A Sinners Indictment, Text

A Sinners Indictment · Text

A SINNERS INDITEMENT.

Hosea. 4. vese. 1, 2, 3.

1. Heare the word of the Lord ye children of Israel, for the Lord hath a Controuersie with the Inhabitants of the Land, because there is no truth, nor merciemercy, nor knowledge of God in the Land.

2. By Swearing, and Lying, and Killing, and Stealing, and Whoaring, they breake out, and Blood toucheth Blood.

3. Therefore shall the Land mourne, and eueryevery one that dwels therein shall be cut off, with the Beastes of the Field, and with the Foules of the Heauen: and also the Fishes of the Sea, shall be taken away.

THe Lord by the Ministerie and seruice of the Prophet Hosea, laboured the space of Threescore and ten yeares, to draw the people to repentance; but they notwithstanding grew worse and worse, so that neither p. 2Mercies, nor Iudgments, threatnings, nor promises, could winne them, nor worke vponupon them: Therefore the Prophet Hosea giueth them ouer, and leaueth them to Gods Iudgements. Of this Scripture there are foure parts.

1. First, an Inditement or Citation of the people to appeare before the Lord: Heare the Word. &c.

2. The matter of the Inditement or Citation, in these words: The Lord hath a Controuersie. &c.

3. The cause of the Controuersie: Sinne.

4. Iudgement against them: Therefore the Land shall mourne. &c.

In the Inditement, or Citation.

1. He stirreth vp the people to attention: Heare.

2. Hee setteth downe three Reasons wherefore they should be attentiue.

1. Because it is the Word of the Lord, that they should heare.

2. Because they were the people of Israel, that should heare it.

3. Because the Word belonged vntounto them.

In the matter of the Inditement hee sheweth,

p. 31. Who is the Plaintiffe, viz. The Lord.

2. Who are the Defendants: The Inhabitants of the Land.

The cause of the Inditement or Controuersie, is Sinne: which is of two sorts;

1. Sinnes of Omission, for duties omitted.

2. Sinnes of Commission, for wickednesse committed.

Their Sinnes are amplified by a metaphore of breaking out, as a violent streame.

Lastly, in the third verse hee proceedes to Iudgement, which is first set downe against the people, in these words: The Land shall mourne, and eueryevery one that dwelles therein shall be cut off. Secondly, more amply extending to the dumbe creatures, in these words: With the Beasts of the field, &c.

Let vsus first consider of the coherence of the scripture with that which went before.

In the last verse of the former chapter, the Lord by his Prophet speaketh comfortable things vntounto them; now in these words, he threatneth them.

The Ministers of the word may hence learne of the Prophet Hosea, To mingle Promises p. 4with Threatnings, and Mercy with Iudgement: Esay. 8. 21. 22.Isa 8:21Isa 8:22the Lord threatneth the pleople with Iudgments, but he comforteth them with the promise of the Messiah. Christ denounceth Eay. 9.Curses, Woe to thee Corazin; Woe Math. 11. 21. 28.Matt 11:21Matt 11:28to thee Bethsaida: but verse 28. hee giueth comfort; Come vntounto mee all yee that trauaile and be heauie loaden, and I will refresh you: yea, the very names of some of Christes Apostles, doe teach thus much. Some are called Boanerges, Sonnes of Thunder: but Barnabas was the sonne of Comfort. My song Mark. 3. 17.Mark 3:17Psal. 101. 1.Ps 101:1(saith Dauid) shall be of MercieMercy and Iudgement.

The reason hereof is this, because MercieMercy without Iudgement, leads men to presumption; and Iudgement without MercieMercy, driues men to desperation: therefore Promises and Threatnings in a Cristian proportion, according to the occasion, should be mingled togeather.

This should teach the Ministers to be discreete, and to preach Mercy to whom Mercy appertaineth; and Iudgements to them that are hardned. We should (as good Stewards) giuegive eueryevery one that portion which is fit for him: When wee see sinne abound, and the hand of God stretched p. 5foorth to punish the people, wee should not then preach Peace vntounto them, but tell them, and tell them againe, that The Lord hath a controuersie with them; and Except they repent, they shall all perish.

Secondly, whereas the Ministers ought to preach to the people both Iudgements and Mercy, they also (the people I meane) should vse Wisedome in applying them both, to themselues. The impenitent sinner, may not promise the Mercy of God to himselfe which he hath nothing to doe withall; neither should the penitent sinner trouble himselfe with Gods Iudgements.

If thou doest truely repent thee of thy sinnes, then Gods Mercy belongeth to thee, thou mayest say truely, thou hast nothing to doe with Gods Iudgements: But if thou hearest the Iudgements of God pronounced against those sinnes whereof thou art guiltie, and doest not apply those Iudgements to thy selfe, but departest in thy sinnes, and blessest thy selfe in them with an hardned heart, the promise of Gods Mercy belongs not to thee; It is the Deut. 29. 18Deut 29:18Childrens Bread, It is not for such Swine and Math 15 26Matt 15:26Dogs as thou art.

p. 6Thirdly, eueryevery one may heere examine himselfe, what good either the Promises or Threatnings of God (so often denounced by the Ministers for sinne) hauehave done, or what they hauehave preuayled with vsus? Are we not (for the most part) like the people of Israel, whom neither the Promises nor Threatnings of God could moue to repentance and amendment? And though the Lord afflict vsus from top to toe with new afflictions, as with Plague, Pestilence, strange Sicknesses, and vnseasonable Weather; yet we fall away daily, and grow worse & worse. We are those Fooles whom Salomon speaketh of: Though the Lord doe bray vsus (as it were in a Morter) with Pro. 27. 22.Prov 27:22one Affliction after another, yet are we sowedded to Wickednesse, that leaue it we cannot.

Let vsus eueryevery one then search his owne Conscience, and see what good these Afflictions hauehave wrought vponupon vsus. Happily, some may promise amendment of life, like Pharao, while Gods hand was heauy vponupon him; but when the storme is ouerblowen, then they fall againe to their old by as, as bad as euer they were. What then should the Lord doe with such a people as we are, whom neither his Mercies, nor p. 7Iudgements, can worke vponupon? What should a Carpender doe with a peece of Wood that will serue to no vse in the building, but cast it into the fire? The Law of God by Moses was, that, If any man had a Deut. 21. 18.Deut 21:18Sonne that were stubborne and disobedient, which would not harken vntounto the voyce of his Father, nor the voyce of his Mother; and though they chastened him, he would not obey them, then his Father and Mother should take him, and bring him out vntounto the Elders of his Citie, and vntounto the Gate of the place where he dwelt, and should say to the Elders of his Citie, This our Sonne is stubborne and disobedient, and hee will not obey our admonition: hee is a Royotor, and a Drunkard. Then all the men of his Citie shall stone him with Stones vntounto death. The Lord God is our Father, we are his Children; if wee be stubborne against our heauenly Father, so as neither his Mercies nor Iudgements deliuered by his Ministers, are of vsus regarded, what shall the Lord doe with vsus, but cast vsus off to destruction?

Fourthly, they are heere reprooued which can be contented to heare Gods Promises, but not his Iudgements. Felix could not abide to heare of Iudgement. Act. 24. 26.Acts 24:26Balthaser seeing Gods Iudgements, could p. 8Dan. 5. 6.Dan 5:6not hold a ioynt of him still. And this is that which maketh the Ministers of the Gospell often to be hated amongst bad men; Oh (say they) he hath nothing but Iudgements in his mouth. So was the Prophet Micha hated of wicked King Ahab: I hate him, I neuer heard good from him. Ahab 1. Kin. 22. 8.1 Kgs 22:8was a bad man, and therefore the Prophet of God could not prophesie good of him. We are hated of bad men, because we rip vp their sinnes. Shall we see God hauehave a controuersie with you for your sinnes, and we flatter you in your sinnes? Rather acknowledge it a blessing of God, that you hauehave such Ministers as can and dare tell you that the Lord hath a Controuersie with you. And thus much concerning the coherence of this Scripture, with that which went before in the last verse of the former Chapter.

Heare the Word of the Lord. The Prophet stirreth them vp to heare the Word. When we come to teach, we should stirre vp the people to attention. As God in giuing the Law obserued this stile: Heare the Word of the Lord. So did also the Prophets. Heare Deut. 5. 1.Deut 5:1the Word of the Lord. Hearken to the Law of Esay. 1. 10. Iere. 13. 25.Isa 1:10Jer 13:25our God. Heare, and giuegive eare, be not proud; for p. 9the Lord hath spoken it. And Christ saith, He that hath eares to heare, let him heare. Let him Math. 13. 9.Matt 13:9that hath an eare, heare what the Spirit speaketh Apo. 2. 29.to the Churches.

The Ministers should stirre vp the people to attention: First, for their owne good, and secondly for the good of the people. It is a chearefull thing to see the people attentiue. When Christ preached, The eyes of all that were in the Sinagogue, were Luke 4. 20.Luke 4:20fastned on him. But when the Minister seeth the hearers not attentiue, it is a cooling to his spirit. When the people would not heare the Prophet Esay, he speaks to Heauen and Earth. Secondly, we should stirre Esay 12.Isa 12vp the people to attention for their owne good, because they shal reape no prophet, vnlesse they be attentiue. Dull we are and drowsie by nature, and therefore had need to be stirred vp to attention.

Let vsus then make Conscience to heare the Word of the Lord attentiuely. If you feele dulnesse, stirre vp your selues. Be swift to heare. God hath giuen vsus eares not to the end that wee should take delight to heare filthy thinges, nor to heare pick-thankes, and make-bates, which for a peece of Bread and Cheese, or a pot of p. 10Beere to carry lyes & tales to set variance among neighbours; but that wee should incline our eares to heare what the Lord speaketh to vsus by his Ministers, whether Promises, or Threatnings: neither is it enough to lend him our eares, but we must heare with attention, feare, reuerence, and care to practise that which we heare.

The first reason wherefore the Prophet stirreth them vp to attention is, because it is the word of the Lord which he would hauehave them to heare. We should heare the Word of the Lord attentiuely, because it is the Word of the Lord, for the Words sake, Not as the Word of Men, but as it is in deed the 1. Thes. 2. 13.1 Thess 2:13Word of God. Wee speake from God; God speaketh to his Church by his Ministers: Hee spake by the mouth of his holy Prophets. Luk. 1. 70.Luke 1:70And his Apostles: It is not yee that speake (saith Christ) but the spirit of your Father Mat. 10. 20.Matt 10:20which speaketh in you. Though the tongue of a mortall man wagge, the matter is from Gods owne mouth: and though sinfull mans lippes mooue, yet it is the Word of the liuing God. Wee must heare the Word with attention, for the Words sake; Because it is the Word of the Lord. This serueth to reprooue Gall. 1. 10.them which heare the Word, not p. 11for the words sake, because it is the word of the Lord, but for his sake that spake it. If they like of the Preacher, why then they like of the Sermon, then he spake well. If he be a Kinsman, a Friend, a man of Authoritie, or a Stranger, he beareth away (for the most part) the applause of the people: But if they affect not the Preacher, then they like not of his Sermons. If he be a poore man, then he is of lesse account; hee is but a poore man, no matter what hee speaks. But Gods children should not respect the man that speaketh, but heare him with reuerence, and accept the Word for the Wordes sake, because it is the Word of the Lord.

The second reason wherefore he stirreth them vp to heare the Word of the Lord is, because they were the Children of Israel. We should heare the Word of the Lord with attention, and obedience, because we are the Inheritaunce of God. Heare my Doctrine, O my people. Wee are of Psal 78. 1.Ps 78:1God; hee that knoweth God, heareth vsus: hee 1. Ioh. 4. 6.1 John 4:6that is not of God, heareth vsus not. The Prophet then calling them the Children of Israel, putteth them in minde as Christ doth the Jewes. If you were Abrahams children, p. 12Ioh. 8. 39.John 8:39ye would doe the workes of Abraham. Ioh. 8. 39.John 8:39This, & such like high titles to be called, The children of Israel, Abrahams children, children of God, Christans &c. should incourage vsus to heare the word attentiuely, to beleiue it, and yeild obedience to it.

Hence they are iustly to be reproued, which would be called the people of God, Gods children, Christians &c. And yet make no conscience to heare the word of the Lord, much lesse to practise it in their life, and conuersation; If thou hauehave no care to heare the word of God with attention, and to make practise of it in the course of thy life, thou art not of God: He that is of God, heareth Gods words: ye therefore heare them not, because ye Ioh. 8. 47.John 8:47are not of God. I am of God therfore I will heare Gods word, and will labour to liue according to his word. I am a Christian, therefore I will frame my selfe to liue the life of a christian, and follow the steps of my Maister Christ, of whom I am called a Christian. We should heare the word of the Lord with attention, and obedience, because wee are Christians.

Thirdly, that he might the better perswade them to attention, he tels them, p. 13it belongs to them: The iudgement, the quarrell, the Inditment is against you, therefore looke you to it, ye Children of Israell. When the Lord by his Prophets or ministers doth deliuer his word to the people, what is spoken before them, is spoken to them, whether comfort or threatnings. What the Minister speakes before the people, is spoken to the people, and ment of them. This is prooued by the end of sending the Prophets: the Lord send them not to smite the Ayer, but the Heart, not to speake to the absent, but to the present. They that heare the word of God should apply it to their consciences, for their amendment, eueryevery one saying to himselfe, this is spoken of me, this is ment of me; now the spirit of God knockes at the doore of my heart, if now I open and receaue such a blessed guest, happy am I that euer I was borne: but if now I omit this oportunite, who can tel whether the like occasion will euer be offered to me againe. But the common sort of people cannot abide this; Nay if they doe but coniecture that what is spoken toucheth them, then they spight and enuie p. 14the speaker, or else post it ouer as spoken to others; notwithstanding Gods children doe vnbowell their hearts, and possesse their souls with eueryevery sentence that the minister speaketh; they hauehave a feelling of their sinnes, & therfore perswade themselues that Gods iudgments belong to them, as did Dauid, when the Angell streched out his hand towards Ierusalem to destroye it, Dauid sayd, It is I that hauehave 2. Sam. 24. 17.2 Sam 24:17sinned, it is I that hauehave done wickedly. We must not post ouer Gods iudgments as done to others, we must account the sin reprehended to be ours, & Gods iudgements to belong to vsus, our sinnes hauehave deserued worse, if iudgement should be extended.

Secondly, as you must apply what is spoken to your selues for your amendment: so wee that are the ministers of the word, may heere learne of the Prophet Hosea not to balke the people with whom wee hauehave to deale, nor to flatter them in their sins, but to speake to their consciences as the prophet here doth, Heare the word of the Lord yee children of Israell. We must apply our words to the people that stand before vsus, that they p. 15may know it belongs to them. While Nathan spake by parables, Dauid vnderstood him not, till it was applyed to his Conscience. Except we make application of our Doctrine, and the people take it as spoken to their good, we may aswel speake to the Pillars of the Church, as to the people in the Church: for as a Plaster lapt vp in a Box and put into a mans Pocket, healeth not his so are, vnlesse it be applyed to it: so the Word of God cureth not the Maladies of our Soules, except it be clapt close to the corrupted Conscience. And thus much concerning the Inditement.

Now followeth the matter of the Inditement. The Lord hath a Controuersie with the Inhabitants of the Land.

Two things herein I note (as is aforesayd.)

1 Who is the Plaintiffe, viz. The Lord.

2 Who are the Defendants. The Inhabitants of the land.

The Prophet had cryed out against their sinnes many yeares, and could doe no good: hee saw they were vncurable and therefore hee puts the matter into p. 16Gods hands.

When the people are so hardned in their sinnes that the Preachers of the word can doe no good on them, they may spend their voyce, their bodies, their wittes, and all in vaine: then the Lord will plead his owne cause. When Noah could doe no good among the people, God then tooke the matter into his owne hand. My spirit (sayth he) Gen. 6. 3.Gen 6:3shall not alway striue with man, because he is but flesh. Lot laboured in the Lords businesse among the Sodomites, in calling them to repentance, but when Lot could doe no good, God pleaded his owne cause among them, with Fire and Brimstone. God in mercy hath called vsus many yeeres to repentance by his Ministers, but (alas) you see many are so hardned in their sinnes, that wee can doe no good with them, and therefore the Lord beginneth to take the matter into his owne hand; and to plead his owne cause, by plague and pestilence, and by sending such vnseasonable weather amongst vsus.

This serueth to terrifie the contemners of the word, who hauing so long p. 17despised the voyce of Gods Ministers, are to looke for nothing but the thundring voyce of God from heauen, and the heauy sound of his Iudgements.

The Lord hath a controuersie with the Inhabitants of the Land. God is the plantiffe, hee will trie an action with the Inhabitants of the Land, and he will proceed in Iudgement with good aduise.

God punisheth not but with diligent search of the matter. I will goe downe now Gen. 18. 21.Gen 18:21and see whether they hauehave done altogeather according to that cry which is come vntounto mee; if not, that I may know. What needs all this? what needs God to goe downe and see? God fulfils all things. This is spoken to our capacity, he proceeds to Iudgment iustly, he hath cause to doe it, he is iust in all his wayes, and holy in all his workes, yea, he is Iustice it selfe. He is iust in executing vengeance on the vniust, he spared not the Angels, nor his owne people the Iewes, nor Ierusalem his owne Citty, hee hath not spared his dearest children, as Dauid, and others, but as they fell, so they felt the heauy hand of his Iudgements p. 18against them.

When God is Plaintiffe, and hath a Controuersie with any people, hee proceeds in Iudgement with such Iustice, that the very Consciences of the Defendants cannot but confesse that they are iustly punished. God is not like the vnmercifull Rich men of this World, who when they are Plaintiffes, and hauehave a Controuersie with any inferior to themselues in wealth and power, for the most part, they labour to weary them out with vniust sutes, so as the poore man must either loose his right, or spend that portion that God hath giuen him, in maintaining his right, to the vtter vndoing, and impouerishing of himselfe his wife and children for euer.

God proceedes against the Wicked iustly. When men hauehave greatest mercies & blessings bestowed on them, & abuse them, God in iustice, executes greatest punishments on them. The Serpent was the most wise and subtile Beast; but when hee abused his Wisedome, hee was accursed Gen. 3. 1.Gen 3:1aboue all other Beastes. The place of Sodom was a fruitefull Valley, compared to the Garden Eden; but when they abused p. 19Gen. 13. 10.Gen 13:10the blessings of God, where before it was a most pleasant place, and fruitfull, God sent such punishment vponupon them, that it became a place most odious, no Beast, Foule, nor Fish is able to abide in it. Ierusalem was the place of Gods worship, and the Iewes Gods people: But when they abused Gods blessings, they were destroyed, and their Temple made a heape of Stones. Diues abused Gods guifts in delicate Fare; but at last, hee would hauehave been glad of A drop of Water Luk. 16. 24.Luke 16:24to coole his tongue. The prodigall Sonne, who want only wasted his Childes part with Drunkennesse, Rioting, & Whoredome, (like our English Spend-thriftes) was in the end glad to be a Swine-heard, Luk. 15. 16.Luke 15:16and fare as the Swine fed.

This serueth for our instruction. God hath dealt more mercifully with vsus, then with any Nation vnderunder heauen; we hauehave had health, peace, and plenty: but wee hauehave abused them all, and therefore it is a iust thing with God, to proceed as Plaintiffe against vsus: neither doth he vsus any wrong, if he turne our Health into Sicknesse, our Peace into Warre, and our Plenty into Want; our sinnes hauehave iusty p. 20deserued it. I report mee to your owne knowledge, how plentifully God hath blessed vsus with the Fruites of the Earth from yeare to yeare; so that the Vallies stand so thicke with Corne, that they laugh and sing, as Dauid speakes. But Psal. 65. 14.Ps 65:14(alas) how doe wee abuse, and imbezell those rich blessings of God?

And therefore God may in iustice deale with vsus, as hee did with the Noble man in the famine of Samaria; Who 2. Reg. 7. 2.2 Kgs 7:2when Elisha prophesied that within foure and twenty howes, their Famine should be relieued with Plenty; He answered: Though the Lord would make Windowes in the Heauen, could this thing come to passe? Elisha replied: Behold, thou shalt see it with thine eyes, but thou shalt not eate thereof. So (I say) God may iustly deale with vsus, for abusing the Fruites of the Earth: Wee see a plentifull Haruest on the Ground, but God may (for our sinnes) so continue this vnseasonable Weather, that, though we see great plenty, and are readie to reape it, yet except God in merciemercy▪ looke vponupon vsus, wee shall neither eate it, nor inioy it. GOD may iustly deale with vsus, as with the Israelites, p. 21the Lord gaue them aboundaunce of Num. 11. 31. 32.Num 11:31Num 11:32Quailes, but withall he sent Leanenesse into their Soules; and while the Meate was yet in their mouthes, the heauie Wrath of GOD fell vponupon them. So Psal. 78. 31.Ps 78:31though God hauehave sent aboundance of Corne vponupon the ground, hee may iustly (for our abusing of it to wantonnesse and excesse) so curse it vntounto vsus, that it may neuer doe vsus good; and it is an heauie Iudgement of God, when (for our sinne) hee turneth his Blessinges into Curses vntounto vsus: And executeth Vengeance in those thinges that should Mal. 2. 2.Mal 2:2bee Blessinges vntounto vsus. The Raine is a Blessing of GOD, which hee promiseth to his Seruants, to make the earth Leuit. 26. 4.Lev 26:4fruitfull. Among other Blessinges to his people, the Lord promiseth to open The Heauen, to giuegive them Raine in due season: Deut. 28. 12.Deut 28:12for without Raine, the Earth would be altogeather barren, and vnfruitfull: But how heauie a Iudgement is it, when God, because of sinne, turneth his Blessinges into Curses, and destroyeth the Fruites of the earth, with immoderate and too much Raine.

