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1. KING. 21.9.10.And she wrote in the letters, saying, Pro∣claime a fast, and set Naboah among the people, and set two wicked men be∣fore him to beare witnesse against him, saying: Thou didst blaspheme God and the King, and then stone him to death.
EZechiels Vision is full of demonstra∣tion a 1.1, and in a liuely maner doth present vnto vs the course, or ra∣ther curse of sin:
it shewes vs the gradation of it, as if it grew vp by the rule of multiplica∣tion, from bad to worse, from much to more, from one mischiefe to ano∣ther, vntill the full measure of wick∣ednesse and abomination it selfe bee made vp. Goe (saith God vnto the Prophet in that place) and dig into the wall, and thou shalt finde a doore, which doore breake open, and thou shalt see all manner of abominations: and when thou hast scene those, saith God, goe a little far∣ther, and then thou shalt see more, and the further thou goest the more abominations thou shalt find.
My Text seemeth to haue the like reuelation, for by that time the walls of the Scripture are broken downe, and the doore of it opened, wee shall see such degrees of sinne, and such a progression in wickednesse, that the truth of that Scripture will appeare vnto vs, which Esay speakes of, as concerning the nature of wicked∣nesse, which is, to draw sinne vpon sinne, and iniquitie vpon iniquitie,
as it were with cart ropes b 1.2.
This course is here taken by a cur∣sed woman, for so God pronounceth Iezabel to bee, who hauing with her husband Ahab, set their eyes vpon that, which was not their owne and longing after Naboaths Vineyard which was neere adioyning vnto their Pallace, they propose it vnto him, that they might obtaine it for a price, or els that they might exchāge with him for some other: but his an∣swere is Negatiue: God forbid (saith hee) that I should sell my fathers inheri∣tance.
This refusal in vnpleasing to Ahab, as if it had beene a great offence in Naboath to keepe his owne.
In this discontentment, Iezabel takes her time, and of a resolution to accomplish her wicked purpose, in∣censeth Ahab after this manner. Art thou a King, saith she, and rulest Is∣rael. As who should say, Dares hee denie thee his vineyard.
Thus are there alwaies wicked in∣struments
to prouoke and worke vn∣godly offices, especially where wick∣ed women become counsellors, whose mallice is no lesse then is no∣ted vnto vs when it maintaind, that there is no head to the head of a Ser∣pent, * 1.3 nor no malice to the malice of a wicked woman.
The consequence of this Text is an instance, so it is very probable, that Ahab would haue giuen this o∣uer after a little more grumbling. But Iezabel scornes such a repulse, shee wil haue his Vineyard and his bloud, and for that purpose shee arraignes him, condemnes him, and executes him all at once, as appeares in this Text.
Thus hauing broken downe a lit∣tle of the wall to make way vnto it, that so we may see the occasion from whence all this proceeds, wee will now adresse ourselues vnto the dore, and looke in thereat, that so we may enter into this Scripture, and take in∣to our consideration such seuerals, as
in a course of deuision, this Text will naturally afford vnto vs, The deuision of the Text into three parts.
1. His death is decreed aforehand, stone him to death, saith Iezabel, she wil haue it according to the desperate rule: Sic volo, sic iubeo stet pro ratione vo∣luntas.
2. The meanes of his death, by subornation of false witnesse, Set two wicked men before him, saith she, and let them accuse him of blasphemie against God and the King: answerable to that Popish proposition as Heathenish as the former, inra periurasecretum pro∣dere noli.
3. The pretended color for the la∣menting of his death, Proclaime a fast, as if shee did commiserate the mans case, and as if he had been iustly con∣demned, and that shee for his better preparation to his death would haue
this fast proclaimed: partly to haue it conceiued, that shee and others were sorrowfull for his death, but chiefly, that by meanes of such an Assembly, and so holy any acti∣on as fasting was, shee would haue it appeare, that shee did it to no other end, but onely to bring Na∣boath to a feeling of his fault, as if he had deserued death, and shee great commendations for this cha∣ritie and compassion towards him in prouiding thus religiously (as shee would haue it thought) for his pea∣ceable departure. Thus the Camelion cast her colour, and this miste must a∣rise to make many fall into error, she hauing concluded, that it was e∣nough to make this shew: Et satis est potuisse videri.
Thus wee haue taken the Scrip∣ture asunder, let vs desire God to ioyne with vs in the enlargement of the whole. And for asmuch as the last part of this deuision, are the first words of this Text, I will therefore
begin with them, and so take them in their course as they lie in order.
Simulata sanctitas est duplex iniqui∣tas, saith Austin, * 1.4 a dissembled holines is double vngodlinesse.
It had been wickednes to shed in∣nocent blood, and falsely to con∣demne, & cruelly murder the harme∣lesse and guiltlesse man, but thus to trick it vp, & color it vnder pretence of pity, doubles the impietie.
But here is matter of great amaze∣ment comming forth to meet vs. For first of all, it is a trembling businesse, no question, to the wicked them∣selues to shed blood: for it quakes nature, and excludes grace, and cries for vengeance, and proues alwaies so discouerable, that as wee see by daily experience, God suffers nei∣ther time, nor place, nor great∣nesse to couer the blood that is so barbarouslie shed: would not
all these stay the hand, or stagger the heart, it is more then a miracle vnto vs,
Secondly, it is no lesse to be won∣dered at, that the nature of sinne should grow to bee so desperate, as to make choise of the most sanctifi∣ed actions, for their colourable pro∣tections.
For example: What action can there be more leading vnto true san∣ctification, then our mortification? What leadeth more vnto mortifica∣tion, then religiously and sincerely from the bottome of the heart, to hold a religious fast vnto the Lord.
Behold, it is here but a vizard to produce a most monstrous and pro∣digious acte, Heare, O Heauens, and hearken, O Earth, and maruell, O yee sonnes of men, at this impudency! O, who should dare to prophane such deuine actions as these are, but only those, who are incurable, and so vtterly incorrigible, as that they care not, though they act the
Diuels owne part.
Iudas kisseth Christ c 1.5: but hides his treason; and so Iezabel, proclaimes a Fast, but hides the knife from Naboaths, that must giue him his death.
The Panther, * 1.6 as (Pliny reporteth carrieth with him a sweete sent, but an vgly force, therefore he hides his talents, vntil he haue the pray within danger. In like manner Iezabel will sucke the blood of Naboath, and yet shee hides this venome vnder a fast proclaime a fast, saith shee: from whence we may draw this obseruati∣on.
There are no perquisities of lasting and certaine tenure, but onely those which a crew from vertue: notwith∣standing, so quick is our apprehensi∣on in the point of profit, and our wils so absolute in the doing of euill, that though shame run by vs like a lacky, and confusion prooue the close and full point of our deriuations, yet
will the wicked proceede, and verily perswade themselues, there can be no quare impedit, either to hinder or cut off them, or their designes.
