The Downfall of May Games, Answer to counterarguments
An Anſwer to all the Cavils which are of any weight or worth which are brought in defence of May-Games.
Vice ſeldome goes bare-faced,Nemo malum odit, niſi qui diſtincte videt. Barlow Exercit. Metaphyſ. p. 28. it uſually, like Harlots, paints, or puts on the vizzard of profit, pleaſure, frugality, good neighbour-hood, &c. the better to deceive ſuch careleſs ſinners as devour the bait, but forget the hook. The naked diſcovery of the danger which attends ſuch licentious practices,Nullum vitium ſine patrocinio. is half the cure, for no man that is well in his wits, will run on in ſuch paths, when hee plainly ſees the miſchief and miſery that attends them.
Object. 1. Young people muſt have ſome Recreations.
Anſw. Quae major voluptas quam faſtidium talis voluptatis? Tertul. de ſpectac. c. 29. ubi plura.'Tis true, modeſt, moderate, manly Recreations are fit for them, but ſinful, ſenſual, ſordid Recreations, ſuch as drinking, fighting, dancing, whoring, gaming and debauchery, theſe emaſculate mens ſpirits, and make men deboiſt, and unfit for the ſervice of God or man, theſe muſt bee aboliſhed and abandoned in a Chriſtian Commonwealth; ſuch Recreations are meer deſtructions, and ſuch mirth is madneſs, Eccleſ. 2. 2.
'Twas a good reſolution of a good man, B. Halls Meditations and Vows, cent. 3. med. 47.I will chuſe ſuch Recreations as are of beſt example, and beſt uſe, ſeeking thoſe by which I may not onelyonly be merrier, but better. What Recreations bee unlawful, Perkins Caſ. Conſ. l. 3. ſ. 4. Q. 1. p. 141.you may ſee at large in others.
Object. 2. Theſe are Cuſtomes of great Antiquity, of above eighteen hundred years ſtanding.
Anſw. Boltons Directions for walking. p. 154, &c.Antiquity without verity is of no validity. Chriſt is Truth, not Cuſtome. Old Cuſtomes, if they be evil Cuſtomes, are better broken than kept, and the older they be, the worſe; the more Editions, the more Additions. The cuſtomes of the people are vain, and to be abhorred, not to be followed by us, Levit. 18. 30. Jer. 10. 3.
The Heatheniſh Olympick-Games, and the Pagans Saturnalia, where they invented ſports for the honour of their gods, and gave licence to all to be as lewd as they pleaſed at thoſe ſeaſons,V Mr. Pryn, in ſeveral Treatiſes againſt Epiſcopacy. theſe were antient, it doth not therefore follow that they were good. So Epiſcopacy is antient, but Apoſtolical ſimplicity is more antient, and the Church flouriſhed moſt without it.
Object. 3. Theſe May-poles are ſet up to ſhew the ſeaſon of the year, this was the plea lately of a fantaſtick and real fanatick.
Anſw. I ſhould think that a green and living tree ſhould minde us of the ſeaſon of the year, better than a dead buſh; and a living man better ſet forth the excellency of a man, than a dead man. 'Tis not without cauſe that the Apoſtle calls wicked men, abſurd and unreaſonable men,foreign, abſurd fellows, a compact of meer incongruities, ſoleciſing continually in opinion, ſpeech, action, and whole life, Dr. Slatyr. 2 Theſ. 3. 2.
Object. 4. Our Fore-fathers practiſed ſuch things.
Anſw. Our Fore-fathers were Idolaters, it doth not follow that therefore wee muſt be ſo too. They lived in times of ignorance, but wee live in daies of light, and therefore muſt walk like children of the light, renouncing the works of darkneſs. Wee muſt live by Rule, not by Example, and follow our Fore-fathers no further than they followed Chriſt, hence the Lord ſo oft forbids us to follow our Forefathers, Pſal. 78. 8. Ezek. 20. 18, 19, 20. Zach. 7. 4.
Object. 5. If men bee not thus imployed on Feſtivals, they will bee idle, and bee worſe imployed, and wee have no ill intentions in what wee do.