This should teach vsus to iustifie God p. 22in his iudgments, he neuer punisheth but iustly, and our consciences witnesse against vsus, that we hauehave deserued worse: let vsus not thinke with Iob, that our punishment is greater then our sin, though Gods hand in punishing bee heauy and his iudgments great and greeuous, he hath cause to doe it, hee is iust in all his wayes, and holy in all his workes.

And seeing God can turne his blesings into curses, as a iust reward of our sinne, let vsus acknowledge the power of God, and let vsus hate sinne, which is cause of his Iudgements vponupon vsus. And if wee would hauehave his heauy hand remooued, wee must first remooue our sinnes: if wee continue in our wickednesse, and heape sinne vponupon sinne, Gods hand wilbe stretched out still, to heape Iudgment vponupon Iudgment, and prosecute his suite against vsus, till he hauehave destroyed vsus: but if wee would hauehave God let his sute fall, and be at one with vsus, we must turne eueryevery one from his euill way, and then God will turne his iudgments from vsus.

The Lord hath a controuersie with the inhabitants of the Land. If the Lord hauehave a controuersie or quarrell with a Kingdome, p. 23Country, or people, Who is able to stand in Psal. 90. 9.Ps 90:9his sight when hee is angry? As, If the Lord be Rom. 8. 21.Rom 8:21on our side, who can be against vsus: So if the Lord hauehave a controuersie with vsus, what creature shalbe able to stand for vsus? Nay, if God be against vsus, nothing in heauen, nor in earth can do vsus any good, but will be ready to execute Gods vengeance on vsus. Looke how many creatures God hath in heauen, earth, and hell, so many meanes he hath to punish vsus, or vtterly to destroy vsus, if because of our sinnes he bee at oddes with vsus, or hauehave a quarrell against vsus. He can as easily send strange plagues and diseases among vsus, as in former times hee hath done: hee can arme all his creatures against vsus, Hee is the Lord of Hostes. He hath the Angels in heauen, men, and all creatures on the earth, and all the diuels in hell, at his Ecclsias. 39. 29.beck to punish and destroy. He hath the Sunne, Moone, Starres, Fire, Water, Ayre, Earth, to take vengeance on vsus for our sinnes. In Noah his time, the droppes Gen. 7. 17.Gen 7:17of Raine were Gods Armie, to destroy the first World. Fire was his Host to destroy Sodom and Gomorrah. Haile-stones, Gen. 19. 24. Iob 38. 22. 23. Ios. 10. 11.Gen 19:24Job 38:22Job 38:23Josh 10:11and Snow. Frogges, Flies, Lice, and all p. 24creatures are Gods army, and when God sends them foorth to punish, though in their kind they be as weake as Water (as wee say in the Prouerbe) yet God can make them strong, and able to destroy whole Countries and Kingdomes. God hauing a Controuersie with Pharao, and the Egiptians: Exo. 8. 6. 16. He sent not out Legions of Angels against them, neither did hee leauy an Army of Footmen and Horsemen against them; but he sent out an Host of Flies, Frogs, & other his weakest creatures, and these were confessed to be the Finger of God, and were able to bring downe all the pride of Pharaoh, Exod. 8. 19.Exod 8:19and the Egiptians. When God had a controuersie with the Philistins, because they 1. Sam. 6. 5.1 Sam 6:5had destroyed the people, taken away the Arke of God, and blessed their Idols for the victory, the Lord sent a multitude of Mice to destroy their Land. So also, when the Lord had a quarrell with King Herod, because he stretched out his hand to vex certaine of the Church, had killed Iames, and put Peter in prison, God sent an Angell to smite him; He was eaten with Act. 12. 1, 2, 3.Acts 12:1Acts 12:2Acts 12:3Wormes, and gaue vp the ghost. I read of one Hatto, sometimes Bishop of Mentz in p. 25Germany, who in time of dearth, hauing great store of Corne, would not bring it foorth for the reliefe of the people, but suffered the Rattes to eate it; wherefore God in his vengeance, raised vp such a multitude of Rats about him, that they made him to flee from house to house, to saue his life; and at last, hauing a strong Tower in the middest of the great Riuer Rhene, which yet remaineth to this day, hee fledde thither, as to his Ʋltimum refugium; But the Rattes, like Gods valiant Armie, swamme after him thyther also, and there deuoured him: and therefore it is called the Rattes Tower to this day. Let vsus take heed how we prouoke God to wrath, or cause him to be at variance with vsus because of our sinnes, seeing he hath all Creatures at his becke to punish vsus; and can arme the weakest of them with strength, to execute his wrath vpō vsus; he can scatter vsus as Chaffe before the winde, he can tread vsus vnderunder foote, as Clay in the Streetes: hee can make the smalest Vermine to be our destruction, and the least Dust to be our death. The murther of Habel lay so heauy vponupon the conscience of Kain, that it p. 26Gen. 4. 14.Gen 4:14made him stand in feare of eueryevery Creature that met him, or ouertooke him: If then wee would be at peace with the Creatures, and find that peace in our selues which passeth all vnderstanding, we must first labour to be at peace with God, let him hauehave no controuersie with vsus, for sinne; and then wee need not to stand in feare of the Creatures: If God be on our side, who can be against vsus? He will make the Stones of the field to be at a league with vsus, and the Beasts of the field to be Iob 5. 23.Job 5:23at peace with vsus.

The Lord hath a Controuersie with the Inhabitants of the Land. The people had long abused the patience, and long suffering of God; and after many admonitions and warninges giuen, would not be reclaymed, and therefore the Lord now lets them vnderstand by the Prophet, that he will beare with them no longer, but will try an action with thē himselfe.

It is the manner of God, to threaten and giuegive warning, before he punish, that men may hauehave time to aduise themselues to repent, or else to stand vnexcusable before God: for though Gods Bow be alwayes bent, and his Arrowes ready p. 27within his quiuer to shoot; yet seldome smites he, but first giueth warning peeces of his wrath. God gaue warning to the wicked world, in the dayes of Gen. 6. 9.Gen 6:9Noah, an hundred and twenty yeares before hee executed vengeance on them. God bare with the abhomination of Canaan, Gen. 15. 13.Gen 15:13foure hundred yeare. God suffered the Israelits in their sinnes, fourty yeares. Vertues were wrought in Corazin and Psal. 95. 10.Ps 95:10Bethsaida before the Woe fell on them. Hee that had the Figtree in his Vineyard, Math. 11. 21.Matt 11:21came yeere by yeare, the space of three yeares, & sought fruite theron, and found none; then he said, Cut it downe, Luk. 13. 6. 7. 8 9.Luke 13:6Luke 13:7Luke 13:8why keepeth it the ground barren, but vponupon intreaty he suffered it to grow the fourth yeare, and he caused it to be digged and manured, still expecting fruite. Let vsus take heede we abuse not the long suffering of God; hath the Lord pleaded his cause from heauen amongst vsus, by giuing vsus warning of his wrath? Hath he testified it by dearth, feareful thundrings from Heauen, vnseasonable Weather, Plague and Pestilence in blood. Doth he yet send vsus warning peeces of his wrath, and correct vsus in merciemercy? Let vsus not p. 28abuse his long-suffering any longer, let his mercifull patience lead vsus to repentaunce, and not harden vsus in our sinnes. Hee is slow to wrath, hee Rom. 2. 4.Rom 2:4would not the death of sinners, but rather that they should repent and liue. Hee laboureth to wooe vsus, and winne vsus to repentance: Why will yee die, O yee house of Israel, seeing I hauehave no pleasure in the death Ezec. 33. 11.Ezek 33:11of him that dieth, (saith the Lord.) Let vsus not then (I say againe) abuse his long suffering any further, because we know not whether he will yet giuegive vsus the space of one yeare, one monethmonth, or so much as one day more for Repentance. Examine thy selfe, in the feare of God, I aduise thee. Hast thou liued an euill life? HaueHave thy sinnes set God at variance with thee, and caused him to enter sute against thee? Hath God notwithstanding forborne and suffered thee many yeares in thy sinnes? thinke not therfore that God regards not thy sinnes because he doth not presently punish thee; he is slow to wrath, and prone to mercy. How many old hipocrits, old whore-mongers and whores, old drunkards, vsurers, blasphemous swearers, &c. are at this day in p. 29this Christian world growing old in sin, as they wax aged in yeares, whom God hath forborne, and suffered a long time in their abhominations. God dealeth not alwayes with whore-mongers, as with Zimri and Cozbie; Whom he destroyed, euen as they were committing Num. 25. 8.Num 25:8their filthynesse. Nor with hipocrits, as with Ananias and Saphira, vponupon whom hee inflicted sodaine destruction: and Act. 5. 9.Acts 5:9therefore let no limme of Sathan thinke thus with himselfe, so many yeeres hauehave I liued an adulterer, a drunkard, a vsurer, a contemner of Gods word, &c. Many a time hauehave I receiued the Sacrament of Christ his precious body & bloud without preparation, without due examination of my selfe, or makeing any difference of the Lords body; yet I liue, and I see God prospereth mee, as well as many others, that make the matter a great deale more goodly then my selfe, &c. But I say to thee (and not I, but the Lord) Be not deceiued, God is not mocked: whatsoeuer a Gal. 6. 7.Gal 6:7mansoweth, that shall he also reape. God is not alwayes a word and a blow, but for the most part, he suffereth the wicked to treasure vp sinne, as vsurers vse to coffer p. 30vp their Gold and Siluer, till their bagge of their Iniquity be sealed vp, till their sinnes cry for vengeance in the eares of Iob. 24. 17.Job 24:17God, as the sinnes of Sodom and Babilon. God long forbare the world in Noah his Gen. 18. 20.Gen 18:20time; but at last, hee paied them home with a witnesse. Hee suffered the Iewes many yeares in their sinnes; but at last, Apo. 18. 5.he made an hand with them.

Let no man then (I say againe) secure himselfe in sinne, because God deferreth his punishments. Quod differtur non aufertur. When all is done, a day will come that will pay for all, & as it is in the common prouerbe, The pitcher goeth so long to the water, that it commeth broken home at last. Though Adam for a time hid himselfe Gen. 3. 9.Gen 3:9among the Trees of the Garden, yet at length God brought him to light. And though he suffered Sodom for a season, to runne on in their beastlinesse of sin, at last his heauy wrath fell on them. Gen. 19. 24.Gen 19:24And howsoeuer God suffer bad men to goe on in their wickednesse, and to spend their dayes in pleasure and vanitie; in the end, a day of reckoning will come: and the longer God forbeareth, the greater shall the blow of his vengeance p. 31be, when it fals. God hath suffered vsus long in our sinnes; and in his merciemercy, giuen vsus many forewarninges of his wrath; as by dearth, vnseasonable Weather, Plagues and Pestilences, &c. Let vsus no longer abuse his patience, but cast downe our selues, in true humiliation before him, & turne eueryevery one of vsus from that wickednesse that wee hauehave in our hands, before the decree passe out against vsus.

And let vsus acknowledge Gods great mercy in forewarning and forbearing of sinners: though man for whō God hath done so much, be the most sinful crature, yet God is mercifull, he warneth vsus before he punish vsus; he vseth many meanes of mercy, to win vsus to himselfe before he take vengeance. He dealeth with vsus as a kind father doth with his childrē, he correcteth vsus in louelove, to amend vsus, not to cōfound vsus, nor vtterly to destroy vsus, if we hauehave grace to take any warnings: And as there is a distance betweene seed time & haruest, so God deferreth his fearefull Iudgements, till our sinnes be ripe, and readie for the sith of destruction: yea, & though sometimes hee shew euident tokens p. 32of his wrath, as now by Plague, and vnseasonable Weather; yet, in his merciemercy, he powreth not out on vsus the whole vials of his vengeance, but in his wrath, Apo. 16. 1, 2, 3, 4, 8, 10, 12. Psal. 78, 8.Ps 78:8remembreth mercy.

The Lord hath a Controuersie with the Inbitants of the Land.

With whom hath the Lord this controuersie? with the Inhabitants of the Land. The whole Inhabitants of the land were the defendants; yea such defendants, that being accused, had neuer a word to speake for them selues.

See the corrupt and guilty state of the Church sometimes; Sinne had ouerspread the Land like a leprosie, or as a spreading canker. So in Noah his time Gen. 6, 12.Gen 6:12their sinnes were generall. All flesh had corrupted his way vponupon the earth. In Sodom Gen 18.Gen 18and Gomorrah there was no righteous man to be found, for whose sake the Lord might spare the those Cities. In Ieremy his time, there was none to be found in Ierusalem that executed Iudgment, or sought Iere. 5. 1.Jer 5:1for the truth. Dauid cried out in his time. Helpe Lord for there is not one godly man left, Psal. 12. 1.Ps 12:1for the faithfull are minished from among the Children of men. The Prophet Micha p. 33complaineth, That there was none righteous, all lay in waite for bloud, eueryevery one hunted his Micha. 7. 2. 3 4. 5.Mic 7:2Mic 7:3brother with a nette. 4. The best of them was but as a brier, and the most righteous of them, sharper then a thorne hedge. 5. No man could trust his friend nor a counseller, nor her that lay in his bosome. 6. The sonne reuiled the father, the daughter rose vp against her mother, the daughter in law against her mother in law, and a mans enemies were the men of his owne house.

Let vsus looke among our selues, and suruey our estate, and see if the iniquitie of our times doe not deserue the Iudgements of God: and therefore the Lord may as iustly proceed against vsus, as against Israel. HaueHave not al fortes of people among vsus peruerted their wayes? Nay, looke into those places where Gods word is most plentifully preached, and you shal find many Adulterers, Whores, Blasphemers, Drunkards, Contemners of the Word, &c. It is an hard thing to finde a sound Israelits, in whom there is Ioh. 1. 47.John 1:47no guile. Let vsus therefore bewayle the wickednesse of this age, and seeing wee liue among the multitude of the wicked, wee must take heed wee be not infected by them, but labour to do good p. 34among them.

With the Inhabitants of the Land. The controuersie or quarrell that the Lord hath, is with his one Church, & chosen.

There is no people, nor person so deere to God, but he will punish them, if they sinne against him. The Lord wil begin at his sanctuary to execute Iudgment. Loe, Ezec. 9. 6. Ier. 25. 29.Ezek 9:6Jer 25:29I beginne to plague the Cittie, where my name is called vponupon. Iudgment must beginne at the 1. Pet. 4. 17.1 Pet 4:17house of God. Let vsus not flatter our selues then and say, we are Gods inheritance, we are Gods people, he will not deale so hardly with vsus. But the more thou art in the fauour of God, the greater shalbe thy punishment, if thou sinne against him. Though thou were as neere and deere to God, as the signet on his finger, or the apple of his eye: Yet if there be no remedy, if thou wilt not bee reclaimed from thy sinnes, hee will try an action with thee, he will either pull thee off, or put thee out. Though Ierusalem be Gods Ier. 22. 24.Jer 22:24owne Cittie, and Syon his beloued, and pleasing spouse, yet if she play the Harlot, and will not be reclamed, hee will make her a spectalce of his vengeance. If God then spared not his owne people p. 35the Iewes, when they despised his Prophets and set his corrections at naught, what may wee looke for, after so many warnings, and so long abuse of his mercies, but that hee will execute further Iudgments vponupon vsus, vnlesse we repent.

Because there is no Truth, nor mercy, nor knowledge of God in the Land.

The third thing to be considered of, it the cause of the controuersie, which is, the sins of the people, & (as is aboue said) they are here noted to be of two sorts.

1. Sinnes of Omission.

2. Sinnes of Commission.

The quarrell was not onelyonly for sinnes committed, but also for duties omitted. God will not onelyonly take vengeance for doing that hee forbiddeth, but also for leauing vndone that he commaundeth to be done. As there are two parts of Gods mercy towards vsus, namely bounty in bestowing good things on vsus; and fauour in with-holding euill from vsus: so our seruice towards God standeth its two things; that is, in leauing euill, and cleauing to good. If wee would hauehave God to doe good to vsus, wee must also doe good to others: and if we would not p. 36hauehave him to lay euill vponupon vsus, we must not doe euill our selues, nay, wee must not onelyonly cease to doe euill, but also learne to doe well; for these two, the good action (I meane) of leauing euill, and the godly motion of doeing good, issuing from a true fayth, not to merit, but to performe duetie, are as two wings to a sinner, wherewith hee may slie vp to heauen, for as a Bird cannot flie with one wing, nor a man goe with one legge, no more can a sinner come to heauen by the one action of leauing euill, vnlesse he be furthered also by that other of doing good. The barren Fig-tree did not beare Mat. 21. 19.Matt 21:19bad fruit, and yet it was accursed. EueryEvery tree (saith Christ) that bringeth not foorth Luk. 3. 9.Luke 3:9good fruit, shalbe hewen downe and cast into the fire. As good no fruit, as bad furit; for bad fruit, is no fruit of fayth: And therefore it is not said that the Priest & the Leuite did any hurt to the wounded man, but Luk. 10. 32. 33.Luke 10:32Luke 10:33that they did him no good; which was a kind of hurting him. In the generall Iudgement sentence of condemnation shall not passe vponupon the reprobate because they tooke ought away from the poore, but because they omitted duties of p. 37charity, which they should hauehave performed vntounto them, which equalled taking away from them. Christ the Iudge shal not then say to thē on his left hand, Depart yee cursed into euerlasting fire &c. For I was hungry, because you tooke from mee that I should eat; but when I was hungry, you gaue me no meate: which in a sort, is taking away of meate: Neither shall hee say, I was naked because you Mat. 25. 22▪ 23.Matt 25:22Matt 25:23robbed me of my garments; but I was naked, and you clothed me not: shewing that to be able, and not willing to cloth the poore, may bee termed a robbing of them.

The rich Glutton was not condemned because hee tooke any thing away from poore Lazarus, but because he gaue him nothing in his need. And the Prophet heere, telles the people of Israel, Luk. 16. 21.Luke 16:21that the Lord hath a Controuersie with them, not onelyonly because they brake out by Swearing, Lying, Killing, Stealing, Whoring, and doing that which God forbade to be done; but also because they fayled in those duties which God required: There was no truth, mercy, nor p. 38knowledge of God in the Land. The reason is, because God did not onelyonly create vsus to glorifie him by abstaining from euill, but by doing good also. Christ died, and rose againe for vsus, not onelyonly that wee should die to sinne; but also that wee should liue againe vntounto righteousnesse: for what is it the better, if we die to sin, if we stay there, and rise not againe to righteousnesse of life?

The vse hereof should teach vsus to endeauour not onelyonly to cleanse our selues from all filthynesse of the flesh and spirit, but also to grow vp vntounto full holinesse in the feare 2. Cor. 7. 1.2 Cor 7:1of God That wee should not onelyonly cease to doe euill, hut also learne to doe well. Not only put Esay. 1. 16. 17.Isa 1:16Isa 1:17off the old man with his workes, but also put on the new man, which after God is created in righteousnesse and true holynesse. Ephe. 4. 22. 23. 24. Col. 3. 9. 10.

Secondly, this serueth to reproue the proud Pharises of our time, which boast themselues of their vpright dealing and lyuing, as thus: I thanke God, I am no prophaner of the Saboth, no adulterer, no whore, I am no theefe, murtherer, drunkard; I neuer did harme to any & e. Therefore, they thinke, God is beholden p. 39to them; But thou must not onelyonly abstaine from euill, but also do good: & as the Eagle casteth her bill, and renueth her youth, & the Snake strippeth off her Skin, and becommeth-smooth; so must thou cast off the old rags of Adams corruption, and put on the roabes of righteousnesse, euen that wedding garment, the Innocency of Christ, without which none shalbe admitted to the mariage feast. Examine thy selfe then, not onelyonly what sinnes thou hast not done, but also what good thou hast done; It is not enough that thou hast not prophaned the Saboth day, but also that thou hast sanctified it. Brag not thy selfe that hast not oppressed the poore, not taken any thing from them, but tell me also what good thou hast done to them? If we 1. Cor. 6. 20.1 Cor 6:20could see the proud and prodigal leaue off their prid and prodigality, and giuegive of their superfluity to the poore: if we could see whore-masters leaue off their filthy kinde of liuing, and now glorifie God in their soules & bodies, which are Luk. 19. 8.Luke 19:8Gods. If we could find couetous misers and vsurers like to Zacheus, liberall in giuing & ready in restoring their il gotted p. 40goods remoouing their fences, turning downe their incroched furrowes, which Iob. 31. 38.Job 31:38cry and complaine against them, and emptying (to good vses) their Houses and Coffers of their cursed Wealth wickedly gotten, &c. then wee needed not doubt, but God would let his sute fall, the Controuersie would cease, and wee should be reconciled to the Lord.