But it were a necessary question to demand of them, why they dis∣guise themselues? * 1.7 why they are like Aristotles videnturs, who affirmes that there are many things seemes to be that, which they are not.
The answere will aford it selfe, for by their shadowes, mists and co∣lours, that they cast, they doe de∣ceiue the people, whereas if they came in the proper resemblance of their deformed courses, they would bee more then monstrous in the eyes of the people; and therefore our Sauiour speakes of these pretences, when hee shewes, that there are some that haue put on sheepes clothing, but inwardly they are rauening Wolues, * 1.8 where we may see the hatefulnesse of sin, that it dares not bee seene in his owne likenesse, but must assume a∣nother shape for it, the which
let me now endeuour to proue from the Scriptures, as formerly I propo∣sed it in the doctrine, namely, that e∣uery sinne will shelter it selfe vnder some pretence.
The Scribes and Pharisies, who were party coluored in all their actions, and clouen-footed in all their treadings, did many foule and fearefull things vnder preten∣ces: but amongst all others, how ill did they vse poore widdowes. Christ saith, That they deuoured widowes hou∣ses d 1.9. How did they deuoure thē, e∣uē vnder the pretēce of long praiers.
It was a fearefull thing to offer violence vnto them aboue al others: for God commandeth vs to helpe them, to comfort them, and to bee a father to their fatherles: and the A∣postle shewes, that this is as the eui∣dence of our religion e 1.10: pure religion and vndefiled before God, is to visit the fatherles and widowes, so that to do them wrong were hatefull: but to oppresse them, or to draw blood frō thē vnder pretence of some prayers
most damnable, for so Christ affir∣meth; therefore, saith he, your dam∣nation is greater, because of your monstrous hypocrisie.
f 1.11 Iudas also puts on his cloake to his couetousnes, as appeareth in the Gospell, This oyntment, saith he, would haue been sold, and the money giuen to the poore, O what a faire pretence is this, who will or can dislike that man, which shall speak for the poore: but God knew his heart, that it was not vpright. He care for the poore? No such matter: let them starue, sinke or swimme, it was all one to him. This he said, saith the Text, not that hee cared for the poore, but that hee was a theefe, and carried the bag; and therefore was loath, that such a mor∣sell should goe from his own mouth.
g 1.12 Herod also seems wonderful for∣ward in the sending away of the wise∣men to Bethelem, to seeke out the Babe Christ, and when you haue found him, bring me word, saith he, that I also may come and worship him. Would He∣rod, worship Christ? No such matter:
but if he could come at him, he would murther him, for hee is afraid of his crown, as al Tirants are. Balam h 1.13 pre∣tends the glory of God, when hee goes about his magical spels, and yet comes the Lord, and calles for altars, Build me here, saith he, seuen Alters if so be it may please the Lord to answere me. Hee workes in sorcery, and yet pre∣tends great pietie, iust after the man∣ner of that, which the Apostle speaks of in the Epistle of i 1.14 Titus; They professe that they know God, but in workes they denie him, being abominable and dis∣obedient, and vnto euery good worke re∣probate.
Thus from the Scriptures haue we prooued this doctrine, and further might confirme it from k 1.15 Saul, who vnder the pretence of sacrifice reser∣ueth Agage, and the rest of the booty. Further from Ammon, l 1.16 Dauids son, who pretends sicknes, to rauish his Sister Tamar: from Ioab, who vnder pretence of curtesie stabs Amasa to the heart m 1.17.
From the Scriptures come vnto
our owne times, what is there that we will allow to be sinne; haue wee not a cloke & a vaile for euery trans∣gression. Doth not the couetous per∣son shroud himselfe, vnder pretence of prouiding for his familie n 1.18. Doth not the drunkard couch vnder good fellowship and loue, doth not mur∣der goe now for manhood: is not ly∣ing and excusing answered and de∣fended with good intents, and what sinne shall there be named, that will not be defended, Alas my brethren, our defenses and intimations reser∣uations, and mentall conclusions, di∣stinctions and euasions will not suf∣fice vs.
Amongst others, if we shall looke vpon the example of Ʋzza, * 1.19 it is no∣table to this purpose, to put vs from the good intents, when the Ark was in danger of falling, by the stumbling of the oxen, hee put forth his hand out of a good intent, out of his loue vnto the Lord; yet in regardd there was a commandement to the contra∣ry, the Lord was angry with him, and
strikes him dead: the which with all other allegations to this purpose, as the Apostle meanes in the 3. * 1.20 to the Romans, that we must not doe euill, that good may come thereof.
This therefore might raise admi∣ration, but that wee can collect the reasons, why sinners wil lodge them∣selues vnder these pretenses, and ima∣ginarie euasions.
1. They wil doe all their euill acti∣ons vnder good pretences in the imitation of their Master the Diuell, whom they serue: Satan neuer comes to tempt like a diuell, but to that end that he may blind or deceiue; he will transforme himselfe into an Angell of Light q 1.21: and he is so cunning in the delusions that he offereth, that, as our Sauiour saith, if it were possible, hee would deceiue the very Elect r 1.22.
This lesson hath he taught his instru∣ments, alwaies to pretend some good in the wickedest actions that can
be enterprised: and amongst other maxims and principles of Satan, how foule so euer the fact is, yet you must not confesse it, but either iustifie the act vnder some good pretence, or else so extenuate it, as it were, not worthy the reproouing. This shuf∣fling our first parents kept s 1.23: Adam saith God, hast thou eaten of the fruite: The woman, hee saith, that thou gauest me she gaue me, and I did eate. Marke, it was no sinne of his, but the wo∣mans: yea, he will lay the imputati∣on vpon God, as if he had been in the fault for giuing the woman; The wo∣man that thou gauest me. Then to the woman; Why hast thou done this: The Serpent, saith she, beguiled me, and I did eate. Thus they poste their sinnes one from another. This tricke Satan hath taught all his: for the thiefe in his deedes of darkenesse vseth the night, that none may see him: but if he be brought to light. Why then, what would you haue me doe? I am in wants, and I was ashamed to beg, and I could not worke; and there∣fore
I did this for necessities sake.
The Fornicator or Adulterer being made manifest, doth hee take it to heart, in that he broke the comman∣dement? No verily: but when his finne is vrged, his excuse is ready; Why, it is but a tricke of youth, and I am not the first; and if all our sinnes were written in our foreheads, o∣thers might bee ashamed to shew their faces, as well as I; and therefore saith he, Let him that hath done no sinne cast the first stone.
The Curser and common blasphe∣mer, that rips vp the woūds of Christ, and sweares, ex tempore, at euerie word is he to blame, when his sinne is cald in question, and he told, that the plague of God is vpon that house, where aswearer is, and lieth betweene the wain∣scot and the wall t 1.24. Doth this either moue him, or reforme him, no not at all but he will defend it: why did you prouoke me, then (saith he) it is your sinne to vrge me (saith he) and not mine.
