil keepe it in his hands foure, fiue daies, or more without deliuerie, because he is not bribed for expedition, a couetousnes which I••b neuer knew, who neuer caused the eyes of the Widdow to fayle, Iob 31.16. Let all these know (except they repent) that their Master will come in a day when they looke not for him; and that for all these things God will bring them to iudgement, Eccles. 11.9. Generally, all must learne (here) to redeeme the time, and to be∣stow good houres well, Ephe. 5.16. for time must be accounted for: as how ma∣ny dayes haue beene spent in vanitie, and how few in Gods seruice: how long time in sports, how little time (if any) in prayer: how wearie of an houres hearing, and how little vvearie of a dayes play at
Bowles, Tables, or Cardes, vvherein vve doe not redeeme, but lose time. To re∣couer which losse, vve must (presently) breake from this fellowship of the vvorld, to haue fellowship with the Saints; who number their dayes, not vainely to be∣stow them, but vvisely to passe them in Christian duties, Psal. 90.12. Young men must remember their Creatour young, Eccles. 12.1. And old men (be∣cause they bee olde) as they haue most cause, so they should giue most diligence to remember him: for young men may dye quickly, and olde men cannot liue long.
A reproofe to the Atheists of our dayes,* 1.39 vvho thinke there is no day of ac∣count, or liue as if there vvere none: of such Amos speaking, sayth; They put farre away the euill day, and approach to the seate of iniquitie, Amos 6.3. Indeede they are (sometimes) incumbred vvith the horrours of conscience, and the sound of feare is in their eares: but against all these, Sathan doth succour them, by tea∣ching them to make out a power of blas∣phemies, and derisions both of heauen
and hell, or to earth themselues in the canes of obliuion, that the iudgment (to come) may not come into their mindes. So farre for the meanes that the Prophet vvill vse for the performance of his song. The things hee will performe in it, first as a priuate man, secondly as a publike King, follow.
THe matters which the Prophet mea∣neth to sing of, concerne his pri∣uate Court, and the publike Kingdome: and these vvill hee looke vnto as a pri∣uate man, or as a publike King. But in these vvords he speaketh further of his priuate behauiour, and sheweth how he vvould carry himselfe priuately in his owne person; and therefore saith that he will walke; that is, conuerse, and carry himselfe: but how? in the vprightnesse of his heart: and where? in the midst of his house. He saith that he will walke, not as a Pharisee, in open places, to haue prayse
of men, but as a true Israelite, in the close roomes of his heart, that God, who seeth in secret, may prayse him. And he saith that he will doe good, not dissemblingly abroad, when men may commend his doings, but priuately in his house, and more priuately, in his chamber, where he hath but a few witnesses. Also, that he will walke with an vpright or sound heart, or heart wherein are no holes or clefis: where hee compareth his heart to a Ves∣sell, which (if it be close, whole, and sound) will preserue the liquour that is put into it; but being riuen, and hauing holes, will hold nothing. So the Prophet speaketh of his one heart, promising that it shall be entire and sound, keeping faith and a good conscience, and not leake through hypocrisie, nor bee full of the holes of shifts, and euasion from the truth, as the heart which is deceitfull vseth to be, and which (therefore) loseth quickly, by such vnsoundnes all integritie, and the very name of conscience. The summe of all is: The Prophet heere promiseth, not onely to looke to the tackle of his heart, his actions in publike place, that they be
sound, but to the heart it selfe, that it be kept in good plight, and that the foun∣tains be kept sweete, from which must issue such a riuer of solemne reformati∣on to Church, and Common-wealth. Euerie one is readie to commend a straight body; but the Prophet vnderta∣keth (heere) to keepe (that which is the commendation of a true Christian) an vpright heart.
* 1.40The doctrine from hence is; The seate of integritie is not in a mans words or countenance, but in his heart: as Dauids heart was, so was he: and wee are truely that (and that onely) that wee are in heart and affection: neither are they true∣lie godly (though outwardly professing godlynesse) whose Chambers, Cabbins, and Closets, serue but for lurking holes, or places of retyre for sinne. The Pro∣phet therefore solemnely promiseth, that the windowes of his priuatest life, and secretest heart shall be open to all that will desire to looke into him for the in∣tegritie of those matters that he publike∣lie dealeth in, professing, that if he doe them not well his desire was, and labour
shall be to doe them better. And thus he will walks in the vprightnes of his heart, knowing, that without such a soundnesse within, neyther his actions, nor sayings could please the Lord. Therefore all semblance of conuersation in the olde Is∣raelites, was but meere flatterie, because their heart was not vpright with God, ney∣ther were they faithfull in his couenant, Psal. 78.34.35.36.37. Simon Magus continued with Philip, and was among the Apostles, yet not as a Christian, but as an Intruder, because his heart was not right in the sight of God, Act. 8••13.21. He that came to the wedding dinner, and sate downe with the wedding guests, was singled out to shame & torments perpe∣tuall, because he had not on a wedding gar∣ment; that is, vvas in body there, but not in affection there, Mat. 23.11.13. And did not Iudas speake as good words, and shew as great works as the other Disci∣ples did; yet the Diuell hauing put trea∣son into his heart, what good could be expected from him, euen when he salu∣ted and kissed his Master? Ioh. 13.2. Mat. 26.48. Ananias and Saphira shall
lose the reward and thanks of their con∣tribution, if Sathan fill their hearts, and cause them to lye vnto the holy Ghost. Act. 5.3.4.9. and so shall they, vvho coun∣terfait with their lippes, but in their hearts lay vp deceit, Pro. 26.24.
Hypocrites seeme to drawe in the same yoke of sinceritie with the Saints of God; yet because their heart is not vpright, as the heart of the Saints is: they are as graues which appeare not, and the men that walke ouer them perceiue not, Luk 11.44. Or, if painting will serue and smoothing be inough, the carion Iezebel shall goe for a beautifull and well-fauoured crea∣ture, looking out at the window, 2 King. 9.30. and where outward works are suf∣ficient, the veriest hypocrite and rankest Pharisee, shall passe for a most sufficient Christian. Secondly, it appeareth Psal. 119.1.2. verses, that sound happinesse consisteth in a sound heart; and that it is not in the action done, or words spoken, that blessednes is to be found, but in the qualitie of these, when all is done sincere∣lie, and spoken soundly from a minde
without guile, Psal. 15.2. Thirdly, the seruice of the hypocrite is as loathsome to God, as a Toade to man, (be his out∣ward colour neuer so fresh, and worke glorious) which would not bee if in∣tegritie could bee found in the exter∣nall deede, that resteth in the heart, Luk. 16.15. The Pharisees would pray euery where, with great deuotion, and fast eue∣ry weeke with great stricknesse, and blow a Trumpet to their liberalitie and almes deedes, that they might haue testimonie and receiue the prayse of zealous and good men from the world, yet the Lord had them in vtter detestation: which could not haue beene, if there had beene any true loue in these things.
A reproofe to those,* 1.41 who are (as one calleth Hypocrites) signes without the things signified, or Pottes seething in their scumme. Hos. 2.10. Good men care not, so good be done, who haue the prayse: but Hypocrites desire not so much to be doers of good, as to haue glory for well doing: therefore sayth the Tribe of E∣phraim, Why were not we called? Iudg. 8.1.
The godly abstayne from euill, because it is euill and forbidden: the vngodly, if they forbeare to doe euill, doe it for other ends; as because the world may know it, or hee that taketh vengeance for euill workes: the ciuill Magistrate, may heare of it, and so, it is like, they shall be punished with shame or stripes. Vpright men, when they commit any sinne, though neuer so secretly, are not with∣out feare, because the Lord is priuie to it, that knoweth the heart: but the hypo∣crite, so hee may keepe his credit with men, careth not to keepe his sinne too, and so feareth not God, but Man: or if his actions be straight, that M••n see•• he cares not how crooked his heart is, that God sees, Psa. 51.4.
* 1.42An admonition aboue all things to looke to the heart, when (eyther) we serue God, or doe seruice one to another by loue, Pro. 4.23. Of the wise builder it is said, that he digged deepe, and layd the founda∣tion on a Rocke, Luk. 6.48. So of the sound hearted Christian it may be sayd, that knowing how much loose earth is in him, and that the heart is deceitfull
aboue all things, Ier. 17.9. when he mea∣neth to doe good duties to God and his Neighbour, he entreth farre into himselfe, searching his heart, and bewayling his sinne, that his building may be on a rocke, and not on the sand: for he purgeth away the leauen of hypocrisi•• that hath infected his nature, the loose and vnfast earth of a hollow and false heart he casteth forth, and whatsoeuer may seeme contrary and offensiue to the worke of sound repen∣tance, he laboureth to be rid of in his en∣trance to reformation. The Hypocrite (contrarily) makes quicke worke, all his building is aboue ground, and hee careth not how well hee doth any thing, so he doe some thing: he looketh not to his heart, that it bee in order, but to his out∣ward wayes, that they may not shame him. If he leade a ciuill life, and pertake of the word and Sacraments, hee thinketh he hath done enough, and that he is a Chri∣stian good enough. But will a good buil∣der, meeting with an ill foundation, build vpon it? nay, will he not throw out all that shall endanger his foundation? And shall we lay a good worke vpon an
vnsound heart? To pray is a good action; but will we lay the good action of prayer vpon the rubbish of an vncleane soule to God, and vncharitable minde to our bro∣ther? To receiue the Sacrament is a good worke; but will wee lay the good worke of receiuing it vpon a foundation of ma∣lice, or spirit of bitternes, when we come to∣gether to eate of one bread, and to drinke of one Cup? To heare the word is a good dutie; but will we doe the good dutie of hearing with deceitfull affections, when we make shew to heare whatsoeuer the Lord will say vnto vs? will wee not take h••ede how we heare? Let vs (therefore) when we enter vpon any good way, en∣deauour with an vpright & sound heart, to proceede therein, else had it beene better neuer to haue entred or begun, seeing wee haue set no surer in the path of grace.
* 1.43A comfort to those whose hearts are sound in matters, though their best works be mixed with the infimities of men: for this that we desire (vnfainedly,) when wee haue done amisse, that wee had, or could haue done better, is imputed to vs
for vprightnesse. If sinne hang on vs, and we would faine cast it off: if we finde vn∣beliefe, and would gladly haue faith: if we be troubled with hardnes, and would be softned: if we be humbled, because we cannot bee humbled enough; and haue great sorrow, because we cannot be suffi∣ciently sorry for our many sinnes; let not our defects discourage vs, but let this small measure of grace enbolden vs to enter before the throne of grace for a grea∣ter measure, which God will not deny to those that prepare their whole heart to seeke him, though in a person, not clen∣sed according to the purification of the San∣ctuary, 2 Chr. 30.19. and for perfection, the Lord lookes not for it at our hands in this vaile of frail••ie. The place fol∣loweth wherein the Prophet promiseth to walke in his vprightnes.
THe place where the Prophet will rightly order his way, or vprightly walke, is his priuate house, or more priuate chamber. Where his meaning is that he
will be no changeling, and that among his household-people, where few be∣hold him, he will be the same that hee is abroad, where many eyes see him. Yea, he will doe wisely in his chamber, as if he were vpon the tribunall: and be godly at home, as if hee stood in the temple. Here (also) by the midst of his house, he mea∣neth the priuatest roomes of it, as his priuie-chamber, or bed-chamber: and euen in these hee promiseth to doe no∣thing that shall be vncomely.
* 1.44From whence this doctrine ariseth; That Christians should carry themselues in their houses, or alone by themselues, as if they were in open place. Many will pretend holinesse, and professe honestie while the are ouer-looked by two good Tu∣tors, Open-place, and Day-light; but (other∣wayes) when they be priuate or alone, they giue themselues to wantonnes, to worke all vncleanenes, euen with greedynesse, Eph. 4.19. Then, because they are not vnder the eye of men, they perswade them∣selues that the Lord shall not see them, and that the God of Iacob will not regard them, Psal. 94.7. and thus they flatter
themselues in an euill way, while their ini∣quitie is found worthy to be hated. Iob speaking of thieues, saith, that they digge through houses in the darke, making dark∣nes the couer of their sinne, Iob 24.16. So the eye of the Adulterer is sayde to waite for the twylight, making that kinde of light, a kinde of Bawde to his lewde life, vers. 15. And of the Murtherer it is sayde, vers. 14. that he riseth early, or at breake of day to kill the poore, making the morning as the shadow of death, wher∣in to murther the innocent. So they doe that in darknesse, that they would not dare to doe in the light. But Christians will walke vprightly as well at breake of day as at noone-day, and vpon their bedds at night, as in open places bef••re the Sunne, and in the darkest twylight, as in the cleerest day.
God, who is holyer, and mightier then all men seeth vs euery where; there is not a thought in our heart, nor a word in our tongue, but hee knoweth it altogether, Psal. 139.2.4. And, our turning of de∣uices shall be but as the Potters clay, when
we seeke deepe to hide our counsell from the Lord, Esa. 29.14.15. Now doth the righteous God, who knoweth the hearts and reines, Psal. 7.9. and, who will bring e∣uery worke to iudgment, with euery secret thing, Eccles. 12.14. behold vs; and shall we not care how he seeth vs occupyed? Doth the presence of a mortall man or woman (sometimes) bridle vs from that we would doe? and vvill vve giue the bridle to all manner vvickednes, God looking on? Will a thiefe steale before him that he knoweth shall be his iudge? and shall we not tremble to doe euill in his sight who shall iudge the world? Gen, 18.15. Secondly, it is playne Idolatrie, more to feare Man, whose breath is in his nosthrils, then to feare God, who is the Fa∣ther of spirits, Esa. 51.12.13. and yet some, when they are in company vvith those vvhom they cannot but reuerence for their calling and graces, of vvhom they desire to be vvell thought and spo∣ken of, vvill make great shew of a desire to doe vvell themselues, and to bring their houses to good order, who (neuer∣thelesse) haue no care (afterwards) ey∣ther
for their owne persons, or their hou∣ses to doe thereafter.
A reproofe to those,* 1.45 who if they doe any thing well, doe it in open places, and before men; that they may haue prayse for the same, Mat. 6.2.5. but in their houses, and when they are alone, they turne to their race, as the Horse rusheth to the bat∣tell, Ier. 8.6. or, as wee vse to say, They are Angels abroad, and Diuels at home: the Sabbath is prophaned, Gods fearefull Name dishonoured, the wife and seruants shamefully abused, no measure kept in chafing and fretting for euery trifle, som∣time without cause, sometime without shew of cause. And this is an hypocrite in kinde: by his fruits you shall know him, Math. 7.20.
An instruction to beware of secret sinnes,* 1.46 that the closenes of the place doe not enbolden vs to doe that priuately, that wee would be ashamed should be brought before the face of men, and light of the Sunne: for there is nothing couered that shall not be disclosed, nor hid, that shall not be knowne, Mat. 10.26. the scrowle
and register of our close sinnes shall be layde open before the Lord, and before the Angels, and before men. Mens great pla∣ces (perhaps) may priuiledge them for a while, yet at their death, the sting of Conscience, and worme of tormenting feare, will greatly worke vpon them, and force them to some desperate confessi∣on; and being dead, there is no farther sparing of them. Their name that was Honourable in the signe and in a figure onely, will now in speech and truth, be most shamefull after their death, when that chanell is raked into, and the filthy∣nesse of their secret sinne is brought to light. Dauid, Gods owne King, the au∣thour of this excellent Psalme, was not spared long after his sinne, which is so much marked in Scripture, both by him∣selfe in the Psalmes, and by him that wrot his Story. He went closely about it, and had (no doubt) men of secrecie and counsell, whom he vsed in it: vvhen the woman was brought vnto him, hee had men (that could keepe counsell) to bring her, 2 Sam. 11.4. and either hee wrot himselfe, or had some trustie Secretarie
to write to Ioab. vers. 14. So all vvas done secretly and cunningly, no tongue did mutter of it, 2 Sam. 12.12. But the iust God would not let matters so passe, and therefore sends a Messenger to him, one of a thousand, first, to round him in the eare, by a parable or darke speach, and then to tell him plainely and openly, what he had done, and that by a deede, so dishonourable in Gods great Seruant, he had caused the enemies of the Lord of blas∣pheme, vers. 14. and after to pricke him to repentance with the goade of the Lords seueritie, whom hee had prouoked so much by his abhominable sinne: then the whole matter came out by himselfe, and now the whole Church rings of his im∣pious fault to this day.
Now if they be reproued that closely doe euill,* 1.47 how much more they, who with no bridle of shame, or common ci∣uilitie, can be held from acting those im∣pieties, and doing that thing publikely in the sun-shine, and at noone-day, which others cannot, without blushing and the helpe of darknes doe. And (then) vvhat a Monster was Absolom, who spread
a tent vpon the top of his Fathers Palace, and blushed not to goe in to his Father: Concubines in the sight of all Israel? 2 Sam. 16 22. And what Monsters were the So∣domites, who declared their sinnes, and hid them not? Esa. 3.9. Though painted Tombes be spoken against, that is hypo∣crites, so resembled: yet better be a pain∣t••d Tombe then a filthy Sincke, foule with∣out, and foule within. And may we not thinke that the fiue foolish Virgins were more tolerable then that great Whore, that sitteth vpon many waters? Apoc. 17.4 5. Is it not better to haue Lamps with∣out store of Oyle, then to haue neyther Lamps nor Oyle; that is, neyther meanes nor meaning to attend Christ? and bet∣ter to doe some good, then to professe all wickednes? and better to seeme ho∣lie, then neyther to seeme, nor be? So much for those protestations that con∣cerne the Prophets owne person: they vvhich concerne him, vvith others, fol∣low.
BEfore the Prophet had sayd that hee would follow the good;* 1.48 here he sayth, and makes faith for himselfe, that he will hate the euill, and not some euill, but all wickednes: for, not to set a thing before our eyes, is, in common speech, to l••ath it, or with dislike, to turne from it. And here we haue the matter that he speaketh against, euery wicked thing and obi••ct, by which it is carryed to the heart, the eye. By wicked thing, or Beli••l, the Interpreters (some of them) vnderstand the Man of Belial, or Man of wickednes; as if the Pro∣phet should haue sayd that he would not abide to looke vpon any such. But I take it to be meant of the thing that is naught, though with a reference to the person that is naught also: and so the Prophets meaning is, that hee will, when euill is in sight, turne away from it, as from carion: for a man cannot rightly doe iustice, till he perfectly hate iniustice, nor loue the good, till hee abhorre the euill. Neyther doth he say and promise for some euill, that he will be against it, but his chalenge
is to all euill, that his eyes should not be∣hold it in any.
* 1.49From whence this point of doctrine may be gathered, that a true Christian must retrayne, not from some euils one∣ly, but from all wickednes. He must not set any euill thing before his eyes; or, if a∣ny such thing come in place, eyther not see it, or see it with griefe. The Apostle Iames, shewing that no corruption, in a∣ny manner, is to be fostred in Christians, biddeth them to lay apart all filthynes, Iam. 1.21 not some, but all; nor some way, but by all meanes. The Apostle Paul goeth farther, who, writing to the Thessaloni∣ans, and to vs in them, would haue, and bidde••h them to abstaine from all euill, and appearance of euill, 1 Thes. 5.22. They that follow Christ, leaue all to follow him, Luk. 18.28. And he that found the trea∣sure, sold all to buy it. Mat. 13.44. And he that proueth Masteries, abstayneth from all things, 1 Cor. 9.25. Now what is it to leaue all for Christ, but to abandon the world, and all worldly desires, that vve may be Christs? And what to sell all for saluation, but to giue all in the bargaine,
that we may be saued? And what to ab∣staine from all things, but to renounce all euill things, for the mastery and reward of life? Againe, he that willeth vs to cast off the old Man, willeth vs to cast him off with his works, Eph. 4.22. Colos. 3.8.9. His workes are sinnes, and to cast off all his workes, is to cast off all sinne: the like, Heb. 12.1. & 1 Pet. 2.1: for what is that that pr••sseth downe, but sinne? and to cast away euery pressing thing, is to refrayne, not a few, or many, but all sinnes. And vvhat doth Saint Peter meane by laying aside all maliciousnes, and all guile, and dissimulation, but a resoluing to lay away, not some iniquitie, but euery sinne and iniquitie?
It is our calling and dutie (as vve are Christians) to please God in euery com∣maundement; and therefore it is against our Christian dutie and vocation to of∣fend God, by sinne, in any. What Ma∣ster will allow a Seruant, who in some things shall serue him carefully, & in o∣ther some be carelesse of his commaun∣dements? and vvill our Master in hea∣uen
commend vs, or discharge vs, be∣cause vve haue done some things vvell, hauing offended and done vvickedly in many? What though thou be no Thiefe, nor Murtherer, nor Fornicator, nor Swearer, nor Drunkard; if thou breake the Sabbath, thou hast grieuously offen∣ded: for as one disease may bring death as well as many: so this one sinne (vnput off, and vnrepented of) may damne thee as well as many sinnes may. Secondly, euery sinne is a dishonour to God: but vve Christians are bound, not onely to honour God, but to abstaine from his dis∣honour; as it is the dutie of good Sub∣iects, not onely to doe the King reue∣rence, but to do nothing to his reproach. Thirdly, God is of pure eyes, and cannot see euill; so saith the Prophet Habaccuk, Chap. 1.13. where he saith (simply) euill, and not (definitely) this, or that euill: as if he had sayd, God can see no euill; and therefore he must abstaine from all euill, that vvill see God. No Lazar is more loathsome to Man, then sinne is to him. A sore eye offends a sound eye; and much more an euill eye, Gods pure eyes. It is a
true doctrine (therefore) that Christians must not thinke it enough to auoyde some sinnes, except they abstaine from all iniquitie.