Because there is no trueth, &c. Moreouer here obserue; he accuseth them first with the sinnes of the second Table, and then of the first. Where we may see how the Lord dealeth with Hipocrites; he doth not first charge them with sinnes of the first Table, but of the second. Hipocrites will be very forward in outward shew of the workes of the first Table, and often frequent publike Assemblies, without care of their carriage or conuersation, like Sathan in shew of an Angell of light. The Lord was euen aweary of the outward sacrifices, seruises, & prayers of the Iewes: and why? Because their hands were full of Blood. Esa. 1. 5. They made a goodly outward shew: Wherfore hauehave wee fasted (say they) and thou seest it Esay. 58. 3, 4. 5.Isa 58:3Isa 58:4Isa 58:5not? The Lord reiecteth their outward p. 41seruice, because it was but in hipocrisie.

There is none that make so faire an outward shew of Gods worship & seruice, as Hipocrits doe: They are like gilded Pots, full of poyson; like the apples of Sodom, touch them, & they turne to dust; like Strumpets, which in shew seeme honest: Kains sacrifice in outward Gen. 4. 3. 4.Gen 4:3Gen 4:4appearance was like Habels. The harlot will also offer her peace offerings and Pro. 7. 14.Prov 7:14vowes. Iesabel will hauehave her fast. 1. Kin. 21. 9 and so will the Pharises. Ananias & Saphira Math. 6. 16. Math. 9. 14.Matt 6:16Matt 9:14will offer to the Church in shew. Act 5. 2. Many will not sticke to be circumcised, with the Sychemits to get Dina: Gen. 34. 24.Gen 34:24But you must know that it is not the painting of a filthy sepulcher that make it sweet, nor the proud decking of a strumpet that makes her an honest woman, nor the beauty of a Peacock, that proueth him to be the best Bird. Deceiue not your selues then, the same God that requireth the duties of the first Table, would not hauehave the duties of the second vndone. As we should be forward in the worship and seruice of God, so also wee must bee carefull to deale vprightly with men. Your comming to Church to p. 42holy exercises, is abhomination before God, if it be but in shew to seeme holy: It is not the lifting vp of your eyes, nor holding vp of your hands, will serue the turne, vnlesse hand and heart goe togeather. None so cerimonious as Hipocrites, none will seeme more holy then they: but let vsus see that our life and conuersation before men, expresse that which in word & outward shew we professe; let profession & practise goe hand in hand; those whom God hath ioyned togeather, let no man put asunder.

Because there is no Truth. Strange, there was no Truth among them. This is an hard accusation: What, no Truth? No doubt but there was some Truth; but Falsehood was so general, that there seemed to be no Truth. Esay complained in his time, That no man contended for Truth; and that Truth was fallen in the street. Esay 59. 4. 14. Ieremy likewise in his time; That Truth was perished and cleane gone. Ier. 7. 18. Christ himselfe sayth: When the Sonne of man commeth, shall hee finde Fayth on the earth? Luk. 18. 8.

Neuer lesse Truth, nor true dealing among men in any age; vniust dealing p. 43and cosonag not more current among Turkes and Infidels, then now among Christians.

He is accounted but a foole that cannot deale cunningly and craftily to deceiue others. Yea some are grone so impudent, that they are not ashamed to say. That hee which will not hold with the Hare, and runne with Hound; hee that cannot carry two Faces vnderunder one Hood and play the Ambo-dexter, is not fit to liue in this world among men: but I say, hee is fitter to dwell with the Diuels in Hell. The sinnes of the Iewes were neuer more red-ripe then ours; we liue as if we should neuer die, nor come to appeare before the Iudgement seate of Iesus Christ the iust Iudge, to giuegive an account.

Truth is a part of the Image of God, and False-hood is a part of the Image of the Diuell: wee are members one of an other; Let no man deceiue his Brother, because God is the auenger of all such. 1. Thes. 4. 6. If a man could doe it so cunningly, that it could not be seene, yet God will punish it. Seeing then, that Truth is a part of the Image of God, he cannot be p. 44a good Christian that hath not Truth in wordes and deedes. Wee are called to the hope of eternall life by the word of Truth.

How miserable a thing is it then, when there is no truth among men? Is it not with vsus as it was in Dauids time? The faythfull are minished from among the Children of men (for the most part,) They flatter with their tongues, and dissemble in their double harts. Psa. 12. 1. 2. Is it not amongst vsus, as it was with the Iewes in Ieremies time? May not a man runne vp and downe, Iere. 5. 1.Jer 5:1and search the streetes of eueryevery Cittie and Towne, yea through the whole Land, & finde but a few men that seeke the Truth: But, Vers. 27. As a Cage is full of Birdes, so a man shall finde many houses stoared vers. 27.with that is gotten by decept, and craftie trickes, without Truth or conscience, so as we may iustly cry out and complaine with the same Ieremy: They be all Adulterers, & an assembly of rebels. 3. And they bend Iere. 9. 2, 3, 4, 5.Jer 9:2Jer 9:3Jer 9:4Jer 9:5their tongues like their Bowes for lyes: but they hauehave no courage for the Truth vponupon the earth, for they proceed from euill to worse, and they hauehave not knowne mee, saith the Lord. 4. Let eueryevery one take heed to his neighbour, and trust p. 45thou not in any Brother: for eueryevery Brother will vse decept, and eueryevery friend will deale deceiptfully. 5. And eueryevery one will deceiue his friend, and will not speake the Truth, for they hauehave taught their tongues to speake lies, and take great Paines to doe wickedly.

Want of Truth is such, that it is a vsuall thing to say, Wee know not whom wee may trust. Whereas in times past words were sufficient, a man might trust his neighbour, vponupon his word, now bonds will not serue. Truth is a faire Flower, (but now a dayes) it groweth in the garden of few mens hearts; and therefore seldome seene sprouting out, either in their words or deeds. What is become of that ancient Truth and faithfulnesse of subiects towards their Prince? If it were as it ought to bee, we should not bee acquainted with so many damnable and dangerous treasons and conspiracies against Christian Princes.

If there were that Truth betweene husband and wife, as should bee, the deuill would not dance at so many weddings as he doth, where hands are ioyned, and not hearts: Neither should we heare of so many poysonings, murthers, p. 46adulteries, and disagrements betweene man & wife, as are daylie put in practise. Is not that quandam Truth of seruants towardst their Maisters, quite banished, and worne out, so that wee can neither finde trustinesse in their laboures, nor truth in their dealings. Truth is Rara auis in terris, nigroque simillima cygno, and therefore one sayd well, Multis annis iam peractis nulla fides est in factis, mel in ore, verba lactis, fel in corde, fraus in factis: Many yeeres past and gone, faith in deeds there is none, hony in mouth, words sweet, gall in heart, deceipt in deed. If therefore the Lord had a controuersie with the Inhabitants of the Land of Israell, because there was no Truth among them: much more may he hauehave with vsus whose state is so bad, and yet hauehave had the light of the Gospell so long amongst vsus.

Nor MercieMercy. The next thing whereof they are indicted, is want of Mercy, a fruit also of the second Table. Mercy among men, is an inward affection of the heart, taking part with thy brother, and hauing a fellow-feeling of his misery, as if it were thine owne: Such was p. 47the mercy of Christ towards the people, for that he had suffered hunger himselfe: I hauehave compassion (saith hee) on the multitude, because they hauehave now continued with me three dayes, & hauehave nothing to eate. Mar. 8. 2 This mercy in man, towards man, is an excellent thing, there is no sacrifice nor seruice acceptable to GOD without it; wee need not to goe by-wayes, nor offer sacrifices in vaine. He hath shewed thee (O man) what is good, and what the Lord requireth of thee; surely, to doe Iustly, and to louelove Merey, and to humble thy selfe to walke with God: Micha. 6. 8. It is required of a Christian, not onelyonly to bee mercifull, but also to louelove mercy. Now therefore as the Eph. 4. 31.Eph 4:31elect of God (saith the Apostle) holy and beloued, put on bowels of mercy, Col. 3. 12. Mercy should bee in the bowels, it should proceed from a feeling of the miseries of others. There were some that shut vp their bowels of mercy. So that 1. Ioh. 3. 17.1 John 3:17neither any thing could enter in, to mooue them to mercy, nor goe forth, to doe good to others. There are some whose bowels are cruelty, Pro. 12. 10. and some againe, that hauehave no bowels of Mercy. Phil. 2. 1. But they that are p. 48Gods Children follow the counsell of the Apostle: put on the bowels of MercieMercy. In MercieMercy, there are two things.

1. To see the miserie of others.

2. To take compassion.

A child of God will see with his eyes, and pitty with his heart. Diues saw the Misery of Lazarus, Luk 16. 20. but shewed no Mercy. The Priest and the Leuite saw the Miserie of the wounded man, and passed by, and shewed no MercieMercy: but that good Samaritane did Luk. 10. 31, 32, 33, 34.Luke 10:31Luke 10:32Luke 10:33Luke 10:34not onelyonly see him lie wounded, but hee also went to him, hee poured Wine and Oyle into his Woundes, set him on his owne Beast, brought him to a common Inne, and made prouision for him, (at his owne charges:) heere was true Mercy.

There be many things may moue vsus to Mercifulnesse: first, because in shewing mercy, we imitate God: Bee mercifull (saith Christ) as your Father in heauen is mercifull. Luk. 6. 36. And so shall you be the childred of your Father that is in heauen. Math. 5. 45. If we call God our Father, and professe our selues to be his children, then let vsus be mercifull as hee is; p. 49wee can no way so neerely represent God, as in being mercifull: a mercifull man is the best image of God, and a child of God in deed. Wee say, that Child is most like his Father, which doth neerest represent him in Face and countenance: Now, mercy in the Scriptures, is called the Face or Countenance of God: God be mercifull vntounto vsus, and blesse vsus, and shew vsus the light of his Countenance, and be Mercifull vntounto vsus. Psal. 67. 1. So they that are most inclined to Mercy, are most like to God, and no doubt, but they are Gods children. Such a mercifull man, such a child of God was Tobias, who sent out his sonne to fetch in the poore, which remembred God, to eate with him, and tarried for their comming. Tobi. 2. 2. Such a mercifull man was Iob, Hee deliuered the poore that cried, and the fatherlesse, and him that had none to helpe him, Iob. 29. 12. 13. 15. The blessing of him that was ready to perish came vponupon him, and he caused the Widdowes heart to reioyce. Verse 13. Hee was the eyes to the blind, and feet to the lame, Verse, 15. He was a father to the poore, Vers. 16. He restrained not the poore of their desire, neither caused hee the eyes of the Widdow to p. 50faile. Iob. 31. 16. 18, 19. 20 32 He did not eate his morsels alone, but the fatherlesse also did eate thereof; he would not see any perish for want of cloathing, or any poore without couering, the loynes of the naked blessed him, because hee was couered with the fleece of his sheepe. Hee suffered not the stranger to lodge in the street, but opened his doores to him that went by the way. Verse 32. But now pittifull Iob, and mercifull Tobias are dead and gone, who imitated God, and bare the Image of God, in beeing mercifull, and no doubt were Gods Children, and many an vnmercifull Nabal is start vp in their steed, who thinke all too little to themselues, and eueryevery little too much for the poore.

2 A second thing that should moue vsus hereunto is, because that when wee execute the workes of merciemercy we become Gods instruments, and it is an Mat. 24. 45.Matt 24:45excellent thing to be the Instrument of God, to doe good to others. God hath Luk 12. 42.Luke 12:42put the rich men of this world, in trust with the wealth of this world, not to the end that they should either be in louelove with it, or abuse it to prodigality, but that they should, as Gods p. 51Instruments, distribute to the necessity of the Saints.

3 A third motiue to mercifulnesse is, because what wee doe to the poore, Christ doth acknowledge it to bee done to himselfe. If thou giuegive but a morsell of Bread, or a Cuppe of water: If thou giuegive but the meanest almes, Mat. 25. 40.Matt 25:40Christ doth acknowledge it done to himselfe. If wee would consider that in feeding the poore, wee seed Christ; in cloathing them, we cloath Christ; in lodging them, wee lodge Christ, &c. how cheerefully then would men doe it?

4. Fourthly, the consideration of Gods mercy towards vsus, should mooue vsus to bee mercifull to others. God 1. Reg. 8. 5…1 Kgs 8:5sheweth merciemercy on vsus that are his enemies, to the end wee should bee mercifull to his friends: Christ reprooued Mat. 18. 33.Matt 18:33the vnmercifull seruant, Oughtest not thou also to hauehave had compassion on thy fellow, euen as I had pitty on thee? If wee would consider that God is often mercifull to vsus, when in Iustice he might take vengeance on vsus, or vtterly destroy vsus, it would cut off all cruelty, p. 52and mooue vsus to bee mercifull to our bretheren, and thinke this, God hath beene mercifull to me in may things, why should not I also bee mecifull to my poore neighbour?

5 Fiftly, because the practise of mercy is a token of true Religion, Pure Religion and vndefiled before God euen the Iam. 1. 27.Jas 1:27Father is this, to visite the Fatherlesse, and Widowes in their aduersity, and to keepe himselfe vnspotted of the world. If thou wilt try thine hart whether thou be truly religious, see how thou art affected with the lustes of concupiscence, and whether thou hauehave a care to cherish the poore, Widowes, and fatherlesse, and to releeue the needy members of Christ; who so hath these practises, is truely religious.

6 The sixth and last motiue which may moue vsus to mercifulnesse, is, the promises made to the mercifull, which are often set downe in the Scriptures, by way of comparison. Sometimes Mercy is compared to a seed time, or sowing, He that soweth sparingly, shal reape sparingly: and hee that soweth liberally, shall reape also liberally. Also he that findeth p. 532. Cor. 9. 10.2 Cor 9:10seed to the sower will minister likewise bread for food, and multiply your seed, and increase the fruites of year beneuolence. 10. Remember when thou giuest to the poore, then thou sowest spirituall seed; & that he which giueth seed to the sower & causeth it to increase, which otherwayes, might lie, and rotte vnderunder the clods, hee will also increase what thou hast, with a blessing: And as that seed which is cast into the groud, may seeme to bee cast away, were not Gods blessing vponupon it, so though what thou giuest to the poore, may seeme to bee lost, yet God will restore it againe with aduantage. It is also compared to a sacrifice. To doe good, and to distribute, forget not, Heb. 13. 16.Heb 13:16for with such sacrifice God is well pleased. As God smelled the sweet sauour of Noah his sacrifice. So if thou offer Gen. 8. 21.Gen 8:21this sacrifice of Mercy, it will yeeld a sweete odour vntounto God, and God will accept it. It is wonderfull how vnmercifull and hard hearted men are this way, and how lauish and liberall where they should not; when Aaron had yeelded to make a golden Celfe, the people were ready not onelyonly to p. 54giuegive their superfluous things, but also their necessarie lewels, as their Eareringes: So ready and liberall were they Exod. 32. 3.Exod 32:3also in times past, to set vp Idols, and guilded Images, at their great charges, and to goe many miles to offer vntounto them: Shall not their liberalitie in things not commanded, but vtterly forbidden, condemne our foolishnesse, which spend so much in pride & superfluous pampering of our paunches? We care not what we giuegive & lash out to those Idols the Backe & the Belly; but our hearts are grieued to giuegive a little to Iesus Christ, in his members. If men would cut them selues shorter this way, and content themselues with necessary Food and Rayment, then should they 1. Tim. 6. 8.1 Tim 6:8see Gods blessings vponupon this spirituall sowing.

He that hath Mercy vponupon the poore (saith Pro. 19. 17.Prov 19:17Salomon) lendeth vntounto the Lord, and the Lord will recompence him that which he hath giuen. This is a godly kind of Vsurie, and would God this Vsurie, might eate vp our other Vsurie, as in Pharaoh his Dreame, the leane Kine did the fatte. Gen. 41 4.Gen 41:4As hee that lendes vponupon Vsurie looketh p. 55for gaine: so hee that is Mercifull to the poore, may expect a Spirituall gaine, and a plentifull Haruest.

Mer…cy is also compared to Watering. The liberall person shall hauehave plentie, and he that Watereth shall also hauehave raine. If Pro. 11. 25.Prov 11:25we drop but one drop of Mercy vponupon our poore brethren, God will open the Windowes of heauen vponupon vsus, and water and refresh vsus with many blessings. It is promised to the Mercifull, That their light shall breake foorth as the morning, Esa. 58. 8 9, 10, 11. 12.Isa 58:8and their health shall grow speedily; their righteousnesse shall goe before them, and the glory of the Lord shall imbrace them. 9. Then they shall call, and the Lord shall answere, they shall cry, and hee shall say, heere I am. 10. Their light shall spring out in the darkenesse, and their darkenesse shall be as the noone day. 11. The Lord will guide them continually, and satisfie their soule in drought, and make fatte their bones, they shall be like a watered garden, and like a spring of Water, whose waters fayle not. &c.

They shall hauehave graces outward and inward. Hee that withdraweth the Corne Pro. 11. 26.Prov 11:26(saith Salomon the people will curse him, but blessing shalbe vponupon the head of him, that p. 56giueth food. And Hee that giueth to the Pro. 28. 27.Prov 28:27poore, shall not lacke. If thou shew MercieMercy to the poore, maymed, lame, and blind, thou shalt be blessed, and God will reward thee. And our Sauiour pronounceth the Mercifull, Luk. 14 14. Math. 5. 7.Luke 14:14Matt 5:7blessed: for they shall obtaine MercieMercy.

These Promises of God made to the Mercifull thus then considered, I say to thee in a word, as the Prophet Malachit speaketh in an other matter: Bee thou Mercifull to thy poore Neighbour, sow that spirituall Seed, offer that sweete Sacrifice; Water and refresh the hungry soule: yea, Cast thy Bread vponupon the Ecclesi. 11. 1.face of the Waters. And then proue the Lord therewith, if he will not open the Windowes Mall. 3. 10.of Heauen vntounto thee, and poure thee out a blessing without measure, and approoue himselfe a true God in his promises.

And seeing MercieMercy is such an excellent thing, it serueth to condemne the crueltie, and vnmercifulnesse of many in our time, which carry rauening affections; and therefore are compared Pro. 28. 15.Prov 28:15to cruell Beastes, as to hungry Lyons, Beares, and Wolues, because they hauehave Zeph. 3. 3.Zeph 3:3no more Mercy then rauening Lyons, Beares, and Wolues, in the euening, so p. 57greedy, that they leaue not the bones till the morning. It is lamentable to see how the Rich oppresse the Poore, and approoue themselues to hauehave no more MercieMercy then Beastes: But let all such vnmercifull wretches consider with feare and trembling, in what miserable state they stand.

First, their Prayers are abhominable: Though thou make many Prayers (saith the Esay. 1. 15.Isa 1:15Lord) I will not heare you, because your hands Zach. 7. 13.Zech 7:13are full of blood. God reiecteth, and will not heare the Prayers of the Vnmercifull: Esa. 59. 2. 3.Isa 59:2Isa 59:3so long as they hauehave bloody fingers, their Prayers are abhominable; They hauehave not the spirit of Prayer, which eate Psal. 14. 4.Ps 14:4vp the people of God▪ as a man would eate Bread. How horrible and fearefull a Iudgement is it, to hauehave the doores of Gods Graces shut vp against vsus, and the the Walles of his Fauour and MercieMercy locked vp from vsus, that wee cannot draw the Water of life: Wee hauehave none other Messenger to God▪ but our Prayers: but Vnmercifulnesse, maketh our Prayers to returne voyde; which is an heauie Iudgement. If then there be any among you, that carry an Vnmercifull p. 58affection, first let the oppressed▪ goe free. Wash your bloody and vnmercifull Esay 58. 6. Esay. 1. 16.Isa 58:6Isa 1:16hands, else, neuer offer your Prayers vntounto God. How dare you come to Christ by Prayer, while you deale Vnmercifully with him in his poore members? For as they that feed the Poore, feed Christ; so they that deale Vnmercifully with the poore, doe wrong to Christ: and hee, That stoppeth his eares at the crie of Pro. 21. 13.Prov 21:13the Poore, shall also crie himselfe, and not be heard. As then thou wouldest hauehave God to accept of, and to heare thy Prayers, when thou criest to him in thy greatest need: so see that thou also open thine eares, thine heart and hand too, at the cry and complaint of thy distressed poore Neighbour.