Iesabel and her disciples will haue pretences, to giue some kind of satis∣faction, as it were, to the common people, especially, if it concerne a publike action, for so Iezabel carrieth this. Naboath is set in the midst of the people, and a fast is proclaimed, and euery thing carried in that piti∣full manner, as if none had been more mooued with compassion then Ieza∣bel, yet because he was a blasphemer, he must needs die, but in the manner of his death, she would shew all the fauour that could be, * 1.25 like vnto some theeues, who when they haue stript a man out of all he hath, would faine be accounted mercifull theeues, in that they do not murder those whom they haue robbed, or in that they do not bind them so cruelly, as some o∣thers haue done. Thus that bloodie Emperor wold be accounted pitiful, * 1.26 in that he let his school-master die an easie death, wheras it was monstrous
crueltie in him to do him to death at al, especially vpon no better ground, but because he whipt him when hee was his Scholler. But let vs gather towards the haruest of our doctrine, and that is such profitable vses, as may bee deriued from this point, which shewes vs, that euery sin will shelter it selfe vnder some pretence.
1. This shewes what a fearefull sinne couetousnesse is, the which this action of Iezabels will demonstrate vnto vs, for her walke was large e∣nough, one would haue thought she had but a whole Kingdome, and yet that was not compasse enough: but she lackt a herb-Garden, for so the Text saith. * 1.27 This sinne hath a great dropsie belly; and though it be neuer so full already, yet it must haue more, and nothing will satisfie it. A pitiful case, that a whole kingdome should not afford a King a Herbe-garden, but hee must take it from another
man. This is, as I said before a feare∣full sinne: for this Iudas, will betray Christ u 1.28: this is the roote of all e∣uill w 1.29: for this, many a man ventu∣reth his soule. But what shall it profit a man, because they talke of profit, to get the whole world, and lose his soule x 1.30. Take heede of this sin, if you would haue gaine, get godlinesse, for that is great gaine, if a man be contented with that he hath; which if Ahab and Iezabel had been, they had been in∣nocent of this great offence. There∣fore whensoeuer we are tempted vn∣to this sinne and money or gifts offe∣red vnto vs. Let vs say, as Peter saith vnto Simon Magus, y 1.31 Thy money pe∣rish with thee, and this is our first vse.
2. This doctrine serues to make vs acquainted with a certaine gene∣ration, whom Christ calles hypo∣crites, or generation of Vipers z 1.32. You shall know them by my text: for they will speake one thing, but act a∣nother; they will proclaime a fast, but execute murder; they say, and do
not, saith Christ: * 1.33 these are spirituall iuglers, who can shew trickes, but it is all to deceiue the people. So in∣deed the hypocrite with all his passe and repasse, doth but deceiue his owne soule: but bee not deceiued, faith the Apostle, God is not a 1.34 moc∣ked; we may blind the world, and we may for a time get our own wills, and serue our owne turnes, but this will turne to our destruction at last. Let vs therefore detest hypocrisie, because God doth detest the hypo∣crite: He that speakes the truth from the heart, shall enter into the Tabernacle b 1.35. Then they that dissemble, and wroke wickednesse vnder faire pretences shall not: Away then with our co∣lourable protestations and forged actions, we many times speake faire vnto the face, when we wish the de∣struction and confusion of them, whom we thus salute. If this be not a fearefull sin, what will we account to be sinne. This is so common, that it stumbles many a man now adaies in his choise of friends: for the vp∣right
men, the Lord helpe the while, as Dauid saith, c 1.36 are gone and peri∣shed from the face of the earth; and therefore it is not amisse for men wel to consider, whom they trust, with whom they conuerse. Yea it is not much digressiue from the text, to bid them take head after whom they eat or drinke, for diets now adaies are not altogether so wholesome, as they haue been heretofore, neither were hypocrites so dangerous, for they were wont to hurt but their owne soules, and now their hypocrisie in many things tends to the destructi∣on of others: let as many then as loue the Lord hate this sinne: For God endures not a heart, and a heart: but the true Israelites are his chil∣dren, and the men in whom are found no guile, are onely the ingredients into his kingdome.
3 This point teacheth vs Christi∣an circumspection euen in diuine matters: there are those that professe God, and yet serue the diuell, there are those that come in sheepes clo∣thing,
thing, but inwardly are rauening * 1.37 but inwardly are rauening Wolues, and these men are so expert, and with the Camelion, seeme of any colour, that if it were possible, they would deceiue the very elect d 1.38. Try the spirits therefore, saith Saint Iohn, and beleeue not euery spirit, but see first whe∣ther they be of God or not e 1.39. The A∣postle shews them vnto vs, as it were out of a table f 1.40: when he saith, that they haue onely a forme of godlines, or a shew therof, and these are hedg∣creepers, for so the Apostle accounts them, when he saith, that they creepe into houses, and leade captiue sim∣ple women. Of these also the Apo∣stle speakes in the 1. of Timothie g 1.41, that teach doctrines of diuels, and speake lies, saith he, through hypo∣crisie: let vs therefore shut our eyes from these Basilisks, and our eares from these Syrens, lest we be circum∣uented.
4. It serues for an excellent rule vnto all our actions, namely, that we proportion them according to Gods word, which is not colourable, but
warantable, plaine, and without eua∣sion, if we proceede after this maner, then we may say as Gamaliel doth h 1.42: If it bee of God, saith he, it shall stand, otherwise it will fall to the ground. Let euery man remember this, that meanes to haue his actions pro∣sper.
5. It serues for an admonition vnto great persons, and as it is said of old, Remember Lots wife i 1.43: so say I, Remember Iezabel: no question she did not thinke, that God would haue reuenged this hypocrisie so deepely. And againe, there is no doubt but shee did apprehend her owne great∣nesse, as who should say, if it should be knowne, yet who dares speake of it, or if they speak, yet what can they doe. Here we may see how they scape for all their greatnes. God first dis∣couers it, to shew, that though they haue blinded the world, yet they cannot blind him. Secondly, hee re∣uengeth it soundly, ten for one, not one of Ahabs house shall scape, and for the woman, author and actor of
Naboaths death, she made the dogges such a feast, that they neuer licked such blood before k 1.44, & this is al the account that God maketh of the greatest, when they forsake him. O consider this you tall and loftie Ce∣dars, I say, remember that there is a God.
Thus haue we helpt to pull of this vizard of sinne, which Iezabel hath here put vpon a shamefull murder, thinking it sufficient to haue a sha∣dow, and to pretend something, that may be colourable, although the en∣suing action bee neuer so abomina∣ble, answerable to that diuelish pro∣position of Machiauel, who saith, * 1.45 that it is enough for a great man to seeme deuout, and to make shew of that, which he is not, a diuelish document and a proposition of more practise, then pietie throughout al the world: let vs therefore proceede with that which followeth in this text.
[Part. 2] The meanes of Naboaths death:
Set two wicked men before him, and let them accuse him.