Anſw. There is no neceſſity that people ſhould bee idle on holy-daies, for by the Law of our Land, if men will keep holy-daies, they muſt keep them holily, ſpending them only and wholly (ſaith the Statute of 5, and 6. of Edw. 6. chap. 4.) in praiſing God, and praying to him, hearing his word, and meditating on his works, &c. So that the Statute, by thoſe two words, Only and Wholly, excludes all May-Games, revels, dancing, drinking, rioting, and miſrule.
2. They cannot likely bee worſe imployed, than in ſuch looſe, laſcivious, licentious practices, amongſt rude and deboiſt company, where they ſhall hear, ſee, and learn all manner of vice and villany, to the corrupting both of their minds and manners, and the undoing of themſelves, both here and hereafter.
3. Whereas you ſay, you have no ill intentions in ſo doing, who can beleeve that you will joyn your ſelf with ſuch prophane company out of a good intention? can a man touch pitch, and not be defiled with it?
2. Admit your Intentions were good, yet that will not warrant you to do evil.In my Com. on Amos 4. 4, 5. That which is evil per ſe, can never bee made good by any good intentions, as I have proved at large elſe-where.
Object. 6. I can ſee no hurt in May-Games, they are none but a pack of preciſe fools, who are enemies to the King, that cry them down.
Anſw. Who ſo blinde as thoſe that will not ſee? Canſt thou ſee no hurt in drunkenneſs, fighting, whoring, ſtealing, prophanation of the Sabbaths, contempt of Religion? &c. The Devil, who is the god of this world, hath blinded thine eyes, and as blinde men are not fit to judge of colours, ſo thou art unfit to judge in ſuch caſes. The Devil deals with thee, as Eliſha did with his enemies, hee firſt ſmit them with blindneſs, and then brings them into Samaria into the midſt of their enemies; but as hee prayed for them, ſo ſhall I for thee; Lord open their eyes, that they may ſee; and the Lord opened their eyes, and behold they were in the midſt of Samaria, 2 King. 6. 18, 19, 20. So ſay I, Lord open the eyes, and awaken the conſciences of theſe blinde, ſecure ſinners, that they may ſee, and if the Lord ſhall vouchſafe you this mercy, then will you ſee your ſelves in the Devils camp, on the brink of deſtruction, and thou wilt abhor thy ſelf for thy vile preſumption in this kinde, if thou doubt of the truth of this, ask any gracious, awakened, inlightened ſoul, that knows the terrours of the Lord, and the bitterneſs of ſin, and hee will tell you, that hee durſt not practiſe ſuch prophaneneſs to win a world.
2. There may be great ſin in that which the blinde world counts a ſmall matter.The great danger that is in little ſins, you may ſee in an accurate little Tract. of Mr. Peck, on that Subject. To eat an Apple, to bow to an Image, to pick a few ſticks on the Sabbath, &c. Theſe, and many ſuch, to a carnal eye ſeem ſmall things, and yet wee know God hath ſadly puniſhed ſuch as acted them. I have before proved that theſe practices are ſinful; now there is no ſin ſimply conſidered in it ſelf, that is ſmall, as appears,
1. In that there is no ſmall God that wee offend by it.
2. No ſmall price was paid for it.
3. No ſmall puniſhment is prepared for it. This is a complicated ſin (as I have proved before) and therefore is not to bee ſo lightly eſteemed of.
3. Whereas thou ſayeſt that none but a few preciſe fools oppoſe this prophaneneſs, thou art much deceived. Was David a fooliſh preciſian, who would have no familiarity with the wicked, but bids them depart from him? and prayed the Lord to turn away his eyes from beholding vanity; and poured out rivers of tears, becauſe men tranſgreſſed Gods Laws. Was Paul a fooliſh preciſian, who commands us to walk preciſely, and circumſpectly, to ſhun the appearance of evil, to have no fellowſhip with the unfruitful works of darkneſs, but reprove them rather; and to live ſoberly, righteouſly, and religiouſly in the world? Were the Antient Fathers fools, who do unanimouſly enveigh againſt ſuch prophane practices? Were Perkins, Babington, Dod, Andrews, Elton, &c. preciſe fools, who do condemn theſe prophane practices in their Expoſitions of the ſeventh Commandement? Sure thou art ſome ſingular conceitedfool, that thus cenſureſt all the grave and pious ſages of former and latter times for fools, and all becauſe they oppoſe thy folly, which will bee bitterneſs in the end.
