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To make this point profitable to our selves, for we speak to private persons.

The Role is general. All that encrease their own private estate by oppreffion and injuftice, multiplying that which is not theirs, making prize of all that they can extort from their brethren, buying them out of house and home; wearying them with suits of molestati. on, ípending the strength of their bodies with immoderate labours, at fo thort wages as will not sustaine them with things nes, cellary:

Such, though their power do bear them out in their unjustice, yet do chey undergo the hard opinion and cenfure of all thać love righteousnesfe; and they do bear the burthen of many curses. Let them lay this to heart, and take it for a punishment from the hand of God.

2, The Derision: Taunted. What do these men but lade themselves with thick clay? This also may passe for a sharp punishment, Kings and great persons are noc priviledged from the cooth of a Satyre, from the keenc, edge of an Epigram, from the bold affront of a libel.

We live in the age of fresh and quick wics, wherein it is not an easie ching for eminent persons to do evill, and to escape tongue smiting, and wit blasting; pens and pencils; a hand up to blazon great ones and their actions; and inferiour persons want not eyes upon them to behold chem, nor censures to judge them, nor rods to whip them.

I must not draw from this place any authority to legitimate concumelies and disgraces, and that which we call breaking of bitter jefts upon another, selling our sale cheap.

1. Therefore understand that bitter Taunts, Satyrs and Libels may be evill and unlawful, and yet God may make a good use of chem, co lash and fcourge chose that deserve ill; and they thac are io girded and jerke, hall do wellco do as David did, to confeffe that God sent Shimei to carle; and as for Shimei, he shall fee that God will finde a time to pay him too.

That this is a punishment fent from the hand of God, we have full evidence from the wineffe of Holy Scripture , even in this

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case.

The Prophet Isay threatneth the Chaldeans with this judge

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ment, Thou Malt take up this Proverb, the Margent readeth This

taunting speech against the King of Babel , How barb the oppres1214.4. for ceased, the golden City ceased? &c.

You see in derision she is called the golden City. And after, Vers,10. All they shall speak and lay unto thee, Art thou also become weak

as we art thon also become like unto t3 Verr. 12.

How art thou fallen from heaven o Lucifer, ce
· Thus the great glory of the mighcv Monarchy is become lu-
dibrium vulgi, ea fabula mandi, the scoffe of the vulgar, and the
tale of the world.
: So Jeremy declareth, that this shall be one part of the punish-
ment of Babylon, she shall be laughed to fcorne ; read at your
leasures the so. and sI. of leremy. Amongst many fale and

sharp taunts spent upon Babel, this is one for a taste,
Jer.51,8. Babylon is suddenly fallen, and deftroyed, howle for her, takebalm

for her. paine, if she may be bealed. It is 'Davids phrase, Pfal. 59.8. But thou o Lord Shall laugh at them, thou shalt have all the-hea

then in derision.

It was no small part of the passion of Jesus Christ, the subsannacions and scornful derifions of his enemies; they made sport with him, as the Philiftims did with Sampfon;

Thon that couldest build the Temple, Ceme down,de.

It pleaseth God sometimes to suffer his good fervants to be tongue smitten, as we see in the example of David and of feremy,and job,and others.

And we have many examples of his permission of it in the
punishment of the wicked.

This doch noc justifie contumelies, or make libels and scanda-
tous derisions lawful, but it declareth them to be the rods of
God.
: Therefore let men tender their reputaticns, and do that
which is right in their places, be they t:gh or lo, that they may
not deserve ili of the times in which they live, that they may have
good report of all men and of the truth it self.

Amongst other things, which by way of caution we may take
warning of,

5. Let them that would live out of the danger of scorne and derision, apply themselves to glorify God in their bodies, and

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in their souls, and to honour him: for God hach spoken ic,

He that honoureth me, him will I honour; but they that despise 1Sam.2.30 me, fball be lightly esteemed.

2.Let such take care that they be no despisers of their brethren, that they fit not in the chaire of the scornful;for the wages of the scorner is(corne, and they thar trust in themselves and despite o. thers, go away from the light of God unjustified. Can pride have a fall, and the lookers on nor laugh them to scorne?

3. Lee such keep a good congue in their own heads; for many fair pretenders of Religion, and outward profeffors, are as long as Pambo in Eusebius, taking out of that leflon from David, Servabo circa os meum capistrum ne peccem lingua, I will set a watch, c.

It was in fashion while that they that sought (as they pretended) Reformation of the Church, fought it in the way of libelling, and breaking jests upon the Prelates and Malignants of the Church.

Jam 1.26. Bui St. James telleth us, That if ang among us seem to be religiosks, and refraizeth not his tongue, that mans religion is in vain.