If the eye be single, saith Christ, the whole body will bee single l 1.46: which shewes, that the sight is the chiefe among the senses, as the heart is among the members, the which being well affected, a conse∣quence, yea, a very confluence of goodnes ensueth to the whole body. But here Iezabel hath cast her eie vp∣on an vnlawfull obiect, and a secret conueyance is made by a couetous heart to entitle her vnto another mans vineyard. The Logicians say truly, that (color est obiectum visus) but this doth not satisfie Iezabel: for to see this vineyard, but her eye hath taught her heart to couet, her heart hath imploid her head for deuise, and her head hath thought vpon the vse of a tongue, a false, slanderous and cursed tongue which shall accuse this innocent man: truly hath Saint
Iames spoken of an euill speaking tongue, when hee saith, that it is a world of wickednes, and ful of dead∣ly poisom m 1.47: deadly indeed, for the false tongue is here Naboaths death.
This sin of slaunder, and false ac∣cusing, is the diuels owne sinne: for he is called the accuser of the Bre∣thren, hee that accuseth day and night n 1.48. So then by this account the false accuser or slanderer is a ve∣ry diuell.
This sinne comprehends many o∣ther, which Erasmus notes very witti∣ly, * 1.49 Damihi mendacem & ego ostendam tibi furem: If thou wilt shew me a li∣ar, saith he, I will shew thee a thiefe; and no doubt but these will beget manyothers. Now as it draws on ma∣ny other sins, so it exceeds many o∣ther sins, * 1.50 ter homicida calumniator & v∣no ictu tres occidit: the slanderer, or false accuser, saith hee, kills three at one blow the partie to whom, the partie of whom, and himselfe. The Theefe sendes but one to the diuell, for hee hurts but his
his owne soule; the adulterer sends two to the diuell, vnlesse he repent, both their soules are in danger: but the false accuser sends three to the diuell, this is the sinne that Iesabel re∣solues vpon for the dispatch of Na∣boath,
Here then it will be time for vs to gather towards some point of do∣ctrine for our present instruction.
Naboath is innocent, and yet must die; not secretly, but by a publique sentence of Law, by meanes of eui∣dence giuen against him, which char∣geth him, but falsely, for blasphe∣ming God and the King.
[Doct. 2] From whence wee learne, that when there is no iust cause to con∣demne the innocent, then doe the wicked deuise some matter against them.
It is no easie matter to bring the godly inquestion, if truth might take place: for they keepe a narrow watch ouer their waies, carefull what they speake, of whom, to whom, as careful what they doe, and for the most part
aske counsell of God, as concerning their actions; and this they doe not formidme poenae, but virtutis amore, not for feare of punishment, which were seruile, but for the loue they beare vnto God which is filiall: notwith∣standing this Christian circumspecti∣on, yet they are many times in Na∣beaths case, that is, falsely accused, for want of matter, it shall be made and deuised, as Iezabel here directs, set two wicked men before him, &c.
The Prophet Ieremie is in this case, o 1.51 for they that hated him a∣mongst the Iewes did long lie in waite to haue some matter against him, but the Lord did so keepe him, as that they could not iustly accuse him: What then, will they let him a∣lone? No verily, they will take a course with him. Come, say they, let vs deuise some matter against Ie∣remie, let vs smite him with our tongues: this is the course that they will take with him; they will first de∣uise some matter, then they wil smite him with the tongue, where we may
note what a wicked tongue is, euen a sharp rasor, or a two edged sword, to cut assunder the very life or good name of an innocent.
The like course is taken with Christ, the Scribes and Pharisees re∣solue to persecute and crucifie Christ, Iudas betraies him, the Soul∣diers and officers carrie him, the peo∣ple crie against him, Crucifie him, Cru∣cifie him, his blood be vpon vs and our po∣steritie. Pilate sits vpon him, and yet for all this, he is constrained to say, though he loued not Christ: I finde saith Pilate, no euill in him, what hath he done, that you would haue him condemned. Yet this doth not stay their fury: but at length two false accusers are set before him, and two wicked slande∣rers stand vp against him: but till then, Pilate acquitteth him, saying, I finde no fault in this man, touching those things that you accuse him. p 1.52
Poore innocent Ioseph grones vn∣der the like burden, for he is accused euen for righteousnesse sake, and his incontinent Mistrisse missing of her
purpose, in that hee will not consent to abuse his Masters bed, shee then deuiseth against him, and accuseth him, that he attempted her chastitie, and would haue lien with her q 1.53: for which he suffers imprisonment, vntil the Lord lookt vpon him, and resto∣red him to a double honour, making him head and ruler ouer all Egypt.
The like tricke hath that saucy ser∣uant Ziba, against his Master Mephi∣boseth r 1.54, possessing Dauid with mat∣ter against him that he neuer thought as if Mephiboseth should haue labou∣red to aspire the Kingdome.
These are the coiners and plotters of mischiefe, these men are neuer out of matter, for they are turned diuels, and can fit any man that shall offend them, they haue their articles and bils of inditement as readily framed as can bee, and for their witnesses, they haue sure cardes, such as make haste to kisse the booke, lest they should forget some of that forged vi∣lanie, which must bee broched for the dispatch of the innocent.
Thus the first part of slander is ac∣ted, * 1.55 or rather deuised: for indeed first of all, it is taken vp, or entertained in the minde, where it is first thought vpon or forged, as was this against Naboath.
Secondly, the tongues of others must divulge and publish it, as these two wicked men that are his accu∣sers here doe, and so like a leprosie it runnes vp and downe, by meanes whereof, a fresh spring ariseth, and with a new edition, it comes foorth in print as it were, and by that time a great many slanderers are begotten; who relate it as confidently, as if it were true indeede. Thus this slander that at the first was inuented, or ven∣ted by grosse, is afterwards sold by retaile, and they walke vp and downe with it, as it were, so many pedlers, and whersoeuer they come, they open the packe, and shew what wares the diuel hath furnished them withall.
Thirdly, a slander is committed, by giuing eare vnto a false report, al∣though
though thou doe not deuise it, as Ie∣zabel doth, nor publish it, as the two false witnesses heere doe, yet if thou receiue it, and approoue of it, if thou giue eare vnto it and beleeue it, thou art a slaunderer, which is intimated vnto vs, when it is made a marke of Gods childe in thee s 1.56: not to re∣ceiue an euill report against his neighbour. This reacheth farre, and fasteneth vpon many in these our daies, and with the Athenians t 1.57: we still aske newes, and if any thing come out against any man, especially against him or them, that we doe not loue, then we first beleeue it, and se∣condly, set vpon it as furiously, as if wee were very Fensers, and would play such a prize, that euery body should thinke wee were not our selues.