Secondly, Vnmercifulnesse maketh a wise man madde. If a man hauehave neuer so many good guiftes, if he hauehave once an Eccle. 7. 9.Eccl 7:9Vnmercifull and rauening minde, all his Wisedome, Learning, and other good guiftes are buried and lost. Therefore eueryevery Vnmercifull man is an Atheist, They are resolued there is no God: For, if they thought there were either Psal. 14. 1.Ps 14:1God, or Diuell, Heauen, or Hell, they p. 59would not deale so Vnmercifully with others as they doe. These are they whom Salomon speaketh of: There is a generation, whose teeth are swordes. Hee Pro 30. 14.Prov 30:14compareth them to beastes, as if they had teeth like swords or kniues.

It is true then, that vnmercifull men banish God out of their hearts, and therfore they are carried with the spirit of madnesse, and cruelty, God is not in all their thoughts, neither are they perswaded that vnmercifulnesse is a sinne.

Thirdly, the vnmercifull man prouoketh God to take vengeance on him by temporall punishments, and Iudgements in this life: The bloudy and deceiptfull Psal. 55. 23.Ps 55:23man, shall not liue out halfe his dayes: God will auenge them that are vnmercifully delt withall; and that quickly. Thou shalt Luk. 18. 8.Luke 18:8not (saith the Lord) doe iniurie to a stranger, neither oppresse him, for yee were strangers in the Land of Egipt. Yee shall not trouble Exod. 22. 21, 22. 23, 24.Exod 22:21Exod 22:22Exod 22:23Exod 22:24any Widow, nor fatherlesse Child, if thou vex or trouble such, and so hee call and cry vntounto me, I will surely heare his cry. Then shall my wrath bee kindled, and I will kill you with the sword, and your wiues shalbe Widdowes, and your Children fatherlesse.

p. 60It is too common a thing to see strangers, fatherlesse Children, & Widowes vnmercifully delt withall. Strangers (for the most part) are strangely looked on; and as for Orphans, let a man die, and commit his children (with sufficient portions) to the protection of his brother or neerest kinsman, for the most part, they will vnckle, and Couzin the poore Orphans of that their father left them, and often vse them worse then seruants. Is it not a Iust thing with God, to arrainge such before his Iudgement seate, and plead and proue against them, that they hauehave no Mercy; and therefore shall finde as little Mercy at Gods hands? And is the state of Widdowes any better, for the most part; are they not also subiect to wronges, and vnmercifull dealing? But let them comfort themselues, God hath promised to bee a Father to the Fatherlesse, defendeth the cause of the Widowes, and looketh Psal. 68. 5. Psa. 146. 9. Mal. 3. 5. Ecclesi. 35. 15. Deut. 27. 19Ps 68:5Ps 146:9Mal 3:5Deut 27:19vponupon the wrongs done to them, and will reuenge them. Doth not (saith Syrach) the teares runne downe the Widowes Cheekes, and her cry is against him that caused them: for from her Cheeks doe they goe vp p. 61into heauen, & the Lord which heareth them, doth accept them.

The Israelits being vnmercifully delt withall by the Egiptians, cryed in their Exod. 2, 23. 24. Exod. 15. 25Exod 2:23Exod 2:24Exod 15:25misery, and God heard them, tooke the matter into his owne hand, and reuenged them. Dauid delt vnmercifully with his subiect and seruant Vrias; but God would not suffer him to escape vnpunished: Though Dauid was a King, Ʋrias a subiect; Dauid aliue, Vrias dead; yet God auenged the wrong done to 2. Sam. 12.2 Sam 12him, euen vponupon the King himselfe. Then God will not suffer the Vnmercifull 1. Thes. 4. 61 Thess 4:6man to escape, The Lord is the auenger of all such. The poore committeth himselfe vntounto Psal. 10. 14.Ps 10:14thee (saith Dauid,) for thou art the helper of the friendlesse.

Though the poore neither curse, nor cry vengeance against them that deale Vnmercifully with them; yet God will stand for them. Now for the oppression of the needie, and because of the sighes of the Psal. 12 5.Ps 12:5poore, I will vp (sayth the Lord,) and will set at libertie him whom the wicked hath snared; yea rather then Gods Iustice in this poynt should sayle, The Stones and timber in the house of vnmerciful men, shal cry p. 62for vengeance against them, and bring a Hab. 2. 11. 12.Hab 2:11Hab 2:12Iudgement vponupon them. There is a woe pronounced against such, God hath a Micha. 2. 1. 2. 3.Mic 2:1Mic 2:2Mic 2:3Plague, and a vengeance for them, which shall sticke close to them; the Lands and Goods which they hauehave gotten by vnmercifull dealing, shall be accursed vntounto them in the end: Yea, the Furrowes of their Land, shalbe accursed vntounto Iob. 31. 38.Job 31:38them. Ahab and Iezabell dealt vnmercifully 2 King 21. 9. 10. 13.2 Kgs 21:92 Kgs 21:102 Kgs 21:13with Naboth, cozoned him of his Land, & his life too: But Gods vengeance slept not long, they had small ioy of their bloody purchase; the wrath of Iohn. 33. 36.God aboad on them. And as when a mercifull man doth cloath the naked, Iob. 31. 20.Job 31:20though he be vnthankefull, yet his loynes that were naked, and now cloathed, will blesse him that cloathed them. So when vnmercifull men take that away from the Poore, which should cloath their Backes, or fill their Bellies, though they take it patiently; yet their hungry Bellies, and naked Backes, will plead Vengeance, & God will reuenge the wrong done to them. If then thou wouldest not hauehave Gods heauie Iudgements to fall vponupon thee: bee not an vnmercifull p. 63dealer, because the Lord is the auenger of all such.

Fourthly, as vnmercifull men shall not escape the Iudgements of God in this life; so at last, death commeth: and when an vnmercifull man dieth, his state shalbe like to Iehoiakim, the sonne of Iosia, King of Judah, the people will Iere. 22. 18. 19.Jer 22:18Jer 22:19not mourne for him, Alas brother, Or (ah) what a losse hath the Country of him, but hee shall hauehave the buriall of an Asse. As their dead Asses were cast out of Ierusalem, least they should infect the ayre, with their smell; so vnmercifull vsurers were in times past, denied the honor of Christian buriall.

Lastly, these are but small matters, but vnlesse vnmercifull men repent, they shalbe shut out of Gods Kingdome; Thus saith the Lord, yee eate with the Bloud, and lift vp your eyes towardes your Ezec. 33. 25 1. Cor. 6. 10.Ezek 33:251 Cor 6:10Idoles, and shead Bloud: shall yee then possesse the Land? And the Apostle Iames saith, There shalbe Judgement mercilesse, to him Iam 2. 13.Jas 2:13that sheweth no mercy. If at the Iudgement day they shalbe shut out of heauen, which hauehave not giuen to the needy, what Iudgements remaine for those that p. 64hauehave dealt vnmercifully with them? Math. 25.Matt 25shall they enter in? no, they shall be sure to be shut out. And God will not leaue them so: What, not in Hell? Yes, for Hell shalbe their possession: but thats not all, for God will curse them also in their posterity. The curse of God Iob. 27. 13. 14.Job 27:13Job 27:14wil so consume them, & their posterity, that nothing shall remaine but the tokens of Gods vengeance. These are no inuented shar-babs, the Lord hath sworne by the excellency of Iacob, That Amos. 8. 7. 8Amos 8:7Amos 8:8he will neuer forget, but punish all oppressors and vnmercifull dealers.

Seeing then that vnmercifulnesse brings such heauy Iudgements of God with it, if euer wee looke to escape his rod and punishments, and to be reconciled vntounto him, let vsus after the counsel of the Prophet, Wash, and make our selues Esay. 1. 16. 17Isa 1:16Isa 1:17cleane from that bloudy sinne of vnmercifulnesse, and then the Lord will speake comfortably to our consciences, and tell vsus, Though our sins were as Crimsin, they shalbe made white as Snow, & though Esay 1 18.Isa 1:18they were red like Scarlet, they shalbe as Well.

And heere wee may also iurney our estate, and let our owne consciences p. 65answere for vsus, whether the Lord may not as iustly charge some of vsus with this sinne of vnmercifulnesse, as euer he did the people of Israel.

What Mercy with some vnmercifull Land-lords, who turne housing into grasing, & make more account of their beasts then of their bretheren. So that, as the Poet Ouid writ concerning Troy, after the destruction of it, Estque seges vbi Troia fuit, Now growes Corne where Troy stood: So in many places, passengers, may point with their fingers and say, In this pasture of groud stood such a towne, and there another; and now Cattle feed, where sometimes christians dwelt. Such vnmerciful landlords deale with their Tenaunts as Vinteners doe with their vessels, who draw them till they bee empty, and then tumble them out a doores. Is this brotherly compassion? Is this to hauehave a fellow-feeling of the miseries of others? Is this to doe to others, as wee would they should doe vntounto vsus?

What Mercy with vnmercifull Vsurers, but cruelty vnderunder a colour of Kindnesse? They are the Diuels Alcumists, p. 66they can change other mens goods into their owne. The Lord expresly forbiddeth Vsurie in his Law, and shall wee make no conscience to vse it? If thou lend Money to my people, (saith the Lord) Exo. 22. 25.Exod 22:25that is, to the poore with thee, thou shalt not be an Ʋsurer vntounto him; thou shalt not oppresse him with Ʋsurie. And againe. If thy brother be impouerished, or fallen into decay, &c. thou shalt take no Ʋsury of him, nor Leui. 25. 35. 36.vantage; but thou shalt feare thy God, that thy brother may liue with thee. And in Deutronomie: Thou shalt not giuegive to Vsury, Deu 23. 19.Deut 23:19to thy brother; as vsury of Money, vsury of Meate vsury of any thing that is put to vsury. If God forbad Vsury among the Jewes, because they were brethren; much more among vsus Christians, because wee are brethren in Christ. And if the breach of Gods Commaundements bring with it destruction both of body and soule; then Vsurie, which God expresly forbids in his Law, deserueth destruction both of body and soule. Dauid asketh the question, Lord, who shall dwell in thy Tabernacle, and who shall rest vponupon thy holy Psal. 15. 1. 5.Ps 15:1Ps 15:5Mountaine? and maketh answere, verse 5. He that giueth not his money to Vsury. &c. p. 67If hee that giueth not his Money to Vsurie, shall dwell in the Lords Tabernacle, and rest in his holy Mountaine; then it must needes follow, that hee which giueth his Money to Vsury, shall be shut out of Gods Tabernacle, and not rest in his holy Mountaine. And if hee That hath not giuen foorth vponupon Vsurie, neither hath taken any increase, shall liue Ezec. 18. 8, 9, 13.Ezek 18:8Ezek 18:9Ezek 18:13with the Lord for euer; then hee that hath giuen foorth vponupon Vsurie, and taken increase, shall not liue. vers. 13, but die, his blood shall Deut. 15. 8. Math. 5. 42. Luk. 6. 35. Psal. 37. 26.Deut 15:8Matt 5:42Luke 6:35Ps 37:26be vponupon him. Our Sauiour Christ commaunds vsus to lend, looking for nothing againe. A good man (saith Dauid) is euer Mercifull, and lendeth. Mercy and Lending should goe togeather: wee must lend to others to better their estate, not to better our selues, and begger our brethren. As the law of Diuorce was permitted in Moses his time, because of the hardnesse of their heartes; so is Vsurie suffered, but not alowed by the Lawes of our Land, because of the hardnesse of mens heartes, to set a bond, or meere to mens couetousnesse, because there is no MercieMercy among them. And as there is no Mercy with this vnmercifull p. 68brood, in forcing men to repay more then the principall which they borrowed; so if the borrower vponupon extremitie breake day with them, he had as good be halfe hanged, then will they play vponupon him with their crueltie; then shall he be sure to be sued vponupon forfeytures, no remedie but either pay, or to Prison; they will either hauehave his Coyne, or his Carkaise.

How dare such vnmercifull wretches looke vp towards Heauen, hope to be saued by the death of Christ, or cry to God for mercy in their miserie, while they suffer their owne flesh and blood, their brethren and sisters in the Lord, to lie in Prison, for not payment of a litle plefe; which at the day of Iudgement Iames. 5. 3.Jas 5:3shall witnesse against them, and condemne them for euer: yea, the very Stones of the Prison, shall cry vengeance against them, for their crueltie: It is lawfull indeed for eueryevery man to Haba. 2 11.demaund his owne; but to doe it in MercieMercy, not with extremitie, as that Seruant who tooke his fellow Seruant by the throat, saying, Pay that thou owest. Mat. 18. 28. 30.Matt 18:28Matt 18:30And as the Iewes, who pressed downe p. 69their debters. Gods Children must Esa. 58. 6.Isa 58:6shew mercy euen in asking their owne: we may not hunt with rauening affections, but vse Mercy towards all, & hauehave patience with our needy Brethren, though it be to our hinderance.

Lastly, to kint vp all in a word, many poore people liue in misery, but where is our merciemercy that wee shew vntounto them? Paul commendeth the liberality of the Churches of Macedonia, how that to their 2. Gor. 8. 3.power, yea and beyond their power they were willing, such bowels of MercieMercy had they toweards their poore bretheren, that wanted. In the primitiue Church they sold their Lands for the reliefe of the poore. Act 4 34 35Acts 4:34And the Church purposed to send releife to Act. 11. 29.Acts 11:29the bretheren which dwelt at Iudea, euen vnrequired thereunto, But now the Fathers of the Primitiue Church are dead, and Mercifull compassion is dead, and gone with them: They relieued the poore to their power, yea, and beyond their power, but now for the most part, among the Countrey people, they that are most power-full are least pitifull; and they that hauehave most money, hauehave least merciemercy. They sold their Lands, and gaue p. 70the money to the poore, but in this sinfull age, some buy Lands, and begger the poore; they willingly releeued their bretheren, though not required therevnto, but (alas) how hardly are men now drawen to distribute to the necissitie of the Saints, yea, euen they that hauehave great aboundance of wealth, giuegive what they giuegive so grudgingly, and nigardly, that the poore finde little comfort: What wringing, oppressing, and beggering of the poore members of Christ is, that in many places which should be relieued, notwithstanding the Word of God condemning all Vnmercifulnesse; and good Lawes, and Statutes enacted to the contrary. If then the Lord had a quarrell with the Children of Israel, and threatned Iudgements against them, because they were vnmercifull, then will he not spare vsus now in this Iron age of the world, when most men hauehave euen shut vp their bowels of merciemercy.

Nor knowledge of God in the Land.

They were Israelites, how hapned it 1. Ioh. 3. 17.1 John 3:17then that they wanted the knowledge of God? The Lord chose them to be his owne p. 71Exod. 6. 7.Exod 6:7people, Hee fedde them with Manna in the Exo. 16. 15. Exo. 19 4. Deut. 32. 11. Gen. 17. 9. Deut. 11. 20. Exo. 13. 2. 12.Exod 16:15Exod 19:4Deut 32:11Gen 17:9Deut 11:20Exod 13:2Exod 13:12wildernesse, He carried them on Eagles wings out of all daunger. They had the Sacrament of Circumcision. They were commanded to hauehave the Law of God written vponupon their housepostes. Whether it were of their Children, or Beastes, the first borne was conscrated to God. They had the Prophets of God to teach them &c. but though they had neuer so many meanes to know God, and had the word of God among them, yet the Lord heere ceargeth them by his Prophet that there was no knowledge of God in the Land.

This is the ground of all Religion to know God. It were better to bee a beast then a man, and not know God: a beast is in better case then hee, when the beast dyeth, there is an end; but the Soule of man shall liue or die for euer. This is the wel-spring of all doctrine. It is wonderfull that the knowledge of God is not plentifull, seeing there is so much teaching.

Nor knowledge of God in the Land.

This striketh at the root, that there is no knowledge of God in the Land. The wicked indeed hauehave a naked and p. 72bare knowledge, or lite apprehension of the knowledge of God, and descending into the Heart, but swimming in the Braine like that euill Seruant, That knew his Maisters will, and prepared not him Luk. 12. 47.Luke 12:47selfe, neither did according to his will. Yea, the very Diuels know there is a God, Mar. 1. 24. 24. Luk. 4. 41. Luk 8. 28. Act. 19. 15.Mark 1:24Luke 4:41Luke 8:28Acts 19:15that there shalbe a resurrection, and a Iudgement.

But there is an other knowledge of God, which carrieth the minde with a full sway to serue God: this is an holy and sanctified knowledge, discending into the Heart: of this knowledge of God, the Prophet heere speaketh: As also Esay prophesying of Christ, sayth; By his Knowledge, shall my righteous Seruant Esa. 53. 11.Isa 53:11iustifie many: for hee shall beare their iniquities. Iohn Babtist Was sent to giuegive knowledge of this Saluation. And S. Iohn Luk. 1. 77. 1. Ioh. 2. 3.Luke 1:771 John 2:3sayth. Hereby wee are sure that wee know him, if wee keepe his Commaundementes. Where this knowledge of God is, it bringeth foorth holy obedience to the Lawes of God; not absolute, but a care to doe them: our endeauour must be to please God, and how soeuer wee be other-wayes weake, wee shall finde it as p. 72a meane to purge vsus from the corruption of our nature, and to hold vsus backe from sinne. They that hauehave this knowledge, are not vnfruitfull in good Workes, it worketh to their conuersion. If then thou wilt know whether thou hauehave this sanctified knowledge of God, it shall appeare if thou be fruitefull in good workes, if thou hauehave not an especiall care to keepe Gods Commandementes, all thy knowledge is sinne before God.

The Israelites had the knowledge of God; but God tels them, they are like the Oxe and Asse. The Oxe knoweth his Esay 1. 3.Isa 1:3owner, and the Asse his Maisters Crib; But Israel hath not knowen: my people hath not vnderstood: and the reason was, because they were loaden with iniquitie. vers. 4. And accusing them of sinne by the Prophet Ieremie. They hauehave not knowne mee Iere. 9. 3.Jer 9:3(saith the Lord.) And Dauid saith, They erred in their heartes, because they knew not Psal. 95. 10Ps 95:10his wayes. So in like manner the Prophet Hoseas heere summoning the people of Israel to appeare before the Lord for their sinnes, chargeth them that they wanted the knowledge of God.

p. 74They were accused to hauehave no knowledge of God, because they had not a sanctified knowledge, working in them a care, and conscience to keepe Gods Commandements. And I pray God this sinne be not found among vsus. I feare mee it may so. Some want the key of Knowledge, and therefore they cannot open the Chest of God, and deliuer Manna; some are idle, and will not: and where the meane is vsed, it is wonderfull to see how the Diuell seekes to pull it away, and to keepe men in ignoraunce. VponUpon the Sabaoth dayes, which are Gods great market dayes for the Soule, when Aarons golden Belles ring, and when God calleth the people to the Welles of the Water of life, It is wonderfull to see how Satan drawes them away, after the pleasures and profites of this World; and laboureth nothing more, then to smother Religion, and the knowledge of GOD: One day of seauen is ordayned of God, as the Lords great schooling day, if the Diuell can steale that day, let him take all. It is the worke of Satan to catch the Word out of our hearts.Math. 13. 19Matt 13:19

p. 75And seeing that where the knowledge of God is wanting, all vices doe abound: let vsus labour to hauehave an effectuall knowledge of God, lest it be truely sayd of vsus, There is no knowledge of God amongst vsus. And when wee see or heare the wicked boasting, and prating of God, and of his Mercies and Promises made in his Sonne Christ Iesus, let vsus be bould to tell them (as heere the Prophet doth the Children of Israel) that they hauehave no Knowledge of God. This should teach vsus to adde Practise to Knowledge.

To conclude this part, let vsus present our selues eueryevery one of vsus at the barre of Gods Iudgment seate, as a people indited and arrained vponupon these seuerall Inditements, viz. want of Truth, want of Mercy, and the Knowledge of God, and let our owne consciences giuegive euidence, and sit as Iudges too, and wee shalbe found guilty in all; and therefore no remedy but speedily sue for pardon to the chiefe Iudge Christ Iesus, who is mercifull to all that truely turne to him.

And thus much concerning their p. 76sinnes of omission. It followeth,

By Swearing, and Lying, and Killing, and vers. 2.Stealing, and Whoring, they breake out, and bloud toucheth Blould.

These words are a proofe of the former accusation, wherein the Prophet proceeds to chrge the children of Israell with sinnes of Commission: and first, with swearing.

Swearing is of two sorts, lawfull and vnlawfull. Againe, a lawfull Oath is of Swearing.two sorts, Promissorium and Assertorium.

By the one, we promise to doe something hereafter; By the other, wee affirme or deny a thing to bee so, or not so: but I will not stand vponupon these distinctions.

A lawfull Oath is a solemne and earnest affirmation or negation of a thing lawfull and honest, by the name of God, whereby we desire him who is the onelyonly searcher of the heart, to be a witnesse to the truth, and a puinsher of them that sweare falsely.