An instruction to deale roundly both vvith small and great sinnes:* 1.50 vvith our good vvill vve vvill not leaue a weede in our Gardens. O that vvee had the like care and good will for the Garden of our hearts, to suffer no weede of sinne to grow in it! A little deformitie in our face trou∣bles vs; and should it not as much con∣cerne v••, vvhen vve perceiue any little deformitie in the face of our soules? Is not he that is Lord of the bodie, Lord of the spirit also? hee hath payd for both, and will he not be glorified in both? 1 Cor. 6.20. That God may be thus glorified, consider to what sinne, or speciall sinnes thou art most inclined by nature or edu∣cation, and take the armour of God vnto thee, for it or them. Men fortifie vvhere the batterie is hottest, and vvhere the e∣nemie is most like to enter; & not where there is no assault, or feare by weaknes. So doe thou watch ouer thy selfe in that,
or those corruptions of thy soule, in which Sathan is most busie to force thy heart, and thou most readie to open vn∣to him. That which is thy sinne, spend time about it, and cry fie vpon it, and not onely vpon Drunkennesse, Whoredome, Blasphemie, when these are not thy sin••: Pride (perhaps) groweth in thee, per∣haps Couetousnes is thy sinne, peraduen∣ture both: or if these be not thy speci∣all sinnes, (and yet who can say his heart is cleane from these?) peraduenture, Impati∣ence, peraduenture, Rage and Malice are, Here thy enemy assaileth thee, and here, and in these, thou must take thy armour against him, and prouide for his com∣ming.
* 1.51A reproofe to those who put the Di∣uell away in some sin•• & yet bring him backe, and make much of him in other sinnes. In Drunkennes (it may be) they can take heede of him, or in the sinnes of Whoredome, and raging blasphemie, but he Inneth, nay, dwelleth with them in Co∣uetousnes, Oppression, and Sacriledge; with Herod, they will heare their IOHNS in many things, Mark. 6.20. but not in the
Herodias, of any beloued sinne, nor in those things that shall offer to touch the quicke of their sinnes, as in their brothers wife. Euery one must haue his peculiar sinne, or Rimmon, that he must be spa∣red for, 2 King. 5.18. and therefore some haue a Rimmon of Drunkennesse, some of Fornication, some of Pride, some of Recusancie & the prophane contempt of our assemblies to bow in: spare them for these, and they will heare you for o∣ther matters patiently and gladly, while you touch any other sinne: but haue we not read, how great a thing a little fire kind∣leth? Iam. 3.5. Sathan careth not how he possesseth vs, whether by one sinne, or by many, by Whoredome, or by Pride.
A defence for those that make some* 1.52 sound conscience of striuing to some pu∣ritie of body and minde by Dauids ex∣ample here. Our Sauiour saith, Yee shall be perfect, as your heauenly Father is per∣fect, Math. 5.48. His meaning is, though this cannot be, yet such you must striue to be; or to be in like manner, though not in the same measure, perfect. They that thus doe, are nick-named, Precise:
but euery Christian hath warrant, and re∣ceiueth commandement to be so precise. While we dwell in flesh, wee shall be im∣perfect; but we must labour to be perfect•• and we shall haue corruption, but we must striue against it. No strife, no victorie•• no victorie, no Crowne.
* 1.53The obiect: and that which carrieth wickednes to the heart, is heere sayd to be the eye; not that it alone doth so, (for all the outward senses haue their part and hand in this trespasse) but because the eye is chiefe of the senses that so offend.
From whence wee learne, as to keepe the heart (principally,) Pro. 4.23. so to watch ouer the senses that streame vnto it, that they serue not the turne of sinne. A Christian must keepe his heart to God against his owne eyes, and the treason (as I may say) of his outward senses. This made Iob to make a bargaine with his eyes, Iob 31.1. as if he should binde them from seeing; that is, from seeing vnlawful∣lie, by some thing receiued. So vvhen Christ our Sauiour biddeth vs to plucke out our right eye, and to cut off our right hand, Math. 5.29.30. his meaning is,
that wee should plucke out, and cut off the offence, not the member; as in the eye, the wantonnes of seeing, and in the hand, the violence of doing: and so we should serue euery member that offendeth, though it were our right eye, and our right hand, when they be weapons to sinne, or fewell to the fire of that sinne that is in our bodyes: for if we will not be Adulte∣rers, wee must pull adultery out of the eye; that is, the eye must not be our Bro∣ker, nor driue the bargaine betweene the heart and the sinne that is so commit∣ted. If we would not be vncharitable, we must take away the occasion of it from the eare, and receiue no false report: for, the easie care is a confederate with the ly∣ing tongue, when our neighbour is slaun∣dered. If we would not hurt our Neigh∣bour, we must binde our hand to it good a bearing toward him: for when we strike hastilie, the hand is the Murtherer; that is, the instrument of murther, or the weapon of our wrath in that action. If we would not offend with our tongue, we must hold it in with a bridle; or, set a watch before our mouth, and keepe the dore
of our lips, that our tongue may be peace∣able: for when we giue it libertie, it be∣commeth Slaunderers hyreling. And if we would not sinne by intemperance, and excesse, wee must not labour to please•• our taste, nor to fill appetites eye with varietie, but be carefull to dyet and sti•••• it to that with is sufficient, keeping it low, that it ryot not: for when it is made vvanton with feeding too curiously and with too much nicenesse, it must needes proue a Glutton and Drunkard too.
The outward senses are the Conduill of sinne, not onely by carrying from the heart, but by bringing to it. And there∣fore we must take heede, what they car∣rie out, and what they bring in. Secondly, to offer our bodyes to God, in the dialect of Saint Paul, Rom. 12.1. vvhat is it, but by care and diligence, to giue the bo∣dily senses in the sacrifice of new life vn∣to him? Thirdly, there could be no murther in act, if there were not an hand to kill: nor adultery in act, if there were not eyes to see, and eares to heare vvhat is vncomely to be spoken, and wicked to
be done: nor slaunder in act, if there were not a tongue to report, and itching eares to receiue a wicked tale: nor Glut∣tonie in act, or Drunkennes acted, if the sense of taste were as it should be, and not corrupt through lust; as it is in fleshly men.
A reproofe to those,* 1.54 who say there is no hurt in seeing, and that words are no∣thing, whereas vice hath a great entrance into the heart by these windowes. But could the Apostle speake of eyes of adulte∣rie, 2 Pe••. 2.14. if there were no hurt in seeing? and if words were nothing, would chaste Ioseph haue so carefully kept his eares vnder locke, from his M••stresses vnchaste talke, Gen. 39.10. The bodie may cease to sinne, for want of occasion, or through weaknes: but the wanton eye, as it seldome wanteth occasion, so it ceaseth not to commit Adultery euery where by vnchaste and wanton looking, 2 Pet. 2.14. So when the body is inno∣cent, the eare may become an Adulterer, and the tongue a Harlot, by reading, or hearing read some Loue-booke, or Loue-songs, with the match whereof•• lust may
soone be prouoked, and wantonnes take fire. Therefore the Prophet speaketh of the turning away of his eyes from vanitie, Psal. 119.37. His meaning was not, that he vvould giue his eares libertie, or lay no raines vpon his hands and tongue; but that he would see that the scoutes of the heart, the outward senses, should (all of them) be preserued from the poyson of conspiracie with sinne; knowing that where coun••ell is giuen to kill the Kings Guard, there a deuise is set to kill the King himselfe: for the outward senses are the Centinels or Guard of the heart; if Sathan can corrupt these, he will easily corrupt the heart it selfe, and take it, ta∣king these. Achan & Achab saw by the eye what the heart rued Ios. 7.21. & 1 King. 21.1.2. &c. And a Iudge, in matters, may vse his eares, but must haue no eyes to see a gift, Deut. 16.19. For a gift, (I say not a filthy bribe) though somewhat in∣nocently, yet because inconsiderately at first receiued, begetteth (oftentimes) an vnknowne errour of corruption in the receiuers, which, as a Clocke in the pocket, though it bee silent for a while,
striketh at a fit houre. Besides, rewards (though not bribingly taken, yet taken where wee haue no calling to receiue) hold the receiuers captiue to the giuer, and so, as they cannot be their owne men, but must see with other mens eyes; heare with other mens eares, and vse o∣ther mens tongues in the iustice of a mat∣ter. And therefore it concerneth Chri∣stian Magistrates, with Abraham to life vp their hands to the God of heauen, against all those who shall seeke thus to pin vpon them a false sentence in a matter, with a mocking gift, Gen. 39.17. lest it be said that such haue enriched Abraham, Gen. 14.22. for such P••••s haue Nedles points, and will (one day) pricke the conscience in the veine of despayre, with torments of second death. Men must learne (there∣fore) I meane men in authoritie, as to hate a bribe, so to suspect the inchaunt∣ment of a gif••. And where iustice must be the girdle of the reynes, that must be obserued, which our Sauiour, sending the Tw••lue abroad, sayd vnto them; Possesse no m••ny in your girdles, lest iustice hang too much of that side that the bag hangeth.
* 1.55A second vse is, to shew vs that all the fault is not in the heart, when it be∣commeth wicked and vicious: for (as one saith) the heart is a spring that hath not onely spouts to send out, as a Cond••it, but pipes of sense wherewith it is fed. And (therefore) as they gather ill that trans∣ferre all fault from the heart to the sen∣sitiue powers; as of Seeing, Hearing, Tal∣king, Taste, and Handling; so they rea∣son badly, who, because the heart is the life of these, and the fountaine of motion to these, doe (therefore) lay all blame vpon the heart, for the corruption that these receiue else-where, as from their originall impuritie, and the corrupt ex∣amples of Men. Also, as they reason not sufficiently, who (because bad fellow∣ship draweth into sinne) say, If I had ne∣uer knowne such company, 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 com∣pany 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 pro∣mises concerning himselfe: they which concerne others, follow.
THe promises that concerne others now follow to bee spoken of, the Prophet hauing spoken of those that con∣cerne himselfe. And these concerne the wicked, in his hatred of them; and the good, in the fauour that he will shew vn∣to them. In those that concerne the wic∣ked, he sheweth what minde he beareth toward them, and what punishments hee will lay vpon them; which I cannot fol∣low in their owne order, but must follow in the Proph••ts order, and as he speaketh of them. The first kinde of wicked per∣sons here spoken against, are Fallers a∣way; concerning whom, the Prophet shew∣eth 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.
* 1.56The point taught is: As the Prophet was affected against fallers away, so should wee be against euery sinne, specially a∣gainst the height of sinne, and high∣est 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 spot∣ted by it, Iude 23. So this Prophet ma∣keth 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 sub∣stance, but in their mis-create vaine minde. The like we reade, P••al. 26.5. where he is said to abhorre that (which too many loue too well) the assemblie of euill per∣sons, 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 Idola∣trous 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 T••••••e∣ment. By all which it is playne that true Christians should, and will professe vn∣fained hatred to those that fall away from the truth•• 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 righ∣teousnes
by a corrupt life. Such (there∣fore) must be hated by vs, not as they be men, but as they be such men, Pro. 8.13. Secondly, it is Gods Commaunde∣ment, 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 a∣gainst 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 entrea∣ted, we must (no way) mince with sinne, nor stand indifferent to fallers away.
* 1.57An 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 ear∣nest, 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 ac∣tions, and loue feruently in good things, Tit. 2.14. The contrary to this is Luke-warmenes, or indifferencie in Gods mat∣ters: but God doth threaten such hal∣ting 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 sto∣macke 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 word•• beginneth and en∣deth.
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 Min•• & Cum∣min, with the losse of better things in the law; as iudgement, and mercie, and fidelitie, Mat. ••3.23. But our quiet, and vn∣medling Politiques can abide no cou∣rage 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 per∣sons which are enemies vnto peace: but then should the excellentest men that e∣uer were, and Christ himselfe be tradu∣ced for busie bodies, and no friends to quietnes; looke Exod. 32.19. Num. 25.8. Ez••. 9 3. Nehem. 13.15. 2 Pet. 2.7. Ioh. 2.15.
* 1.58A 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 ••ather dishonoured. Some are so smooth and gentle in the pursuit of sinne, that no sinne can be so haynous, or errour ab∣surd, that shall not finde some house of harbour in their mouth. Some will pre∣tend an hatred of Papistrie, and yet com∣mend Papists to be honest men, and such as they know no euill by: who be∣cause they are no more hot, may expect that the Lord will plague them with here∣sie or prophanenes before they goe hence. A good warning to all men, specially to those men whom God hath called by their great places, to see Religion, and the power of godlines aduaunced among the common people. The works of such as fall away, they must pursue to punish∣ment or reformation: they must not ap∣proue them in their Kinsmen, and rich Friends•• nor winke at them in their ser∣uants, and children; nor spare to punish them, being found in their Mothers sonnes. Eli, for his sinfull mildnes, brake his necke, 1 Sam. 4.18. And if they be not so punished, that is, so as Eli was,
who transgresse as Eli did, let them be∣ware that in Hell, the necke of their soules be not broken by Fiends there. But are there no Pilates now on the Bench, who are readie to loose Barrabas, and to condemne Christ? Are there not a∣mong persons in authoritie, some Mer∣chants and Factors for the fift Monar∣chie, that it may not goe vtterly into de∣struction? Are not fallers away winked at? are they called? nay, are they not still at great libertie in their houses of plea∣sure, eating and drinking, as if they car∣ryed no sinne for their partaking with the sinnes of the Whore of Babylon? Doe they not ouer-flow as a Riuer, and com∣passe vs as Bees, who wish little good to the breath of our nosthrils, the Lords an∣noynted among vs: and who (againe) thirst to set vp Altar against Altar, with Ieroboam, and to fill the Land with Idols? Are there not that (daily) depart from the house of Dauid, with those false Israe∣lites vnder Rehoboam, making them Priests contrary to the Law, and decly∣ning from the Lord, to set vp Calues in Dan and Bethel? 1 King. 12.16.28.29. Are
there not that reuolt to Poperie from our assemblies, euen to this houre? and doth not the number of them increase yet more and more, who cleaue to the Ieroboam of Rome, whom we may (there∣fore) truely call fallers away? The con∣sideration whereof should mooue you (a 1.59 Christian LORD) to strengthen your hand to the rooting out of such noisome weedes, growing in the Lords field, and seeking to choake and ouer-grow the pure graine of Religion, that would (o∣therwaies) flourish among vs. This Coun∣trey is greatly diseased, and your Honour is the appointed Physitian. It hath many sores running on it, and one of the chiefe is the making of Papists by Seminarie men: for there is not a Papist made, but King IAMES aduentureth a Sub∣iect: and Roc••s••••••ie (as a pernitiou•• G••••grene) runnes from ioynt to ioynt, from man to man, and will not stay (if it be not cured with your early assistance) till it haue infected many sound members in this body of the Marches, wherein you are a principall and worthy member vn∣der his Maiesti••, the head. Therefore the
Countrey comes to your Honour as to a Phisitian of account, for helpe in a case of so great infection and common feare, caused by the contagious growing of Pa∣pists, and rising of Papisticall plague-sores vpon men, who were lately of our fellow∣ship, and are now departed from vs to the Beliall of Italy. God hath promoted you to great Honour, and I doubt not but you haue the wisedome which is of God. Now this wisedome requireth, and must haue practise in the care of Religion, and in the care of Iustice. Dauid was called the light of Israel, because at his fire they all lighted their candles, both of Religious knowledge, and of righteousnes. The principall resident Light, vpon the Table of this Countrey, is your Honour, (a bor∣rowed Light I confesse from the Sun of our Soueraigne;) it must so shine (there∣fore) that it may giue light to all that are in this large house of the Marches. And here I beseech you, with that notable Lord President, Nehemiah, to see that God•• Sabbaths be kept in the Prouince, and that fallers away be obserued and watched, that they increase not by infec∣tion.
At least doe what you can herein, and what law wil permit, (as you well do already) and God will be with you in the deede and will. And for the cause of Iu∣stice, in the punishment of offenders, your Honour, and the Rest in Commission with You, must be men of courage, hating that which is euill, with a perfect hatred. Herein Yee must not honour your selues, but seeke the honour which is of God, doing Iustice out of the loue of Iustice, and hatred of wrong. You must not be indifferent to offenders, but haters of iniquitie, though the wicked hate you for it: for God will loue you, and what can mans hatred doe where God loueth? And so I come to my second note, the obiect of your hatred.
The matter of the Prophets hatred (as was said) is not vertue or godlinesse, but (generally) sinne, and (more particu∣larly) all declining from God. He abhor∣red the plague, and pittyed their cases that were infected by it.* 1.60 From whence I gather, that in the affection of hatred, the person of man should not be the obiect or thing hated, but the sinne of the per∣son. So this same Prophet hated, but whom?
Gods enemies, not his enemies; or Gods enemies perfectly, and his owne in part. And Psal. 69.6. he speaketh of the re∣bukes that fell vpon him, no doubt because himselfe was a rebuker: but whom rebu∣ked he, and whose faults? theirs who re∣buked the Lord, theirs he rebuked, and to them he was enemie. So Christ was an∣grie, and yet mourned, Mark. 3.5. that is, hee was angrie with sinne, and mour∣ned for those that sinned. As (therfore) in Iustice there must bee mercy; so in ha∣ting there must be loue: for we must hate the sinne, and loue the creature. In every sinner, there is a man, and a transgressing man: and we must loue the man, and hate the transgressour. The man God made; but the Diuell made the sinfull man: therefore we must loue the creature that God made, as wee must hate his sinne which (not God) but the Diuell is au∣thour of.
The reasons of the doctrine: As we must pittie where God is pittifull, so wee must be angrie where God is offended. But it is not the substance that he made, which displeaseth him, but the euill qua∣litie
which hee cannot abide, that is his griefe. The same must vexe vs (there∣fore) that grieueth him, and we must be so moued with offences, as, in the meane while, we be troubled that a Brother hath so offended: and as the good Phisitian may loue his Patient, and yet minister sharply to his disease: so hee that is his Brothers Christian Phisitian, may, in loue to his Brother, spare his Brother that hath offended, and yet deale roughly with the offenders sinne. Secondly, the person in his substance, is Gods creature. Now all that God maketh is good, Gen. 1.31. and nothing is to bee hated that good is.
An instruction to those,* 1.61 who haue an ouer-flowing of the gall of anger in them, to spend it vpon the faults, and not the person of their offending brother. The hyp••crite will pull out his brothers eye, instead of pulling out the mo••e that is in his brothers eye, Luk. 6.42. and they that are zealous amisse, commend that in a friend, that they condemne highly in an enemie, and that which is a great sinne in another man, is no sinne in their Kins∣man.
These accept the persons of men, not regarding so much the matter which they loue or hate, as the person of the man that is loued or hated. But the good Christian loueth alway for good matter, and hateth for bad things, reproouing sinne, as principally in himselfe; so se∣condarily in these who are neerest and dearest vnto him; as Christ sharply repro∣ued Peter, Mat. 16.23. If he be angrie, it is with himselfe for sinne, or for sinne in others. If he be displeased, it is because God is displeased: and if he burne, he is offended because the law is broken. And therefore he loueth good, and hateth euill, wheresoeuer, and in whomsoeuer; louing a good thing in his most professed ene∣mie, and hating an euill thing in his most assured friend.
* 1.62A reproofe to those who feede anger with the bloud of their Christian bro∣ther, in whom, all that they respect is, what he is to them, not regarding how deare he is to God. So Iosephs brethren were mortally out with their good bro∣ther, and had almost quenched their fi••rce wrath with his last droppe of bloud,
Gen. 37.20. and Caines murderous an∣ger against an innocent man, arose from hence,* 1.63 because he offered to God a greater, that is, better accepted sacrifice then his brother did, by which he obtayned testimo∣nie that he was righteous, Gen. 4.4.5. Ex∣amples in this kinde are innumerable, registered in Scripture, and in the monu∣ments of later and our owne times. All which shew that the nature of the wicked is to turne anger vpon the person or goodnes of their godly brother, which should be held in from these, and let goe at sinne in themselues and others, to practise there. So much for the Prophets first affection against fallers away: the second followeth.
IN these words the Prophet protesteth his hatred of fallers away in a second effect: Their work•• shall not cleaue to him; that is, they shall haue no countenance from him, nor protection vnder him: where his further meaning is, that their euill shall not be in his soule, nor their per∣sons in his Court or Kingdome: and that
(therefore) he would auoyd them as poy∣son•• to the fountaine of good discipline in a house; and (as plaguie persons) lodge them without the host of Gods sound people, in their graues or in prison, where they shall not be able to spread their in∣fection as they might, either liuing or at libertie.