Thus we play at Tennis, with the good names of other men, but vpon great disaduantage: for in this ten∣nis court, we haue extraordinary ha∣zards. We hazard our iudgements, in receiuing rash reports. Secondly,
wee hazard our discretion in belee∣uing them; and thirdly, wee hazard our religion in publishing them, and railing vpon them, whom we thus set vpon: for u 1.58 as Saint Iames saith, if a man seeme to bee religious, and re∣fraines not his tongue, that mans re∣ligion is all in vaine: notwithstan∣ding all this, yet this vnruly member will flie about, and dart at Gods dee∣rest children, very few of them shall be free from the venome of it.
In this course the wicked will bee agents, * 1.59 and the most righteous must be true patients, and yet the righte∣ous know, how to be reuenged when they will, and that is by following the counsell of God, namely, when they curse, the godly must blesse, and when their enemies and accusers are hungrie, let the godly feede them, if thirsty, let them giue them drinke, and in so doing, they shall heape coales of fire on their heads w 1.60: let them commit and commend their causes vnto the Lord, for vengeance is his, and he will repay it x 1.61: and let
this suffice for the doctrine, which was deriued from the second part of this deuision, which was the meanes vsed to bring Naboath to his death, namely, false witnes: now let vs see what applications will issue from hence vnto vs.
Our first ingredience will afford vs a Caution, take heede of this little mēber, it may hurt many waies, but it stabs to the very hart, when it is vsed in this kind to slander, or accuse the innocent: take heede thou that deui∣sest: take heed thou that reportest, and take heede thou that beleeuest any thing against the innocent, there are many reasons why thou shouldest hearken to this caution.
First, because God followes that man with a sword to destroy him, and to cut him off, which he threa∣tens in the Psa. y 1.62 He that priuily slan∣dereth his neighbour, him will I de∣stroy.
Secondly, euery one that commit∣teth sinne, is of the diuell z 1.63: but this is the diuels owne sinne. Now if thou wouldest not be accounted a diuell, be not guilty of this sinne.
Thirdly, if thou be spirituall, thou wilt restore a man with the spirit of meekenes that is falne, as the Apostle a 1.64 exhorteth: knowing that we our selues also may fall. But one the con∣trary, we rather delight in these pas∣sages, then labor to couer them: but if it were a cursed thing in Cham b 1.65 to discouer his fathers nakednes, it must needes bee a wretched thing to en∣large, amplifie, and make an additi∣on to our brethrens infirmities, but a cursed thing to deuise matter, that shall hurt their innocent soules; ther∣fore from the rule of charitie this sin would be forborne, because charitie neuer thinketh, much lesse doth euill to the brethren.
Fourthly, a reason for this caueat might be drawne from the rule of e∣quitie, which bids vs doe vnto o∣thers, euen as we our selues would be
delt withall: but wee would grieue and vexe to heare, that men should accuse and raile vpon vs, wee would be loath to haue our life or credit lie vpon the accusation of a false tong: then proportion things vnto others, * 1.66 as thou wouldest receiue fac alijs fieri quod cupis ipse tibi, if thou wouldest that men shouldst not make the worst construction of thee: bee not thou like vnto a cupping glasse, * 1.67 which only drawes that humor that is euil and corrupt; so doth the slan∣derer onely apply his tongue to false accusation and euill speaking.
The second vse is to shew, the ex∣cellent and sound condition of an vp∣right life; if any man will doe them hurt, he must doe it by lies and fals∣hood, for the righteous are circum∣spect, and the blessing of God is so vpon them, that they do not lie open to dangers and imputations as other men doe, and yet no men so often in question, and so subiect to false as∣persions as they, but for the most part it is deuised and enlarged a∣gainst
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them: it shewes that the bles∣sing of God is as a shield to couer them, and yet for all this, Satan hath fiery darts, and maleuolent courses against them.
3. This will teach vs to charge a watch ouer all our members, but es∣pecially our tongues: O Lord, saith Dauid, set a watch before the doore of my lippes, that I offend not with my tongue c 1.68. May a man bee a murderer with his tongue, O then watch that member, forbeare to heare euill, forbeare to speake euill: si deest auditor, deest & de tractor, * 1.69 if the hearer would forbeare, the slaunderer would cease: for the sinne of slaunder gets a kind of nutri∣ment from a willing hearer, and yet both are so dangerous, that as Ber∣nard obserueth, * 1.70 dum aurem inficit, ani∣mam interficit: so bad a season must needs haue a cursed haruest: let vs therfore bridle our affections, and let grace ouercome nature in this euill, and this shall suffice to shew the cur∣sed disposition of the wicked, who doe so hate the godly, and are so
bent in their owne purposes, that though they haue no iust cause to accuse the righteous of, yet they will inuent, and with Iezabel, set wicked men before them to ac∣cuse and condemne the inno∣cent.
4. This serues to pacifie and to appease the working, that these pro∣uocations and accusations would worke in vs, if God did not stay vs: surely these slanders and false reports and dangerous attempts against vs, may with other afflictions bee fitly compared vnto phisick, * 1.71 the which we take from the phisition to make vs well, and so with the blessing of God it doth, yet at the first it makes vs ve∣ry sicke, vntill such time as it hath purged the stomack, and clensed it. so verily, our afflictions make vs sick to the death, and bring vs very low at the first, vntill it hath clensed our hearts of all vindictiue humors, of all earthly humours of all superfluous matter, then we shall finde health euen sauing health, and bee
so restored, that wee will not feare those, that can but kill the body, but onely feare him, that can kill body and soule, and cast them both into ouerlasting hell fire d 1.72. And herewithall let vs conclude this point.
Now in the last place we shall be brought to behold the wofull trage∣die of poore Naboath, Stone him to death, saith she, that is the Terminus ad ad quem, of all this businesse hee must die, and thereby he shall know, what it is to crosse such a woman as Ieza∣bel was of her will.
Here sinne begins to troope and march forward one after another ve∣ry fairely, and as if they had learned a hellish discipline, they keepe ranke in such an orderly manner, that you may tell them, and easily discerne how one hath begotten another, let vs therefore calculate how this be∣gun, and to what passe it is now come.
First, Couetousnesse, as a mother sin, conceiued, and in this conception or breeding fell to long, and that so ea∣gerly,
that the very delay of obtai∣ning, brought foorth hatred in so deadly a manner, that nothing but the death of the obstacle Naboath can serue the turne, this cursed daughter, I meane hatred, the daugh∣ter of couetousnesse hath sat in coun∣sell, and hath concluded, that if Na∣boath were done to death, then all were hers, but this will require help, the helpe of such bloodsuccours, as must draw from Naboath both life and breath, and blood, and vineyard and all.
Thus one sinne waites vpon ano∣ther, and one begets another, * 1.73 and you may tel them how they proceed in a hellish order.
First, here is hypocrisie: Proclaime a fast.
Secondly, Slander: let two accuse him.
Thirdly, Murder: Stone him to death.
This progresse of sinne will pro∣duce this doctrine very naturally from this latter part.