4. Whereas thou accuſeſt them as enemies to the King, which oppoſe ſuch prophaneneſs, let mee tell thee, the King hath not better friends in the Land, than ſuch as oppoſe thoſe prophane practices; nor more deadly foes, than ſuch as do promote them; theſe ſet open the flood-gates to all rudeneſs, diſloyalty, debauchery, and effeminacy, whereby people are made unfit, either for the ſervice of God, or the King. Thoſe that are ſuffered to rebel againſt God, will not ſtick (when a temptation comes) to rebel againſt the King. 'Tis the dark and ignorant places of the earth, which are habitations of cruelty and rebellion. Should a man debauch your children and ſervants, and take them to ſuch prophane meetings, where they ſhould learn to ſwear and ſwagger, to rant and roar; I know no wiſe Parents that would count ſuch for their friends. Theſe licentious exerciſes are the very nurſeries of villany, the bane of piety and peace, and the overthrow of thoſe Kingdomes that tolerate them. The Romans, when they grew idle and luxurious, became effeminate, and loſt all. When people grow exorbitant, and tranſgreſs Gods Law, and change his Ordinances, then comes a curſe upon a Land, Iſa. 24. 5, 6.
So that this is but an old trick of the Devil and his Agents, when they would deſtroy Gods people, to put ugly titles on them, and call them troublers of Iſrael, trumpets of rebellion, enemies to Caeſar, raiſers of ſedition, the Peſts of a Nation, &c. Thus, as the Heathen Perſecutors did put Bear-skins on the backs of the Chriſtians, and then bait them like Bears; ſo the limbs of Satan, when croſt in their luſts, put ugly titles upon Gods people, that ſo they may take occaſion thereby to deſtroy them. Thus Elijah was called the troubler of Iſrael, when indeed he was the chariots and horſe-men, the ſtay and ſtrength of Iſrael. Jeremiah was counted a common Barretor, a man compounded of nothing but contention. Amos muſt come no more to Bethel, 'tis the Kings Court, and hee that comes there muſt bring ſilken, not ſharp and plain language. Holy Daniel is accuſed for a factious man, and one that would not obſerve the Kings Laws, Dan. 6. 12. Chriſt himſelf, in whom was no ſin, yet underwent the revilings and contradictions of ſinners; hee was called a mad-man, an enemy to Caeſar, a glutton, a wine-bibber, and one that had a Devil, Joh. 10. 20. and troubled the world, John 19. 12. The Diſciple is not above his Maſter, nor the Servant above his Lord, and if they have called the Maſter of the houſe Beelzebub, what may the ſervants look for?Graviſſima quae que perſecutio ſemper ſuit ſub praetextu aliquo honeſtiſſimo, que que major erat crudelitas, co ſemper fuit Praetextus ſpecioſior. Rolloc. in Johan. Thus Paul was counted a peſtilent fellow, a troubler of the State, a babler, a mad-man, a ſeditious, factious fellow, and yet who freer from theſe crimes than hee? Hee commanded all men to pray for Kings, and thoſe in authority, and commands every ſoul to bee ſubject to the higher powers, and commanded Titus, cap. 3. v. 1. to teach people ſubjection to principalities and powers.