4. Let such take out the leison of the Apostle; Let their speach Cor. 4.6. alway be with grace; seafoned with salt, that you may know how to answer every man. This is the seasoning of wisdom from above, which being the breath of the holy Ghost, which is the spirit of meekneffe, doth rather par the burthens of our brethren upon us in Christian compassion, then heap burthens upon them in {pight and disdain.

2. Yet I do not determine all sharp and satyrical cartnefse of speach unlawful; the acrimonie of a Caunt hach sometimes due place, and it may be some of the fire from Gods own Alear, when they do not proceed from anger, envy, desire of revenge, vaine ostentation of wit, Aattery of others whom it may please, pride of our own hearts,

When Adam had transgressed, and God bad laid his curse up on him, God said, Behold the man is become like one of us to know good and evill.

Gen. 3.22 St, Augustine faith,

Verba funt insultantis,quòdnon solum fa£tus fuerit qualisefe von luit, fed nec illud quod faétus fuerat conservavit.

God

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1 Reg 18.

27.

God deridech the folly of man fallen away from him: It is said of Eliah.

And it came to passe at noon that Eliah awaked them and Said; cry aloud, for he is a God; either he is talking, or he is pursuing, or hee is in a journey, or peradventure bee feepeth and must bee aWakeed. .. So the Prophet Isaiah plays upon the Idolmakers and Idolaters, as if he had one of our Papists in hand : For he secs a man upon

the ftage, having cut down a tree, II, 44. 16. He burneth part of it in the fire : with part thereof he eateih flefla,

he rosteth rost and is satisfied, yea, he warmeth himself, and say.

eth, Aha, I am warme, I have seen the fire; Verf. 176

And the residue thereof he maketh a god, even his graven image; he falleth down to it, and worshippeth it, and prayeth to it, and faith, deliver me,for thou art my god.

You see what (port the Prophet maketh with Idolaters, and sure he had the Spirit of God.

The Apocryphal book of Baruch, 6. chap. is a very pleasant bitternesse against Idols and Idolaters.

Surely this example in my Text is justifiable; for it taxech the covetous opprelfours of the earth for fools; that take so much

pain, and do so much wrong to load themselves with thick clay. obje&t. But is it not an injury to Almighty God, to ser no higher

price, and to give no bercer ticcle to the richest of all mettels, chac
which God himself was pleated, should be used in the choice vef-
sels and ornaments of his own house, then thus to indigni-
fie it?
I answer, the Prophet doth not indignifie the creature ;

but as God said to man, Pulvis es, thou arc dust, and he told him true out of what marerials, the frame of his body was built : fois is no disgrace to gold to call it thick clay, ic being no other in the matter ofic.

And howsoever good use may be made of these outward riches, yet are they never to be esteemed for themselves, but for their use, which if men on earth could once understand and beleive, they

would not set their hearts upon them. Pet:1.18 Saint Peter callesh them Corruptible things. Tim.6.17 Saint Paulcallesh them Uncertain riches.

Sol.

Every man is easily drawn to study and labour to the getting of this burthen,and so insatiablc in desire,chac few fay with Esam I have enough.

There is a singular wi dom in the use of riches which few do seek, because they do not understand for what this thick clay serveth.

In the Latine phrase, all those things which we use, are called impedimenta, Impediments: for as the baggage of an army is of necessary use, yet hindereth the specd of their march; so do our riches, they are the faculties of well.doing yet we can bard: ly attaine the wisdom to keep them from being hinderances and letto us in our journey homewards.

They serve us for fame, and reputation; for they fupport our credit in the world.

They serve us for shew,for they furnish the table with dainties, the back with bravery, c.

They serve us for custody, to lay up for posterity.
They serve for dole and distribution, to be bestowed

upon good uses. They serve to bay out dangers, and to deliver us from evils. They serve to make us freinds.

And they that can plaister their wals with this thick clay, may keep off many a storme, and much foul weather.

Yet we bave feen that all rich men are not happy, even in the things of this life. Tully faith of Rabirius Pofthumus,

fn ftudiorei amplificande, non avaritie predam,fedinftrumentum bonitati quærebat, that is the best use of them.

We see in this example, that the wals of Babel;though plaistered, and the roofs tyled with this thick clay, so as it was calJed the golden Cicy, could not priviledge it from ruine and cong tempe,

Therefore let us not strive and study by indirect means, nor take too much, and immoderate care by direct means, to overload our selves with chis thick clay : we shall carry none of it away with us when we dye, and we are not sure that they shall enjoy it.co whom we would fainest leave it,

The third punishment of Babel doth (hew that this thick clay

bath wings.

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