[Doct. 3] That the vngodly proceede by
degrees from one sinne to another. As Romulus made slaughter of his brother Rhemus, to that end, that hee might settle the Kingdome in his owne person, * 1.74 as Saint Austin repor∣teth: so verily, this woman butcher, or butcherly woman wil not giue ouer, vntil she bath her selfe in blood, euen in the blood of her adioyning neigh∣bor, that she may settle his vineyard into her owne possession: how shee hath begun we haue heard, like a mo∣ther in shew. Proclaime a Fast: as if a father would haue at the death of a child a solemne funerall, together with a sermon of the same nature, to preach mortality vnto the liuing: thus with a shew of natural affection shee appeareth in the 1. scane, in the 2. she hath her deponents, who with graue aspect before the iudges of the land, call God to witnes, by vertue of an oath that Naboath was a blasphemer, and in the 3. she strikes him downe e∣uen with a deadly blow, Stone him to death: this is the perambulation of the wicked, they proceed from worse to
worse, from one sinne to another.
This e 1.75 Esay noteth in the fifth Chapter of his Prophesie, when hee saith, that the vngodly doe draw sinnes together, as it were with cart∣ropes: let vs note the phrase the Prophet vseth, they draw sinnes, it is a phrase to expresse the greatest strength of any creature, the horse in his greatest strength and force is said to draw, and it intimateth in mankind the putting on of forces, as if we should say, they vse their wits, words, workes, and all their ende∣uours to this purpose, and they pull them as it were with cart-ropes, where the Prophet giueth to vn∣derstand, that besides their owne strength, they vse all other meanes and adiunctes heereunto, that so the full measure of sin may bee made vp.
Saint Iames shewes the same gra∣dation, euery man is tempted, f 1.76 saith he, when hee is drawne away by his owne concupiscence. Then 2. when this lust hath conceiued, it bringeth foorth sinne: And then 3. this sinne
must haue a time to worke, and at length to finish. And then fourthly when that is finished, it bringeth foorth death.
This wee see both in the falles of them, who were giuen ouer to wic∣kednesse, and also in the failings of those, whom God did raise and re∣store againe.
Caine first of all did secretly mur∣mure at his brother Abel, * 1.77 but after∣wards hee bore deadly hatred vnto him. Thirdly, he murdered him with the jaw bone of an Asse. Fourthly, being conuicted as it were before God, in a question that might haue led him to repentance, he answeth as wickedly as before he had done, g 1.78 Am I my brothers keeper. The like we find in Indas his first sinne noted vnto vs, was couetousnesse, hee grumbles at the poore womans liberalitie, when she powred that pretious vn∣guent vpon Christ, * 1.79 this would haue bin sold, and giuen to the poore: his meaning was for his own priuat purse for the text saith, He carried the bagge:
After this not hauing repented, he falls into a higher degree of coue∣tousnesse, for now for thirty peeces he will sell and betray his owne Ma∣ster h 1.80. After that, he proceeds vnto the worst of all, and that was to de∣spaire of the mercies of God. * 1.81 O no∣men sub quo nemini desperandum est, not∣withstanding this strong anchor of saluation to all beleeuers i 1.82: yet hee proceedeth to his owne execution, he went and hanged himselfe: thus wickednes doth multiplie and hud∣dle vpon the heads of them, who haue not called vpon God for true repentance.
This wee may further see in those, whom God hath forgiuen and re∣stored.
First, our first parents, how did they multiply euen at the first: Euah lookes vpon the fruite. Secondly, she holds a conference with Satan. Thirdly, she tasts of it though it were forbidden. Fourthly, shee giues her husband, to make him as guilty as her felfe. Fiftly, shee excuseth her
fact, and extenuateth it, when God questions her k 1.83.
The like wee finde in Dauid, that man of God, who l 1.84 first hauing seene the nakednesse of Bethsheba, sends for her, then hee committeth folly with her, then vpon her proo∣uing with child sends for Vriah her husband, and at his comming, vseth all meanes to make him lie with his wife, that so he might haue shadow∣ed his wickednesse, and to that ende laboureth to make him drunke: but when this would not take place, then he proceedes to blood; and for this purpose, writes vnto Ioah the Captaine of the Hoast, that he might be placed in the forefront of the bat∣tell, that so he might be smitten and die, the which was effected, and so innocent Vriah murdered.
The like gradation we find in Pe∣ter, who at the first out of a fainting feare is afraid to confesse his Master, but very peremptorily denieth, that euer he knew him, afterwards being thereunto pressed, he growes deepe∣ly
offended, and at last hee sweares and curseth, he neuer knew the man, all which will shew vs, how farre wee shall goe in a course of wickednesse, if God doe not stay vs.
Sinne will begin to possesse that man, that doth not resist it, and break it of in time, for it enters in three waies, as one of the learned obserues.
1. Blandiendo, first, * 1.85 it smiles vpon vs like the strumpet, Prou. 7.
2. Delectando, Secondly, it takes away our hearts, as Absolom would steale away the hearts of the people: 2. Samuel.
3. Regnando, Thirdly, it takes pos∣session like the strong man n 1.86: then whose are we vntill a stronger come, and cast him out: thus the wicked they decline sinne per omnes casus.
Innominatino per superbiam, in geniti∣uoper luxuriam, in datiuo per Symoniam, in accusatiuo per detractationem, in voca∣t••to per adulationem, in ablatiuoper rapi∣nam, and yet for all these, Iezabel and her crew are certainely perswaded, that they can sinne, and not be seene.
1. * 1.87 Sinne groweth in the heart, as the child doth in the wombe: for as the infant hath his increasings, euen by degrees, vntill he come to see the light, and bee borne into the world, according as Iob hath it: o 1.88 Thou hast powred me out as milke, and turned me into curds like cheese, thou hast clothed mee with skinne and flesh, thou hast ioyned mee together with bones and si∣newes. So is it with the vngodly man, his beginnings were but euill ima∣ginations, which hee neuer resisted, then afterwards out of the abun∣dance of his heart his mouth spake, either falsely, furiously, or fainedly, which he neuer repented, and then at length he becomes all these, and acts any part of wickednesse whatsoeuer.
[Reason 2] The iudgements of God are vpon such men, as neuer made conscience of lesser sinnes, by meanes whereof they are at length giuen ouer to a re∣probate sense, and become past fee∣ling, which the Apostle notes p 1.89, that as they haue not regarded to know God, so the Lord hath giuen
them vp to their owne hearts lusts to worke all maner of wickednesse: and this comes first of all by the little or no account that we make of sinne, * 1.90 at first: this, as that father noteth vpon the point of excusing or extenuating sinne, when sinne is found out, and the question is, who hath, done it? the sinner answereth, Nonfaeci, if that will not serue the turne but that it be pro∣ued, then tis turned, Si faeci non male faeci, if the euill be proued, then it is translated, si male faeci, non multum male, if the qualitie and quantitie be proued, then it hath a fourth eua∣sion, si multum male, non male intentio∣ne: if good or euill intents bee by di∣uinitie confuted, then our last refuge is, aliena tamenfaeci perswasione, and thus we spin out iniquitie and giue it sucke from such a brest of maine∣tenance and excuse, as if it were very lawfull to doe euill.