* 1.64This is the Prophets meaning, where, in his example, all may learne that haue the charge of others, to take heede how they giue hyre or countenance to any vnder them, who are corrupt in Religi∣on, or manners: where they must pro∣uide, and be carefull that they be the ser∣uants of God, who shall be their seruants, and bee religious in Gods house, who would haue countenance in theirs; and that they haue grace in their hearts, and a good conscience in their wayes, that shall serue them. But I shall haue fitter occasion when I come to the sixt verse, to speake more, and more fitly to this purpose. Adam must not keepe a Mar∣therer in his house, Gen. 4 14. And Abra∣ham must cast out Ismael, a Mocker, Gen. 21.10. And Iosua must put out of the host.
and put to death Aca••, an excerable sin∣ner, Ios. 7.25.26. And Dauid (heere) will neither haue wicked persons, nor tale-tellers, nor proud persons, nor lyers, nor men of big-lookes, and little grace, nor deceiuers, nor slaunderers, to serue him, they shall not cleane to the house where he is Master, nor liue in the Realme where he is King.
Such are as pitch, that defileth those who touch it, and cleaueth to those whom it toucheth. Or, they are as Leprous per∣sons among the whole, and as contagi∣ous persons among the sound: and then who will suffer them that would not haue the sound corrupted, and the good made naught? Secondly, so much as wee are ioyned to God, we must be parted from sinners; and so much place as God hath in vs, so little countenance we must giue to sinne. If (then) we will haue God to dwell with vs, wee must put the vngodlie from vs; and if wee will sticke to him, we must breake from them.
The vse reprooueth those Protestant Maisters,* 1.65 who keepe in their houses a
medley of Seruants, of all sorts: for some shall be Protestants, some Papists, some Atheists and Neuters, some Swearers, some Drinkers & Swaggerers, and some such as those foure hundred men of Esau, who came against Iacob, deriders of Re∣ligion and decliners from it, Gen. 33.1. These doe not promise for their follow∣ers, as Dauid did for his; nor for their trayne of Seruing-men, as hee did for those that should serue him, that none shall haue their badge, and weare their cloth, that will not cleaue to God in the badge of his truth, and liuery cloth of his holinesse, keeping his Sabbaths, and reue∣rencing his Sanctuary, being religious to him, and charitable to their neighbour.
* 1.66Here (also) are condemned all lincks and tyings in Mariage betweene Prote∣stants-sonnes and Papists-daughters, be∣ing Papists for some portion of money or piece of land. For how can these but countenance false Religion, when they will be hyred for a matter of nothing to marry with it? When Protestants will match with the Diuels Daughter for a portion, and hee content that
the Diuell shall be their Father-in-lawe for a little money? So much for the Prophets protestation concerning fallers away: his protestations concerning o∣ther wicked persons follow.
IN the second verse before, the Prophet had sayde that he would haue an vp∣right heart: here he promiseth to bid a∣uant to a froward and euill; that is, to a crooked and sinfull heart, neyther nou∣rishing it in himselfe, nor suffering it in others. In the third verse, hee shewed how he would, & how Christians should proceede against fallers away: heere he sheweth how hee will deale with those, who (though they fall not away) yet mis∣behaue themselues in their way, or seeming religious, are prophane. By a froward heart, therefore we must vnderstand not a testie and angry, but (more generally) a proud and stubborne heart, that will not submit to God, nor be taught of him: and by an euill heart, an euill counselling heart, or a heart euill in opinion and pur∣pose. And where (speaking of a froward
heart) hee saith it shall depart from him, his meaning is, that he will not abide it in himselfe, nor beare with it in others. And where he saith hee will know no euill, his meaning is, that hee will not allow it with any knowledge of approbation, as God knoweth the way of the righteous, Psa. 1.6. that is, alloweth of it; but with a knowledge of much dislike, abhorre it, as God knoweth the wicked afarre off, that is, greatly contemneth them: for we must not thinke that hee would be grosely ig∣norant of the euill wayes of his people, and not obserue them vnto punishment, as hee would note the good, to reward them: but in that he saith, hee would chase away a froward heart; and know no euill, it is manifest that he would looke into matters with his owne eyes, & marke what is done by his owne knowledge. So we haue the meaning of this verse. From whence (and because the Prophet could not (thus) abandon the froward heart, nor dislike the euill, except he had so set his watch of sight and hearing, that the knowledge and report of things, might come directly to himselfe, and truely, as
they were done and past: for what man knoweth the heart of man but by the out∣ward wayes of it, and by obseruing those wayes?* 1.68) vve learne that it is the dutie of a good Ruler, to restrayne offenders vvith his owne eye, Pro. 20.8. His lookes must be terrible to them, and vvith his eyes hee must follow them; to cut them off, or to cast them off, if they vvill not be amended. Therefore Salomon, speaking to Ouer-seers, saith; Be diligent to know the estate of thy Flocke, and take heede to thy Heards, Pro. 27.23. The speech is taken, by similitude, from vvatchfull Shepheards, vvho looke to their Flocke, and to euery head in it, in their owne per∣sons, and not by Deputies. And thus Da∣uid himselfe walked in the simplicitie of his heart, Psal. 78.72. Iob carryed so resi∣dent an eye o••er Vagabonds and vile persons in his time, that he compelled them to flye into the darke, desolate, and waste Wildernes, Iob. 30.3. Hee made them to hide their heads, so that they dwelt in the clefs of Riuers, and in the holes of the earth, vers. 6. Neither did he thus proceede onely against those that were
young, and wanted experience or begga••∣lie, and lacked power; but he brake the iawes of the vnrighteous, of what estate or time soeuer, and pluckt the prey out of his teeth, Iob. 29.17. Great men (there∣fore) must thinke themselues to be set vp of the Lord, in places of power, to go∣uerne such places vvith their owne eye, and not to set ouer the charge to Cuza••s, vvith the carelesse Minister of soules.
They that preuent not euill in others, hauing the Sword committed to them for that worke, make themselues guiltie before the Lord of that euil, vnredressed, as if themselues had done it, 1 King. 20.42. All sinnes, not punished by them, vvhere they may and should punish, are their owne sinnes, and sinnes which they put vpon their owne account to reckon for. Secondly, from vvhence commeth this huge hoast of sinne that hath ouer runne the land as a Conquerer, but from hence, that Magistrates haue multiplyed offen∣ders by cruell impunitie, and by not loo∣king into matters? for, as Iustice exal∣teth a Nation, Pro. 14.34. so lacke of
Iustice must needes bring it low. Third∣lie, good Rulers are for the praise of the righteous, and punishment of euill doers, 1 Pet. 2.14. but how can they reward the good, and punish the euill, defend the in∣nocencie of the meanest, and censure the wickednes of the mightiest, if they know not, neyther care (vnpartially) to know who be good, and who euill, who inno∣cent, and who offenders?
A reproofe to those,* 1.69 who eye the best and most harmeles, in malice, to picke quarrells to them; and set an eye vpon the worst, in way of liking to giue coun∣tenance to them. A thing commonly seene, and much to be lamented in ma∣ny great Families, and Courts of Iustice, where they that should driue out of the Countrey, Drunkards, Blasphemers, and such like notorious offenders, suffer them to roost, and make their nests in their owne houses, feede them at their owne Tables, and (because they can play, iest, game, and make fooles of themselues and others) vse them as their familiar companions: and from hence doe such
heards of euill doers, and droues of beast•• multiply in the Kingdome. Besides, the Magistrates eares (oftentimes) are so in∣chaunted with flatterie, and their eyes dazled with the brightnes of some gol∣den gift, that they cannot see, neyther are willing to heare of those foule mat∣ters that the whole Countrey doth vp∣hold, and cry out of.
* 1.70An instruction to all inferiours, if they would stand before their Gouernours with credit & good acceptation, to stand against the corruption that is in them∣selues, and the common vices that are in others: for so shall they finde Christian Magistracie comfortable, and not terrible vnto them; and Christian Gouernours like milde showers of raine to refresh them, and not as raging tempests to quell them; and the powers ordayned of God, as shields for their defence, and not as swords prepared for their destruction. O (then) wouldest thou be without feare of the pow∣er? doe well, so shalt thou haue prayse of the same, Rom. 13.3. Wouldest thou haue defence from the Magistrate? be inno∣cent, that he may defend thee. Wouldest
thou liue with good Subiects? be no malefactor to death, that thou mayst liue. Giue not thy selfe to Riot and quaffing, and garishnes, and sinfulnes, and Whore∣dome, and execrable Swearing, and im∣pious Sabbath-breaking, and other e∣normities, so little feared, and so much committed, if thou wouldest haue the reward of good, and auoyd the punish∣ment of euil. For the Magistrate is bound in the chayne of his high calling to be vnpartiall in his iudgement, as God is no respecter of persons in iudgement, and to giue to euery one according to the equi∣tie of his cause, and not the qualitie of his estate: and for this he is armed with Gods authoritie, that the Maiestie of his glory might shine forth in the executi∣on of Iustice, which is Gods delight. Iustice and iust men doe helpe to aduance a Nation; and therefore iust men and Iu∣stice must be made of in the Nation. So on the contrary, sinners and sinne bring great shame to a people; and therefore sinne and sinners should be disgraced a∣mong the people. If (then) thou wilt cut thy selfe off from God by dangerous
Poperie and rebellious wickednes, ho•• can the Magistrate do lesse then cut thee off from men, by the Sword, which he must not beare in vaine? A Cananite may not be spared: if (then) thou be a Popish Cananite, the Magistrate may not spare thee. A murtherer must not liue: if (then) thou shed mans bloud, by man, that is, by the Magistrate, must thy bloud be shed a∣gaine? The wicked must be rooted out: if (then) thou dost wickedly, thy roote must wither. Swearing, that is, cursed and odious Swearing, and Drunkennes, and Whoredome, must be punished, and God will require the sparing of such at his Magistrates hands if they be not pu∣nished: if (then) thou be any of these, or all of these, repent, or expect thy de∣serued punishment here, or in hell. The like may be spoken of other euils, and euill doers.
But heere the Prophet speaketh of a froward, that is, sinfull or peruerse heart, because, when men doe euill, they (com∣monly) doe so by the wickednes of the heart.* 1.71 From whence this doctrine may be gathered, that the Fountaine and root
of sinne is in the corruption of the soule, which wee call the heart that is euill from our youth, Gen. 8.21. For the heart is not heere taken for that fleshly part that is in the middle of the body, which wee call the Fountaine of vitall bloud, but for the soule in the corruption of it, or faculties corrupted. And so our Sauiour is to be vnderstood, when he sayth, that out of the heart, that is, out of the powers of the heart corrupted, proceede euill thoughts, murthers, adulteries, fornications, thefts, false testimonies, slaunders, Mat. 15.19. for all these spawne in the heart. Lust in the heart begetteth; and the heart by lust beareth, and bringeth to forme and shape all these filthy sinnes. It is a pro∣uerbe of Salomons, that the heart imagi∣gineth destruction, and the lippes speake mis∣chiefe, Pro. 24.2. For of the abundance of the heart (saith our Sauiour) the mouth speaketh, Mat. 12.34. I may adde fur∣ther, the eye seeth, the eare heareth, the palate tasteth, the foote walketh, the hand worketh: therefore saith the Wise King, Keepe thy heart with all diligence, as with many locks: for thereout proceede the
actions of life; to wit, by good regard, but of death by negligence without regard, Pro. 4.23. Other things may occasion sinne, but our hearts cause it. Ioseph saw as well as Dauid, and with more oppor∣tunitie, but Ioseph looked to his heart: Dauid (in part regenerate) neglected it: therefore Ioseph, though tempted by the tongue and eare, had a good issue of his temptation; Dauid, in a like temptation, not considering his weaknes, and careles of his heart, was foiled, and did yeeld. Now if an vnregenerate heart in one tru∣lie renued, did so soone and dangerously yeeld to euill, what may the best iudge of his heart at this day? and how will it riot, if he doe not set a guard of diligence about it, and keepe it vnder many tutor? But not to speake of a froward heart, in which sinne is Crowned King, and ruleth by sundry lusts; what shall wee say of a heart, such as Dauid had, how quickly may (euen that) for the corruption dwel∣ling in it, be allured to wickednes, in the best, if it be not watched? And then how true is it, that though the occasion of euill may come from others, yet the
cause of euill is all in our selues?
First, if we speake of actuall sinne, the roote of it is in the soule, as the branches of it are in the outward parts: for there is no sinne actuall, but the will is in it. Now the body is not the seat of our will, but our reasonable soule, which is sayd to haue in it two principall faculties, the will and vnderstanding. Secondly, the heart doth carry with it, euery way, all our outward senses, and (as the Heathen man could say) it is not the eye that seeth, but the heart; nor the eare that heareth, but the heart: and so of the other senses; which doth further appeare: For let there be great sounds and much noyse in a place, yet if our heart be earnestly set vpon some other matter, our eares that attend the heart, neither heare the sound, nor listen to the noyse: yea, sometime we stumble in the playne ground, and our feete fayle vs in faire places, because our feet are carryed with our hearts that minde some other matter. Thirdly, it is the heart that maketh or marreth all our actions; which proueth that the Foun∣taine
of goodnesse or vice is in the heart, and the streame of them in the outward senses: for as the heart is in an action, so it is accepted both of God and man. Giue a small thing with a good heart, and it is well taken; but offer a better thing vn∣willingly, and it is not regarded: and wherefore not regarded? but because, not the gift, but the minde of the giuer is wont to be considered. So a man may leaue a sinne, and not be innocent: for example; he may refrayne Adulterie, and yet be an Adulterer; and forbeare to steale, and yet be a Thiefe: for the heart may loue Adulterie, though the body be cleane; and a Thiefe (without the hatred of theft) not dare to robbe, lest the lawe proceede against him. Shame, or want of opportunitie may make an Adulterer in heart, no Adulterer in act; and feare of the law may keepe a Thiefe true, when his heart, before God, and by the verdict of his owne conscience, is a shamelesse Thiefe.
* 1.72This may serue to humble vs, seeing the cause of all sinne is in our selues, and cannot be layd vpon any other. It is our
owne heart that causeth vs to sinne, whiles, through the corruption that is in it, it yeeldeth to the suggestions of Satan, to the perswasions of euill men, and to the treason of our owne flesh: for if this corruption were not in vs, no temptati∣on could ouercome vs, and wee should ouercome euill through goodnes. Christ was voyd and free from sinne, therefore Sathan in temptation could doe nothing against him, Ioh. 14.30. no, nor yet a∣gainst our first Father, till his heart was corrupted through vnbeliefe. We vse to say, Woe be to such a Man and to such a Woman, that euer I knew them; for if I had neuer knowne them, I had neuer knowne woe. Indeede euill fellowship is a strong occasion of falling, & in com∣panie we meete with great temptations, (which should make vs to take good heede what company wee aduenture vpon:) yet our owne corruption is it that maketh vs to be ouercome with euill, and by meanes of it, the euill examples of Men doe wound vs to a following in badnesse: and therfore the cause of sinne is still in our selues, because our owne
heart, that is, (the corruption in it) hath deceiued vs.
* 1.73A reproofe to those who content themselues to haue done some good outwardly, and outwardly to haue left some euill vndone, and yet neuer care to plant true goodnesse in the heart, or to purge it from euill; which is as foo∣lish a part. as if one, desiring to haue all weedes taken out of his Garden, should cut the toppes onely, and let the roote grow: or, willing to haue wholsome hearbs and flowers, should onely plant the leaues of them, & neyther the roote nor slips. So to toppe the weedes of sinne, and to leaue the roote of them growing in the heart; and to plant some leaues of goodnesse (that may shew for a day or two) and not the roote, or some part thereof, what follie is it, entending to haue and preserue (well cleansed from ••inne, and stored with grace) the fayre Garden of a pure and cleane heart? The Prophet therefore here, and Psal. 51.10. when hee meant to haue the outward conuersation refo••med, beginneth with the heart; as they who desire to haue
sweete and wholsome water, begin at the spring: which should moue vs, with our first care, to looke to our heart, that the spring of our actions be cleane and ho∣ly, the rather because it is in vs by nature so deceitfull and foule, Ier. 17.9. or as a filthy Garment, that must bee washed throughly, as it were in many waters, Psal. 51.2. before it will be cleane in part, and some way get out of corrup∣tion. Also, seeing the heart in man is as a rotten garment past mending, what care should there be of putting it off, praying GOD to giue vs a new heart, and to take the old from vs? Ezech. 30.26. That which remayneth in this verse, is the Prophets vndertaking for himselfe, that he will know none euill. He had sayd before in the second verse, that hee would walke in the right and perfect way; and that (therefore) he would put from him all such as peruerted their way, or turned aside by crooked wayes, Psa. 125.5. Here he saith that he will know; that is, approue or avow none such, neyther communicate vnto them or bestow vp∣on them any honours vnder him: but
seeing that God had authorised him, and that God was in him, hee would high∣ly dislike sinne, as in himselfe specially, so zealously in others. Neyther would he put Offices (as it were sta••es) into the hands of wicked Magistrates of strike with, knowing that a wicked budde will quickly shoote out by so dangerous a Sun-shine of fauour and countenance from the Throne of the King, and by the abuse of supreme greatnes so ill imploy∣ed, proue fruitfull of all bad behauiour.
* 1.74The poynt and doctrine from hence is; It is not enough for Magistrates and other publike persons, to liue well, and to hate to sinne grosely themselues, except (as men carefull to doe that that belongeth to their places) they will know no euill; that is, approue no grose sinne or euill life in others. We must looke to our selues, as we be Christians, but (if we haue roomes in the Common-wealth, or haue the charge of a familie) our care must be for others. In this case we must not doe onely what appertayneth to vs, as we are Christians, but consider what we ought to doe in this or that cal∣ling
wherein God hath placed vs, as men that haue moe then our selues to answer for. This is significantly noted by the comparison of a head, as Num. 1.4. where such publike persons are called heads. For hereby they are taught, that they are called by that name, not so much because they are placed vppermost in the body, as the head, as that they are placed there with eares, to heare what is good and fitting, with smelling and tasting to choose what is wholsome, and with the tongue to shew what wil helpe or may hurt that body: but (specially) with eyes to see afarre off which way the foot should walke, the stomacke be relieued, the body in some good sort maintayned, and eue∣ry member so prouided for, that the whole (both head and members) may long con∣tinue. And this doth Almightie God require of the heads of Lands and Nati∣ons, that is, that in the midst of dangers, and height of sinne, they looke not a∣broad with drousie eyes, but (as men per∣fectly awak't) see what is comming to∣wards them, and (withdrawing them∣selues from perill) withdrawe their peo∣ple
also. Eli himselfe was a good man, but his owne goodnesse could not saue him from breaking his necke, seeing he suffered his sonnes to be wicked. 1 Sam. 2.29.30.31. & 4.18. Dauid was car∣nally tender of Ab••alom, and would not displease Adonijah, but what came of it, his story sheweth, 2 Sam. 15.13.14. and 1 King. 1.5.6.
The reasons of the doctrine are: Magistrates are to see to themselues, and to looke to others: they must haue con∣science to order themselues, and they haue the Sword to pull in others: there∣fore it is not enough that they liue ci∣uilly and religiously•• except they pro∣uide that the people vnder them leade a ciuill and religious life. Iosua (as wee heard) would not alone be no Idolater; but as he himselfe would serue no Idols, so his house shall serue the Lord, Ies. 24.15. He that vseth not his authoritie to restraine from euill, giueth leaue by it, and power with it, to doe euill: for hee assisteth the wicked man, lending him his hand, and doth the wicked deede, because his power doth it. Secondly, in
actions that depend vpon vs, and be in our power, there is small difference be∣tweene the doing of them, and suffering them to be done, saue that (sometimes) he may haue more fault that permitteth euill, then he that doth it: for hee that doth it, may be mooued to it by some temptation of benefit or sudden desire; but he that suffereth it (when he know∣eth it) if hee be a great Commaunder, receiueth discredit by it in his place of Honour, and hurt in the people which he gouerneth, who from the bad ayre of so corrupt an example, may draw in a very dangerous infection. The one doth it with intended profit, the other suffereth it with apparent hurt; and who hath the greater sinne? Thirdly, a Nurse that taketh the charge of a young childe, is not excused though she looke to her selfe, if she neg∣lect the childe. Neyther is the Master of a Schoole faultles, though he goe to his owne Booke, if hee apply not his Schollers. So Magistrates, being Nur∣ses of Gods people, beare a great sinne be∣fore God, if they feede themselues with case, and feede not the people with their
gouernment: and euil Tutors that minde themselues onely, and not the people, as it were Schollers, that are vnder their rod, in the Schoole of policie, cannot be innocent.