A lawfull Oath should hauehave three companions, Truth, Iudgement and Iere. 4. 2.Jer 4:2Righteousnesse▪ this is proued. Thou shalt sweare, the Lord liueth, in Truth, in p. 77Iudgement and in Righteousnesse. As Truth should be the ground of all our speach; so specially, when wee take the God of Truth to witnesse, wee should be carefull to speake nothing but the simple Truth. Wee cannot sweare lawfully, unlesse we sweare truely, our heart and tongue must goe togeather; and wee must be assured we sweare nothing but the truth: And therefore Saint Chrisostome that golden mouthed Father said well. Omnis qui iurat, ad hoc iurat, vt quod verum est loquatur. Whosoeuer sweareth, sweareth to this end, that what he speaketh, be truth. The tongue and minde must sweare togeather. Wee may not equiuocate with the double hearted Papistes, whom GOD hateth, who sweare one thing, and thinke another; who hauehave one heart for the Prince, another for the Pope, like Iacobs Sonnes, when they talked deceitfully with the Sichemites: Gen. 34. 13.Gen 34:13but heart and tongue must ioyne Heb. 6. 16. Gen. 21. 23. 24. Gen. 26 31. Gen. 31. 44. Exod. 22. 8. Numb 5 19 Deut. 21. ….Heb 6:16Gen 21:23Gen 21:24Gen 26:31Gen 31:44Exod 22:8Num 5:19Deut 21togeather in one truth.

Secondly, he that sweareth lawfully, should sweare in Iudgement. When wee are called before a lawfull Iudge or Magistrate, to testifie a truth, which p. 78may not otherwayes be found out but Iudg. 11 9. 10 2. Sam. 5. 3. 2. Kin. 11. 4. 2. Chro. 15. 14. 2. Chro. 34. 31.Judg 11:9Judg 11:102 Sam 5:32 Kgs 11:42 Chr 15:142 Chr 34:31by oath; or for any other lawfull cause: Then we should sweare with good discretion and aduisement; not lightly, not rashly, nor doubtfully, but with due consideration, and certaine knowledge of eueryevery particular that wee speake of and that in matters of great importance and necessitie.

A third companion of a lawfull Oath is Righteousnesse. It must be agreeable to right and equitie, and according to Iustice, which giueth both to God and man his due: It must neither be against the louelove of God, nor our Neighbour. It must not be an hired Oath, so to sell a mans soule to Sathan for Money; neither for feare, sauour, friendship, nor flatterie; not to doe thy Friend a pleasure, and hurt thy Foe, but in a godly zeale of the righteousnesse of the cause, and with a desire that God may be glorified in the truth.

But there is an other kind of Oath, which is contrary to that trueth which should be in Gods children, and which the Prophet in this place condemneth in the children of Israell: and that is vnlawfull p. 79Swearing, as when men sweare.

1 By Creatures.

2 Of Custome.

3 Falsely.

None should be taken to witnesse a Truth, but onelyonly God the Authour of Truth: God made the Creatures to serue Mans vse; not that wee should Sweare by them, and giuegive that honour to them, that is due to God, and so make our selues Idolaters.

And the reasons are: First, because God commaundeth it as a part of his worship. Thou shalt feare the Lord thy Deut. 6. 13.Deut 6:13God, and serue him, and shalt sweare by his name. Esay the Prophet hauing spoken of the happy estate of the Church, and the miserie of the wicked, sayth, Hee that shall blesse in the earth, shall blesse himselfe Esa 65. 16. Psal. 63. 11. Math. 4. 10.Isa 65:16Ps 63:11Matt 4:10in the true God: and he that sweareth in the earth, shall sweare by the true God.

Secondly, because it is a part of the Inuocation of God. I call God (saith the Rom. 1. 9 2. Cor. 1. 23.Rom 1:92 Cor 1:23Apostle) a record to my soule.

Thirdly, seeing God is called a witnesse to the conscience, wee must onelyonly sweare by him that searcheth and tryeth the heart.

p. 80Fourthly, because God in his Word expresly forbids to sweare by Creatures, and complaineth that the Iewes had forsaken him, And swore by them that Iere 5. 7.Jer 5:7are no Gods. Our Sauiour Christ forbids to sweare By Heauen, for it is the Throne of God; nor by the Earth, for it is his Footestole▪ Math. 5. 34.Matt 5:34neither by Jerusalem for it is the Citie of the great King; neither by thine Head, because thou canst not make one haire white or blacke. And the Apostle Saint Iames saith, Before all things my brethren, Sweare not neither Iam. 5. 12.Jas 5:12by Heauen, nor by Earth, nor by any other Oath.

Fiftly, because this kind of Swearing brings downe the Iudgements of God vponupon them that vse it. They that sweare Amos 8. 14.Amos 8:14by the sinne of Samaria, that is, by Idols, and say, thy God, O Dan liueth, they shall fall, and neuer rise vp againe. And by the Prophet Zophany, The Lord threatneth to cut Zeph. 1. 5.Zeph 1:5off them that sweare by the Lord, and by Malcham.

This serueth to reproue the Papists, and other prophane Wretches, who sweare by them that are no Gods; or ioyne God with idols; as, by God and the World, God and the Virgin Mary, p. 81God and Fayth, and therefore forsake the Lord. Is the Virgin Saint Mary, a God? Is that patched Idoll the Masse, a God? Is your Fayth, Truth, Fire, Light, Bread, &c. so many Gods? Such Swearers doe forsake the true God of Heauen, and make Creatures their gods. When the Romans sware by the fortune of Caesar, they made Caesar their God. When Nabuchadnezar sware by his Throane and Kingdome, hee made his Iudi. 1. 12.Throane and Kingdome his God. Polycarpus to saue his life, would not sweare by the good lucke of Caesar: and shall we sweare by those that are no gods?

A second kind of vnlawfull swearing is, when men sweare of custome, and in their ordinarie talke garnish their Wordes with gracelesse and needlesse Oathes, whereby they doe dishonour God: This the Lord forbiddeth. Thou shalt not take the name of the Lord thy God in Exod. 20. 7.Exod 20:7vaine, for the Lord will not hold him guiltlesse that taketh his name in vaine.

And the holy Ghost saith, Accustome not thy mouth ta Swearing, for in it there are Ecclesia. 23. 9, 10, 11.many falles; neither take vp for a custome the naming of the Holy one: for thou shalt not be p. 82vnpunished for such thinges. verse. 10. For as a Seruant which is oft punished, can not be without some scarre: so hee that Sweareth Ecclesi, 27. 14.and nameth God (in vaine) continually, shall not be faultlesse. A man that vseth much Swearing, shall be filled with wickednesse, and the Plague shall not depart from his house. Our Sauiour Christ likewise saith, Let your communication be yea, yea; Math. 5. 27.Matt 5:27nay, nay: for whatsoeuer is more then these, commeth of euill. And the Apostle Saint Iames saith, Let your yea, be yea; and your Iam. 5. 12.Jas 5:12nay, nay, least you fall into condemnation.

Thus you see, that Swearing vponupon custome in our ordinarie talke and communication, is a sinne that God will punish; it leaueth a Brand, and a Marke of Gods vengeance behinde it: the Plagues and Iudgements of God shall cleaue to him, and adide in his house that vseth it: The practise of it (as our Sauiour Christ saith) is of euill, that is, of the Diuell, because hee is the Authour of it: and (as Saint Iames saith) the end of it is damnation, Notwithstanding the corruption of our times are such, that few men make conscience of it, eueryevery Roague taketh the sacred p. 83name of God into his mouth, & maketh it an occupation to begge by: eueryevery Pedler and Petty-chapman, burnisheth his bad Wares, with the glorious name of GOD; and hee is accounted a chapman not worth a Chippe, that will not sweare, to deceiue those that deale with him: neuer was ordinarie and idle Swearing more in request amongst the Iewes, then now among vsus Christians.

The last and highest degree of Swearing is Periurie, or swearing falsely. Some make a difference betweene them, as Periurie in that which is to come; and forswearing in falsely affirming, or denying a thing to be so, or not so; neuerthelesse the one is often taken for the other.

This Periurie or false Swearing, is an horrible sinne: the Lord hath expresly forbidden it in his Law. You shall not (saith hee) Sweare by my name falsly neither Leui. 19. 12.shalt thou defile the name of thy God. I am the Lord. The flying Booke of Gods Curses shall enter into the house of him that falsely Sweareth by my name (saith the Lord,) and it shall remaine in the middest of his house, p. 84and shall consume it, with the timber thereof, and the stones thereof. By his Prophet Ieremie Zach. 5. 2. 3. 4. Iere. 5. 2.Zech 5:2Zech 5:3Zech 5:4Jer 5:2hee reproueth the Iewes for this sinne. Yea, the Lord Hateth and abhorreth them that gweare falsely.Zach. 8. 17.Zech 8:17

And least we should thinke that God would so hauehave done with them, he saith, They shall not dwell in his Tabernacle, nor Psal. 15. 2.Ps 15:2rest in his holy Mountaine. They shalbe excluded out of the holy Cittie; And from the Tree of Life; and they shall hauehave Apo. 21. 8.their part in the Lake which burneth with fire and brimstone: which is the second death.Apo. 22 15.

How dangerous and damnable a sinne Periurie or false-Swearing is, it may appeare by many Reasons; especially because they sinne,

1. Against God.

2. Against them selues.

3. Against their neighbours.

First, they sinne against God, because when they speake against the Trueth, they speake against God, and take part with the Diuell: and therefore God hateth Pro. 6. 16. 17. 19.Prov 6:16Prov 6:17Prov 6:19them.

Secondly, because they doe not onelyonly turne the Trueth of God into a Lie, but also make God a party in their sinne, & p. 85take the name of the God of Truth, to witnesse a lye.

And thirdly, because they commit high treason against God; for as when an earthly King committeth the great Seale of his Kingdome to the custodie of some one man; If hee to whom the same is committed, should therewith seale Letters of Treason, hee might iustly bee condemned for a Traytour: So, seeing the glorious Name of God is committed to vsus, as a Seale, to testifie and confirme the Trueth; as if any man abuse that blessed Seale of the sacred Heb. 6. 16.Heb 6:16Name of the King of Heauen, to confirme a Lie withall, hee committeth high Treason against the Maiestie of God.

2. Secondly, Periurie, or False-swearing, is an horrible sinne: because Forsworne wretches do sinne against themselues.

First, in that they doe giuegive themselues vp to Satan, by their Periurie, they renounce God, and all the sweete Promises conteyned in the Booke of God, whereupon they lay their hand, and bring downe vponupon their owne p. 86heads, all the fearefull woes and curses contained in the same Booke; when a false-swearer reacheth out his hand to the Booke, hee giueth it to the Diuell; kissing the Booke, he kisseth the Diuell; when hee bringeth meate or drinke to his mouth with that hand, hee feedeth himselfe with the hand of the Diuell; nay, rather he remaineth a Diuell in carnate, then a man.

Secondly, they doe sinne against themselues, because they make themselues worse then Sathan; For though hee be a lier, and the father of lies, yet wee doe Iohn. 8. 44.John 8:44not read, that hee durst euer presume to seale his lies with the name of God: But the filthy for-sworne Catife is one degree beyonde the Diuell, for hee is both a lyer, and also dare without reuerence, feare, or trembling, take Gods name into his mouth, to confirme a lye withall; which Sathan neuer durst doe. Iam 2. 19.Jas 2:19There is no infirnall Diuell that euer cast himselfe into condemnation for Money; but some Periured persons there are, who readily cast Soule and Body into destruction for a little Pelfe and Drosse of this world; Which p. 87one day shall witnesse against them.Iam. 5. 3.Jas 5:3

Thirdly, it is a dangerous and damnable sinne, because for-sworne persons sinne also against their neighbours; whom they hurt or offend by their Periurie. First, if it be in the publique place of Iustice, hee sinneth against the Iudge, in causing him, by his Periurie, to giuegive vnrighteous sentence; Iudgement is peruerted thereby, and a bad cause passeth for good. Secondly, hee sinneth against the Iurie, in causing them to giuegive vp a false verdict. Yea, in a word, his Periurie sometimes preuayleth so farre against his Neighbour, that thereby hee carrieth away Lands and Goods wrongfully; and sometimes putteth a true mans Necke into the Halter, and casteth downe his owne soule into Hell.

This sinne is further aggrauated also, by consideration of the matter; If it be in a matter for the glory of God, the saluation of mens Soules, the life of Man, or his state of liuing, or the publique good of the Church or Commonwealth; hee that sweareth falsey in such 2. Sam. 21. 2. Ios. 9. 18.2 Sam 21:2Josh 9:18things, his sinne is most horrible. Lastly, p. 88this sinne is increased, when Periured persons doe not onelyonly take Gods name to witnesse a Lye, but also curse themselues, if it be not true which they affirme, whereas in their owne conscience they know it to be a Lie. They will curse themselues to Hell, & protest they will forsake God, if it be not so as they say; they will desire God to confound them, and pray God they may neuer come to Heauen if it be not thus, and thus; with many such like detestable imprecations, as would make a good mans heart quake to heare them Such beastly people doe prouoke God to his face to take vengeance on them: and if the Lord in his Iustice, should take them at their wordes, how miserable were their state?

Let vsus then (beloued) vse the Name of God reuerently; and when wee are called to take a lawfull Oath, let vsus doe it in Trueth, Iudgement, and Righteousnesse: let vsus not accustome our selues to sweare by Creatures, nor to take Gods Name into our mouthes in our ordinarie talke: and be it farre from vsus that wee should presume to seale a p. 89Lye with the blessed Name of God, and so sinne against his sacred Maiestie, against our selues, and our soules, and against our neighbours, and make our selues as guilty of swearing, in the highest degree, as euer did the Children of Israel, & so bring Gods fearefull Iudgements vponupon our heads.

(And Lying:) Next to Swearing, hee Lying.chargeth them with Lying, and thereby prooueth, that there is no trueth among them: Because Swearing and Lying for the most part are Inmates, and dwell both vnderunder one roofe, and walke Math. 26. 70. 72.Matt 26:70Matt 26:72hand in hand, like the Thiefe and the Receiuer: or as the Vsurer and the Broker, (for take a Swearer, and hee is commonly a Lyer:) therefore the Prophet heere placeth them next togeather.

A Lye, is a voluntarie speaking of that which is vntrue, with a purpose to deceiue. S. Augustine maketh mention of eight kinds of Lyes: but others contract them into three sorts.

p. 901 A Merry

Lie,

Sport, for Gaine, Spight,

Delight. to Profit. Hurt.

2 An Officious

3 A Malicions

A Merry or Iesting Lye; when a man of purpose telles a Lie, to delight, and make them sport that heare him. Some goe about to cleare this kind of lying not to be sinne. But our Sauiour Christ saith, That of euerie idle word that men shall speake, they shall giuegive account Math. 12. 36Matt 12:36at the day of Iudgement. If wee must giuegive account for eueryevery Idle word, before that great Iudge Iesus Christ; then much more of Idle Lyes. And if the Apostle Saint Paul would not hauehave vsus so much as speake Of any filthinesse, nor foolish talking, nor iesting, which are thinges Ephe. 5, 4.Eph 5:4not comely; but rather giuing of thankes. Then why should Christians turne Fooles, to make others sport, or deuise iesting Lyes, to make men laugh, But rather take heede that their speech be alwayes Col. 4. 6.Col 4:6gratious, and powdred with salt, and such as is good to the vse of edifying, and that it may minister (not gaine) but grace vntounto the hearers.

p. 91The second is an officious Lie, when a man tels a Lie for duties sake, thereby to gaine good to others, by deliuering them from death or danger, or procuring profite to themselues. So the Mid-wiues of Egipt, by a Lie, saued the Children of the Hebrewes aliue, Exod. 1. 19.Exod 1:19Rahab by her Lie preserued the Spies Iosh. 5.Josh 5of Gods people. And Michal by telling a Lie, saued her Husband Dauids 1. Sam. 19. 14. 17.1 Sam 19:141 Sam 19:17life. Though some Writers, as Origen, and Hierom, and others, seeke shiftes to excuse this kind of Lying in good men, yet they are deceiued; for eueryevery Lie is sinne: yea, though a man would pretend to make a Lie for the glory of God, or the safeguard of a mans life; yet wee may not doe euill, that good Rom. 3. 8.Rom 3:8may come of it. And therefore Saint Augustine saith concerning the Midwiues Lie, made for the preseruation of the liues of the young Children of the Ebrewes, That their feare of God, tender care, and carefull compassion, mercifully to spare the Infants, pleased God; but their Lie pleased not God. And if (as the same Father saith) it bee not lawfull to Lie, though it p. 92could be to the prayse of God; much lesse then for the sauing of a mans life. Iob therefore reprooued a Lie in his Friendes, though it tended to defende the Lord: Will you speake Wickedly (saith Iob. 13. 7.Job 13:7hee) for Gods defence, and talke deceitfully for his cause? To say then that some Lies are good, is as much to say, some Sinnes are good. Gods Law is Truth, & whatsoeuer is contrarie to the Truth, is contrarie to Gods Law: But euerie Lie is contrarie to the Trueth, therefore eueryevery Lie is contrarie to Gods Law. True it is that one sinne is worse then another; so is one Lie worse then another: but eueryevery Lie is sinne. God and Satan are two contraries; so are Trueth and Lying: Truth is from God, and Lying is from the Diuell. Though God can doe all things; yet hee cannot Lie, because it is contrary to his nature: but Tit. 1. 2.Titus 1:2when Satan lyeth, hee speaketh of his Heb 6. 8. Ioh 8. 44.Heb 6:8John 8:44owne.

Let no man then iustifie that which God condemneth; but let all those that louelove the GOD of Truth, and hate the Diuell, louelove Truth, and loath all manner of Lies.

p. 93Againe, as some goe about to make good this kind of Lying, which tendes to the preseruation of life, and to gaine good to others: So there is some amongst vsus, that say, it is no sinne to Lie for aduantage, thereby to bring profite to themselues, or keepe togeather that which they hauehave, alleadging the example of Iacob, who by his Mothers Gen. 27. 19.Gen 27:19counsell, made a lye to his Father Izhak, thereby to gaine his Blessing. They might as well say that Adulterie and Murther are no sinnes, because Dauid a man after GODS owne heart, committed them both. Wee must liue by Lawes, not by Examples: The falles of Gods Children are mentioned in the Booke of life, for our comfort and instruction; not for our Imitation: Wee are to follow the Saintes no farther, then they follow the Lord. So also Gehazei made a Lie to Naaman the Syrian, thereby to make a gaine to 2. King. 5. 22. 27.2 Kgs 5:222 Kgs 5:27himselfe: but it proued a madde kinde of gaine; for hee gained the Leprosie to himselfe and his posteritie. Such there bee many now adayes, who make no conscience to Lie for aduantage; yea, p. 94if they hauehave a Child or a Seruant that can Lie, to gaine them a Groat, oh, that is a Child alone, that is a Seruant alone: But they doe little consider that such gaine gotten by Lying, brings a curse vponupon all that a man hath.

Ananias and Saphira Lied for aduantage, thereby purposing to saue to Act. 5. 3. 8.Acts 5:3Acts 5:8themselues halfe the price of their land; but they payde deare for their Lying, they made but a sory match of it. But though Ananias and Saphira were manie hundred yeares agoe stricken dead by Gods iust Iudgement, for this kind of Lying, yet there is still some of their brood amongst vsus. Let a Poore man make his moane to the Rich for maintenance or reliefe, their answere (for the most part) is readier then their Almes, GOD helpe thee, I hauehave it not for thee; and so looking vp their Charitie, they make no conscience to belie the Lord, who hath giuen them enough both for themselues, and the Poore.

Were it not a iust thing with God, to part such Peasants and their Pelfe, by some sodaine Iudgement or other. p. 95Take heed then, learne not thy tongue to Lie for aduantage, though thereby thou couldest gaine, or saue a Kingdome to thy selfe. EueryEvery Lie is sinne, and the reward of sinne is death. And, Rom. 6. 23. Mat. 16. 26.Rom 6:23Matt 16:26What shall it profit a man to winne all the World, and to loose his owne Soule.

The third and worst kind of Lying, is a malicious or pernitious Lie, proceeding from a corrupt minde, and tending to the hurt of others. So Potiphar Gen. 39. 14. 15. 17. 18.Gen 39:14Gen 39:15Gen 39:17Gen 39:18his wife be-lyed Ioseph. Such a Lie the false-witnesses testified against Naboth, 1. Kin. 21. 13.1 Kgs 21:13which cost him his Land, and his Life too. So the two Elders be-lied Susanna, Dan. 13. 36. 37. 38.and set her hard for her life. Such a Lie also Haman told against Mordocai and Ester. 3. 8.the Iewes. And the Pharisies against Christ. No man was euer so impudent, Math 9. 3. Mat 12, 24.Matt 9:3Matt 12:24as to goe about to excuse, much lesse to defende this kinde of Lying. Whether then it bee a merry, an officious, or malicious Lie, though you turne the fayrest side of it outward, and make the best of it, yet if it be a Lie, it is sinne, and the worke of Satan, and that for these reasons.