Thus they dealt with the Primitive Chriſtians, if any calamity fell on the Land, they preſently cried, Away with theſe Chriſtians to the Lions, 'tis they that are the cauſe of all our miſery. When Nero had ſet Rome on fire, hee laid it upon the Chriſtians. The Martyrs in Queen Maries time were accuſed as ſeditious, factious, turbulent perſons, that ſo they might bee made odious both to Prince and people. Thus Cochlaeus the Papiſt gave out, that Luther was begotten by an Incubus, and ſtrangled by the Devil. Thus Bolſec tells us, that Calvin was a branded Sodomite, and conſumed with lice. Putean ſaies, that Beza died a Catholick, with a thouſand ſuch like. For Popery hath three figures which uphold it; the firſt is Auxeſis, the extolling and advancing of her Parafites. 2. Meioſis, a debaſing of her oppoſites. 3. Pſeudologia, lying luſtily, for lying and murder are the two props of Popery, which plainly ſhews that it is a deviliſh Religion, John 8. 44. There are ſome that in Print do charge Gods people as enemies to Peace and Truth.Dr. Griffith in his Samaritan revived, p. 65. and in his ſermon on Prov. 24. 21. p. 40, 41 Quis tulerit Gracchos de ſeditione querentes? Juven. The Church and State (ſaith one) ever ſince the Reformation, hath found the Old Puritan faction to bee inveterate and irreconcilable enemies to Peace and Truth. Whither will not malice, and hopes of preferment carry men! The ſame Author yokes Presbytery and Popery together, Popery and Presbytery (ſaith hee) both in opinion and practice differ in many things, onelyonly in Terms. This is as true as many other things which hee hath publiſhed in that Invective. Doctors in Divinity, ſhould defend the Diſcipline of Chriſt, and his people, and not raiſe ſlanders on them. But let ſuch know, that it is not Piety, but the want of it which breeds tumults and ſedition in a Nation. 'Tis not the godly, but the ungodly; 'tis the ſwearer that makes the Land to mourn, 'tis the Atheiſt, the Papiſt, the Blaſphemer, the Fornicator, the Drunkard, &c. that trouble Iſrael, and bring calamities upon King and Kingdome, 1 Sam. 12. ult. A*V. Dr. Davenant, Determ. Queſt. 17. p. 81 Jeſuited Papiſt (ſtanding to his own Principles) cannot bee a good Subject. None can bee an abſolute Papiſt, but hee muſt needs bee an abſolute Traitor, ſaith a learned*Dr. Prideaux, Higgaion Selah ſect 7, 8. p. 17, 18, 19. V. Mr. Pryn, The Treachery and Diſloyalty of Papiſts to their Soveraigns. Profeſſor.
As for the godly, they are of thoſe that are peaceable in Iſrael, they are indued with the wiſdome which is from above, which is pure and peaceable. They are peaceable in themſelves, and labour to make and preſerve Peace amongſt others. They are the ſtrength and glory of a Land. As Sampſons ſtrength lay in his hair, ſo the Governours of Judah ſhall one day ſay, That in the inhabitants of Jeruſalem lies our ſtrength, Zach. 12. 5. They are the bleſſings of a Nation, and by their prayers they keep off many a judgement. By a Letter from Breda (May 10. 1660.) I finde that his Majeſty hath oft been heard to ſay, That the prayers of his ſubjects will moſt advantage his cauſe, and that thoſe who do indeavour to expreſs their affection by debauchery, may ruine themſelves, or at leaſt ſtain his reputation, his Majeſty deſiring no ſuch attendants. An excellent ſaying, and well becoming a Prince.
Religion makes the beſt ſubjects, the beſt ſervants, and the beſt relations. Where Religion comes in the power of it, there men obey, not for fear (as wicked ones do) but for conſcience ſake. There are no better Subjects in the world than theſe, none more faithfull to their truſt, none pray more for their Governours, none pay their dues more freely to them, Theſe are they that will venture their lives and eſtates for their good, when ſuch as ſerve them for their own ends, will leave them and forſake them; and though for the preſent the righteous may bee condemned as Traitors, and the wicked bee exalted to honour, yet in Gods due time hee will clear the innocency of his ſervants, as the light, when the names of the wicked ſhall rot. Eſpecially at that great day of Revelation, then ſhall we clearly diſcern betwixt the righteous and the wicked, between him that feareth the Lord, & him that feareth him not. This may comfort us who are faln into the laſt daies, which are called perilous times,Ille eſt publicus inimicus cui haec voluptas diſplicet. Aug. de civit. Dei, l. 2. c. 21. wherein hee that refrains from evil, maketh himſelf a prey. 'Tis criminous now adaies amongſt many men to bee ſober and pious. If a man will not drink Healths, or give mony to thoſe that will, if hee will not rant and roar, and run with others into all exceſs of riot, this is enough (with ſome men) to make a man an enemy to the State.
I have a little experience in this kinde my ſelf; This laſt May oppoſing ſome Floralians in their prophane practices (whom I thought after above twenty years preaching ſhould have learnt better things) they gave out that I was little better than a Quaker, a Preacher of falſe Doctrine, and an enemy to the King, and ſhould be thrown out of my place; and why ſo? why becauſe I hindered practical Fanaticks in their frantick practices, Grande nefas! See how theſe people who never ſtudied Machiavel, yet are natural Machiaveliſts, one of whoſe Principles is, Calumniare audacter, ſaltem aliquid adhaerebit. Lye luſtily, ſome filth will ſtick. I ſee ſying is coming in faſhion apace, I ſhall therefore (having this opportunity) clear my ſelf and my brethren in the Miniſtry (who are or may bee aſperſed in this kinde.)