* 1.75An instruction to those who haue pla∣ces, so to watch in those places ouer those, both for their sinceritie in Religi∣on, and manner or life, whom they take charge of, that they may be, neyther in points of faith impious, nor in behaui∣our prophane: for though themselues be neuer so eminent and prayse-worthie for sanctitie and righteousnesse, yet all is nothing, if they make not those whom they rule to sauour thereof, vnder the sweete perfume of their gouernment. If a blessing be vpon them, it must, like Aarons precious Oyntment, drop from the beard to the skirts of their cloathing, that the low Vallies may haue the benefit of that fruitfull raine that falleth vpon the Moun∣taines. Psal. 133.2.3. The people which God hath subdued vnto them, they must acknowledge to be the Field wherein the Lord hath bestowed them, to the end that they might labour to make it like the
Paradise of God, full of chosen plants, and free from all weedes and rubbish of sinne. They must (therefore) plant it, and prune it, and water it, and hedge it, and carefully dresse it, that it may be beautifull to God, and comfortable to man, reioycing God and Man.
A reproofe to those publike persons* 1.76 who (euen) tempt vnto sinne by giuing countenance and matter to notorious offenders, and when they should imitate the Highest, whose soule delighteth not in the death of a sinner, but that he may turne, and be saued, put on corrupt affections, eyther of soothing men in their sinnes, or of winking at faults in pernitious sin∣ners. Also, heere we haue a confutation of that speech, which seemeth to giue commendation of sufficiencie to publike persons; because they are good priuate men, though naughty Common-wealths men, and Church-men, liuing as a body diuided from the publike body, and pub∣like good: for wee shall many times heare such speeches as these concerning the Magistrate; as that he is a good gen∣tle man, and one that keepeth a good
house: and concerning the Minister•• that he is an honest man, and liueth well•• and yet the one punisheth no faults as a Magistrate, neither doth the other teach diligently, or at all, as a Minister. But as it will not discharge him that hath the charge of the Chamber, Kitchin, or Sta∣ble in a Noble-mans house, to busie him∣selfe in other matters, and to neglect the duties of his proper place: So to shew some zeale in the common duties of our Christian places, will not aquite vs be∣fore God, if wee be not sufficient, or be carelesse, if wee be sufficient, in the dis∣charge of our particular callings. We must know no euill; or if wee know any, the Minister must reprooue it, and the Magistrate punish it, and hee that hath charge in a familie, proceede against it. A fault (then) in Ministers, who dawbe the sinnes of a Parish with the vntempred morter of flattery, and of saying all is well, where nothing is well, Ezech. 13.10. A fault in doting Fathers, and cockering Mothers, who are not displeased with sinne in their tender children, whom they carnally loue, that is, honour aboue
God. A fault in Magistrates and Ouer∣seers, who, rather by vngodly indulgence giue men authoritie to doe euill, then restraine euill with timely discipline. And a fault in all Men, who, instead of repro∣uing sinne in their Neighbours and bro∣ther, set them on by an vncharitable de∣light to see them to doe euill. For as Cham saw his Fathers nakednes with plea∣sure, Gen. 9.22. so they behold their their brethrens naughtinesse with ioy: yea, they are so pleased with sinne in o∣thers, that they laugh till they be sore with laughing, to perceiue men to break the Commaundements of God, to dis∣course filthily in common talke, and to runne ryot into all manner sinne, with greadynesse, foaming out their owne-shame, Iude. 13. which, what is it else, but to professe that they are glad to see, and helpe forward the perdition of their bro∣ther, to whom they should wish saluation in Christ?
But the Prophet will know no euill in himselfe, as he will not alow any euill in others. And so, as he vowed in the verse before to doe no euill, so in this he pro∣testeth
with an affection answereable to his outward practise, that his heart should like no euill.* 1.77 From whence the doctrine is: As we outwardly leaue sinne, so 〈◊〉〈◊〉 heart we must abhorre it, if we will be in∣nocent. Many (outwardly) forbeare a thing, who (inwardly) affect and loue that thing. In such, sinne is rather restrai∣ned then mortified, as in the faithfull, Rom. 8.13. For, hope of benefit, or feare of punishment may make men to leaue some enormitie without true mortifica∣tion, or some by-respect may restraine it. A••imelechs adulterie was kept in of God, but not vanquished, Gen. 20.6. And Ham••n, full of wrath, without consci∣ence of being wroth, refrayned himselfe in a policie, Hest. 5.10. And many haue abstayned from euill, when their heart hath beene set vpon mischiefe.
As in good things, the will is taken for the deede, and what we would be, that we are by acceptation: so in euill, not so∣much what we doe, as what wee haue a minde to doe, is respected by God. Se∣condly, he that is restrayned from euill,
••s not innocent; but hee that will not of∣fend, though he might, may be accoun∣••ed righteous: for the mind is the trespas∣ser, the tongue and hands are but instru∣ments. Thirdly, the veryest hypocrite may (outwardly) leaue that sinne, which in heart he is commanded of: and there is nothing more ordinary (what if I had sayd generall?) then to seeme religious, and to be a worldling, and to professe Religion, and to minde earthly things.
An admonition,* 1.78 in leauing of sinne, not onely to take the euill of it out of our hands, but the loue of it out of our hearts: for what wee loue not to doe, that we will doe vnwillingly, though we doe it necessarily. If we loue goodnesse, we will doe good gladly, and euill against our willes: but if we loue to doe euill, we may forbeare it for purposes, but vvill not forgoe it for any thing. The chil∣dren of God finde such a strife in them betweene regeneration and vnregenera∣tion, as was betweene Iacob and Esau in their Mothers wombe, Gen. 25.22. And why such a strife? but because the good
which they would doe, they cannot doe, and because they doe the euill which they would not, Rom. 7.19. For they commit euill vnwillingly, and though, when it is con∣ceiued, they bring it forth necessarily, yet they beare such an enemies heart vnto it, that they would smoother it if they could, while it is yet young in thought and conception; or, because they cannot so doe, destroy it in the birth, and before it be growne by custome of sinning, to a habite of wickednes. The cause is, the will, so farre forth as it is regenerate, re∣sisteth and draweth backe: yea, when the naturall man is thrust forward vnto euill by the sinne dwelling in him, the spirituall man, reuiued by the holy Ghost in part, meetes with diuers contrary windes a∣gainst that Barke of his, vnder sayle, stri∣uing in him to destroy the good worke of regenerate conscience. And from hence commeth that warre of lust that the Apostle speaketh of, Gal. 5.17. which hee calleth the lusting of the flesh against the spirit, and the like lusting of the spirit against it. They that meete with no such spirituall throwes in the trauell of new
birth, are still in their filthynes, as it were olde nature, and doe still loue sinne, though sometime, and for some causes, they do not practise it by open sinfulnes.
A comfort to those who dislike the e∣uill which they doe,* 1.79 for they are neerer to innocencie then they who eyther would sinne, but cannot or can & would, but dare not, lest they should suffer dis∣credit or punishment. And, which is bet∣ter, to sinne greedily and willingly, or of infirmitie, and partly against our will? Gods children mislike sinne, as it is sinne, yea, though by nature they be inclined to it: and because sinne displeaseth God, it displeaseth them, though it be their owne sinne, and not any sinne in a stran∣ger or enemie. But the wicked mislike some sinne, eyther because they are past it by course of yeeres, or because they feare 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, be∣cause their whole will is partly flesh, and partly spirit, as the whole aire in the daw∣ning 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.
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 Pro∣phet 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 cal∣led 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 gi∣uing out, or by receiuing in of a false tale, or true report, but vncharitably made, to wrong our innocent, or absent bro∣ther. 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 vn∣manly dealing with our Neighbour, by a whispering tongue, the Prophet so abhor∣reth, 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 autho∣ritie, or of brethren in amitie with offen∣siue 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,* 1.81 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 re∣port against our Neighbour secretly, is a detestable sinne. That the giuers forth of a false report to the hurt of their neigh∣bour; that is, of any Christian, in his name, (for now euery Christian is our Neigh∣bour) 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 Poy∣son 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 Hell•• Iam. 3.8. Psal. 140.3. Nay, the Scorpion hur∣teth
not as the scorching tongue, nor is the biting of a venemous Viper so dead∣ly 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 Slan∣derer. There is a Lawe against such wal∣kers, 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 Ped∣lers. 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 an∣other. 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 Slaunde∣rer: for that which he spake, and where∣of 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 a∣gainst Dauid, to kindle hotter persecuti∣on 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 Slaunde∣rers, because they reported a truth mali∣ciously, Dan. 6.6.7. Lastly, they that loue to heare such tales are wicked Slan∣derers, 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:* 1.82 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 are•• Thou shalt not re∣ceiue 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 ne∣cessary 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 per∣sons faults. Necessarie for the speaking partie, as being the deliuering of him from the concealement of an offence. Eli complayned not that the euill beha∣uiour of his sonnes was brought to him by faithfull relation, 1 Sam. 2.22. in∣deede it had beene good for Eli, and bet∣ter for his sonnes, if that information had beene better regarded. So Iacob was well
content (I doubt not) that his sonne Io∣seph 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 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 deui∣sed by others, may further appeare.
First,* 1.83 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 vnchari∣table 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 infe∣cteth 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 dan∣gerous, 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 vnchari∣tably, and so hate their brother. And though wee speake the truth, yet if wee speake without discretion, or vnseasona∣bly, 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 tel∣ling 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, en∣courage 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.
* 1.84A 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 thru∣sting out of others. The other of Magi∣strates 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 him∣selfe (this way) was grosely flattered, 2 Sam. 16.3.4. and tooke such a staine from Ziba's subtle words, in the beauti∣full 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 faith∣lesse and deprauing tongue, let it be con∣sidered
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 per∣son 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, cause∣lesly condemnes his brother. Againe, hee that slandereth with his tongue, is com∣monly 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 inuenti∣on. Thirdly, besides the sinnes of ma∣lice and lying, his mouth is grimed with foule hypocrisie, perswading, or labou∣ring 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 him∣selfe, 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 displea∣sure secretly against him or her, who in no such manner offended him. Fourth∣ly he that is a slanderer, is of base con∣dition, and (for his vnworthie minde) fitly compared to certaine abiect Flies, that are alwaies lighting vpon galleà backes, and foule places. So, the slande∣rer 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 acti∣ons 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 defi∣led 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 can∣not see euill. Habac. 1.13. For, how ma∣ny 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 vnlaw∣full, 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) be∣cause 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 Ser∣pent, 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. There∣fore, a curst tongue and carnall eare are well met. The former rubbeth where the latter itcheth, and the latter is chap∣man 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 slande∣rous,
the eare of the other is grace∣lesse.
A reproofe to those who drinke in* 1.85 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 altoge∣ther the matter, and not the good man∣ner 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 dri••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 cla∣morous lips. For, it is the ouer-good en∣tertainement 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.
* 1.86Heere (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 foo∣lishly, 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 to∣lerable, Exod. 1, then Doegs intolerable true report. Psal. 53. That wee may (therefore) keepe the mid-way of chari∣tie 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, can∣not, 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 af∣fection, & with good discretion, let vs so
reproue another, that we forget not our selues to be faultie, and that it is a bro∣ther 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 re∣proued 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 inno∣cent; if the report that is made be of things doubtfull, let vs admonish him who is the reporter, in charitie, to inter∣pret things to the best; if of things true, when the fault is priuate, priuately to re∣proue it; when it is manifest and publike, not to enforce it too-much, nor too bu∣sily, if it be little; and if it be great, to con∣sider if ••e had not great prouocations to it. Thus doing, if the slandere•• be fir••, 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.
THe obiect of the Slanderers tongue is his Neighbour. And it aggrauateth his sinne, because it is against a neigh∣bour, 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 fi∣gure 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 (conse∣quently) any one, is worthie to be puni∣shed; 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 conuicti∣on 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?
* 1.87The Doctrine from hence is: a slan∣derer is false to all men. So the Prouerb•• saith, that speaketh of the slanderer: Prou. 11.13. for, it maketh him a geer about with tales, and a discouerer of se∣crets;
that is, one that will be as readie to defame them whom he speaketh vnto, as whom hee speaketh against: for, hee trafiques altogether by exchange. He will not goe emptie, and if hee deliuer any thing vnto you, it shall be on condition to receiue something from you. As hee telleth you secrets, so he will blaze your secrets. And who can trust him? Prou. 20.19.
The slanderer is true to Satan, who is false to mankinde; and his worke they doe, whose worke they cannot doe, and doe well. Secondly, that that moueth the slanderer to relate other mens affaires to thee, cannot but induce him to disco∣uer thine to others; which is want of loue, and a desire that he hath to serue the Market of an itching eare. Thirdly, the slanderer is Satans Gun-powder, and if Sa∣tan put fire vnto him, he cannot chuse but take it. Iam. 3.6. But Satan will not faile to giue fire where he is sure it will burne, seeing he is a continuall make-bate betweene God and man, and man and man, and a friend, and his neerest friend.
* 1.88This sheweth how vnnaturall the sin of slander is, which maketh a man cruell against his owne kinde, vide: Man; and the nighest, in dwelling to him, his Neigh∣bour. I may adde, the neerest of all, his Mothers Sonne. Psal. 50.20. The Lion ra∣geth not against his fellow-Lions, but ma∣keth his prey of beasts of another kinde. The venemous Serpent spetteth not his poison at wormes of his owne shell, but at the enemies of his life. But a man teareth a man in pieces with words of crueltie: Men at Man, the brother at his brother spetteth the venome of a Dragons tongue, and destroyeth those by falshood, whom he should preserue by grace in his lips.
* 1.89An instruction, not to hang any thing vpon the report of a deprauing tongue. For, hee that is false to one, will betray another. And, who will trust him that is false to all? Slanderers are such. They will speake faire, and protest as friends, but their sweet counsels are as an infusion of Wormewood, and their delicacies more bitter then the bitternesse of death. There∣fore, when such shall offer friendship to
vs, and the sweet bait of good will, Let not their Balmes breake our heads. Psal. 141.4.5. Insteede of opening their mouthes, let vs shut our owne eares, and the doores of our lips against them, be they our friends, or counsellours, or yoake-fel∣lowes: For, their commoning is not for peace, and either they haue alreadie be∣trayed vs, or are about to doe it. Surge∣ons heale when they inflict paine and cause smart: but flatterers, that is, flatte∣rers of vs, and slanderers of their neigh∣bour, kill, when they pretend to please, and offer to delight. So much for the slanderers offence, his punishment follo∣weth.
THE punishment threatned to the slanderer, is destruction, or cutting off, if the case so require: as Deut. 19.19. And where the Prophet thus minaceth the slanderer, his meaning is, that he will prosecute him with all the extreamitie he can shew, though it be vnto death if the qualitie of the offence deserue it. And he will not so doe onely, when himselfe shall
be slandered, or it shall be his friend, or neere kinsman who is slaundered; but if any Neighbour, or Subiect, kins∣man, or other man, friend or not friend be so slandered, hee will cut off the slan∣derer.
* 1.90The point to be learned is; Gods Ma∣gistrates must indifferently administer punishments and rewards. As men sin, so they must be punished, and as they doe well, so they must haue praise for well doing. This the Lord commanded by Moses, Deut. 25.2.3: Where he that deserued chastisement was to be beaten according to his trespasse: for, according to the qua∣litie of his offence; he was to receiue moe, or fewer stripes. From the Throne procee∣ded lightnings and thunders. Apoc. 4.5. So from earthly thrones should come light∣nings, that is, warnings; and thunders, that is, strokes and claps, and sometimes, and for some faults, the bolt it selfe, which is present death. In Rome-heathen, the Ma∣gistrates had caried before them a bundle of roddes, and an Axe: the roddes for lesser faults, the Axe for greater. And this equitie should be obserued by all
those to whom is committed the power of life and death.
As in the last iudgement, euery one shall receiue the things that he hath done in his bodie, according to that which he hath done, good or euill. 2 Corinth. 5.10: so in mans iudgement, the qualitie must be conside∣red of that good or euill that shall be re∣warded, or must be corrected by him. Secondly, as the Lord iudgeth according to right, Gen. 18: so ought they also, who are his Ministers. Now, it is right that euery one should beare his sinne, that is, haue the punishment that it deserueth, and that he who soweth iniquitie, should reape the same. Ioh. 5.29. Thirdly, iudge∣ment is to be giuen in respect of matter, without respect of persons, Deuter. 1.17. Magistrates must not further the euill cause of a good man, nor hinder the good cause of an euill man. Though hee be a good man, if his cause be naught, they must iudge it, and though he be an euill man, if his cause be iust, they must heare it. In a stranger, they must consider iu∣stice, which is the friend; and in a friend,
proceede against wrong, which is the stranger.
* 1.91An admonition to Magistrates to be men of such courage in their iudgements, and of such experience in matters, that they may discerne what is right, & know∣ing what is iust, no consideration mortall may draw them from it. But more was spoken to this purpose (before) vpon the first verse. So much for the first kinde of euill persons: the second fol∣loweth.
THe Prophet now speaketh of a proud person, whom he describeth by the signe, a high looke; and the thing signified, a large heart. For, pride (properly) is in the heart, manifestly in the eyes and externall behauiour. The eyes, that is, the eyes life vp, are the windowes out at which pride looketh, and the heart (the large heart, for, so it is in the owne tongue) is that highly exalted Chaire of estate in which pride sitteth. So that proud persons haue
bigge lookes, and a large heart; or are large in heart; that is, aspire to great matters, & swell with ouer-weenings. And though the heart be vnsearchable, yet it may be found and iudged of by the pulse, and beating of it in a disdainefull counte∣nance, according to the Phisiognome of the holy Ghost in this place. In the words themselues the Prophet sheweth what a proud person is, and how hee will pro∣ceede against him; he will not abide him: where hee immitateth the Highest, who resisteth the proud, 1 Pet. 5.5. For the first, hee sayth that (for the most part) a proud heart may be seene in the Glasse of a proud countenance: at least, where there is a loftie countenance, there must needes be a proud heart.
The doctrine heere taught is:* 1.92 A bigge looke, and a large heart, are inseperable M••tes: and where a haughtie face lookes out at the window, there is a Iezebel (cer∣tainely) within doores, 2 King. 9 30. So Pro. 21.4. A haughtie looke, and a proud heart goe hand in hand. And Esa. 2.11. The high looke of man, and the loftinesse of men, are taken for proud Man, by a figure
of the signe for the thing signified. Also the Prophet Esa, speaking of proud w••∣men, layeth ••hem open in diuers token•• of pride and lightnes: as that they ha•• stretched-••ut neckes, wandering eyes, and made a tinkling with their feete, Esa. 3.16. The like wee reade, Deut. 28.56. And so now adayes many of our coy women goe tripping, and mince it as they goe: which proud gesture, in such, what is it but the euidence or blab of a proud heart?
As the fruit doth manifest what the tree is, Mat. 12.33. so the behauiour shewes the man. An Adulterous heart hath eyes full of Adulterie, 2 Pet. 2.14. and a Co∣uetous heart is quickly displayd in a co∣uetous tongue. Secondly, the counte∣nance and the outward parts are moued by the heart, and as the heart is so goe they. They that haue proud hearts, walke proudly, and looke bigge: and they that haue froward hearts, talke churlishly, and speake ill: and they that haue guile in their hearts, will haue vanitie in their mouths, and falshood in their right hand, Psal. 144.8.
A reproofe to those who being re∣prooued for their outward euill behaui∣our,* 1.93 (the true copie of an euill heart) as, because they looke bigge, haue rolling eyes in their head, filthie talke in their mouth, and put on pride in all their ap∣parrell, vse to say that their heart is as good as any mans, or as theirs that re∣prooue them. But is not the body the Lords as well as the soul••? and did not he that made the soule, for his seruice, make the body for his glory? 1 Cor. 6.20. Why then should hee not be serued with both, who made both? Or, to speake more to purpose; Doth not the Lord bring to light that which is within, by that which is without? and doe not proud speeches, countenances, goings, and apparrell, sig∣nifie a vaine & proud heart? when mens actions are worldly, doe we not say that they haue a worldly heart? and who, seeing streames of pride in the cloathes men weare, will not thinke that they flow from the well-head that boyleth in the heart? If wee haue humble soules, our eyes will be cast downe, as were the Publi∣cans,
Luk. 18.13. or if we thinke other•• better then ourselues (and it is our dutie to be so minded, Rom. 12.10.) wee will striue to giue them honour, and not ho∣nour our selues by striuing with them for the better hand. Seeing (then) wee lay forth our hearts thus in these bodily actions, who will not say that our heart is as these are? and who will finde fault with him that shall say, This is naughtie fruit, and therefore the tree is naught that beares it?
* 1.94Againe, heere wee see what may be thought of Swaggerers and Ruffians, who looke bigge, and care for no man, are rude in behauiour, and wicked in talke, hauing no grace in them, nor out∣ward thing to commend them. They thinke themselues to be some body, and that all men should looke after them: but they are abiect base persons, their glorie is to their sha••e, Phil. 3.19. and their valour (that which they call valour) is nothing but a kinde of drunken rude∣nesse. They shew that they haue a vaine heart, by so foolish behauiour. I pray you, who did swagger more then Ismael,
whose hand was against euery man? Gen. 16.12. but was hee for such fiercenes euer the better man: nay, sayth the Scripture, hee was a wilde man; and what was his swaggering (then) but the effect and testi∣mony of a wilde heart? And thus we haue heard how a man may trace a proud person by his high looke. That which fol∣loweth is the swelling heart, blowne vp by the winde of conceit, and may therefore be compared to a payre of Bellowes that hauing gathered winde, begin to swell, and take a larger roome. But that which is called here a large heart, is called, Pr••. 16.5. pride of heart: and they that are swayed by it, proud in heart. Such as haue an habite of pride, and in whom pride hath dominion, such are sayde to haue a large heart, or heart enlarged by coue∣tousnes.