Let vs therefore descend vnto the life of this doctrine & that is to shew our vses and applications.
1. All these proofes, reasons, ex∣amples and illustrations doe eccho foorth vnto vs this first vse, Principijs obsta: looke to the beginning of euil, kill sinne in the neast, before it brin∣geth foorth, for it hath a cursed of∣spring, thou must set a watch ouer thy mouth, as Dauid saith, q 1.91 thou must make a couenant with thine eies r 1.92: thou must examine thine hart s 1.93: if it be a proud hart at the first, it wil after spawne foorth into a false heart, if become a false heart, it will not bee long, before it be a cruell heart: if it grow to be a cruel heart, a little time will make it a hard heart, if it be har∣dened, then surely the next degree must needs be a reprobate sense, the very iudgement, that God suffers the most vngodly to fall into: O then stay the beginnings of wickednesse, and follow the deuine counsell of thy Christ, who wisheth thee to look vn∣to thy members, and if thine eie of∣fend
thee, to pluck it out, if thy hand offend thee, to cut it off, that is, cut or take away that sinne, that groweth by meanes of thine eie or thy hand, and doe it in time, least with the le∣prosie it run further and further.
Amongst the many diseases, or ma∣ladies that happen vnto mans body, there is one that they call by the name of Gangren, * 1.94 which doth affect altogether the ioynts, and the present remedy thereof is immediatly to cut off that first ioint, which is first affec∣ted, or else it presently taketh ano∣ther, and so from that vnto a third, vnlesse it be thus ordered by decisi∣on: this is the nature of sinne, which vnlesse it bee cut off in the motion, proceedeth vnto the action, from the action vnto delectation, * 1.95 from delectation vnto assuefaction or custome, from that vnto a habite neuer to bee remooued, a dange∣rous leprosie, both for infection and dispersion, vnlesse there be a timely preuention.
Let this bee considered in all our temptations vnto sinne, * 1.96 if it be vnto stealth, we begin with a pin, then a point, then a shilling, then a pound, at length any thing: O let the young thiefe take heede of an olde iudge∣ment, vnlesse hee repent and leaue that sinne.
It may bee they haue escaped ma∣ny times and that emboldens them, but hee that leades them will neuer leaue them, vntill they are left vnto the law both of God and man, vnles they stay these beginnings by true touch of conscience.
The adulterer doth not presently fall vpon the bed to commit wicked∣nesse, * 1.97 but first his eye sends a mes∣sage to his heart, his heart giues con∣sent vnto the action, and then the time and place, purpose is concluded, whereas if the eye went single the whole body would haue bene single and that first restraint, would cut off the cursed consequents that alwaies do proceede from that sinne.
The lyar, * 1.98 who kills his owne soule and vents falshoods of al sorts, some∣times to destroy a Brother, as these false witnesses did against Naboath, sometimes out of their pretended charitie to saue anger, or preuent dis∣pleasure, sometimes out of the olde wiues Calender, tell strange and merrie lyes, fables of great antiqui∣tie and no lesse iniquitie, all these lies had their beginning, which should haue beene suppressed at the first, but for want thereof maketh the ingredient so perfect, that a man cannot beleeue one word, that com∣meth out of his mouth, and if it hap∣pen that such a man speake truth which is but sildome, yet it is not be∣leeued, and it is iust vpon a lyer spea∣king trueth, but sildome neuer to be beleeued. O then season thy mouth at first with trueth, for thy God is a God of trueth, and in that thou hast not preuented this sinne in time, * 1.99 thou hast lost thy birth-right for the lyars cannot call God their Father, for they haue a father by themselues,
euen the diuell, who is the father of lies t 1.100; stay therefore these begin∣nings, lest the latter end proue feare∣full vnto thee: for thou canst not shake of these things when thou wilt; and therefore doe it when thou mayest: * 1.101 take heede of a cu∣stome in euill, for a Blackemoore shall sooner change his hue, or a Leopard his spots, then they shall euer doe good, that haue been accu∣stomed vnto euill. u 1.102
So then let vs conclude this vse, cure the disease in time, before it grow incurable, whether it be pride, enuie, slander, disobedience, deceit, oppression, reuenge, prophanenesse, adulteries, falshoods, murmurings, treacherous practises, or the like: clense thy heart in time, lest thou be∣come incorrigible and inconuerti∣ble, which must needes be damnable in the latter end.
This serues to display the diuels
hatred vnto mankind, who doth not onely seeke like a Lion, whom to de∣uoure, but also is alwaies tempting vs to deuoure w 1.103 one another, as here Iezabel hath nothing to ease her sto∣mack withall, but blood and re∣uenge: thus we deuoure one another, as if man, who is created after the Image of God, were of no more ac∣count, but presently vpon our priuat discontentments and grudges, to butcher them vp, as if we were Cani∣bals, euen to feede vpon our brethren and to drinke vp their blood, as it were in boules.
Hence it is, that if any man stand in our way, or in our light, wee conclude him presentlie, and either by potion, or some other sinister practise, wee pro∣nounce him dead, so little account doe wee make of that blood, which is so pretious in the eyes of God: thus wee fall one vp∣on another, vpon a displeasure, as Caine doth vpon Abel x 1.104,
and ease our stomacks and haue our desires, forgetting that blood must haue blood, and that it cries for vengeance against vs: this is the Diuels mallice against vs, who stirres vppe after this manner. Wilt thou endure and pocket vp these wronges, wilt thou bee accounted base minded, and wilt not main∣taine thy reputation? this is rhe∣torique, and the rule is, that the lie deserueth the stabbe: that it is honourable and the tryall of an He∣roicall spirite to enter into single combate, and their honour is their life, and these Maximes maketh them like fierce Tigers one against another, so cruell are wee growne, so dangerous the times, as that Iere∣mies caution may well bee our ob∣seruation for our latter times, y 1.105 Take you heede euerie one of his neighbour, and trust you not in a∣ny Brother for they will vtterly sup∣plant and destroy one another.
Thus vindicta, vindicta, is our cōmon
place among the common people, yea, nobler brests haue been set on fire with reuenge, as if the blood and death of innocents would not as wel cry for vengeance against them, as a∣gainst other men: but he that lookes into the booke of God finds, that the greater the offender is in this kind, the greater the punishment hath bin, not one of Ahabs house shall bee left to make water against the wall, and as for Iezabel her selfe, the very dogs shall licke their lips after her blood, and be glutted with it; let this there∣fore, but especially the feare of the Lord temper our passions, & so guide our vnderstandings, that we giue not place vnto the diuell, z 1.106 in these so deadly and damnable enterprizes.