First, because God forbids all kindes p. 96of Lies without distinction. Thou shalt Leui. 19 16.not (saith the Lord) walke about with Tales among thy people, &c. I am the Lord. Ʋse Eccles. 7. 13.Eccl 7:13not to make any manner of Lie, for the custome thereof is not good. Dauid saith, That God shall destroy them that speake Lies. Psal. 5. 6.Ps 5:6Our Sauiour Christ sayth (without making difference of Lyes) That Satan Ioh. 8. 44.John 8:44is a Lyer, and the Father thereof. The Apostle Paul would hauehave vsus cast off Lying, And speake trueth eueryevery man to his Neighbours: for wee are members one of Col. 3. 9.Col 3:9another. And againe, Lie not one to another, seeing that you hauehave put off the Old man with his Workes: Who will not make conscience of Murther, because God forbids it? And seeing God commaundeth to speake Truth, and forbids all Lying, thou shouldest not Lie, if thou couldest gaine an house-full of Gold by it; because God forbids it.

Secondly, because God and good men hate and abhorre it, and therefore it is twice repeated among those sinnes which God hateth. And againe, The Lying lippes are abhomination to the Lord. Prou. 6. 16. 19. Prou 12. 22.Prov 6:16Prov 6:19Prov 12:22And therefore the holy Ghost preferreth a Thiefe, before a Lyer: a Thiefe p. 97is better then a man that is accustomed to lye: But they both shall hauehave destruction Pro. 20. 24.Prov 20:24to heritage.

And as God abhorreth all Lying, so good men also hate it. A righteous man (saith Salomon) hateth Lying wordes: Pro. 13. 5. Eccle. 25. 2.Prov 13:5Sir 25:2but the wicked causeth slaunder, and shame. Dauid would not suffer a Lier to dwell in his House, nor tarrie in his sight. There shall no Deceitfull person (saith hee) dwell within mine House; Hee that telleth Psal. 101. 7.Ps 101:7Lies shall not remaine in my sight. And therefore as Salomon prayed against Lying, so let all Gods Children doe the Pro. 30. 8.Prov 30:8like.

Thirdly, because Lying hurteth them that vse it, It maketh good men wearie of their companie: It impayreth Iere. 9. 2. 3.Jer 9:2Jer 9:3a mans credite, because hee that accustometh his tongue to Lie, shall not bee beleeued at all: And therefore Demetrius being asked what a Lyer gayneth by Lying? he answered, That hee shall not be Eccle. 10. 23. 25.Eccl 10:23Eccl 10:25beleeued when hee speaketh trueth. A Lie is a wicked shame in a man. And againe, The conditions of Liers are vnhonest, and Eccle 41. 17.Sir 41:17their shame is euer with them. verse 25. And therefore Gods Children should p. 98be ashamed of lying. The very care of a mans credite should make him to leaue it.

Fourthly, because it brings temporall Iudgements with it. A False witnesse Pro. 19. 5.Prov 19:5(saith Salomon) shall not be vnpunished; and hee that speaketh Lies, shall not escape. The Gibeonites for making a Lie to Iosuah, Ios. 9. 6. 23.Josh 9:6Josh 9:23were accursed, and made slaues to the Israelites. Gehazi for making a Lie to 2. Kin. 5. 22.2 Kgs 5:22Elisha, was punished with Leprosie. Haman for his Lie was hanged. Ananias Ester. 7. 10. Act. 5. 5. 10.Acts 5:5Acts 5:10and Saphira for their lying, felt the heauie hand of Gods vengeance by sodaine destruction. By the Prophet Micheas the Lord threatneth destruction against the people for their crueltie, and lying. Hee will make them sicke in smiting Micha. 6. 12. 13.Mic 6:12Mic 6:13them, and desolate. &c. And heere he telleth the children of Israel, that the Lord hath a controuersie with them, And that their Land shall mourne, &c. for lying, and other their sinnes.

Fiftly, if this sinne of Lying bee not repented of in this life, it bringeth at last, eternall destruction both of body and soule; For the Fearefull, and Vnbeleeuing, and the Abhominable, & Murtherers, p. 99and Whore-mongers, and Sorcerers, and Idolaters, Apo. 21. 8. 27.and all Lyers, shall hauehave their part in the Lake which burneth with Fire and Brimstone; which is the second death. And they shall not enter into the holy and heauenly Ierusalem; but they shall be shut out with Dogges, Enchanters, Whore-mongers, Murtherers, Apo. 22. 15.and Idolaters. God will destroy them that speake Lyes. And the Apostle sayth, Psal. 5. 6.Ps 5:6That the Law is not giuen vntounto a righteous man, but vntounto the lawlesse, and disobedient, 1. Tim. 1. 9. 10.1 Tim 1:91 Tim 1:10to the vngodly, and the sinner, to the vnholy, and to the prophane, to murtherers of Fathers and mothers, to manslayers, to whoremongers, to buggerers, manstealers, to lyers, to the periured &c. It must needs be a great offence, that causeth a Father to disinherite his Sonne: but such a sinne is liing, that it seperateth them that vse it, from the presence and fauour of the God of Truth, depriueth them of his Kingdome, and maketh them slaues to Satan.

Lastly, because it is a diuelish sinne, both in respect of the beginning, the practise, and end of it.

First, because Satan told the first Lie. And when hee speaketh a Lie, hee speaketh of p. 100Gen. 3. 4. Ioh. 8. 44.Gen 3:4John 8:44his owne.

Secondly, because they that vse it, are of the Diuell: for as Peter was knowne to bee of Galilee, because his speach was as the Galileans; so Liers are knowne to bee of the Diuell, because their speach is alike.

Thirdly, because all Lies shall be punished with the Diuell (as you hauehave heard) vnlesse they repent: Let all Gods Children then cast away lying, because God forbids it, God and good men hate and abhorre it, it hurteth them that vse it: it brings Iudgements temporall and eternall, and is a diuelish sinne, both in respect of the beginning, practise, and end of it.

(And Killing.) This sheweth more particularly, that there was no mercy Killing.among them; but crueltie, and Killing.

Killing, is also of two sorts: Lawfull, and vnlawfull.

The Magistrate may lawfully Kill, or put to death malefactors; because he beareth not the Sword for naught: Rom. 13. 4.Rom 13:4For hee is the Minister of God, to take vengeance on him that doeth euill. The Lord also in his Law approueth, and p. 101commandeth this, Whosoeuer Killeth any Leuit. 20. 9. 10. Leui. 24. 17. Deut. 19. 16. 17. Deut. 22. 22. Psal. 101. 8.Lev 20:9Lev 20:10Deut 19:16Deut 19:17Deut 22:22Ps 101:8person, the Iudge shall slea the Murtherer, through Witnesses. I will (saith Dauid) destroy all the wicked in the land. Where wee may see Dauids authoritie, as hee was a King, hee voweth to God, as a thing acceptable to him, to destroy, and roote out all the Wicked: and therefore hee also charged his sonne Salomon, to put 1. King. 2. 5, 6. 28. 31. 32,1 Kgs 2:51 Kgs 2:61 Kgs 2:281 Kgs 2:311 Kgs 2:32Ioab the Murtherer to death: Which may serue as a warrant to Magistrates, (notwithstanding the commandement) to punish Malefactours with death. Besides this, the Commaundement was giuen to man; but the Magistrates 2 Chro. 19. 6.2 Chr 19:6killing, it is not mans killing, it is Gods action, God putteth the Sword into his hand: hee executes not the Iudgements Rom. 13.Rom 13of man, but of the Lord, and he is Gods minister applying himselfe for the same thing.

They are then greatly deceiued, who thinke it not lawfull to put any man to death, for any cause, but would hauehave all MercieMercy, and no Iustice. Let Salomon answeare them in a word. Hee that iustifieth the wicked, and hee that condemneth Pro. 17. 8.Prov 17:8the iust, euen they both are abhomination p. 102to the Lord. So Saul, and Achab, by their foolish pittie, prouoked God to 1. Sam. 15. 3. 9 11. 18. 1. Kin. 20. 42.1 Sam 15:31 Sam 15:91 Kgs 20:42wrath, in sparing of those, whom God would hauehave put to death.

But there is also an vnlawfull kinde of Killing, which the Prophet in this place, condemneth in the Children of Israel, which is practised specially in three things; Heart. Tongue, & Hand: Psal. 142 2. 3. 4.Ps 142:2Ps 142:3Ps 142:4against all which, Dauid prayeth.

Killing of the Heart, is the fountaine: the Tongue, and Hand, are instruments. The Lord saw that the imaginations of mans Gen. 8. 12.Gen 8:12Heart … euill. And our Sauiour Christ saith, That those things which proceed out of the Mouth, come from the Heart; and Math. 15. 18. 19.Matt 15:18Matt 15:19they defile the man: For out of the Heart, commeth euill thoughts, murther, adulteries, &c. It is a bloody Heart, that maketh a bloody Man. Saul was a murtherer in Heart and Will, when hee hunted after 1. Sam. 18. 11. 1 Sam. 19. 2. & 20. 31. 33.1 Sam 18:111 Sam 19:21 Sam 20:311 Sam 20:33Dauid, and carried a bloody minde against him. So was Haman a murtherer in Heart, though not in effect. And the Ester 3. 6. Mat 26. 3 4. Mar. 14. 1. Luk. 2. 2. Ioh. 8. 59.Matt 26:3Mark 14:1Luke 2Iewes were murtherers, when they went about to kill Christ. When a man carrieth a killing affection, then he is a murtherer, and a right limme of the Diuell.

p. 103The bloody-minded Seminaries that are sent ouer into England, and our late Gun-powder traytors, and the rest of that damnable and Popish brood, who hauehave from time to time, plotted most inhumane and bloody attempts against the Lords annoynted, and the state of this Realme, though the Lord of his meere merciemercy towardes vsus (his Name be therefore euer blessed) hath frustrated their filthy and inhumane attemptes, and brought the Wheele vponupon themselues; yet are they accursed Murtherers before God: their blood bee vponupon themselues.

Secondly, the Tongue is an instrument wherewith the Heart killeth; and it hath also many weapons to kill withall, especially sixe.

1. Counsell.

2. Commaundement.

3. False witnesse.

4. Silence.

5. Slander.

6. Backbyting.

St. Iames describeth the properties of a Killing tongue. It is Fire, yea a Iam. 3. 6, 7, 8, 9, 10.Jas 3:6Jas 3:7Jas 3:8Jas 3:9Jas 3:10world of Wickednesse, it defileth the whole p. 104body, and setteth on fire the course of Nature: and is set on fire of Hell. 7. For the whole nature of Beastes, and of Birdes, and of creeping things, and things of the Sea, is tamed, and hath been tamed of the nature of man. 8. But the Tongue can no man tame, it is an vnruly euill, full of deadly poyson. &c.

Therefore, though the Heathens know not God, yet they know this well enough, and therefore Esope beeing sent by his Maister to the Market to buy the best and worst Meate, hee bought all Tongues; affirming that no flesh was better then a good Tongue, and none worse then a badde Tongue: It is a killing and destroying weapon, and cutteth deceitfully like a sharpe Psal. 52. 2. 4Ps 52:2Ps 52:4Rasor. The double Tongue (saith the sonne of Syrach) hath destroyed many that were at peace; it hath disquieted many, and driuen Eccles. 28. 13. to 22.Sir 28:13–22them from nation to nation; strong Cities hath it broken downe, and ouerthrowne the houses of great men. The stroke of the Rodde maketh markes in the flesh; but the stroke of the Tongue breaketh the bones. 17. The tongue hath sinne more then the Sword. 28. The death thereof is an euill death, Hell were better then such one. A killing Tongue is p. 105compared to a Serpents tongue. It is compared to an Arrow, and a sharpe Psal. 140. 3.Ps 140:3Sword: Nay, it is worse then any sharpe Iere. 9. 8. Iob. 5. 15. Psal 64. 3. Psal. 59. 7. Psal. 120. 4.Jer 9:8Job 5:15Ps 64:3Ps 59:7Ps 120:4Sword, or Arrow; for the Sword, and Arrow, onelyonly wound, or kill the Body; but a badde Tongue also hurteth or killeth a mans estimation and good name. A man may beare off, or flie from the stroke of the Sword, or shot of the Arrow; but there is no way to escape a klling Tongue. The woundes which the Sword, or Arrow giueth, may bee healed; but no Salue can cure the wounds of a badde Tongue. The Sword or Arrow kill, or hurt none, but those that are at hand, or not farre off: but a murthering Tongue, woundeth and killeth those often, that are many miles distant.

Seeing then that the Tongue is such a perilous weapon, that there is no medling with it, let vsus onelyonly pray against it, as Dauid did. Heare my voyce (O God) in my prayer, preserue my life from Psa. 64. 1. 2. 3 Iob. 5. 21.Ps 64:1Ps 64:2Ps 64:3Job 5:21feare of the enemie. Hide mee from the conspiracie of the Wicked, and from the rage of the workers of Iniquitie, which hauehave what their Tongue like a Sword, and shot foorth p. 106their Arrowes bitter words.

Thirdly, the Hand is also an instrument wherewith the Heart killeth, sometimes by the ministerie of an other. So Dauid killed Ʋrias. So Ahab 2. Sam 11. 6. 14 15. 1. Kin. 21. 7. 10.2 Sam 11:62 Sam 11:141 Kgs 21:71 Kgs 21:10and Iezabel killed Naboth. So Herod killed all the male Children that were in Beth-lem, and in all the coastes thereof; which is to bee considered of such bad men, as when they cause others to commit Murther, thinke themselues innocent: but let all such know, that they are Murtherers, though they vse others as their instruments.

Sometimes also the Hand killeth by withholding or taking away things nenessarie from them that hauehave need: For hee that withholdeth or taketh away the meanes whereby life is preserued, hee is a Murtherer.

And therefore the Lord in the Law, saith, Thou shalt not oppresse an Hired seruant, that is needy and poore, &c. But thou Math. 2. 16. Deut. 24. 14. 15.Matt 2:16Deut 24:14Deut 24:15shalt giuegive him his Hire for his day, neither shall the Sunne goe downe vponupon it, for hee is poore, and therewith sustayneth his life, least hee cry against thee vntounto the Lord, &c. And hence it is, that the Lord by his p. 107Prophet Esay chargeth the vnmercifull Esay 1. 15.Isa 1:15and oppressing Iewes, that their Hands are full of Blood. And Iesus the sonne of Syrach saith, Who so bringeth an Offering of Eccles. 34, 21. 22. 23.Sir 34:21Sir 34:22Sir 34:23the goods of the Poore, doth as one that sacrificeth the Sonne before the Fathers eyes. 21. The Bread of the needfull, is the life of the Poore; hee that defrawdeth him thereof, is a Murtherer. 22. Hee that taketh away his Neighbours Liuing slayeth him: and hee that defrawdeth the Labourer of his Hire, is a Bloodshedder. Thus the greedie cutthroates of the World kill their Breathren, by suffering poore Soules to stand crying at their doores, without comfort; of whom St. Augustine saith, Si non pauisti, occidisti.

Others, by their immoderate inhauncing of the price of thinges, racking Rentes, depopulating of Townes, and turning out the Poore to begge, and taking away the meanes of their maintenaunce, become guiltie of their blood.

Sometimes also the Hand Killeth by actuall Murther, committed vponupon the body of another. So Kain killed his Gen. 4 8. 2. Sam. 3. 27 2. Sam. 20. 10.Gen 4:82 Sam 3:272 Sam 20:10brother Habel. So Ioab killed Abner, and p. 108Amasa.

And lastly, when a man layeth violent hands on himselfe; So Saul and his Armour bearer fell vponupon their Swords, and 1. Sam. 31. 4. 5. 2. Sam. 17, 23. Mat. 27. 5.1 Sam 31:41 Sam 31:52 Sam 17:23Matt 27:5killed themselues. Thus also Ahitophel, and Iudas, hanged themselues.

Hauing thus shewed you how many wayes this sinne may bee committed; now it remaineth to shew you, that this Capitall sinne (Killing) is most horrible and abhominable, and that for these speciall reasons:

First, Because God forbids it in his Law. Yea, the very Infidels abhorre it. If there Exod. 20. 13 Deut. 5. 17. Math. 5. 21. Rom. 13. 9. Act. 28 4.Exod 20:13Deut 5:17Matt 5:21Rom 13:9Acts 28:4were no more but this, it were enough to make any Christian tremble to conceaue so much as an intent to commit it.

Secondly, because it is a crying sinne: when Kain had killed his brother Habel, God told him, That the voyce of his brothers Blood, cryed vntounto him from the Earth. Gen. 4. 10.Gen 4:10Neuer was droppe of Innocent blood shedde, but it cryed for vengeance: and therefore Iob sayth, That the Earth can Iob. 16. 18.Job 16:18not couer Blood.

Thirdly, because it is an accursed Deut. 21 9.Deut 21:9sinne.

p. 109First, it bringeth the Curse of God Gen. 4. 8. 11.Gen 4:8Gen 4:11vponupon the Murtherer, and maketh him carry a guiltie Conscience: as wee see in Kain.

Secondly, it bringes a Curse vponupon a 2. Sam. 3. 292 Sam 3:29mans posteritie.

Thirdly, the Magistrate is accursed, 2. Sam. 12. 102 Sam 12:10that leaueth it vnpunished.

Fourthly, it defileth the Earth, and 1. Kin. 2. 31. 33. Ier. 48. 10. Iud. 20. 13. 44. Gen. 4. 12. Ioh. 8. 44. 1. Ioh. 3. 12.1 Kgs 2:311 Kgs 2:33Jer 48:10Judg 20:13Judg 20:44Gen 4:12John 8:441 John 3:12maketh it accursed.

Fiftly, because it is also a diuelish sinne. It proceedes from the Diuell, Who was a Murtherer from the beginning. Therefore when thou seest a Murtherer, thou seest the very Image and Picture of the Diuell. Kain the Murtherer, was of the Diuell; his Murther, was the worke of the Diuell. After that 1. Sam. 16. 14.1 Sam 16:14the Spirit of the Lord was departed from Saul, and an euill Spirit sent of the Lord vexed him. Saul thencefoorth hunted Dauid for his life, to Kill him. The two possessed with Diuels, were so fierce, that no man might goe by that way, (such a delight they had to Kill men.) Satan no sooner entred into Iudas, but Math. 8. 28. Luk. 22. 3. 4. Ioh. 13. 2.Matt 8:28Luke 22:3Luke 22:4John 13:2presently he sought Christes blood, to hauehave him put to death. Therefore bloodie p. 110Papists, who practise to kill & poyson Kinges and Princes, are of the Diuell, and ledde by the spirit of the Diuell: Those Popish Frogges whom Anti-christ sendeth to stirre vp hurly-burlyes among Princes▪ and hide themselues, croaking in corners, to doe mischiefe, came out of the mouth of the Apo. 16. 13. 14.Dragon, the Beast, and false Prophet. See then with what spirit the Seminaries, and other bloody minded Papistes are ledde, who practise nothing but Murthering and Poysoning of Christian Princes; their worke is of the Diuell, and they are guided by his spirit. The Spirit of God is otherwise affected; for when Dauid might hauehave slaine Saul, at two seuerall times hee would not, but 1. Sam. 24. 5. 6 7. 1. Sam. 26. 8. 11.1 Sam 24:51 Sam 24:61 Sam 26:81 Sam 26:11sayd, The Lord keepe mee from doing that thing to my Maister▪ the Lords Annoynted; yea, hee was touched in heart, because hee had cut off the Lappe which was on Sauls Carment. If Dauids heart smote him, for touching the Kings Garment, What shall become of them that would pierce the Kinges Heart? Neuer did any Heretiques maintaine Treason, & Murthering of Princes but the Papists. p. 111Touch not mine Annoynted, (said God:) Psal, 105. 15.Nay Kill Gods Annoynted, say the Papists. If the Pope were Peters successor, 1. Pet. 2. 13. 17.1 Pet 2:131 Pet 2:17then would hee teach the people to honour Kinges and Princes, and submit themselues to them, as Peter did. But the Pope sendes out his blood sucking Shauelinges to kill Christian Princes; and therfore he is not Peters successour, but hee is of his Father the Diuell, who was a Murtherer from the beginning.