From whence wee learne,* 1.95 that proud persons thinke all too little for them∣selues: so sayth the Lord by Esa, (spea∣king of such) that they ioyne house to house, and lay field to field, till there be no place, that they may be placed by themselues in the midst of the earth, Esa. 5.8. The mea∣ning
is, that they will haue none to dwell by them, that shall not hold of them; and that all others shall be Tennants, and no Lords but they. Ieremie speaketh of some, who build a wide house and large chambers, Ier. 22.14. as if a little house could not hold them, nor a few roomes contayne them. If then we would auoid the vlcer of Couetousnes, wee must ab∣horre the itch of vaine-glory.
A proud person is euer couetous of more, and neuer content with that hee hath: for hee cannot abide to be lesse then another; and he cannot be greater, but by a desire of greatnesse. Secondly, a proud person neuer thinketh what hee hath, but alwayes enuieth what another hath: and from hence it is that pride stirreth vp so much strife, Pro. 28.25. and that there is no peace in their Taberna∣cles, that haue a proud heart, Pro. 13.10.
* 1.96An instruction to abhorre Pride as we would hate to be Extortioners, & coue∣tous: for the Wolfe of Pride is hungrie, and must be fedde with supplyes from
whomsoever: Also, Pride is haughtie, and will not be satisfied with a little. Then we must keepe downe our hart, if we would keepe vnder the humour of desire.
A reproofe to those who keepe no banke by humble affections,* 1.97 and there∣fore cannot but runne ouer, as a Floud, by large couetousnes. This is euident in all those Tyrants, who, not content with their owne territories (because Pride hath made them insatiable) haue broken in∣to other Princes possessions, and taken the wide roomes of the earth by oppres∣sion, that there might be one alone, and not a second, Eccl. 4.8. Such before the Floud, were called Giants, Gen. 6.4. and after it, Hunters, as Nimrod, the mightie Hun∣ter before the Lord, Gen 10.9. These were Rangers, and kept not their pale as good Princes doe. The Prophets manner of proceeding against a proud person fol∣loweth.
DAVID (heere) sheweth, not onely that he would not, but that he could not dispense with a proud person to haue
him about him. He might haue conten∣ted himselfe to haue said hee would not suffer such an one; but more plainely to expresse his hatred of this high soaring sinne, he saith he could not. And herein Dauid is a worthy Magistrate in the image of God: for God could not suffer proud persons to serue him in heauen, Iude 6. and Dauid in his image, cannot abide that such should liue vnder him in earth. Therefore where he saith, I can∣not suffer him; his meaning is, that hee would not be perswaded by any meanes to beare with such an one, or to be o∣therwaies affected then God is toward proud ones.
* 1.98The Doctrine that I gather is; No proud person must be encouraged, but resisted by a Christian Magistrate, in a Christian Common-wealth. Ismael was a proud Scorner; therefore God com∣maunded Abraham, and Abraham at Gods commaundement cast him out, Gen•• 21.9.12.14. Moses, when he saw a proud Aegyptian smiting his brother, a poore Hebrew, as Gods High Marshall, presently slew him, Exod. 2.11.12. Salo∣mon
saith that humility goeth before glorie; as much as if Salomon had sayde•• They whom Magistrates should preferre, and good men set by, must be humble. But Haman, that was lift vp by pride to so great crueltie against Mordecai, and so many innocent Iewes, came with much shame to his end: for God made the King that loued him, his Officer to exe∣cute him vpon his owne Gallowes, Hest. 7.
Gods Magistrates must be affected as God is, whose Magistrates they are: they must loue where he loueth, and be e∣nemies where hee is enemie. Now, God resisteth the proud, 1 Pet. 5.5. or, sets his hoast in array, and orders his Armie a∣gainst him: and therefore they must do so to. Secondly, the proud robbe God of his glorie; and shall the spoylers of God be spared? Thirdly, the proud are fooles, and proud persons sinfull fooles, such as must inherit destruction, Pro. 3.35. Now if destruction be their inheritance from the Lord, they sinne that keepe them from it. But not onely Magistrates that may punish pride, are here prouoked to their
duties; but they who hauing the charge of others in a priuate Cure, may restraine it, are taught also, & must learne, though not to punish it as Magistrates, yet not to beare with it as fooles.
* 1.99A reproofe to those in authoritie, who countenance Swaggerers, rude in carri∣age, and proud in heart: nay, Papists, and such proud ones as clayme heauen by their works: for he that must not suf∣fer a proud person, how shall hee abide a Papist, that thinketh his works worthie to stand before the Sonne of God? Dauid (I perswade my selfe) if he were now li∣uing, would not beare with him, who so sharply) threatneth a high looke, and large heart. Heere (also) those foolish Parents and Husbands are reprooued, who are so farre from not suffering pride, or a proud person in their children and wiues, that they pranke them in it, by of∣fering the meanes in cu••ious apparrell and new fashions, that rather blow vp then keepe downe the swelling of a vaine heart.
* 1.100An admonition to auoyd pride, as
we would not haue good men to auoyd vs, and good Magistrates not to abide vs: nay, if wee would not haue God for our enemie•• let vs not haue pride for our friend. Let vs rather vse all cooling re∣medies for the inflamation of so windie a stomacke. And let vs (if God haue graced vs with good things) bewayle the euill things that are in vs in greater measure. Neyther let his blessings make vs proud, and let our wants humble vs. Let vs con∣sider that wee haue nothing but what wee haue receiued. 1 Cor. 4.7. and shall a Beggar, that liueth of the Almes-basket, be proud of the meate that is giuen him? Let vs not conceit of our selues aboue that which is in vs, nor haue our selues in more admiration then is cause. Final∣ly, let vs take heede of the flattering pray∣ser: for what needle creature, pinched with want, will be made to beleeue that he swimmeth in plentie? and that hee were a liberall House-keeper that hath not wherewith to keepe himselfe? So much for the Prophets affection toward euill doers: his good affections to those that doe well, follow.
THe Prophet in this verse sheweth what kinde of persons he will make speciall choyse of, to vse in his gouern∣ment, and to haue in his seruice. And they be the faithfull of the Land; not the great men, but the good men of the Kingdome. And that wee may know what hee meaneth by faithfull men, hee (therefore) addeth; they that walke in the perfect way; to wit, of the word, as wee heard before out of the second verse. Not that fulfill the perfect way and sinne not; for there are none such, Pro. 20.9. 1 Iob. 1.8. Eccles. 7.22. but that walke in it, though with slippes. So the Scrip∣tures call those vpright; that is, faithfull men, not who are altogether free from sinne, and indued with righteousnes, but that are voyd of hypocrisie, and fraught with truth, Luk. 1.6. 2 Chron. 15.17. compared with Chapter. 16.2.3.10, 12. Two things (then) are propounded in this verse: As how the Prophet will choose the Seruants of his house, and Ministers
of the State; and how hee will vse them being chosen. For the manner of choo∣sing them, hee sayth, his eyes shall be to∣ward them, eyther to hearken after them, or to giue grace vnto them. And for his kinde manner of vsing them, it is expres∣sed where hee sayth that they shall dwell with him; to wit, in the house, and that they shall serue him in the affayres of the Kingdome. In the manner of his choyse, he promiseth to giue diligence, and to vse care for the hauing of good Seruants in the Court and Common-wealth: for he sayth, in effect, that hee will seeke them, and enquire after them, as such Iewels are worthie, and employ his eyes ouer the whole Land, till he finde them.
Now, from so good an example in a King, eyther already placed, or shortly to be placed, great Magistrates and good Masters may learne how to get good Officers neere them,* 1.102 and to haue good Seruants about them. They must choose them with wisedome and good discreti∣on, and not take the next at hand: and though they would hide themselues a∣mong the stuffe, as did Saul, they must
seeke them, and from thence fetch them, 1 Sam. 10.22.23. Abraham made a good choyse, and had good Seruants, Gen. 14.14. & 24.12.13.14.33.34. And it could neuer haue beene saide of Cornelius, that he feared God, with all his house, Act. 10.2. if he had not regarded what manner Seruants and kinde of peo∣ple he had entertained in his house. And did not Dauid, when he gaue a charge to Salomon his sonne, concerning certaine euill Seruants, to proceede against them, 1 King. 2.5.8. giue a contrarie charge concerning good Men, and good Ser∣uants, to make much of them? to wage them? to shew kindnes vnto them? vers. 7. And did not Rehoboam loose as much by euill Counsellers, 1 King. 12.9.10. 14. as euer King gat by good?
They that seeke shall finde: it is spoken of our Christian-seeking by prayer, and Christian diligence in good things, Mat. 7.7. So they who choose good Seruants with wisedome, and vse them with con∣sci••nce, shall haue them. But they must vse diligence to get such; and hauing
them, haue care to vse them wel. Second∣ly, a good man will make choyse of his company which he vseth seldome; and shall he be carelesse of the Familie which hee must vse daily? Thirdly, hee that hopes for benefit by his Orchyard, will not runne to euery hedge to fet Grafts from it, but will prouide himselfe of the best Grafts and Sciences to make Trees of them, and to plant them in his Orch∣yard: Will a man care thus for his Orch∣yard, what good Plants hee doth set in it? and in the planting of his Familie, will hee be carelesse what Seruants and Officers he doth bring into it? If such complaine of vntrusty Seruants and euill Ministers, whom can they blame but themselues? for doe men gather Grapes of Thornes? Mat. 7.16. and can we from a wilde hedge of vnruly people fet the Graffes & Sciences of good Officers and good Seruants in a Familie? or should we not set them from the Trees of righ∣teousnes in well gouerned houses? Hee that setteth Thornes, and Bryers, and Brambles in his ground, must not won∣der if it beare Hips, and Hawes, and Sloes:
and is it maruell that they who plant their houses with vnfaithfull people; should haue vnfaithfull Seruants? and who care not to choose the good, should light vpon the bad?
* 1.103A reproofe to those Masters that haue no regard of grace and Religion in the Seruants which they receiue into coue∣nant but inquire onely what wages they will take, and what worke they can doe; where, if they can doe sufficient worke, and will take reasonable wages, they seeke no farther: be they Papists, Atheists, Drunkards, abhominable Swearers and Swaggerers, the worst in a Countrey, they will receiue them: though they be vn∣faithfull to God, if they will be faithfull to them (which they shall seldome see;) and though they walke ill, if they worke well, they will sooner put Christ away, then such. Here (also) those great Men are reproued, who take so little care to prouide themselues of good followers: for though they be good themselues, yet if they whom they trust in matters, be not good, or if they be not trustie
bearers, vvhom they send abroad as Mes∣sengers of their good edge to many; their goodnesse is but to themselues, and they to whom they wish it, are neuer the bet∣ter for it. If then (Christian Lord) you would haue your credit and true honour communicated, you must see that they be faithfull, whom you put in place about you. For, euill officers about great per∣sons, as Iuie, clasping to the Tree about which it groweth, eate out the heart of their Honour, and discredit them with the people, of whom they should be honou∣red. And, though their cisternes were full of honourable courtesies, able to re∣fresh a multitude of wearie soules, yet should but a few drinke of their fountaines, the passages being stopt with earth, or with the corrupt mindes of men, as vile as earth. Therefore, as you loue your honour, when you finde such Wormes and Can∣kers of true Nobilitie about you, aban∣don them.
But,* 1.104 must godly Gouernours be so carefull to chuse religious persons, whom they must admit to seruice and places a∣bout them? then it is their dutie to call vp∣on
those whom they keepe in their ser∣uice, for duties of religion, and the ser∣uice of God. The law is plaine in this, Exod. 20.10; where it is required, not onely that the Masters themselues, but that the Masters & their Seruants should enter together into the house of God to keepe his Sabbaths, and to doe him seruice in the face of the assembly. And it is great reason that men should be as carefull of Gods worke, as they are of their owne worke: and, if they will not keepe one that is not true vnto them, no reason that they should be Masters of one that is vn∣faithfull to God. The Queene of the South, she & her seruants came together to Salo∣mon, to heare his wisedome. 1 King. 10.1.2. How (then) will it he answered, if Masters in Christian Israel shal refuse to bring, not from the furthest parts of the earth, but from their houses at hand, not to Salo∣mon, whose wisedome was mortall and li∣mited, but to the true Salomon, Iesus Christ, in whom is all wisedome, and trea∣sures of knowledge without measure. Colos. 2.3. and not Heathen Seruants, but Chri∣stians, bound in like bonds as their Ma∣sters
are of promise in their baptisme, to forsake the Deuill and all his workes: I say, if such Masters shal refuse to bring (com∣ming themselues) such Seruants to such a Salomon to be taught of him, what will they answere to him, who hath bought their soules as deere as theirs, when in wrath he shall bring them to iudgement, and in that great iudgement make them to answere, not for themselues onely, but for all these, and for the poorest Kitchen-boy, among those whom they shall wilfully suffer to perish, by not caring to bring him, or to make him come to the waters of life, drawne out of the Welles of saluation, that he may liue for euer? Many complaine of bad Seruants. But doe they, who make the complaint, consider that the greatest fault is in themselues, as because their choise was naught, and their gouern∣ment as bad after they had chosen. You haue taken heere a briar, and there a bramble, and thorne, and set them in your Orchyard, and doe you complaine of a bad Orchyard, and that you haue neither Apples, nor Peares, nor Plummes as others haue? So, you would haue a
good family, when your care is not to graft it with good Seruants? For, haue you cared to make your Seruants, the Seruants of God, that they might be good Seruants to you? Haue you set them about Gods worke, on his day, as you are carefull to set them about your owne worke on other dayes? Abraham did so, and had good Seruants, and they that would haue good Seruants as Abra∣ham had, must be good Masters, such as Abraham was.
Now the persons whom the Prophet would make choise of, to be in his Court, and to serue in the Kingdome, are called the faithfull of the Land. And, that wee may (further) know what these are, he calleth them such as walke in the perfect way, that is, as walke in the way of Gods word, with purpose of heart, though im∣perfectly. He saith not, they that are per∣fect in the way, but they that walke in the perfect way, though (sometimes) they may trip as they goe, yea stumble and fall. From whence it is plaine, that there is no state of perfection here.
* 1.105But the point and thing that I ob∣serue
is: they that are to be imployed in a publike State or priuate house, must be men of conscience and religion, fearing God. Because Princes and great persons cannot doe all themselues, but must haue some to deale for them, and vnder them; therefore Iethro his counsell to Moses, was to prouide some among all the people, whom he might appoint to be Rulers ouer thousands, rulers ouer hundreds, rulers ouer fifties, and rulers ouer tennes; by whose eyes he might see, by whose eares he might heare, and by whose hands he might minister in smaller causes. But what kinde of persons must these be? they must be men of courage, fearing God, Exod. 18.21. that is, men of conscience, hauing reli∣gion, and not Papists in affection, or A∣theists in life. Iosiah was Gods King; God looked toward him: and he was a most religious and zealous King. Hee feared God betimes, and twice in his time, refor∣med religion, the first reformation, not being perfect enough, 2 Chron. 34.3.4.8. The King must not be a child: Eccles. 10.16; that is, they must not stand in neede of a Ruler that should rule others, nor
be ignorant of GOD, that should make others to know him. For, a fit Ruler is the childe of Nobilitie, that is, of vertue; and they that will rule fitly, must be truly no∣ble, that is, vertuous, vers. 17. Also, the pleasure of a King is toward a wise seruant. Prou. 14.35. Then, they that serue must be wise, and whom wee take into ser-godly. For, when the vnworthie are put in authoritie, and the worthie are kept out; what is it but to set folly in great excellencie, and the rich, that is, such as are truly rich and sufficiently wise, in a low place? Eccles. 10.6.
Euery officer, though neuer so meane in place, and low in degree, ought to punish wickednesse and reward vertue, that is, ought (to his power) to reward it. But, who will suppresse sinne in others, who fauoureth it in himselfe? and vphold godlinesse in the life of another, who abhorres it in his owne? Secondly, it is a ioy to the people when the righteous are in authoritie, as they (contrarily) lament when the wicked beare rule. Prou. 29.2. Thirdly, though euery officer haue not
a Throne to sit in, yet the lowest ruling-officer, is Gods officer, or the Kings officer in Gods place; and therefore ought to carie Gods image, and to resemble Gods Maiestie; which they cannot doe who are not zealous of true religion, and friendly to such as feare him. Besides, when Magistrates become great offen∣ders, they doe (what lieth in them) to make others beleeue that the Almightie is so, Fourthly, they who truely feare God, will honour those that God hath set ouer them, and be faithfull in the things which their Masters commit vnto them, as in the examples of Iacob and Ioseph. Gen. 29.30. & 39. Chapters. For, all obe∣dience and faithfulnesse floweth from the first Table, and hath his Spring head there. Lastly, as a good seruant opens many doores to God, blessing: so bee that opens his doore to an euill seruant, and when he should send him out of his house, makes much of him in his house, though a swea∣rer, drinker, liar, swaggerer, &c. let him know that the curse of God will follow that house, and the vnfaithfulnesse of Seruants plague that house-keeper.
* 1.106A terrour to irreligious persons. For, if they would serue, none may receiue them, and if they desire to be in office, none may employ them. None may open his doores to a wicked seruant, who would not open them to his hinderance and the curse of God. And, to set vp the vngodly, is to pull downe the godly, which none may doe. Besides, euerie good Man is bound to cast off a pro∣phane wretch as a sorie curre-dogge; and who (that is professedly impious) can looke for countenance, or hope to get seruice in a well ordered State?
* 1.107An instruction to Nobilitie, to adde to their great parentage and worldly birth, the grace of faithfulnesse and feare of God, that they may be fit for great employ∣ments. For, if Noble-men be not wise, Princes must make wise men, Noble. Though a man be neuer so worthie by birth, if hee be not so by grace, hee doth forfait, in the sight of God and account of all prudent Monarches, all his other estimation that springeth out of the earth, and standeth onely vpon the clay-feete of
pedigree and auncestors. Dan. 2.33. There∣fore, true Nobilitie (Christian Lord) must not dwell solitarie, but combine it selfe in fellowship with true and sincere religion. The girdle of it must be faith∣fulnesse, and it must haue more then that which is fet from the Golgotha of cor∣ruption. It must honour God, that it may be honoured of God with euerlasting ho∣nour. It must walke in the perfect way of truth and grace, that it may haue grace and fauour with God and man. And it must submit to the Gospell, that good men may submit to it, and good Princes may employ it.
An admonition to all those who are publikely vsed in the businesse of iustice,* 1.108 to be men of religion and conscience, that Gods seate be not made a seate, or rather graue of wickednesse; and their Soueraignes trust, nay oath, (left in their hand) a strong fore-horse to corruption, being made vile by abuse, and intolerable by executing no iudgement in the gate. But this hath bin spoken of.
A like admonition to Seruants to ioyne the seruice of God with their Masters
seruice, that their labours may prosper, and their hand may not be emptie in the house. For, much good commeth in by a godly Seruant, as (on the contrarie) much goeth out at the backe-gate of one that is vngodly and prophane, Coue∣tous Masters, who onely minde their worldly aduantage, which they seeke to make fertile with their Seruants blood, count it no gaine but losse, that their Seruants so much feare God, and so de∣sire to doe him reuerence vpon his Sab∣baths. But Christian Masters should en∣quire after such onely, and receiue them into wages; couenanting with them at their admission, that they doe Gods worke, and in the Lord, their worke. That they serue GOD, if they will serue them, and be religious in Gods house, if they looke to haue countenance in theirs. And for those who thinke religion an enemie to lawfull gaine, let them know that all their encrease, gotten vvith the breach or neglect of that gaine which is according to godlinesse, cannot be called the Lords encrease, but our owne getting, or his gift who said to Christ; All these
will I giue thee, if thou wilt fall downe and worship me. Matth. 4.9. What lost Obed-Edom by making his house the Tabernacle of the Lords Arke? 2 Sam. 6.12. His house fared much better for receiuing so honourable a stranger into it. I say fur∣ther (that their condemnation may be iust, vvho thinke Religion to be an ene∣mie to godly gaine) that true Religion is that onely that maketh a Seruant to make conscience of his Masters thrift, and that the readiest way to thriue in∣deede, is to get and keepe good, that is, religious Seruants. And, to put them out of doubt that to haue, and to make much of religious Seruants, is not any losse, but the comfortablest Christian ad∣uantage that may be, let them but re∣member how the Lord blessed the hou∣ses of Laban the Aramite, and Potiphar the Egiptian, for Iacob and Iosephs sakes. Gen. 30.30. & 39.3: So much for the Prophets choise of good men and faith∣full, his manner of vsing them, follo∣weth.