1. For Quakeriſm, I have preached, prayed, practiſed, and printed againſt it, and openly (as occaſion required) oppoſed them and their blaſphemous principles, and ſatanical practices; and thus hath every faithful Miniſter done (according to the meaſure of grace received) and therefore for ſhame forbear ſuch groſs ſlanders.
2. For my Doctrine; 'tis ſufficiently known to the world, the ſumm and ſubſtance of it is in great part publiſht to the world.
3. That I am an enemy to the King, is as true as all the reſt. I preach for him, I pray for him, I print for him, I pay to him, and command men ſo to do, and am ready to ſacrifize my life for him in an honourable way, and when I cannot yeeld Active, yet I ſhall readily yeeld Paſſive obedience, and ſhall ſay with Bradford the Martyr, If the Queen will baniſh mee, I will thank her; if ſhee will impriſon mee, I will thank her; if ſhee will burn mee, I will thank her.
Or as Chryſoſtome (before him) ſaid to the Empreſſe Eudoxia, If the Queen will, let her baniſh mee, the earth is the Lords, and the fulneſs thereof; if ſhee will, let her ſaw mee aſunder, Eſay ſuffered the ſame. If ſhee will, let her caſt mee into the Sea, I will remember Jonah. If ſhee will, let her caſt mee into a burning fiery furnace, or amongſt wilde beaſts, I will remember Daniel, and the three children. If ſhee will, let her ſtone mee, or cut off my head, I have St. Stephen and the Baptiſt my bleſt companions. If ſhee will, let her take away all my goods, Naked came I out of my Mothers womb, & naked ſhall I return thither again. Thus heroickly hee. For my fidelity to the King, in refuſing the Engagement, I loſt two hundred pound, and ran the hazard of my whole livelihood; for I had no Law to recover a penny. At two publick Diſputations againſt Sectaries, I ran great hazards, at the firſt 1650. there was a great rabble of Sectaries met together, who gave out untoward ſpeeches againſt mee.
In Auguſt 1651. About a week before the King came into Worceſter, I was called to aſſiſt in a Diſputation againſt ſome Sectaries, this falling out at that juncture of time, I was look'd upon as an enemy to the Common-wealth, and therefore the Conſtable was commanded to bring mee in priſoner to Worceſter, to be there ſecured amongſt the Royaliſts; and lately have I been threatned (from another coaſt) with an Arreſt, for oppoſing the Millenarians and Fifth-Monarchy-men. I mention theſe things, not for any ſiniſter ends of fear or favour, but to prevent, or at leſt to blunt the edge of thoſe vile aſperſions, which are caſt upon the Preſbyterians, as if they were enemies to Caeſar; when I dare be bold to ſay, and it were eaſie to make it good, that God hath not better ſervants, nor the King better ſubjects, than thoſe of this Judgement. Who were it that God made Inſtruments to bring about the great change which is now wrought in the Land? were it not our brethren of Scotland? Who were they that petitioned in Print for the life of the late King? were they not the Presbyterian Miniſters of London, one of them loſing his head not long after upon a Royal account! Who where they that oppoſed the Engagement with invincible Arguments in Print, were they not the Presbyterians of Lancaſhire? who are thoſe that ſtrenuouſly oppoſed debauchery and prophaneneſs on the one hand, and Sects and Hereſies on the other, when others were dumb, and did tolerate them? were they not the men of this judgement? Now thoſe that help to keep ſin and errour out of a Land, thoſe are the beſt friends to a Land, and the Kings beſt ſubjects.