Fiftly, because God hath a Controuersie with the people for this sinne, and will hauehave account of all the innocent blood that is shedde; and will bee auenged on them that shedde it. I will (saith the Lord) require your blood wherein Gen. 9. 5 6.Gen 9:5your liues are: at the handes of eueryevery Beast will I require it, and at the hand of man, euen at the hand of mans brother will I require the life of man. Who so sheddeth mans blood, by man shall his blood be shedde; for in the image of God, hath he made man. And the Lord God in his Law commaundeth, That hee that killeth any man, shall be Leui. 24. 17. Num. 35. 16 17 18. 19 20.Num 35:16put to death. And also hee forbids that any shall sell the blood of the Murdered. You shall not (saith hee) take any p. 112recompence for the life of the Murtherer, Num. 35. 31Num 35:31which is worthy to die, but hee shall bee put to death. And our Sauiour Christ said to Peter, That all which take the Sword, shall Mat. 26. 52.Matt 26:52perish with the Sword. Ioab slue Abner and Amasa, Absolon, and others; and 2. Sam 3. 27 2. Sam. 20. 9. 10. 2. Kin. 2 32. 33. 1. Kin. 18. 4. 1. Kin. 21. 8, 10, 17.2 Sam 3:272 Sam 20:92 Sam 20:102 Kgs 2:322 Kgs 2:331 Kgs 18:41 Kgs 21:81 Kgs 21:101 Kgs 21:17at last, by Gods iust iudgement himselfe was slaine. Iesabel caused the Prophets of God to be slaine, and procured Naboths death: but at last, she was cast out at a Window, her blood was sprinkled vponupon the Wall, and vponupon the Horses; and shee was troden vnderunder foote, and the Dogges eate her flesh, so that no 2. Kin. 9. 33, 35, 36.2 Kgs 9:332 Kgs 9:352 Kgs 9:36more was found of her but the Skull, and the Feete, and the Palmes of her Hands. Herod Agrippa, hauing persecuted the Christians, killed Iames the Act. 12. 2, 3, 23.Acts 12:2Acts 12:3Acts 12:23brother of Iohn with the Sword, and put Peter in Prison &c. at last by Gods iust iudgement, Hee was eaten of Wormes, and gaue vp the Ghost. And though the Murtherer sometimes die in his Bed, yet, as Goliath was slaine with his owne sword; 1. sam. 17. 51so the Murtherers owne Conscience shall wound him, and continually torment him. Such a curse fell vponupon Kain, his Conscience after hee had killed his p. 113brother Habel, That hee thought eueryevery one Gen. 4. 14.Gen 4:14that saw him, would sley him. It is written of Herod Antipas, that after he had beheaded John Baptist, hee carried such an accusing Mat. 14. 10.Matt 14:10Conscience, that hee thought eueryevery Bush was Iohn Baptist. Nero also, that bloody persecutour of Christians, is said to hauehave had such a guiltie Conscience, that he thought that all the Christians which hee had put to death, followed him: and at last, when he had slaine his deare friend Symmachus, his accusing Conscience did so torment him, that sitting at meat, he thought the eyes of Symmachus looked on him in eueryevery Dish; and so fell vponupon his owne Sword, and killed himselfe. Thus you see how God will hauehave account of Innocent blood-shed, and wil be auenged on them that shed it.

And sixtly, vnlesse such bloody wretches doe repent truely while this time of grace lastes, they shall goe vnderunder Gods heauy wrath for euer. Our Sauiour Christ saith, Whosoeuer killeth, shall be Mat. 5. 21.Matt 5:21culpable of iudgement. The Apostle Paul pronounceth of them. That they shall not Gal. 5. 21.Gal 5:21inherite the Kingdome of heauen. They shall p. 114hauehave their part in the Lake that burneth Gal. 5. 21.Gal 5:21with Fire and Brimstone. And they shall be shut out of Gods Kingdome, with Dogges, Apo. 21. 8.Enchanters, Whoremongers, &c.Apo. 22. 15.

Lastly, this sinne is aggrauated by consideration of the person Killed, or Murthered.

If it be a great sinne to Kill any Christian; much more a Saint, or Child of God, who is deare to him; in whom God delighteth, and in whom the image of God doth chiefly shine; and in whom Christ Iesus is persecuted: Act. 9. 4.Acts 9:4because who so killeth such a one, doth (as it were) sheath his Sword in the heart of Christ. For wee are members of Ephe. 5. 30.Eph 5:30his body, of his flesh, and of his bones. If hee which killed Kain, a wicked man, Gen. 4. 15.Gen 4:15should be punished seauen fould, What is to be said of him, who killeth a godly man? Yea, What of those that hauehave killed the Saints, and Martirs of Iesus Christ? It is vnpossible but that their blood should cry aloud for vengeance. How long Lord, holy, and true; dost thou not Apo. 6. 9. 10.iudge and auenge our blood on them that dwell on the Earth. Let the Strumpet of Rome looke to this, Who hath been many p. 115yeeres drunken with the blood of the Saintes, Apo. 17. 6.and with the blood of the Martyrs of Iesus. In the tenne Persecutions, it was counted good sport in the Romaine Empire to kill, and murther Christians in great multitudes, when they were gathered togeather in Prayers. In that bloody Nero his time, they vsed to make Bonefiers with the bones of Christians, whom they had Murthered: In which bloody Persecution, the poore Church, and Children of God, remayned from the Ascention of Christ, almost the space of foure Hundred yeares, till that blessed Emperour Constantine the great, sonne of Helena an English woman, established the Church of Christ: At which time, that good Bishop Eusebius, writer of the Ecclesiasticall Historie, obtained Licence, and Letters of authoritie, vnderunder the hand & seale of the said Emperour, to make search throughout all the Monarchie of Rome, of the number of all those that had suffered in that time of Persecution, for the Fayth and testimonie of Iesus Christ; and it was found (as Hierom writing to Chromatius and Heliodorus, doth witnesse) that there p. 116had been put to death in that time, for eueryevery day in the Kalender, fiue thousand Martirs, except onelyonly the first of Ianuarie; which day was festiually kept throughout their Romaine Empire, for the choosing of their Consuls.

What need I speake of the aboundance of the blood of the blessed Martirs, which was shed in this land, by that drunken Whore of Rome, while that Church vsurped supremacie in this Realme, during the reigne of Queene Mary: and yet doth that vnsatiable monster still thirst after more blood.

To end this part, let al Gods children take heed of Killing with heart, tongue, or hand: Let the life of man be precious 1. Sam 26. 21. Pro. 24. 11.1 Sam 26:21Prov 24:11in our eyes. And be it farre from vsus, that wee should defile our hands with the blood of any of Gods children, least so we should be guiltie of this sinne, as were the people of the Iewes, who killed Mat 23. 37.Matt 23:37the Prophets, & stoned them which were sent to them, and with whom the Lord hath a controuersie for this, and other their sinnes.

(And Stealing) All manner of vniust Stealing.coueting, getting, or with-holding of p. 117that (which by the right of proprietie) is not a mans owne, is theft. The Prophet doth not heere meane onelyonly such poore and pettie Theeues, as are commonly arraigned at eueryevery Sessions, but such as steale by Oppression, Extortion, Vsurie, and the like. There be few that can truly say with Samuel, Behold heere I am, beare record of mee, before the 1. Sam. 12. 3. 4.1 Sam 12:31 Sam 12:4Lord, and before his Annoynted; Whose Oxe hauehave I taken? or whose Asse hauehave I taken? or whom hauehave I done wrong to? or whom hauehave I hurt, or of whom hauehave I receiued any bribe, to blind mine eyes therewith, &c.

Secondly, such Captaines as hauing the conduct or leading of Souldiers, purse vp the Princes pay to their owne vse, or else prodigally spend it, and so pinch the poore Souldiers, and pine them, that they are glad to leape at a crust, and often brought so low and weake, that they are forced to vse vnlawfull meanes to get food, and shortly become vnfit for any seruice.

Thirdly, such as beeing in Office in the Common-wealth, doe more respect Bribes, and their owne priuate gaine, then either Law or Conscience: and if p. 118vnhappily they buy their Offices, then is all Fish that commeth to Nette with them, catch that catch may: then must the poore Countrey people pay for that.

Fourthly, they that get the Goods of Orphants, or poore fatherlesse Children into their handes, and either defraude them of the most part of it; or else driue them to Law, and so cause them to spende as much sometimes, as their Portions come too, before they can recouer that their Parentes left them.

Fiftly, Tradesmen also sometimes, play the Theeues, and sinne againg the Law of God, by oppressing those that deale with them, in so much as Caueat Leuit. 25. 14Lev 25:14emptor, Let the buyer take heed, is frequent in eueryevery mans mouth: But God saith not so, for Christian charitie requireth that the seller looke vntounto it, that hee bee not both a Chapman and a Theefe, but that he sell a penny-worth for a Penny, and vse a good Conscience Amos. 8. 6.Amos 8:6in his Trade: not to sell counterfaite Wares for good; not to vse false Deut. 25. 13. 14.Deut 25:13Deut 25:14Waights or Measures, nor to buy by p. 119one Waight or Measure, and sell by an Leuit. 19. 36 Pro. 11. 2Lev 19:36Prov 11:2other: which God forbiddeth, and is abhominable to the Lord.

Sixtly, and lastly, (for I will make mention of no more) are all such as beare a gallant shew in the World, and gather other mens Goods into their hands, and when they hauehave runne as farre as their credite will reach, then turne Banck-rupts vponupon the sodaine, bearing the world in hand, that they are not worth a Groate, when as they keepe a great masse of other mens Money secretly to themselues, so that their Creditours are glad to grow to composition, and take that little they can quietly come by: But when eueryevery mans mouth is stopt with a thing of naught, then they shift themselues into some corner of the Country where they are not knowen, and there ruffle it out with other mens Riches, liue in all brauerie, put that foorth to Vsurie, which they hauehave stolne from others; and so become double and damnable theeues to the Common-wealth: whose Iudgement I leaue to the Lord.

Let vsus make vse of this, to our selues; p. 120And let eueryevery one of vsus that louelove the God of Truth, hate all false-getting of the Goods of this world, and labour in our seuerall places and callings to carry a good conscience, to rest satisfied with meum and tuum, not to desire, purloyne, or with-hold that, which in right is none of our owne: And if any of vsus hauehave fallen this way, let vsus with Zacheus make restitution, as Gods law commaundeth; Luk. 19. 8. Exod. 22. 1, 2, 3, 4, 5, 6. Nehe. 5. 11, 12, 13. Psal. 67. 1.Luke 19:8Exod 22:1Exod 22:2Exod 22:3Exod 22:4Exod 22:5Exod 22:6Ps 67:1so shall Gods wrath be appezed, the controuersie ended, and God will blesse vsus, shew vsus the light of his countenance, and be mercifull vntounto vsus.

(And Whoring.) Whoredome is a filthy and abhominable, but yet a vulgar Whoring.sinne, a number of sinnes attend vponupon Math. 5. 28.Matt 5:28it. It is taken for all vncleannesse of bodie and minde. I will onelyonly speake of it in act; which hath particular degrees. When it is committed betweene a man and woman both vnmarried, it is called Fornication: If both, or the one party be married, it is called Adulterie: If the parties bee within the Degrees forbidden, Leuit. 18.Lev 18it is Incest: If forcibly committed it is a Rape. And though one of these be more horrible sinne then another, p. 121yet The wages of the least is death. And therefore S. Augustine saith, Omnia peccata Rom. 6. 23.Rom 6:23sunt mortalia, sed omnia peccata non sunt equalia: which may serue to condemne the errour of the Papistes, who hold, that some sinnes in their owne nature are Veniall, and some are Mortall: But the Prophet Ezekiel saith, That the same Ezec. 18. 20.Ezek 18:20Soule that sinneth, shall die. And Saint Paul telles them, that if it bee a sinne, (mince it as they may) The wages of Rom. 6. 23.Rom 6:23it is death, without repentance and Gods merciemercy. And the same Prophet Ezekiel would hauehave them know, That if the Wicked will returne from all his sinnes Ezec. 18. 21. 27.Ezek 18:21Ezek 18:27that hee hath committed, and doe that which is lawfull and right, hee shall saue his Soule aliue.

So that the least sinne without repentance and Gods mercy, is damnable: and the greatest sinne, if it be truely repented of, and Gods mercy in Christ apprehended by a liuely Fayth, while wee beleeue in this time of Grace, it is pardonable.

This sinne of Whoredome is a filthy and abhominable sinne, hated of God, and all good men, and that for many p. 122reasons.

First, because it taketh away the Heart of a man, as sayth this our Prophet, Whoredome, Wine, and new Wine, Hose. 4, 11.Hos 4:11take away the Heart. As Nebuchadnezer had the Heart of a Beast; so when a Whoremonger is that way giuen, hee is carryed headlong with his beastly affections. The Heart is the principall Pro. 23. 26.Prov 23:26part of man in Gods seruice. And our Sauiour Christ sayth, Thou shalt louelove the Lord thy God with all thy Heart. And the Mat. 22. 32.Matt 22:32Apostle would hauehave vsus serue God heartily. If the Heart be away, no seruice Col. 3. 24.Col 3:24can be acceptable to God: But Whoredome taketh away the Heart, therefore Whoremongers can performe no seruice acceptable to God. Wheresoeuer the Body of the Whoremaister is, his Heart is with his Whore; and where euer the Whore bee, her Heart is with her Whoremonger. The Whoremonger is so besotted, and destitute Pro. 6. 32.Prov 6:32of vnderstanding, That hee goeth about his businesse like a Foole to the Stockes. Pro 7. 22.Prov 7:22It made Dauid such a Foole for the time, that hee went about to couer his sinne, by murthering of his trusty Seruant p. 123Ʋrias.

Secondly, because it is a brutish sin, it maketh a man a beast, though a man in shape, yet a beast in behauiour. Math. 7. 6. Luk. 13. 32. Iere. 5. 8. Prou. 7. 22. Deut. 23. 18. Reu. 21. 8.Matt 7:6Luke 13:32Jer 5:8Prov 7:22Deut 23:18Rev 21:8Whoremongers are cōpared to beasts: to fed horses: To an Oxe led to the slaughter. The price of an whore and a dogge is all one. By a dogge he meaneth as an impudent wretch. Whoremongers are as dogges, and whores as bitches; nay, worse then beastes are they.

Thirdly, because it hath a lawfull remedy. To auoyd fornication (saith the Apostle) let eueryevery man hauehave his wife, and let eueryevery woman hauehave her owne husband. They 1. Cor. 7. 2, 9.1 Cor 7:21 Cor 7:9that cannot abstaine, let them marry: where there is a lawfull remedy, the sinne is more grieuous. God gaue to Adam the fruite of Gen. 2. 16.Gen 2:16all the trees in Paradise, but one: hee would not be satisfied with that, but he would needes eate of the fruite of that one tree also which was forbidden, therefore his sinne was the greater. A poore theefe is pittied that stealeth to Prou. 6. 33.Prov 6:33satisfie his hunger; but he that stealeth and hath enough of his owne, his sinne is the greater, and more to be punished. p. 124So he that hath a lawfull remedy, and such a remedy as God hath ordained for mans good and comfort, and notwithstanding runneth a whoring, his sin is the more abhominable, and deserueth greater punishment. Such was Dauids sinne, he had many wiues and concubines, and therefore well prouided that way, yet hee tooke another 2. Sam. 12. 4 6, 7, 8, 9, 13.2 Sam 12:4mans wife, and therefore his sinne (by his owne confession) was more horrible.

Fourthly, because Sathan thereby gaineth two soules at once, a theese may steale alone, the drunkard may be drunken alone, the murtherer, swearer, &c. may sinne alone: But the whoremonger killeth two soules at a clap: nay, sometimes Satan gaineth many soules by meanes of one whoremonger or one strumpet. And therefore Ambrose vponupon that, Can a man take fire in his bosome, and his cloathes not bee Prou. 6. 27. 28.Prov 6:27Prov 6:28burnt? Or can a man goe vponupon coales, and his feet not bee burnt? And (sayth that Father) how can a strumpet dwell in a towne, and young men not be drawne to whoredome? If the blood of Habel p. 125cryed for vengeance, how much more shall those soules cry for vengeance against the whore-monger which are lost through his default? The whoremonger careth not how many he abuse, nay, the more, the more he reioyceth: and the strumpet careth not how many she leades to the Deuill, the more customers the more merryer, and the more money too, shee openeth her quiuer against Eccelesiasticus 26, 12.eueryevery arrow. But if they knew that all those soules would crie, and pleade vengeance against them, who hauehave sinned by their meanes, they would turne a new leafe, and returne to the Lord, while time of grace lasteth.

Fiftly, because whoremongers are the Deuils factors, Satan is a tempter, Math. 4. 13.Matt 4:13so are they. Honest women may answere them as Christ did Peter, when he went about to intice him to saue himselfe, Get thee behind mee Satan, thou art Mat. 16, 23.Matt 16:23an offence vntounto mee: So may they answere those members of Satan, that tempt them to whoredome. And as when the Diuell shewed Christ all the Kingdomes of the world, and the glory of them, and sayd Math. 4. 8▪ 9. 10.Matt 4:8Matt 4:9Matt 4:10vntounto him, All these will I giuegive thee, if thou p. 126wilt fall downe and worship mee: but Iesus answered, auoid Satan. So when whoremongers doe offer vntounto women, gold, siluer, riches, or great preferments, as the price of their honesty, and soules too, if they wil fall downe to their filthy lust, they may answere the members as Iesus Christ did the head, Auoid Satan, thou tempting Deuill, get thee hence. Whosoeuer laboureth to draw others Act. 13. 8. 10.Acts 13:8Acts 13:10from God, he is Satans Factor, a child of the Deuill, and an enemie to righteousnesse. When thou hearest or seest such, thou hearest or seest a right member of Satan, let all Gods children take heed of them.

Sixtly, because the whoremonger sinneth against the honour of his owne body, and that many wayes. First, the bodies of Christians are the temples of the 1. Cor. 6. 19. 1. Iohn 2. 17.1 Cor 6:191 John 2:17holy Ghost, and the holy Ghost is that oyntment. As wee will not put sweet oyntment into a stincking boxe: so God will not hauehave his spirit dwell in a stincking body polluted with whoredome. It banisheth the holy spirit of God, and maketh the body a den for deuils. It is a great offence to plucke p. 127downe the Pallace of a Prince, but a greater to defile the temple of God, for If any man destroy the temple of God, him will God destroy, for the temple of God is holy, 1. Cor. 3. 17.1 Cor 3:17which wee are.

Secondly, because our bodies are the members of Christ, but the whoremonger cuts himselfe off from being a member of Christ, and maketh himselfe a member of an harlot. Shall I take the 1. Cor. 6. 15.1 Cor 6:15members of Christ (sayth Paul) and make them the members of an harlot? God forbid. Wee are vnited to Christ, yea, wee are married to Christ, he is our husband, we are his spouse, we are one with him. Ephe. 5. 30.Eph 5:30How fearefull a thing is it then for a man to rend and dismember himselfe from the body of Christ, and make himselfe a member of an harlot?

Thirdly, he sinneth against his owne Prou. 5. 11. Prou. 3…. 3. Num. 5. 22. 27.Prov 5:11Prov 3:3Num 5:22Num 5:27body, because he consumeth and wasteth his body. Rotten diseases belong to this sinne. The French pocks, and fearefull diseases accompany it, yea, Ecclus 19. 3.Sir 19:3rottennesse and wormes shal hauehave them to heritage.

Seauenthly, because as the whoremaster sinneth against his owne body, p. 128so also against his owne outward state and goods, for whoredome is the highway to pouerty. Hee that feedeth harlots (saith Salomon) wasteth his substance. The Prou. 29. 3.Prov 29:3prodigall sonne hauing spent vp all among harlots and bad women, was in the end brought to such want, that he was glad to play the Swine-heard, and to eate huskes among the Swyne. And therefore Luk. 5. 13. 16. 20.Luke 5:13Luke 5:16Luke 5:20Salomon againe sayth, Because of the whorish woman, a man is brought to a morsell of bread, and a woman will hunt for the precious life of a man. Whores are the deuils Prou. 6. 26.Prov 6:26branches to hunt a mans soule to a morsell of bread. Whoredome is compared to fire, because it will wast, consume, and destroy. Whoredome is a fire (sayth Iob) that shall deuoure to destruction, and which will eate out all a mans increase. Iob 31. 12.Job 31:12Nay, it is worse then fire: fire consumeth but earthly things, but the fire of whoredome will consume and burne both soule and body, vnlesse it be quenched with teares of repentance. And therfore the Lord hauing charged them with Adulterie, sayth, Hee will melt them Iere▪ 9. 2, 7.Jer 9:2Jer 9:7to destruction. When a man or woman is giuen vp to whoredome, then the diuell p. 129runnes away with all, whores hauehave one part, bawdes another, and the secret curse of God consumeth the rest. GiueGive an harlot as much as thou wilt, and fee her, and feede her while she will aske, and she shall be neuer the richer, but thou shalt be the poorer; and what though it prosper for a while with some whores, yet in the end the least blast of Gods vengeance will blow all away.

Eightly, because the whoremonger and whore sinne against their own credite, estimation, and good name: for Prou. 6. 33.Prov 6:33this sinne robbes a man of his good report, and brands him with a note of infamy. Ecclus. 19. 2. Prou. 5. 9.Sir 19:2Prov 5:9Their reproach shall neuer be put out. A mans honour, which is his credite, and honesty, is so lost.