THE Prophet hauing shewed what choise he would make of his publike officers and priuate seruants, here shew∣eth how hee would fauour them, and how much he would make of them when they were chosen. Hee had promised to ap∣proue of, and to aduance, not simply the honorable, but the faithfull, and the honou∣rable, not for their noble birth, but for vertue, and (therefore) not prophane Nobles, nor the sonnes of nobles, that be fooles, but the wise in heart, and godly in conuersation: here hee promiseth that such shall dwel with him in his Court, and attend vpon him in his counsels of state. Hee that walketh in the perfect way, saith the Prophet; that is, who walketh in righ∣teousnesse, and not crookedly in his sins, hee, hee, (for hee doubleth the speech) as if hee should say, hee, and no other, shall be my seruant, or be put in office and place by me. This is the Prophets mea∣ning, where, that vvhich moued him to stand thus affected to men of good con∣science,
and holy conuersation, was the fauour that God beareth to such, and that hee might loue where the Lord had loued first. These are greatly beloued of God•• and bring his letters of commen∣dation in their behalfe, requiring godly Princes and al Christian Magistrates and Masters, as they fauour him, to care for them, and (therefore) hee promiseth to settle his affections where God had set∣led his, and to respect where he hath had respect.
From whence this doctrine and Note ariseth,* 1.109 that we must set our hearts vpon those that vvalke in the truth, and are faithfull: that is, wee must cherish the good, and fauour the righteous. The Good will that we beare to God, we must shew by dealing well with those that bee his, Psal. 16.3. For, it is a marke of those that shall be saued, that they honour those that feare the Lord, Psal. 15.4. that is, they defend and preferre those that be good, as they ought to oppose vnto, and put down the vnrighteous. Then, as we must not flatter the wicked for their wealth, so wee must not despise the godly because
they are poore. Salomon saith, the fauour of a King is toward a wise seruant, Prou. 14.35. the meaning is, a Magistrate hath not a better seale in his bosome then this, that hee loues the wise God in a wise hear∣ted Christian, defends him against the oppositions of the wicked, is a wall vnto him, and a recompence, and in his good race giueth him, both at his setting forth, and while he striueth lawfully, his due ap∣plause and garland of praise. In the 1 Ioh. 3.14. it is made a signe of our tran∣slation from death to life, that wee loue the brethren, that is, the godly, delighting in them, and fauouring them.
Wee must honour those whom God honoureth, and loue where hee loueth: but his eyes are vpon those that feare him, and he loueth the righteous, Psal. 34.15. Such (therefore) must we loue: also, vertue maketh honourable, not the gold ring, Iam. 2.2. and honour is the adiunct of verine, not birth nor externall pompe, wanting vertue. Secondly, he that loueth him that begate, must needs loue him that is begotten of him, 1 Iohn 5.1. that is, he
that loueth God in his being, wil loue man in his image. He that loueth the Father will loue that Childe who is most like vnto him, and hee that regardeth the Master, will receiue the meanest whom hee shall send for the Masters sake. How (then) can wee loue God, and hate the good that are so like him? or reuerence Gods maiestie, and despise his image? and ho∣nour our Master when vvee reuile his ser∣uants? Thirdly, that vvhich wee owe to God in these debts of outward fauour, delight, bountie, and loue, wee must pay to him in the hand of his Saints, and such as excell in goodnesse, Psal. 16.2.3. and, what wee doe to the least of these, we doe it to him, Mat. 25.40. wouldest thou (then) doe any thing for God? nay, vvouldest thou doe much for God? do that much for a good man. Wouldest thou take Christ part? then take part with a Chri∣stian: or, vvouldest thou receiue Christ? then reiect not a Christian. Fourthly, the World, that is, the companie of them who are not Citizens of Heauen, loue those who are of the World, Iohn 15.19. therfore (contrarily) they who are not of
the world, will loue those whom the world hateth.
* 1.110An instruction to delight in goodnes, and to loue righteousnesse: so will we loue and delight in the owners of these things, that is, wee will loue their names and reioyce in their persons. For, wherefore doe vvee loue a worldling, but because wee are in our disposition, worldlings? and why doe men companie with drunk∣ards, but because they bee affected as drunkards are, and loue as drunkards doe? And so, if wee vvere truly good, we could not be familiar vvith an euill per∣son, and wee would reioyce in the Com∣munion of Saints: if vvee loued vertue, vve would single our selues to those that loue to doe well; at least, we vvould not in our daily familiaritie, espouse our selues to those vvho haue another husband then Christ, and other dowers that they trust to then the dower of Heauen. If vve reioy∣ced in goodnesse, would wee delight to be vvhere vve shall heare little goodnes, and much euill? vvould a man, when his prouision is spent, goe vvhere is no market, and not vvhere hee may helpe
himselfe with varietie of Markets? doe wee not seeke rich friends because vvee need them, and they can helpe vs? and shall vvee spend our time in the com∣pany of beggarly Christians that cannot helpe vs to God, nor any vvay furnish vs for heauen?
A reproofe to those who grace Swag∣gerers,* 1.111 and disgrace the simple because they cannot swagger, nor creepe into fauour by flatterie, and sycophancie, and such courses. We may not honour such with our companie, and shall vvee speake good of euill, to honour them! Esa. 5.20. As farre as we beleeue the Communion of Saints, so farre vve should separate from them, else our practise is against our faith: and, shall vve cast in our lots with them for respects in flesh, and praise them in their sinnes? Is it any credit to grace a theefe and robber? and, what more credit; nay, what greater discredit and shame for a Christian to take pleasure in, and to grace tha•• fellowship that robbeth God of his honour, and would robbe a childe of God of his saluation? Then, as sin hath made them vile to the Church
and odi••••s to God: so euery good man, vvho is a member of the true Church, and seruant of the liuing GOD, should thinke of them and vse them. But, as the image in Daniel had the head of gold, when the feet were yron and clay, Daniel 2.32.33. so the golden societie of the Saints that should, as the head of fine gold, be and liue without the mixture of the vngodly, is made in many places, a very Idoll, strangely compounded: for, the head is gold, the rest are clay and yron. They that can make Idols of vs in our vein••, 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 world∣ly stature, and in goodnesse a bramble, we rather combine in societie with that prick∣ing 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 ma∣keth
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 ho∣nour 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 some∣times must keepe some kinde of com∣panie 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,* 1.112 who (though they flourish in the world) yet they wither and grow vile in the esti∣mation of euery good man. Gods chil∣dren 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.* 1.113 For
the world may despise them, but good men are bound to honor them. The wic∣ked may vnhouse them, but they shal dwell in the hearts of Gods children. Vile per∣sons may euill entreate them, but good Magistrates will saue them from wrong, and punish those that wrong them. Scor∣ners may mocke so meane a type of ho∣nor in those who are content to be f••oles for Christ, but Dauid, and such as Dauid is, vvill praise them as wise, and vse them as companions•• Other wicked persons protested against, follow.
THE persons against which the Pro∣phet 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 pro∣miseth to put from him and from all af∣faires vnder him•• those who practise de∣ceit, and tell lies. For the first of the two, which is a diss••mbler, and the proper∣tie 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 faith∣fulnesse, fruits of a simple heart, and pro∣perties of plaine men, simple-hearted. Now the Prophet saith that no such per∣sons, and that no persons of such parts shall dwell in house with him: his mea∣ning 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 pri∣uate 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 hypo∣crisie vvhen he vvent from him, 2 Kin. 5.26. Shebna was a dissembler, and Chan∣cellour to Hezekiah: therefore, vvhen the King sent him to the parle with Rab∣shakeh, 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 deser••, had lately, at the commaunde∣ment 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, le••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 w••••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 Super∣intendents to the King of Ashurs Lieute∣nant, then before the wall, to watch him
that hee might not bee lift vp to do•• euill a 1.115.
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. Shim•••• (also) dissembled and could co••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 Mini∣stery of Peter. Peter could not abide them in his sight, and they fell downe dead at his feet, Act. 5.5.10.
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 I••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 la∣boureth to destroy the fellowship of men? Secondly, the dissembler is not only false in tongue but in deed: and dissi∣mulation, as it maketh a diuorce betweene the tongue and the minde, so doth it be∣tweene 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 Ma∣gistrates, and such as are in authoritie? Thirdly, a dissembler is like a couered pi•• 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 in∣nocent 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 vn∣to 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 Pro∣uince, 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 good∣nesse. For, as it is euill in nature to com∣pound fire and water, and hurtfull in po∣licie to nourish peace and warre, and im∣pious in Religion to beare with two Reli∣gions: so is it dangerous in a house to keepe faithfull persons in it, and dissem∣blers.
Heere (then) wee see what an odious sinne the sinne of dissembling is,* 1.116 seeing
that good Gouernours are bound so (as hath beene shewed) to haue an eye vnto it, and to proc••ede against it. The con∣trarie 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 sim∣ple man and a foole•• 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. 59.14••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 re∣proach, is now commended, and made of. So contrarie is this age of our•• 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 irreli∣gious periurie, and odious opposition to Christian plainenesse. Which is a pro∣testation with a mentall reseruation in a thousand windings and turnings, all con∣ceiued in the minde, and no way ex∣pressed in the speech of him that prote∣steth or maketh faith. Which (yet) they with the faces of Sodome and Gomorrha, defend to be lawfull and godly in Catho∣likes when they come to answere before Protestant Iudges.
But,* 1.117 should dissemblers be watched o∣uer by good Gouernours? then good Gouernours must watch ouer dissimula∣tion in themselues. They must take heed of dissembling persons, and that they (themselues) be no dissemblers. They must not endure nor countenance a bri∣bing Seruant, nor (themselues) loue gifts. They must not beare with a deceitfull per∣son, 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 ly∣ing, and (themselues) be no liars. They must teach others, and hee that will teach another, must teach himselfe. Rom. 2.21.
* 1.118An 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 en∣tred, 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 Corporati∣ons, 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, Gouer∣nours 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 do∣ing 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 obeysa••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 trea∣cherous 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, can∣not
be discerned, but by hauing a watch∣ful eye ouer matters in iudgement. There∣fore necessary it is that they should not sleepe in causes that would turne away, or auoyd the edge of dissimulation or dissem∣blers in them, which Dauid protested to doe, and which all carefull Gouernours will doe.
* 1.119A 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 o∣therwaies hee be a common Drunkard, Whore-monger, Swearer, prophane per∣son, 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, ra∣ther cut it off, then suffer it to be a conti∣nuall 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, & friend∣ship, and seruice, and things that they can doe about vs? Shall they take heart in a great persons liuery, as by a protecti∣on, to doe euill, who doe so much euill, and take such boldnes to offend daily, because they doubt not to be borne out by the credit of their great Master in a∣ny disorder? I speake not this with any suspition of you (b 1.120 my LORD) in place: for I can testifie truly before the Lord, that your Honour hath great care to purge both your owne Familie, and the whole Prouince from such loathsome spots. In your owne priuate charge (be it spoken to Gods glory, and your true iustification,
against all tongues, specially such as op∣pose vnto quicke, but necessary and so∣ber gouernment) you haue giuen, and still giue good proofe of a good minde and will in you, to bring your whole charge to the discipline of the Gospell in things appertayning to saluation, when time shall serue: for you will keepe none in your house, that hath not, at least who pretendeth not to haue a care to serue God and your Honour in the way of Re∣ligion and obedience to lawes: which I speake not to giue titles, (fearing my Ma∣kers reproofe if I should so doe) but to stirre you vp farther, and the grace in you, to continue as you haue begun (as I doubt not but you will) and to prouoke others by so faire a precedent, to begin and con∣tinue as you haue done, hauing in your worthy selfe, so cleere a Piller of fire to goe before them. So much for that which the Prophet speaketh against dissemblers: that which is spoken against those who tell lyes, followeth.
THe second sort of Offenders are Tel∣lers of Lyes, or common Lyers: per∣sons so deceitfull and false that one can∣not trust them. Such hee promiseth to put out of his house, and to throw out of the Kingdome. Before hee spake of the sinne of Slander, which is by the tongue, vers. 5. and of dissembling, which requi∣reth the tongue: Now hee speaketh of Lying, or of telling of Lyes, which is a worke of the tongue, and doth lesse or more increase, as the tongue is better or worse directed.
From whence the poynt to be lear∣ned is:* 1.121 As the tongue is gouerned well or ill, so wickednes breaketh out, or is restrayned in the body. Salomon sayth, He that keepeth his mouth, by ordering a∣right the tongue in his mouth, keepeth his life; and who would lose his life that may keepe it? or liue vnquietly, who may liue in peace? but hee that openeth his lippes, or prostituteth them in his talke, by much babling, shall come to destruction; that is, such an one shall neuer want woe,
and at last be destroyed, Pro. 13.3. The same Salomon sayth that death and life are in the power of the tongue, Pro. 18.21. that is, the abuse or good gouernment of the same is effectuall for destruction or saluation. Christ our Sauiour hauing sayd that men shall giue an account of their idle words, addeth this for a reason; be∣cause by our words we shall be iustified, and by our words we shall be condemned, Mat. 12.24. And Iames sayth, If a man will seeme relig••ous, that is, would be iudged godly, and cannot refraine his tongue, or if hee haue an vnruly tongue, his hope is vaine that any man will take him to be a vertuous and good man: for a good man, is a good tongued man; but he that cannot command himselfe in that mem∣ber, can commaund himselfe in nothing.
Saint Iames compareth the tongue to fire. Iam. 3.6. Now fire well gouerned, will warme vs, but misguided, vndoe vs; and who will not looke to his fire? So the ••••ngue, well ordered, will comfort vs; but set at large, shame vs: who (then) will giue such a member libertie? Se∣condly,
a good tongue is the meanes by which our actions are well mannaged: therefore Saint Iames calleth it the rud∣der of the Man, Iam. 3.4. then as the Shippe is directed by the rudder; so are mens deedes by the tongue: and he who wanteth a good tongu••, is in as great pe∣rill, as a Shippe in the roughest Sea, that wanteth both Sterue and Pilot.
An instruction to set a guard of atten∣dance before the doores of our lippes:* 1.122 for no Malefactors are more ready to breake out of Prison, nor waters to flow out of their Fountaines then lewd, or foolish, or fruitlesse words are to proceede out of our mouthes. And how quickly shall (euen the best) forget themselues this way, if they be carelesse what passeth from them? for how many vnfit and idle spee∣ches come from men (otherwayes not euill) because they bound not their talke with the law of grace when they speake in matters? Therefore hath Nature, not without cause, shut in the tongue with a double wall of lippes and teeth; which proueth that it is no easie thing thus
(as hath beene sayde) to gouerne the tongue; and therefore Dauid prayeth the Lord to set this watch before it, Psal. 141.3. And where the Apostle Iames calleth it an vnruly euill, Iam. 3.8. hee would haue vs to giue great diligence to master it: that we may so doe, we must (first) speake considerately, and not with∣out some premeditation: for hee who an∣swereth a matter before he heare it; that is, he that will open his heart before hee open his eares, shall haue shame, Pro. 18.13. Iam. 1.19. The minde should be the tongues guide, as the tongue is the mindes messenger. And therefore so oft as wee speake (not minding what vvee say) the messenger runneth without his er∣rand. Secondly, wee must speake wisely, or (as the Apostle speaketh) gratiously to ed••fication, and within bounds of truth, Colos. 4.6. Eph. 4.29. Our speach must be poudred with grace to those that heare vs: else, as fresh meate long kept with∣out salt, doth putrifie; so our talke, if it be not salted with wisedome, will proue rotten talke. This wisedome is shewed when a man speaketh with iudgement,
(which a foole cannot) who poureth out all his mind, where the wise keepeth something for hereafter, Pro. 19.11. Thirdly, wee must not be too full of talke; and when we speake, wee must speake little and so∣berly: for in many words there is iniqui∣tie, Pro 10.19. and hee that speaketh much, shall speake falsely, or idlely, or both. God (therefore) hath giuen vs two eares, and but one tongue, to the end wee might be more ready to heare then to speake; or to teach vs to heare much, and to speake little. And, as when a Riuer ouer-floweth, it leaueth much slime: so much talke, much corruption: and wee cannot runne ouer in our talke, but we shall offend with our tongue.
A reproofe (therefore) to those who turne their tongues loose,* 1.123 and giue them libertie in their mouthes, leauing them without a Rudder or Steers-man. Now this libertie of speech is in respect of God, or man, as when we speake not re∣uerently of God, nor soberly to Man. We speake not reuerently of God, when out of an Oath we speake idlely of him, or blasphemously in an Oath. Out of
an oath wee speake idlely of God, when wee speake of his titles, neither in due time, nor with any reuerence: as they, vvho for euery trifle, and when they would vtter a troubled affection, breake out into a speech of God, in some of his names, neither making profit of them to themselues, nor to those who heare them: as Iesus Lord, where hast thou beene? Lord haue mercy vpon vs, what a thing is this? and, O Christ what a man are you? with the like. But Moses saith to such, Thou shalt feare this glorious and fearefull name, the LORD THY GOD, Deut. 28.58. and Dauid, to the shame of such; They shall prayse thy great and fearefull Name, because it is holy, Psal. 99.3. In an oath wee speake blasphemously, when, with a contemptuous and raging tongue, vve call God to witnesse for euery trifle: spe∣cially, when wee deuide the LORD into parts and quarters by lippes of blasphemie in common talke, which is a sinne so rife and generall in our dayes, that it cannot bee but GOD must still plague our Land, as in that vision of the flying Booke, with varietie
of curses, till vve bee consumed, our houses and our persons with stroke after stroke, except the horrible swearers of our Countrie, and the Kingdome be by compulsiue discipline (betimes) amen∣ded, Zechar. 5.4. And here, who can but prophesie? for (alas) how doth the Land mourne because of Oathes? What danger are we in who liue in an age of such wic∣kednesse, where, if men be neuer so little crossed in their affections, they are rea∣die, and sometimes when no man cros∣seth them, to cast vp their choler, and dis∣gorge their filthy stomacke vpon the name of God, by tearing and rending it into small shiuers? then, wounds, and sides, and blood, and nailes, and such a chopping and hewing in pieces of that great and fearefull name, the Lord our God, in common speech, that hee that heareth (if hee feare God) cannot but feare that God will shew some visible iudgement vpon such places and Monsters, to teach them not to blaspheme. And, shall vvee keepe silence, vvhen no good man may hold his peace? or say nothing when such oathes cry? The Apostle saith, His seruants
ye are to whom ye obey, Rom. 6.16. and, i•• hee an obedient seruant that will ease his distempered stomacke vpon his Masters credit; flie, like a madde dog in the face of him that giueth him his meate and fin∣ding, and vse him with the vilest names hee can inuent & vtter, to his reproach? vvhose seruants are they (then) vvho, if they be crossed (neuer so little) in their pleasures, will crosse God in his glory? If they be at the Tables, and the Dice runne against them; looke how fast the Dice runne against them, so fast their tongues shall runne against him: or, if there be but a penny in a bargaine betweene a Man and his Neighbour, hee vvill haue it, or dig into Hell for oathes, if swearing wil get it. And be these Gods seruants, and not seruants of sinne, and brands of Hell? Pilate and Paynim was not so outragious: for, when hee heard but the name of the Sonne of the Soune of God hee was afrayd, Iohn 19.8. These tosse and bandy it from one to another, and feare not the condem∣nation of hell. The high Priest in his fury against Christ, shewed more reuerence. For, at the hearing of that which hee sup∣posed
to be blasphemie, he rent his clothes, and was troubled, Matth. 26.65. but men∣ruffians, and women-roisters in these dayes, wickedly name God at euery other word, and insteed of tearing their gar∣ments, teare in pieces his glory. And for Christ, who must bee their Sauiour or Iudge, they crowne with piercing oathes, as with most sharpe thornes, his tender head: they smite through his body, with the speare of swearing, and goare his sides with swearing by his sides: they rage a∣gainst his wounds, by which wee are sa∣ued: they prophane his blood and death, and wound his heart, his hands, and bles∣sed feet, by damnable swearing, and are not moued. And shall any great person clothe such? or, any good mans house receiue such? Doth not the plague enter where they enter? and vengeance pursue the house where they liue? Christ saith, forbidding whatsoeuer is more in com∣mon talke then Yea or Nay, Mat. 5.37. Whatsoeuer is more commeth of euill, that is, of the Deuill. His meaning is, that that detestable sin of idle and common swearing, is spauned of the Deuill, and
becommeth a plant of his setting, the root whereof is sinne, and the fruit dam∣nation, Iam. 5.12. and should not this terrifie wretched and prodigious Swea∣rers? and teach Masters not to keepe a swearing seruant, as they would not keepe the plague of God in their house? and perswade Magistrates not to fauour a common Swearer, as they would not countenance the Deuill, vvhose spaune and generation common Swearers are? For, are such plants of the Deuils se••ting? how (then) can the Orchyard of God in a priuate familie, and the Church of God in a publike state, bring forth any good fruits where such slippes of Hell are, and haue their roote of continuance? Consider this (c 1.124 my honoured Lord,) and you Masters, who haue the charge of a Familie; put the Deuill from you in these members of perdition, if you know any such in your Houses, and if they proue miscreant and incorrigible. You vvould not (willingly) keepe a theefe in your House: and, are you not afraid to keepe in your cloth and seruice a common blasphemer? or, is it a greater sinne to
robbe you of your goods, then it is to robbe God of his glory? or, can you be more moued for a litle perishing wealth, then iustly vexed for Gods dishonour? Iob sacrificed for his sonnes, because they might blaspheme God at their feasts, hee was not sure they did; and yet they were not so wicked as to blaspheme him with lippes, onely hee saith they might doe it in their hearts, Iob 1.5. And should not you sacrifice care, and burne in zeale and diligence to reforme that seruant, and those children whom you doe not imagine but heare daily to blaspheme, and not in their hearts, but with fearefull oathes the name of the Almightie? If this were thought of in some good consci∣ence, vvee should not haue such families of Beliaell and households of cursed swea∣rers, as now multiply in euery Towne and little Village, and threaten the Land. And heere I wish that both Towne and Countrie would be followers of that ex∣ample that your d 1.125 Honours Family in this behalfe (I speake in Faith vnder the seale of my Office, and not dissemblingly) doth as a worthy light, kindled at the fire,
and vvith the breath of your owne reli∣gious authoritie and great zeale, giue to the same.