If any ſhall ob…ect that wee were for King and Parliament, I freely confeſs it, ſo wee were, and ſo wee are ſtill; and ſo I think is every honeſt hearted-ſubject, who underſtands any thing of the frame of this Government. To this wee are bound by the Proteſtation, Covenant, and other Obligations. I look upon him as an enemy to the Land of his Nativity, who goes about to ſeparate the King from the Parliament, or the Parliament from the King. As for the lawfulneſs of the Parliaments war againſt thoſe that withdrew the King from the Parliament (for there was not the lea…t intent in them to hurt the perſon of the King, and therefore they were impriſoned by the Army) that caſe is very learnedly and modeſtly cleared by Dr. Auſtin in his Allegiance not impeached, by the Parliaments taking up of Arms (though againſt the Kings perſonal commands) for the juſt defence of the Kings perſon the Laws of the Land, and Liberties of the Subject; yea they are bound by the Oath of Allegiance, ſo to do, proved from the words of the Oath, from Principles of Law and Nature, and other Teſtimonies;Bilſon. Philand. par. 3. p. 179. Grotius de Jure belli, l. 1. c. 4. of this Judgement is Mr. Pryn, Mr. Rutherford in his Lex Rex, Yea B. Bilſon (a man far enough from faction or ſedition) concurs with them, yea ſo doth Grotius and Barclay.
Obj. 7. They are many and mighty that approve of ſuch prophane practices, and 'tis wiſdome to go with the tide of the times, and the current of the world.
Anſw. Indeed, if you mean to periſh with the world, you may do ſo, but if you will bee the Lords people, you muſt not faſhion your ſelves like to the world, for the world like a great beaſt, lies tumbling in its own filth, 1 John 5. 19. The way to Hell is a broad way, and hath many paſſengers, Matth. 7. 13. Even Seneca that wiſe Moraliſt could ſay,Argumentum peſſimum eſt turba. Sen. that 'tis one of the worſt Arguments that a man can uſe, to ſay that the multitude doth ſo and ſo, and therefore wee'l do ſo too. Wee are expreſly forbidden to follow a multitude in evil, Exod. 23. 2. The more joyn together in ſin, the nearer to judgement; generality in ſinning brings generality in ſuffering.See fifteen reaſons againſt following the world. Burroughs on Mat. 11. 29. chap. 48. p. 204. When all the old world was corrupted, then came the flood. When all Sodom burnt with luſt, then came fire from Heaven and conſumed them. When the mean man boweth down to Idols, and the great man humbles himſelf before them, God will not pardon, Iſa. 2. 8, 9.
2 Few great men are good men, 1 Cor. 1. 26. and therefore follow not any bee hee never ſo great or good, any further than hee follows Chriſt; yea ſhould any command you to break the Laws of God, yet you muſt chuſe rather to obey God than man. 'Tis no diſhonour to the Kings on earth to ſee the King of Kings obeyed before them, and therefore St. Peter bids us firſt Fear God, and then honour the King.
Obj. 8. If God were diſpleaſed with ſuch prophane practices, hee would never have born ſo long with the wicked, nor ſuffer them to proſper as they do.
Anſw. 1. You are much deceived in thinking they are not puniſhed, for this proſpering in wickedneſs is the ſoreſt puniſhment, Deus tunc magis iraſcitur, cum non iraſcitur, God is never more angry, than when hee ſeems not to bee angry, but lets the wicked proſper in his way, Pſal. 81. 11, 12. Hoſ. 4. 14, 17.
2. Though hee bee ſlow to wrath, yet is hee great in power, and will by no means acquit the wicked, Nahum 1. 3. Though hee bear long,Rectè feciſſe praemium eſt. Sen. hee will not alwayes bear, but as men ſin againſt the Lord, ſo firſt or laſt let them bee ſure their ſin will finde them out; for as Piety▪ hath the Promiſes, and though no man ſhould reward it, yet 'tis a reward it ſelf;Maxima peccantium poena, eſt peccaſſe. So Impiety hath the Threatnings annexed unto it, and though no man ſhould puniſh it, yet 'tis its own Tormentor. Gods forbearance is no acquittance,Nec ullum ſcelus licèt fortuna illud exornet muneribus ſuis, licèt tueatur ac vindicet, impunitum eſt, quoniam ſceleris in ſcelere ſupplicium eſt. Senec. Epiſt. 98. but the longer hee forbears, the heavier will his wrath bee when it comes, and hee will recompence his patience with the fierceneſs of his fury (as I have ſhewed at large elſewhere.) I ſhall conclude all with that ſweet and ſeaſonable counſel of Samuel, In my Com. on Hoſ. 13. 12. p. 6, 7.1 Sam. 12▪ 24, 25. Only fear the Lord, and ſerve him in truth, with all your heart; for conſider how great things hee hath done for you.
But if yee ſhall ſtill do wickedly, yee ſhall be conſumed, both you▪ and your King.