This serues for our animaduersion, as concerning the condition of them that thus proceede in the degrees of finne, surely their iudgement slee∣peth not, but increaseth as their sins
are enlarged, Hell is said to be enlar∣ged with these augmentators, for they are vpon the skore, and it runs vpon the reckoning, vntill the Lord come to render vnto euery man ac∣cording to his works, the mercifull Aduocate Iesus Christ the righteous pleadeth the causes of all penitent sinners a 1.107: but these men in their hearts that cannot repent, heape vn∣to themselues wrath against the day of wrath, and declaration of the vengeance and iudgement of God, who, as the Apostle saith, will render it vnto them b 1.108. This is a fearefull con∣dition: for if euery sinne in his owne nature deserue death, and that is the wages of it * 1.109: how then shall these men answere the many thousand sins that haue been committed by them without feeling.
The Apostle shewes, that the de∣struction of such men sleepeth not: d 1.110 The Lord will awaken vnto them, and suddenly come with the account: they haue beene long inthe action, but their destruction shall sweepe them
away in a moment, and their confusi∣on must be of longer continuance: for as they haue beene continuall transgressors, so must they be conti∣nually tormented with flames vn∣quenchable, with horror vnspeaka∣ble, loe thus they stand, or rather fall, who doe not thinke our God is iust to recompence their wickednesse.
When they are ripe, or rather rot∣ten in their sinnes, then comes the dreadfull haruest, they shall bee ser∣ued as God threatneth the Amorites; e 1.111 When they haue filled vp the measure of their sinnes, then shall they be rooted out, saith the Lord.
This is the same which was decla∣red vnto Amos in a Vision, f 1.112 where hee saw a basket of Sommer fruite, whereby is meant ripenesse, or the time that the fruite should be gathe∣red; Now saith the Lord, the end is come, I will passe by this people no more.
Let this be considered, O yee men of earth, the God of heauen will not be mocked, and therfore be not you deceiued, whatsoeuer sins are newly
committed, doe not thinke the old sinnes are forgotten, vnlesse thou be a new man, then thy sins of old shall not be imputed vnto thee g 1.113: other∣wise it will goe hard against vs, vn∣lesse that garment of righteousnesse couer vs, the Lord will write bitter things against vs, and make vs to possesse the iniquities of our youth. h 1.114
[Ʋse 4] Seeing the wicked grow worse and worse, let the righteous worke by contraries, let them grow better and better from grace to grace, from vertue to vertue. Let them proceed in goodnes, * 1.115 as the other doe in wic∣kednesse: let them bee the Lords Graduates, and proceede in that fa∣mous Vniuersitie of Sion, euen in the Church of God: of this proceeding, the Propher Dauid speaketh in the Psalms; i 1.116 The righteous grow from strength to strength, vntill they ap∣peare before God in Sion, there they are to bee presented, and there it is, that they shall bee eternized: let them therefore begin with godlines,
and ende with golinesse, and they shall not loose their labour, for it hath the promises both of this life, and the life to come k 1.117 proceede therefore, O you Saints and seruants of the Lord, you feare the Lord, they that doe so, neede to feare nothing else: keepe your inheritance, it is farre beyond Naboaths Vineyard, Ie∣zabel shall not hurt you, the gates of hell shall not preuaile against you, the Kingdome of heauen is prepared for you, and for all those, that loue the comming of the Lord Iesus Christ, to whom with the Father, and the most blessed Spirit, one eternall, immortall, inuisible and God onely wise, be praise and dominion with al glorious ascription, now and for euermore. A∣men.
Ezech. 8.8
Esay 5.8.
Eccles. 35.
Augustin in Psalm. 36.
Luk. 22.48
Plin. nat. hist. lib. 8.
Aristot. Quaedam vi∣dentur & non sunt.
Sinne asha∣med of it selfe.
Ma. 23.14
Iam. 1.27.
Iohn 12.6.
Mat. 2.8.
Num. 23.1
Titus 1.16.
1. Sa. 15.8.
2. Sa. 13.6.
2. Sa. 20.9
1. Tim. 5.
•• 2. Sam. 6.6 Good intents will not ex∣cuse.
Rom. 3.8.
2. Cor. 11.
Matth. 24.
Genes. 3. It is one of the Diuels prin∣ciples neuer to acknowledge a fault.
Zach. 5.4.
A Similitude
Nero.
Couetousnes like the dropsie.
Matth. 26.
1. Tim. 6.
Mark. 8.36.
Acts 8.20.
Ma. 23.33
An Hipocrite compared vnto a Iug∣ler.
Gal. 6.7.
Psalm. 15.
Psal. 12.1.
An hypocrite like a Came∣lion.
Matth. 24
1. Iohn 4.1.
2. Tim. 3.5.
1. Tim. 4.2
Act. 5.39.
Gen. 19.26
2. Kings 9.36.
Machiauel cap. 18. De principe.
Mat. 6.22.
Iames 3.8
Reuel. 12.10.
Erasmus com. de lin∣gua.
Luther. loc. com. ling.
Ier. 18.18
Luk 23.14
Gen. 39.14
2. Sa. 16.3.
Slander or false accusing hath diuers acceptions.
Psalme 15.
Act. 17.21
Iam. 1.26
The righte∣ous may be reuenged on them that ac∣cuse them falsely.
Ro. 12.20
Deu. 21.19
Psal. 101.
1. Iohn. 3.
Gal. 6.1.
Genes. 9.14
Doe as thou wouldest be done by.
A Slaunde∣rer like a cup∣ping glasse, which onely drawes ill matter.
Psa. 141.1
Hierom.
Bernard.
Affliction like phisick.
Mat. 10.
Vno dato ab∣surdo mille sequuntur.
August. de cinttat. Dei lib. 15. cap. 5.
Esay 5.18
Iames 1.14
Examples of both sorts.
Genes. ••.
Iohn 12.5.6.
Mat. 26.
Augustine.
Heb. 6.19.
Genes. 3.
2. Sam. 1.
3. Degrees in a course of sin.
Luke 11.
Reasons for the progresse of sinne.
Iob 10.10.11.
Rom. 1.28
Bernard. Tract. de de gradibus hum.
Psalm. 39.
Iob. ••1.
Psalm. 4.
The Gan∣gren.
Aristot. log. Habitus est difficulter mobilis a subiecto.
Thetheefe.
The adulte∣rer.
The lier. Mendacium, perniciosum, officiosum, ioco sum.
Mendaci ne credas, ne iu∣rantiquidem.
Iohn 8.44.
Consuetudo est altera na∣tura.
Ier. 13.23
1. Peter 5.
Genes. 4.8.
Ier. 9.4.
Ephes. 4.
1. Iohn 2.1
Ro. 2.5.6.
1 Rom. 6.23.
1. Pet. 2.2.3.
Gen. 15.14
Amos 8.1.••
Psal. 32.1.
Iob 14.26
Christians ought to be Graduates in godlinesse.
Psal. 84.7.
1. Tim. 4.8