But the vvant of this care is cause, that not onely the old Bramble, but the yong spray comming from it, beareth sharpe prickes of blasphemie in the tender tongue of it: and that the little childe, that is but lately crept out of the shell, hath a mouth full of cursing and bitternesse, as that which hath no sooner learned to speake, then it hath learned to blas∣pheme, 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 ene∣mies? 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 bre∣thren, 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, a∣mong other vvicked sinners, whom hee would put from his court & presence, tel∣lers 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 other∣wayes 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 vn∣truth, and him that is a lyar, and that speaketh vntruly. For, hee may be said to speake an vntruth, who rashly spea∣keth 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, me••∣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 vn∣truth, 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 spea∣keth that which is false, or the truth, but falsely. So we haue heard of lying, and the kindes thereof. From whence I con∣clude, 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.
* 1.126From vvhence the Doctrine is; that a teller of lyes, and the intolerable sin of ly∣ing 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 wal∣ked 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, lo∣uing euill more then good, and lyes more then to speake the truth? Psal. 52.3. who in∣stead of skirmishing with sin, make frayes with their brethren, and draw vpon their names with a lying tongue?
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 Fa∣ther, 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 Di∣uell; so there are two Kingdomes, one of light, and another of darknesse. The dialect of the light is truth, the language of lyi••g is darknesse. And who that lo∣ueth 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 King∣dome? 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 no∣ses at vnsauourie smels, and vvill vvee thrust them into an vncleane dunghill, by taking delight in lying vanities? Fourthly, no man can endure to con∣uerse 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 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 rec∣koned vp, Apoc. 21.8. as vnbeleeuers, and abhominable, and murtherers, and whore∣mongers, 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 shut∣teth 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 Whoremon∣gers, 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 commodi∣tie, 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 mea∣ning of the heart: and if that doe not, what shall? Also the trades of life, which are the bonds of humane societie, are pre∣serued by truth, and ouer-turned by ly∣ing. 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 a∣gree 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 com∣parison: 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 re∣spect 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 lit∣tle 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 cha∣ritie to doe our Neighbour good vvith the Lords dishonour, and our owne ad∣mixed 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?
* 1.127If no Lyer nor kinde of lye may be a∣bidden by Christians, then is not the mer∣rie lye tolerable•• nor the officious or profi∣table lye lawful? Some hold both to be ex∣pedient, 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 o∣thers merry with a lye: for what we may not doe for the King, we may worse doe for a meaner man.* 1.128 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 pro∣ued to be intolerable: and for the offi∣cious 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 base•• & 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 com∣mitted 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 malici∣ous? 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 with∣out speaking, and where false and lying words are the waights, and a corrupt minde (voyd of all good conscience) hol∣deth the Balance betweene a Man and his neighbor. The Father commendeth that Childe, and the Master praiseth that Ser∣uant, who can for their profit most cun∣ningly smoothe and face out matters. And Men are come to this fulnesse of sinne, that they thinke it to be no fault, but praise rather to put away their bad wares with artificiall lying. By this Art they get their liuing: and therefore as the people
cryed, Great is Diana of the Ephesian••, Act. 19.34. so because they so gaine by this siluer sh••ine of a lying mouth, ther∣fore great is this Diana of England•• and much honoured in Towne and Country. But me thinks they should neuer looke vpon the money so gotten, but it should make them to open a veine and bleede: for may they no•• say of such mony; Is not this Ac••ldama? is it not the Field, nay, price of bloud? haue we not for this corrupt reward, with cruell hands, euen shed the bl••••d of our Seruant, and the bloud of our owne deare Childe? haue we not for a little perishing wealth sould the life of our Seruant, and the life of our owne bowels to the Diuell?
But may lying at no hand be indured? then the admonitio••i which the Apostle giueth is good for vs, and we should en∣deauour to cast off lying, or to thrust it from vs, and to speak•• the truth, euery Man to his Neighbour; that is, to speake nothing to any Man, but what we know to be true, or answerable to our new-man in the image of truth, Eph. 4.25. for wee are ren••ed in the holinesse of truth: and
therefore must be true, as God is true, vers. 24. Also, we haue put off the old-man of vnrighteousnes, therefore wee must not lye one to another, which is one of his works, Colos. 3.9. Further, that that Moses saith, or the Lord by him, belongeth to vs; Yee shall not steale, nor deale falsely, nor lye one to another, Leuit. 19.11. And here, as thef•• and lying vsually goe toge∣ther, so they commonly couple as com∣panions. Wouldest thou (then) blush to be a Thiefe? be as much ashamed to be a Lyer. To lye is a base thing, but truth is noble: and who can endure, that it should be sayd to his face, Thou lyest, or, You lye?
Lastly, is it intolerable to tell lyes? then is it horrible to sweare them: and heere the greater may not be abidden, where the lesser cannot be indured; which ma∣keth against false witnesse and periury in iudgement: for if wee may not tell a lye, then we may not sweare a lye; and if not in priuate speech, much lesse in Iudge∣ment. This vvould be considered of Iu∣rers and Quest-men, who, as they fill m••ns ••ares with vntruths, so they defile
the place of Iudgement with periury and vnrighteousnes whiles by a false verdict, they make the sacred Seate of Iustice (which is Gods owne Chayre of estate on earth) a Sanctuary for false sentence and whiles (as much as in them lyeth) they make the Lord himselfe, in those high persons who sit in that chaire, to oppresse the innocent, and to cleere the wicked. Some, with respect of persons, giue them∣selues altogether (being Sworne-men) to packe matters to gratifie their friends with the Lords dishonour. And some, (going vpon the life and death of a man whom they would corruptly saue, or wickedly destroy) dread not, eyther by periury to saue life in the vessels of car∣nall pittie and corrupt hyre; or to shed bloud by crueltie, where no cause is, saue that malice will not let the simple liue. By this high straine the holinesse of the Lord is defiled, as much as is in man to defile it; and the person of Sathan put vpon the person of the Lord, as farre as Man can do it. The consideration here∣of should admonish all of you (Christian Lord, and graue Magistrates) to be cir∣cumspect
what oathes you receiue, and what lawfull oathes they that be vnder you minister in Court where you sit as Iudges: and if you finde any to faile of fidel••tie, to sift their testimonie well be∣fore you passe it; for it is no small matter to suffer a seate of such excellency as you sit on, to be defiled with impure swearing. The Kings Chayre is kept cleane, and shall the holinesse of the Lord be violated? Here (also) you must take good heed how and with what reason you beleeue those Aduocates that speake for their Fee, though vnsworne. For, some vvill tell you farre otherwayes then the thing is, if you will beleeue them, and speake euill of good, or good of euill, Esa. 5.20. if you will heare them. Some vvill whet their wit, and polish their tongue, to couer a false and naughtie matter, and to make that seeme good, which is (indeede) naught. If there be none such in this Court (and I hope there is not) I speake against none here. And for those vvho be here, this that I haue sayd may serue to preuent corruption that it enter not, not to tax: corruption where it is not.
Here let none excuse himselfe, because hee must speake for his Client. For, hee must speake that onely for him which is true, or which hee thinketh to be true; else hee takes a fee to goe to Hell for his Client. Some say, they spake as they thought; and some of such say true: for, they neither spake well, nor thought well: else how could they who are so witty to prouide shifts (as it were colours) to mend and varnish a bad cause, bee so simple in the helps which belong to a good cause? The Prophets last gene∣rall protestation against offendors fol∣loweth.
THE Prophet, as a cleane soule, com∣ming out of the hand of the Crea∣tour, and entring into the Realme (left by Saul) as into a bodie altogether vn∣cleane, and polluted with great filth of much iniustice and wickednesse that then abounded, doth heere take a bond of himselfe presently, by Gods helpe, to roote out wicked persons, and to purge
that whole bodie; where, without delay (as it were rising early) he promiseth (be∣times) to set vpon the worke with pur∣pose to effect the cure of the holy Citie, and whole land. And here he resembleth the Sun in the heauens, which (as soone as it riseth, or before it appeare) chaseth the darknes before it, and is cloathed with glory, as with a Roabe: for so, as soone as he came to the Kingdome, or before he was placed in it (as the Sunne of that Firmament) like a right Noble Starre in an obscure Land, hee gaue forth (as his beames of approach) these holy promi∣ses, which he holily obserued so soone as with the consent of all the Tribes, hee was made and confirmed King. Further, he saith that betimes, or, morning after morning, he will destroy, or vtterly cut off all the wicked of the Land Hee saith all, without acception of persons, or exception of Men. And for the wicked, he sheweth in the words following what he meaneth by them; as namely, workers of iniquitie: and these hee will with his morning care dispatch out of the Church and Com∣mon-wealth of Israel; that is, he will pre∣sently
so doe, and from time to time. This is the meaning of the words: wher∣in we may consider (further) the man∣ner of his reformation; it shall be instant∣ly done, and constantly followed; and the obiect or substance of the same: and this in the punishment it selfe, or persons whom he will punish: the punishment is destroying or cutting off: the persons are, all the wicked of the Land; whom by ex∣position, he calleth the workers of iniqui∣tie: for the manner of reformation here promised, it is promised that it shall be made betimes,* 1.130 or without delay.
From whence the Doctrine is: Ma∣gistrates and other Gouernours, must betimes without putting off, proceede against the wicked in their greater or les∣ser charges, at home and in the Com∣mon-wealth: that is, good and quick iu∣stice must be done vpon euil doers who∣soeuer they be, that are within their autho∣ritie, as it were gates: and they whom God hath bid to rise vp to giue iudgement, must say, presently, by Gods grace, I will commaund iustice, and establish peace; Vertue shall be my first care, and forth∣with
I will banish vngodlinesse. So Iosua rose earely in the morning, to finde out the trespasses of Achan, Iosh. 7.16. He lay not all day in bed, when Israel had committ••d an execrable sinne: Hauing found out the sinne hee executed the Malefactor the same day. S••l••mon, Dauids sonne, prayed for this Wis••dom••, and obtained it, 1 Kin. 3.7. For, so soone as hee was set vpon the throne of Dauid his Father, and God had established the Kingdome in his hand, hee proceeded to sentence against diuers ••ic∣ked persons, whom his Father had spo∣ken of, to doe vnto them according to the wise••ome of his heart, 1 Kings 2.24.26.31.66.44.45.46. and Iehu is sayd to be zealous for the LORD, 2 King. 10.16•• though (otherwayes) no good King, because hee beganne vvith the Lords sword in his hand to destroy wicked Iehoram, and to roote out the vvhole house of Ahab, and worship of Baal, 2 King. 9.24.33. & 10.1.2.3.7.8.10 11.17.25.28. A••a did not put off to doe good therefore he is said to haue done that that was good and right in the eyes of the Lord, 2 Chron. 14.2.3. though
his end was not like his beginning, Chap. 16.2.10.12. For, when sentence against an euill worke is not executed speedily, the heart of the children of men will be fully set in them to doe euill, Eccles. 8.11. In o∣ther things (as the saying is) occasion i•• bald behind•• but here men may see her braines, if they who haue the opportuni∣tie and calling to punish vice, deferre to doe it, and take not hold of her forel••ckes. Besides, the greatest haue no Patent, or Charter of their life: what care (then) should they haue, as GOD hath called them; to walke to day, and to morrow, and the third day, euen till they haue finished their course with ioy?
First, they are not sure of to morrow, and therefore the good they are able to doe, they should doe it with the present day, redeeming the season, Ephes. 5.16. Secondly, punishments are as medicines, which (if they be kept too long) hazard the patient, and loose their worke: and Magistrates are as Phisicians, who must not let a disease goe too long, lest by suf∣ferance,
it proue incurable, which might haue beene holpen by timely ministring. Delay in common matters is dangerous, but vnspeakeably banefull in the case of punishment. For, in the time of so large intermission, the wicked will make friends, and the offence so borne vvith, get a protection. And, as a small fire which at the first beginning, may bee put out with a handfull of dust, yet (neglected for some time) so rageth against houses and vvhole Townes, that it preuaileth against, not onely a great deale of vvater brought vnto it in vessels from Welles and Conduits, but sometimes against Ponds and Riuers: so an euill member, vvhich at first might haue, vvith small hurt to a multitude, beene remoued, by the diligent hand of a good Magistrate; yet suffered long vvithout punishment, and hauing by such vnmercifull suffe∣rance, gotten a deepe root and long growth of acquaintance, among those vvho are of good sort and note in a Countrey, can∣not but breede great offence, and be oc∣casion of much euill before he be, or can be cast out. Thirdly, by deferring of pu∣nishment,
Mens heate, (that vvhich they had against the sinne) vvill grow colde, and that fault, vvhich they thought to be vvorthie of sharpe punishment, vvill in time seeme, or passe, as vnworthie of any punishment. And not to punish the wic∣ked speedily, vvhat is it but by such euill impunitie, to set them at a greater liber∣tie to doe hurt, as so many Lions, and Beares, and Beares-whelpes, let loose among harmelesse Sheepe and Lambes.
An instruction to Gouernours with a ioyfull quicknesse to seeke after God,* 1.131 and not to delay, or put off, to keepe his Com∣mandements: so will they with more speed and courage set vpon offenders. Psal. 119.60. For, wherefore is sinne so spared, and they who commit it so seldome and spa∣ringly punished, but because they so little feare God, who haue receiued charge and power to proceede against such to pu∣nishment and vengeance for euill doing? When did iniquitie more multiply in Is∣rael, then when there was no Ruler in it? Iudg. 17.6. It was not vvithout Rulers:
but as good there had beene none as such, seeing they vvere (spiritually) so sluggish and (generally) so naught that euery man did that which was good in his owne eyes. The Scripture is plentifull in examples of this kinde.
* 1.132A reproofe (therefore) to lingring Rulers) who, being Magistrates but for a yeere in Cities and Townes, passe that whole time without drawing the sword of iustice vpon the sinne of any Malefa∣ctour; and who so long beare vvith the wicked, (of vvhom there is little hope that they will euer proue better) that they doe nothing but multiply offenders; where their calling is to visite for faults. Such in their owne causes are soone stir∣red, and yet they can beare with outragi∣ous euill liuers, and such as they know long to haue liued in drunkennesse, for∣nication, and other deadly enormities. And so farre off are their purposes from cutting off the wicked betimes from the Common-wealth if they be Magistrates, and from their owne houses if they be Masters of families, that neither betimes, nor at any time doe they with any good
conscience, performe this dutie. The cause of this in some is the euill that raigneth in themselues, which therefore maketh, that they cannot impeach the sway of it in others. For, who shall pu∣nish idolatrie, when Ieroboam (he who is King) is giuen vnto it? I King. 12.28.29. in some the cause is more feare of man then of God. For, because they shall be Maiors and Bailiffes but for a yeere, and after their yeere be as another man, therefore (while they are in office) they will vnserue GOD•• and serue flatterers, that they may not offend. To such wee may say: who art thou that fearest mor∣tall Man (that must be giuen to the wormes, and fearest not the glorious God that spread out the heauens? Esa. 51.12.13. But we feare too much, and where we should not, because we feare too little or nothing, where wee should feare one∣ly, or specially, euen the Lord who is to be feared. If (therefore) we would san∣ctifie the Lord in our hearts, and m••ke him our feare, Esa. 8.13, wee should neither feare so much, nor vainely as we doe.
But the Prophet will not onely pre∣sently* 1.133
punish offenders, but constantly punish them. From vvhence the Do∣ctrine is: as Magistrates should not put off to reforme vice: so, after they haue begun well, they must not be wearie till they haue finished their course. The summe is; good is to be done constantly, and not by starts. It is the Apostles exhor∣tation: where he not onely exhorteth to a continuance in well doing, but also pro∣miseth from the Lord, a reward to those who continue well-doers. Gal. 6.9. Also, the fruit of the tree of life is promised, not to Souldiers, but to Conquerours, no•• to him that fighteth, but to such as ouer∣come. Apoc. 2.7. The meaning is; vvee are Souldiers, and our life is militant; and the militant life of a Christian must be, not a striuing but conquering life, if he will be crowned. Hee vvho continueth to the end, (saith he, who is the beginning and the end) shall be saued. Matth. 24.13. And the labourers in the Vineyard had their pe••ny of reward in mercie, not in the mor∣ning, vvhen they begun well, but at night, vvhen they had done their worke. Matth. 20.8. And vvherefore vvas the taile of
the sacrifice commanded to be offered, but to teach vs to sacrifice to God, not onely the beginning of a good vvorke, but the taile or end? Leuit. 3.9.11. Wee haue a saying, that the end makes all, as (contrarily) the vvant of a good end marres all: and it is a true saying, that constancie and continuance in well doing, doth e 1.134 crowne the worke.
Many hypocrites are hot at hand, vvho can humble themselues for a day: Esa. 58.5: but the true Christian (and he onely) keepeth his heate till the last field be fought, and till he receiue the Garland of his labours in glory. Againe, to begin a thing is pleasant, and varietie delighteth vvhile things are daintie and new. For, if euery day vvere as our marriage-day, vvho vvould be vvearie? Secondly, per∣seuerance is the Garland of our race: and he is crowned, not that runneth, but that so runneth, that is, so by his patience to the end, that he may obtaine. 1 Cor. 9 24. For in this case, as good, nay better, ne∣uer a vvhit, as neuer the better.
* 1.135A reproofe to those Magistrates, who are diligent vvhen they (first) enter into office, or, till they be a little better ac∣quainted with the ayre of the place. After, vvhen vvith Asa, they haue taken the gowte of sloath in their doings (vvhich is the sicknesse of letting all alone, a sicknesse familiar to Towne-Magistrates, if to any) they fall quite away by despaire and idlenesse. 2 Chron. 16.12. And (heere) some are as Nabuchadnezzars image (be∣ing images of gouernment rather then liuing Gouernours;) the head was gold, the armes siluer, the thighes brasse, the feet yron and clay, and so the neerer the end the worse stil. Dan. 2.32.33. Which may be spoken (also) of some Preachers, who in the first or second yeere or moneth of their incumbence, like a bottell (at the first pulling out of the stopple) teach profi∣tably and with full-••unning; after, more seldome and distractedly, as with a smal∣ler streame and flower running; and at last, drop after drop, if the vessell be not so emp∣tie of spirit and full of earth, that it vvill
runne no longer. But in the iourney of godlinesse there must be no giuing ouer, nor in the race of our callings. When vvee are in a good way, vvee must hold on to our wayes end, not looking backe with Lots wife, much lesse going backe with Demas. For, as soone as vvee cease to be better, vve begin to be worse.
An instruction to those, that cast to be Officers in Cities or Townes, to cast their charges, like wise builders, Luk 14.28.29. least beginning, and not able to make an end, God cast them off. They who de∣sire the sweet of an Office, must take the sauce of the labour vvith it: and he that would not be damned for lacke of good gouernment, or for guilt of euill, must consider vvhat it is to be a Gouernour before he desire rule. For, to whom much is committed, of him much shall be requi∣red. Luk. 12.48. He that hath the fiue ta∣lents of gouernment, shall answere for more then he vvho hath but the two, or one, of a more priuate life. Matth. 25.20.22.25. I doubt not (Christian Lord) but GOD hath put into your heart the
consideration of your great dutie, to doe it in feare before him: vvhich maketh you so earely and so late to be present (your selfe) in Court at all Terme-causes, and so, as nothing can passe shufflingly, but (as it vvere) openly in the Court or at the Table before an honourable and reue∣rent Session. But remember vvhat your Sauiour saith: Be constant, and I will giue thee the Crowne of life. Apoc. 2.10. It is the propertie of true vertue, not to begin well but to end well. And yee to vvhom God hath committed much, consider what I say, and the Lord (as the Apostle speaketh) giue you vnderstanding in all things. So much for the Prophets manner of refor∣mation, the matter followeth.
THE reformation (further) entended by the Prophet concerneth punish∣ment, or the persons vvhom he vvould send to punishment. The punishment is destruction, if the offence deserue it, as
before in the fift verse: or rooting out and cutting off. Heere he speaketh of sharpe punishments, which he voweth to inflict vpon stubborne and notorious offen∣dours; not (partially) some, but (indif∣ferently) all.
From whence learne,* 1.136 that it is no cru∣eltie in the Magistrate to punish sharpely by destroying or cutting off, euery lewd & pernicious euill doer. And, this is the part of a wise gouernour; who (therefore) is compared to a skilfull Husbandman that fanneth his Corne, to the end hee may souer betweene the Chaffe and pure Graine, Prouerb. 20.26. For, so a vvise King, that is Ruler, will scatter the wic∣ked, breaking the knot and fellowship of Drunkards, Epicures, Swearers in com∣mon talke, Theeues, and such Mates, and turne the wheele ouer them, that is, seuere∣ly punish them, or (as it were) thresh them, as Men vsed to thresh Bread-corne, in those times, with a Cart wheele. So Esa. 28.27. & Deut. 21.20.21. GOD commandeth the Father to bring forth his owne Sonne to death, when his fault
deserueth it. In this case (also) the Hus∣band must not spare the Wife that lyeth in his bosome, nor a friend his dearest friend, Deut. 13.6.9. Asa was not cruell to his Grand-mother, who deposed her, be∣cause shee had set vp an Idoll in a groue, 2 Chron. 15.16. if hee had beene gentler to her, hee had beene cruell to himselfe, and sharpe to others. Moses, a milde man, yet commanded the Leuites to slay euery man his Companion that had sinned in the idolatrie of the Calfe, Exod. 32.27. and hee sayth, that God so commaunded. Samuel, a good man, yet hewed Ag••g in pieces before the Lord in Gilgal, 1 Sam. 15.33. and Dauid himselfe, a good King, did put the enemies of God vnder Sawes, and vnder iron-harrowes, and vnder axes of iron, 2 Sam. 12.31. And, is not the God of mercie incomparably mercifull, of whom yet it is sayd, Hee smote great Kings, for his mercy endureth for euer, and slew mighty Kings, for his mercy en∣dureth for euer? Psal. 136.17.18.
First, the Magistrates sword should be defensiue to the good, and offensiue to the euill: for, he beareth not the sword in vaine, Rom. 13.4. and, it is iust that they who offend the Law should be of∣fended by the Law.
Secondly, it is the Lords commande∣ment, that euill doers should bee rooted out. Now, if it be crueltie in the Mini∣sters of Iustice to roote them out, how can it be but hee must be cruell, who com∣ma••nds them to be rooted out?
Thirdly, due and well seasoned seue∣ritie toward grose offendours is many wayes profitable: it may bee a medicine to the offendour to heale his soule by repentance; it may bee a bridle to those who would offend in like manner, to pull them from sinne. And, it is the onely meanes to discharge the Magistrate and to cleare the Countrie from the guilt of enormious facts.
* 1.137A reproofe to those who interpose themselues for the sparing of desperate Malefactors, or who exclaime if they be duely executed, as doe Papists, who in their infamous Bookes, charge the high∣est Soueraigntie with wading in the bloud of Recusants, where yet nothing hath beene more familiar to the same, then to breathe mildnesse and fauour toward them, if any grace could supple them. Which maketh (also) against those who (commonly) vse such arguments as these are, for the impuni••y of such as haue made themselues by their horrible errours, Men of death: as that hee is a proper man, a personable man, a man of a high wit, and good parentage: and, is it not pitie to cast away a Man? but, is it not pitty that a proper man should vndoe a profi∣table man? that a witty man should kill an honest man? and, hee who hath good parentage, spoyle him that hath good graces? Also, to take away a bloody
person by the stroke of Law, is not to cast away a man, but to preserue man∣kinde.
An encouragement to good Magi∣strates* 1.138 who seuerely proceede against hainous offendors, and trespasses of an horrible kinde. For, such shall haue the Lord to ••eare them out against all vile speeches, complaints, and murmurings of wicked tongues. Hee hath comman∣ded them to doe Iustice; and, if they loue Iustice, he will take part with them against all their accusers. Such as desire and cast to liue dissolutely, may open against them, and they that would (being them∣selues great) without the controlement of an authoritie greater, riot and ride Poste into all impeachment of higher gouernement, that they only may raigne, will not sticke (perhaps) to put in lying and scandalous Billes against them in Courts aboue: but God, who comman∣ded their seruice, will backe it, and those who shall execute it for his glory. This doth concerne you (Christian Lord) and may much incourage•• you, and your re∣uerend
associates and helpers, when euill men and vnruly, taxe your iust, and (for matter obiected) faultlesse and most in∣different (I speake my conscience) pro∣ceedings heere. What matters (worthy blame) may be done by some corrupt persons about you (vnknowen vnto you) I know not: I will not defend them, nei∣ther you (I perswade my selfe) if you knew them: But for your owne per∣sons, I doubt not but I may say, that e∣uen in matters distastefully apprehended by some, you haue had cleane hands, and a pure heart. I speake this to in∣courage you to goe on, and no way, (as knoweth the searcher of all hearts) to insinuate, by courting of authoritie. For, though I desire to exercise my vveake gifts, in the Ministerie that is committed vnto me, with your ayd and countenance, for the repulsing of oppo∣sitions that may be made against it by persons of corrupt hearts and life, yet I would not buy your credit so deare as (for it) to bring my person out of cre∣dit with the Lord, by a lye. So much
for the punishment, the persons follow whom the Prophet will punish.
VVEE haue heard of the pu∣nishment; now the Prophet speaketh of the persons whom hee vvill punish; namely, all the wicked, without exception, whom by way of exposition, hee calleth workers of iniquitie. And these hee promiseth to cut off by death, and all of these, without respect of kind∣red or persons, to execute impartially and indifferently, if their sinne so require.
From whence vvee learne, that no sinne ought to bee spared, or sinner fa∣uoured by partiall Iustice. But this point was spoken of before: and the reasons (further) to enforce it, are:
* 1.139Now, may no sinne bee spared, not offender boren with? then Drunkenner may not, nor Drunkards: neither idle∣nesse, nor persons that liue idlely and in no honest Trade: or, are these no sins: and they who are guiltie of them no of∣fendors? I name these two, aboue others; because they swar••n•• so in Towne and Countrie, and because they doe so much hurt, and because the Magistrates eye i•• so seldome vpon them to punish them. By Drunkennesse and by Drunkards I meane that drinking in excesse, which the Scripture calleth a ••itting at the Wine, or a following of strong drinke, Esa. 5.11.22. till Wit goe out, and Grace flie out: or an insatiable desire, in Captaine-drinkers, to change vessell after vessell, Host. 1.7. whose trauels abroad are to Tauernes and Tippling-houses; and exercises at home (if they be men of wealth) are to
drinke healths, and to shew their man∣hood, or rather worse then beast-hood, in subduing their fellowes with the force of the Flagon, and in offering the sacrifice of filthy excesse to Bacchus in their cellars. But so many healths, this way or after this manner, so many damnations with∣out repentance.
These are vngodly challenges, and it is no shame, but prayse to a Christian to refuse them: for if another will drinke sicknes vnto me, should not I tender mine owne health? and besides, with what comfort can he looke vpon Iesus Christ, who daily, or at any time, hurts soule and body with the abuse of that crea∣ture, that (otherwaies) would be com∣fortable to many of his thirstie mem∣bers, who lacke that, which makes him to sp•••••• and cast like a beast? This is Drunkennesse; and they are Drunkards who are mightie to drink•• wine, and strong to ••owre in strong drinke, though their heads can carry it, and legges carry them. I know the Scripture, and I doubt not but the Statute prouided against Drun∣kennes,
calleth such Drunkards. By Idle∣nes, the second sinne, I meane such a sin as is contrary to an honest vocation; & by Idle persons such sinners as follow no trade, but the wicked trade of Gaming and Drunkennes, or the Beggers wande∣ring trade. Such persons are Idle persons, and not the members, but the diseases of the Common-wealth. Also, the houses which harbour such are no better then Bawdes to all manner vice and lewdnes. Such houses of vnnecessarie resort, being without number, & in no order, should be shut vp by the Magistrates key, specially such as are kept at Townes ends, or in corners & blinde Lanes, for greater con∣ueniencie of receiuing late, & conuaying away earely persons of most infamous life. God blesseth a mans lawfull trade, & Man in it: but this blessing they cannot hope for who liue in no calling, or (sin∣fully) in a wicked calling. Moses, keeping sheepe, saw the Lord, Exod. 3.1.2.3.5. This excellent Man of God (whose Psalme this is) was taken from the Sheep-folds to be King Psal. 78.70.71. Lidia, in her honest
trade hath the benefit of her conuersion, Act. 16.14. And in Q. Maries time, there was (almost) no trade Mechanicall so base, but some were called out of it, to suffer for Christ. But how many Roysters, Tip∣lers, Gamelters, good-fellowes e,mbraced the Stake & hot flames of fire in those ra∣ging dayes? And for Carding houses, Di∣cing-houses, Tipling-houses, Brothell-houses, what Chappels are these to serue God in? and of what trade are they who keepe them, that they may say, they liue in a trade with comfort to be saued? Al∣so, these houses, and such trades of life, what doe they but multiply Rogues and Theeues, who though they haue no∣thing to liue vpon in a lawfull course, yet goe gay, and haunt Alehouses day after day? This cannot be borne out but by some bad dealing. Therefore you who haue your Princes Sword and Oath put into your hands for such matters; as you tender the glorie of GOD, the welfare of your Countrey, your Soue∣raignes glory, and the saluation of your owne soules, be zealous against both
Drunkennesse and Idlenesse, and let not those houses stand open, that are open I••nes to one or both. And what I haue sayde of these, I would haue to be sayd of all other works, and workers of iniquitie. And so I come to that which the Prophet meaneth by the wicked of the Land.
THe wicked which the Prophet before spake of, he here, by an exegesi•• or exposition, calleth the workers of iniquitie. By which he meaneth such as giue them∣selues ouer to wantonnesse, to worke al vncleanenesse euen with greedinesse, Eph. 4.19. and such as commit sinne, not vnwillingly, but with purpose of heart.
* 1.140From whence this Doctrine is taught, that euery doer of euill is not a wicked person, but he that doth euill, and will doe it. Dauid had many faults; so haue the best Men; for in many things we sinne a••, Iam. 3.2. yet they are not to be num∣bred among the wicked. Zacharie and Elizabeth were both sinners, yet the
Scripture calleth them not wicked, but iust persons, and persons iust before God; that is, in Gods account iust; and concer∣ning the Law vnreproueable; that is, vn∣reproueable by Man, Luk. 1.6. Paul like∣wise after his conuersion had a bodie of death, but no body of wickednesse, Rom. 7.24.
First, the doer of euill may doe euill against his will, or as caried to it by some violence, and yet be a good Man, and so opposite to one that is wicked and doth purposely offend: for hee is no sinner, vvho in truth and deede desireth to be none.
Secondly, hee is a wicked person, not who sinneth, but vvho is of the trade and vvorke of sinne, and vvho is led by it, as a Dogge in a line after his Keeper. Also, hee that worketh sinne, 1 Ioh. 3.8. that is, that followeth it as a man doth his trade, is a wicked sinner. But hee that doth euill (sometimes) doth not so offend: and vvhen a good Man offends, ••t is not his worke but the sinne that dwelleth in
him, Rom. 7.17. and, can hee who thus is rather ouertaken by sinne then an ouertaker of sinne, be properly called wicked.
* 1.141Here we see what may be thought of those, who when they behold or heare of the frailties of Gods children, iudge them as wicked as themselues, vvho daily offend and with greedinesse; and excuse their wilfull wickednesses by the vnwil∣ling slippes of those that are sory that they doe euill. But it is one thing to haue sinne in vs, and another thing to haue it raigning in vs, as it doth in the workers of iniquitie, who giue their willes, affections, and members, as seruants vnto it. Indeede no man can say his heart is cleane, Pro. 20.9. and sinne dwelleth, and hath dwelt, and will dwell in the best that euer vvas, is, or shall be begotten by Man. But sinne is in the godlie as an ill Tennant, that they would but cannot put out: and the god∣lie are in sinne as a Malefactor in prison, that is in hold, and vvould be at libertie.
So it is not with the wicked; for they, without striuing, willingly serue sinne, make it their trade and occupation, and delight in nothing more then to doe euill. They liue by it, as a man doth by his meate, and walke in it ordinarily, as Trauellers by the way. Sinne raigneth in them, Rom. 6.12. and, by such regiment, expelleth all voluntary goodnesse, it selfe onely hauing the Kingdome and glory. They wallow in sinne, and rise not from vn∣righteousnes. And these the Prophet cal∣leth the wicked of the land.
An instruction (therefore) to put difference betweene the sinnes of Gods children, and the works of iniquitie in Sae∣thans children. Both may doe euill, but both doe not euill in like measure, nor with like minde: therefore the one sort ••re, and may be called the doers of euill; the other wicked. The place followeth, out of which the Prophet purposeth to destroy these wicked of the Land.
BY the Citie of the Lord, in these last words of the Psalme, the Prophet meaneth Ierusalem, which is called the Citie of the great King, Matth. 5.35. for as the Lord out of all the world chose the Land of Canaan to bee his portion: so out of all Canaan he chose Ierusalem to be his place, where he vvould put his Taber∣nacle, and set his Temple, Deut. 12.5. and 1 King. 8.29. Metaphorically, hee meaneth by the City of the Lord, the Church of God: and so the reformation of the Church shalbe his first and chie∣fest care.
The Doctrine is; in all reformation••, the Churches should haue the first place. The Commaundement which Christ giueth, Mat. 6.33. First seeke the King∣dome of God and his righteousnesse, belon∣geth to all, teaching them vvith their first care and best meanes, to promote the glorie of GOD in his Church. This Dauid practised himselfe, 2 Sam. 6.
14.15. & 7.1.2. and commaunded to his Sonne, 1 Chron. 28.9.10. By this Salomon ascended into a most glorious seate (as is noted by the Lyons at his feete on eyther side) and sate downe aboue all the Kings of the earth; whose glorie (so sitting) vvas such that he seemed to be a new Adam, reentred into the Paradise of God; or rather as the Sonne of God, vvhose glorie, in a sort, vvas shadowed in his. And the Lord greatly prospered Hezekiah, because, with his morning care he opened the doore of the Temple of the Lord, which his Father A••az had shut vp, 2 Chron. 31.21. Moe examples and precepts to this effect might be alledged; but these may suffice that haue beene spoken of
First, Religion and Godlinesse, (which are the Iachin and Boaz, the two strong and durable Pillars of Gods Church, 1 King. 7.21.) are the two, and princi∣pall two necessarie proppes of a sanctified state, without which it falleth.
Secondly, if a man that hath the charge of the Kings house, in the Kings absence, will carefully looke vnto all the roomes of the same, but specially to those (that they be cleane and in good order) into vvhich the King, in person, vvill come: shall not they, vvho haue the kee∣ping of Gods house, (which is his beautifull Temple,) though they must not neglect the out-roomes of the Common-wealth, yet (specially) looke to the presence, and those holy Chambers in the vvhich Christ will keepe his Passe-ouer with his Disciples, that they be trimmed? Mark. 14.15.
Thirdly, the Church, as the first moue∣able, must be first stirred and vvell orde∣red, or the wheeles of the Common∣wealth will (all of them) either stand still, or goe in no order. Therefore were they reproued by Haggai the Prophet, vvho builded their owne houses, and dwelt in set∣led houses, but neglected or did not regard Gods house. Agg. 1.2.4.
An admonition to all Rulers and Go∣uernours,* 1.142 in all their purposes, specially in their Parliament and State-consultati∣ons, to set the motions of policie vnder the waightie billes of the Church, till Gods tabernacle haue all his pinnes and vvhole furniture. And here that which Azariah the Prophet said to Asa the King, and to all Iudah and Beniamin; may truly and fitly be spoken•• to all Kings, as to Asa, and to all their Nobilitie, as to the royall seede of Iudah, and to all the people, as to Beniamin: the Lord is with you while you be with him, and if you seeke him, He will be found of you; but if you forsake him, hee will forsake you. 2 Chron. 15.2. The first fruits are Gods: He that denieth these, de∣nieth Gods right, and refuseth to giue him his royalties.
But there are in the holy Citie, that is, in the Church wicked persons (as the••e vvill euer be) that must be cut off.* 1.143 Where the point taught is: the Church visible is
a mixt assembly, vvherein are good and bad, true beleeuers and hypocrites. Some are sound members, and some not mem∣bers, but certaine superfluous and trou∣blesome humours in the veines of the Church, liuing in it as Goates among Sheepe, and being in it as tares among Corne, Matth. 13.27. Ierusalem in the dayes of Christ, was called the holy Citie: yet in it were blinde leaders of the blinde, a corrupt Priest-hood, and ministrie of sa∣criledge. Matth. 15.14. This is that great sheete, knit at the foure corners, and let downe to the earth, wherein are all manner of beasts and fowle, cleane and vncleane. Act. 10.11.12: and this is that draw∣net of soules, that gathereth of all kindes, good and bad soules. Matth. 13.47.48.
There must be heresies in the Church, and Schismes in Doctrine. But there can be no heresies, but there must be here∣tikes to teach them, euen in the Church; nor Schismes, but where are Schismatikes
to make them, euen from the Church. 1 Corinth. 11.19. Further, the faith of the good must be tried: 1 Pet. 1.7. And how can that be if there be no bad to trie them?
Secondly, Christ gaue himselfe for his Church, that he might sanctifie and cleanse it. Eph. 5.25.26. And wherefore sanctifie it, but because it was vncleane, and yet a Church? When hee presents it to his Fa∣ther, it shall be without spot, but till hee take it from the drosse of mortalitie to present it, it shall haue spottes, yea it selfe shall be spotted, and liue with spot∣ted men.
The vse reproueth those who thinke there can be no sound Church,* 1.144 vvhere are any corrupt members, and vvho, for the euill vvhich are in the Church, for∣sake the good that are in it. Hebr. 10.25.38.39. There was a Iudas in Christs com∣panie, and at Christs table, yet did Christ suffer him, neither shewed him to the
other Apostles, that they might seperate from him. Which he did (no doubt) to shew that among Professours there will be alway faultie Professours. The Ma∣gistrate should reforme them, but Chri∣stians may not separate for them; neither depart from the company of the Church, because of that euill companie that is in the Church. Indeede, vvee should not make them our companion••: and we ought alwaies to separate from their sinnes. But shall I runne from my Fathers house, be∣cause a bad seruant is in it? No doubt, but there were good men who abode in that Church where the watch-men vvere blinde, and where they were (all) dumbe Dogges, who should with wholesome bark∣ing, haue driuen away the Wolfe, or giuen warn••••g of his comming: or vvhere were they? Esa. 56.10. If a brother walke inordi∣nately, vvee should with-draw our selues from him, not from the Church because of him, 12 Thessalonians. 3.6. 1 Corinthi∣ans. 5.11. So I conclude, that to sepa∣rate from a Church is vnlawfull, where many things vnlawfull, and not so re∣fined
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Vse 1.
Vse 2.
Doct. 2.
Vse 1.
Vse 2.
Doct.
Vse. 1.
Vse 2.
Vse 3.
Doct.
Vse ••.
Vse 2.
Vse 3.
Vers. 3.
Doct. 1.
Vse 1.
Vse 2.
Vse. 3.
Doct. 2.
Vse 1.
Vse 2.
Doct. 1.
Vse 2.
Vse 2.
The Lord Zouch then President in the Marches of Wales.
Doct. 2.
Vse 1.
Vse 2.
Heb. 11.4.
Doct. 1.
Vse 1.
Vse 2.
Vers. 4.
Doct.
Vse 1.
Vse 2.
Doct. 2.
Vse 1.
Vse 2.
Doct. 3.
Vse 1.
Vse 2.
Doct. 4.
Vse 1.
Vse 2.
Vers. 5.
Doct.
Bernard de considerat. lib. 2. in fine.
Mr. D••d on the ninth Comman∣dement.
Vse 1.
Vse 2.
Vse 3.
Doct.
Vse. 1.
Vse. 2.
Doct.
Vse.
Doct. 1.
Vse. 1.
Vse 2.
Doct. 2.
Vse 1.
Vse 2.
Doct.
Vse. 1.
Vse. 2.
Vers. 6.
Doct. 1.
Vse. 1.
Vse. 2.
Doct. 2.
Vse. 1.
Vse. 2.
Vse. 3.
Doct.
Vse 1.
Vse 2.
Vse 3.
Vse 4.
Ver. 7.
••sa. 36.11.22.
Vse. 1.
Vse. 2.
Vse. 3.
Vse 4.
The Lord Zouch then Lord President.
Doct. 1.
Vse. 1.
Vse 2.
The Lord Zouch
The L. Zouch, his well orde∣red Fami∣lie.
Doct.
Vse 1.
Vid•• Aug. lib. de men∣datio.
Ver. 8.
Doct.
Vse 1.
Vse 2.
Doct. 2.
Ierom. Finis core∣nat opus.
Vse 1.
Doct.
Vse 1.
Vse. 2.
Vse.
Doct.
Vse 1.
Vse.
Doct. 2.
Vse.