Ninthly, because it brings an accusing conscience, if thou knewest but the tenth part of the horrour that Dauid endured and suffered for his Adulterie, thou wouldest not for a thousand worlds commit Adulterie.

Tenthly, because Gods institution concerning Matrimony is so polluted, the couenant betweene God and man made in Baptisme is broken, and so is p. 130the couenant betweene man and wife. They are theeues to God, because by whoredom they steale away from God their soules and bodies, which are not their own but Gods, for Christ bought them with a deere price. The husband 1. Cor. 6. 19. 20.1 Cor 6:191 Cor 6:20steales from his wife that body which is none of his owne, but his wiues, and the adultresse stealeth from her husband that body which is not her owne, but 1. Cor. 7. 3. 4.1 Cor 7:31 Cor 7:4her husbands. And further, the whoremonger doth not onelyonly dishoner her body with whom he commits the sin, but also he is a theefe to her husband, in robbing him of his owne flesh, and pulling (as it were) the heart out of his body, in taking her, whom he makes as much account of as his owne heart.

Besides all this, it is an abhominable sinne, because God forbids it, and all the Exo. 20. 14. Ephes. 5. 3. Gen. 39. 12.Exod 20:14Eph 5:3Gen 39:12godly abhorre it. Ioseph chose rather to indanger his life, then to consent to the lust of his filthie mistris. Susanna, rather then she would yeeld to the elders, and Dan. 13. 45.lose her honestie, aduentured her body to the fire, and burned she had beene, had not God deliuered her. But in this sinfull age, many will aduenture their p. 131liues to doe it, and so farre are some from Iosephs affection, in fleeing from bad women, that they hunt after them, till they cast themselues headlong into destruction. Yea, the very Heathens Rom. 2, 14, 15. Gen. 12. 18. 19. Gen. 20. 25. 9.Rom 2:14Rom 2:15Gen 12:18Gen 12:19Gen 20:25Gen 20:9which knew not God, but were led by the light of nature, did hate and abhorre adulterie, as may be seene in Pharao, and Abimelech. When Dionisius the King vnderstood that the young Prince, his sonne, had layen with a mans wife, hee sharpely reprooued him, and asked him, if euer he knew, or heard of any such filthinesse committed by him? The Prince answered no: your father was not a King. No more (saith Dionisius) shall thy sonne be King, vnlesse thou amend thy manners. It is written that Alexander the great, a famous conquerour, but an heathen man, hauing ouercome Darius King of Persia, could in no wise bee perswaded to see the Queene, Darius his wife, who was reported to be wonderfull faire, least he might hauehave beene tempted to lust after her. Shall not these heathen men, which knew not God, rise vp in iudgement against many Christians, which are so p. 132farre from vsing meanes to auoid this sin, that they follow it with greedines, and vse all meanes to stirre themselues vp to lust.

Lastly, God will not onelyonly afflict temporall punishments vponupon whoremongers Num. 25. 9. Iere. 5. 7. 8. 9. 2. Sam. 12. 10. Ecclus. 19. 3 Prou. 31. 3. Prou. 6. 32. Mal. 3. 5. 1. Cor. 3. 17. 1. Cor. 6. 9, 10. Hebr. 13 4. Reu. 21. 8. & 22, 15.Num 25:9Jer 5:7Jer 5:8Jer 5:92 Sam 12:10Sir 19:3Prov 31:3Prov 6:32Mal 3:51 Cor 3:171 Cor 6:91 Cor 6:10Heb 13:4Rev 21:8Rev 22:15in this life, but also (vnlesse they repent) there shalbe no place for them in heauen. The adulterer (saith Salomon) destroyeth his owne soule. The Lord will come neere to them in Iudgement, and will be a swift witnesse against them, (saith the Prophet Malachi.) God will destroy them, saith Paul, they shall not inherit the kingdome of heauen. God will iudge them. They shall hauehave their portion in the lake that burneth with fire and brimstone, and shall be shut out of Gods kingdome with dogges, murtherers, &c.

See then what an abhominable sinne this is, and what whoremongers gaine by their whoredom. The fairest end of it is shame and repentance, as in Dauid, Magdalen, Rom. 6. 21.Rom 6:21and others, which thing the very Heathens well considered, for Demosthenes the Philosopher (as Aulus Gel. recordeth Aul. Gel. noct. Att. lib. 1. ca, 8.out of Phocion) hearing of the fame, or rather infamy, of that notable p. 133strumpet Lais of Corinth, hee went thither secretly, thinking to hauehave the vse of her body: shee asked him no lesse for a nights worke then tenne thousand Tallents, which is valued to be worth of our coyne a thousand french Crownes. The Philosopher answered her, Non emo tanti poenitere, I buy not repentance so deare. Let eueryevery one labour to keepe his vessell in holynesse and honour; and let them which hauehave fallen this way be ashamed of their follie 1. Thes. 4. 4. Psal. 78. 18.1 Thess 4:4Ps 78:18and filthie former life, and fall to repentance while they hauehave time, least the Heathens at the day of Iudgement cry vengeance against them. And let eueryevery one of vsus be carefull to auoid all occasions that may stirre vsus vp to this sinne; and let vsus not abuse Gods creatures to lust; Let vsus make a couenant with our eyes, as Iob did; and let vsus Pro. 7. 15 16. Pro. 23. 31. 33. Rom. 13 13. Iob 31. 1. Pro. 1. 6. 23. 24. Prou. 7. 5. Prou. 2. 16.Prov 7:15Prov 23:31Prov 23:33Rom 13:13Job 31:1Prov 1:6Prov 1:23Prov 1:24Prov 7:5Prov 2:16meditate vponupon the word of God, which is a forcible meane against this sinne; it shall keepe vsus from the bad woman, which flattereth with her lips, forsaketh the husband of her youth, and breaketh the couenant of her God.

p. 134By swearing, and lying, and killing, and stealing, and whoring, they breake out, and bloud toucheth bloud.

(They breake out.) The Prophet amplifieth their sinnes by a metaphor of breaking out, alluding to a streame of water, which hauing gotten a little issue, soone becommeth a great flood, and rusheth out with violence.

When men breake out and runne headlong into sinne, commonly they grow impudent and shamelesse in their sinnes, then they sinne before God, Gen. 6. 11.Gen 6:11they grow to such impudency, that they care not though God and man see them; Then they carrie their sinnes in their foreheads, they hauehave whores faces, and Iere. 3. 3.Jer 3:3will not be ashamed: Yea, the tryall of their countenance testifieth against them: they declare their sinnes as Sodom, and hide Esay 3. 9.Isa 3:9them not.

It is a miserable thing to see bad men breake out, and runne headlong into sinne without shame, as if an impudent strumpet should play the harlot in her husbands sight; and yet men now adaies are growen so shamelesse in sinne, that p. 135(for the most part) they froath out their owne shame, and brag and boast of their bad deeds. Who is ashamed of pride, whoredome, drunckennesse? &c. Doe not blasphemous swearers, extortioners, vsurers, &c. seeke to outface sinne, and neuer blush at it? Many are more ashamed to doe good then euill, and some are more abashed at their base apparell, then their bad liues: yea, though God afflict vsus from yeare to yeare with new iudgements, yet still wee rush headlong into sinne, without shame? What yeare of late hath escaped vsus, wherein God hath not threatned vsus with pestilence, dearth, or vnseasonable weather, and yet still wee breake out into sinne. Let vsus then breake off our course of sinne betime, least Gods iudgements breake out against vsus, and his decree passe out vppon vsus.

Againe, whereas this people did breake out into sinne, as men impudent and shamelesse in their sinnes, it sheweth, that they were farre from true repentance, for where shame of sinne is wanting, there can be no true repentance. p. 136The Lord therefore complained that the Iewes were not ashamed, when they had committed abhomination. What Iere. 8. 12.Jer 8:12profit (sayth the Apostle to the Romanes) had ye of those things whereof you Rom. 6. 21.Rom 6:21are now ashamed? While Adam and Heuah were in the state of innocency, though they were naked, yet were they not ashamed, but sinne brought shame, and therefore they hid themselues, and sowed Gen. 3. 7.Gen 3:7fig-tree leaues together, and made themselues breeches. Magdalen was so ashamed after she saw the filthinesse of her sinne, and what she had deserued, that cōming into the house where Christ was, she stood at his feet behind him, weeping, and began to wash his feet with teares, and wiped them with the haires of her head; all which shewed a shame Luk. 7. 38.Luke 7:38and loathing of her sinne. The Prodigall child after he came to true repentance, was … of his bad course of life … to his father, …called his sonne. Luk. 15. 21.Luke 15:21And the … was so ashamed …a farre off, …, &c.Luk 18. 13.Luke 18:13

They … ashamed of p. 137their sinnes, are farre from repentance, but shame will bee a good meane to bring men to repentance; and therefore the Apostle requireth the Thessalonians 2. Thes. 3. 14. 1. Cor. 5. 9, 10, 11. Math, 18. 17.2 Thess 3:141 Cor 5:91 Cor 5:101 Cor 5:11to excommunicate the obstinate, and hauehave no company with them, that they may be ashamed. Yea, saith Christ, let him be to thee as a heathen man, and a Publicane, which may serue to reprooue those who hauehave familiarity with blasphemous swearers, cōmon drunkards, knowen Adulterers, obstinate Papists, or excommunicated persons; such further Satans worke, and hearten bad men in their sinnes, whereas if men would auoid their company, they would grow ashamed of themselues, and be brought to repentance.

Further, where the Prophet sayth, That they breake out into sinne. It appeareth that they were not onelyonly impudent, but also hardned in their sinnes. Of this hardnesse of heart the Apostle warneth the Hebrewes; Take heed, least Heb. 3. 12.Heb 3:12there be in any of you an euill heart.

It is a fearefull thing to be brought to hardnesse of heart. Hee that hardeneth his heart (sayth Salomon) shall fall into p. 138Pro. 28. 14.Prov 28:14euill. So Zedekia hardened his necke, and made his heart obstinate, that hee might not returne to the Lord God of Israel.2. Chro. 36. 13.2 Chr 36:13

He that breaketh out into sinne with an hardned heart, seeth not in what a desperate state hee stands. As when a sick man feeleth not that he is sicke, or a man wounded to death, will not bee perswaded that he is hurt: so desperate is hee and vncureable, that breakes out into sinne with an hardned heart, and hath no feeling of his sinne: for when the heart is once growne hard, then the working of Gods spirit is taken away.

Againe, his state is desperate, that breakes out into sinne with an hardned heart, because nothing can stay him: As it is an hard thing to stop a violent streame of water, forcibly breaking out; so difficult a thing is it, to stay him that with an hardned heart rusheth out headlong into sinne. When Dauids heart was hardned a while in sinne, and himselfe brake out into a bad course of life, (though God crossed him many 2. Sam. 11.2 Sam 11waies to hauehave stayed him) yet on hee goes, nothing would worke vppon p. 139him, till he had added murther to his adulterie, and so blood touched blood. When Balaam had once taken a bad way, nothing could hinder him (though Num. 22.Num 22God vsed wonderfull meanes) still forward goeth he with his wickednes. And when Iudas his heart was hardned against Mat. 26. 48. Mar. 14. 11.Matt 26:48Mark 14:11Christ, there was no stay with him, he waked when others slept, because he would effect his intented treason. It is much adoe (saith one) to stay him that rideth on the Deuill; so headlong runne they that breake out into sinne with hardned hearts.

Let eueryevery one take heed how hee thus breakes out into sinne: the ground that is hard, will not suffer the purest seed to grow in it; neither will an hard heart suffer the celestiall seede of the word to take roote in it, nor the spirit of God to worke vponupon it. And therefore when thou commest to heare the word of God, which is the power of God to saluation to eueryevery one that beleeueth, bring Rom. 1. 16.Rom 1:16with thee a melting heart, for if thine heart be hardned, the word (which is the ordinary meanes of thy conuersion and saluation) will not worke vponupon p. 140thee, nay, thou hearest it to thy condemnation. And when thou feelest any heate, or sparke of Gods spirit, then presently blow at it, and vse all good meanes, that thine adamant heart may be pearced with the word, and operation of the spirit.

(They breake out) Lastly, where the Prophet chargeth this people that they breake out by swearing, lying, killing, stealing, whoring, &c. I doe further note, that there are degrees in sinne, and when a man is once entred into a bad course, hee euer breakes out to Iere. 9. 3.Jer 9:3worse and worse, vnlesse God stay him. As a spring sends out but a small streame at first, but the further it runneth, the more small brookes ioyne with it, till it become a great Riuer: So the longer a bad man runneth on in sinne, the more sinnes he heapes vp together, and therefore Salomon sayth, The beginning of strife is as one that openeth the Prou. 17 14. Ecclus 3. 2…. Psal. 1. 1.Prov 17:14Sir 3:2Ps 1:1waters, &c. Dauid makes mention of three steps of sinne, walking, standing, and sitting downe in sinne. When a man is resolued to sit him downe, and rest in sinne, then he maketh but a iest p. 141of Gods threats. The wicked and Atheists count three sorts of people happy, The proud (say they) are blessed, they that worke wickednesse, are set vp, and they Mal. 3. 15.Mal 3:15that tempt God, yea, they are deliuered. See how Kain brake out into sinne, and blood touched blood.

First, Hee was angrie at his brothers sacrifice, then hee hated him, then hee killed him, then hee was so blockish, that hee thought God sawe not his sinne, and Gen. 4. 5, 8.Gen 4:5Gen 4:8therefore made a lye to God, and lastly, he despaired of Gods merciemercy. Sinne will grow to a streame, if it be not resisted in time. The floods of wickednesse (sayd Dauid) made mee afrayd. Sinne is like Psal. 18. 4.Ps 18:4the spaune of a Fish, it will increase to a multitude. As one deepe calleth another, Psal. 42. 9.Ps 42:9so one sinne brings on another: and as one disease of the body (if it be not in time cured) brings in a many moe, so doth one disease of the soule: and as hee that hath the dropsie, when he hath drunke is the dryer; so when a man hath entred into a bad course of life, for the most part, hee breakes out with more violence, into sinne.

p. 142Dauid was a man beloued of God, hee rose eueryevery night at mid-night to Psal. 119. 62. Psal. 55. 18.Ps 119:62Ps 55:18praier, but how did he breake out from one sinne to other, because he did not resist the first motions of sinne? First he saw Bethsheba washing her selfe, then hee lusted after her, then hee lay with 2. Sam. 11. 2. 4.2 Sam 11:22 Sam 11:4her, then hee vsed many bad and sinfull meanes whereby to hide his sinne; and lastly, hee caused Ʋrias to be slaine.

The like wee see in Peter a notable Apostle of Christ Iesus, ready to answere at eueryevery turne; First, at the demaund Math. 26. 70. 72. 74.Matt 26:70Matt 26:72Matt 26:74of the silly wench hee denyed his Master Christ; then hee sware hee knew him not; and lastly, hee cursed himselfe, and sware, he knew not the man.

If God had giuen Kain grace to hauehave resisted sinne at first, he had not growen to that extremity of sinne.

If Dauid had withstood Sathans temptations, when hee saw Bethsheba washing her, he had neuer broken out to that height of sinne, as he did.

And if Peter had stopt sinne at first when it brake out by simple denyall, he had neuer runne headlong to swearing p. 143and cursing.

If such excellent men as Dauid and Peter went so farre, because they resisted not sinne at first, let all Gods children take heed of Sathans subtilty, and withstand the first motions of sinne, and cut it downe while it is sprouting; for if sinne and Satan get the least entertainment, they will till thee on from bad to worse, till there bee no remedy: Mat. 12. 45.Matt 12:45and as one deuill brought in seauen, so one sinne will bring in many.

As he that runneth downe a hill can hardly stay himselfe till he come to the bottome; so hee that beginneth a bad course of life, can hardly stay his affections till hee come to the extreamity of sinne.

It is a fearefull thing to goe on from sinne to sinne, so as bloud touch bloud, and one sinne follow in the neck of another, and therefore wee should abstaine from all appearance of euill. And as 1. Thes. 5. 22.1 Thess 5:22wee are carefull not onelyonly to auoyd the pestilence, but also not to come neere the clothes that are infected with it; so let vsus not onelyonly labour to smother wicked motions at first, but also p. 144euen hate the very garment spotted with the Iudg, 23.flesh.

Dauid and Peter being admonished, straight wayes repented: so let vsus destroy sinne while it is young, least if it take head, it destroy vsus.

And as he was blessed that tooke the children of the Babilonians, and dashed Psal. 137. 9.Ps 137:9them against the stones, so shalt thou be blessed, if thou takest thy sinnes while they are yong, and killest them, as it were in the cradle, and destroyest them. But woe to thee, if thou suffer thy sinnes to domineere, to growe to an head, and to breake out, like a violent streame, till one blood-giltines touch another, and then is thy state more dangerous, because greeuous sinnes must hauehave great repentance.

(And blood toucheth blood.) Blood is Esay 1. 15. Deut. 17. 8.Isa 1:15Deut 17:8not onelyonly taken in the Scriptures for murther, but also for great and grosse sinnes. In all ages of the world sinne hath abounded, I need not to set down particulers thereof, let all the bookes of the Bible testifie the trueth of this proposition. And let vsus looke to our selues, in this yron age of the world, p. 145and see if all sorts of people doe not also now breake out into sinne? Hath not all flesh now corrupted his way vponupon earth, as in Noah his time? Is it not with vsus, as in Dauids time? Do not Psal. 12. 2.Ps 12:2most men flatter with their lippes, and dissemble in their double hearts. May we not truely say, That deceipt and guile goe not Psal. 55, 11.Ps 55:11out of our streetes. Are not Ioabs daggers, and Iudas his kisses commonly put in practise among vsus? and therefore let vsus consider how the Prophet in the next verse, denounceth Gods iudgements against them, and tells them, that the land shall mourne.

Therefore shall the Land mourne, and Verse 3.eueryevery one that dwelleth therein shall bee cut off, with the beastes of the field, and with the foules of the heauen, and also the fishes of the Sea shall be taken away.

THis verse containeth the fourth part of my former diuision, namely, the temporall iudgements of God against this people for their sinnes.

(Therefore (saith he) shall the Land p. 146mourne, &c. As the land is sayd to reioyce, when God blessed it with plenty; Esay 30. 23. Ioel 2. 21. Psal. 65. 14.Isa 30:23Joel 2:21Ps 65:14and the vallies are sayd to laugh and sing, when they stand thick with corne, so heere it is sayd, The Land shall mourne, when God shall curse it with barrennesse, for mans sinne; and so also the Prophet Esay sayth, The earth lamenteth, and fadeth away. A fruitefull Esay 22. 4.Isa 22:4Land (saith Dauid) hee maketh barren for Iere. 12. 4. Lam. 1. 4. Psal. 107. 34.Jer 12:4Lam 1:4Ps 107:34the wickednesse of them that dwell therein. If the earth were Gold (as one sayth) the grasse Pearles, the trees Siluer, and the fields full of corne and cattell, yet will not God spare any of them for mans sinne. The earth hath comely Closes, fruitefull Fieldes, Vineyards, Zeph. 1. 13. 17.Zeph 1:13Zeph 1:17Orchards, Gardens, Cities, Towers, Townes, and stately buildings, God will destroy them, and make them desolate for mans sinne.

Not onelyonly is man punished for sinne, but also the Lande, and other vnreasonable and vnsensible creatures: the Land carrieth the curse of bryers, Gen. 4. 12. Gen. 6. 13.Gen 4:12Gen 6:13thornes, and thistles, for mans sinne. And as sinne increaseth, so Gods curse vppon the earth, and all that is therein p. 147likewise increaseth.

In Noah his time, for mans sinne, the Land mourned, and all that dwelt therein were cut off (except onelyonly eight persons) with the beastes of the field, foules of the aire, and liuing things on the earth were destroyed, nothing reserued, but what was in the Arke. In Pharao his time, the waters were turned Gen. 7. 4.Gen 7:4into blood; the earth was poysoned with Frogges, infected with Flies, the Cattell Exod. 7. 19. 20. Exod. 8. 6. 14. 21. Exod. 9. 3. 19. 21.Exod 7:19Exod 7:20Exod 8:6Exod 8:14Exod 8:21Exod 9:3Exod 9:19Exod 9:21dyed with murraine, the trees, and hearbs are smitten with haile, their barly and flaxe that should feed and cloath them, were destroyed for their sinnes.

When Saul was commanded to destroy Amaleck, he was charged not only 2. Sam. 15. 3.2 Sam 15:3to kill man, but also sheepe, oxen, and eueryevery liuing thing, man, and beastes, foules, and fishes, trees, and fruites Zeph. 1. 3. Iere. 7. 20. Ioel. 1. 18.Zeph 1:3Jer 7:20Joel 1:18of the earth were punished for mans sinne. And heere wee see, when the sinnes of Israel were red ripe, and the bags of their iniquitie sealed vp, then must the poore harmelesse creatures also smart for it.

Sinne maketh God to cut downe all: As an earthly King doth not onelyonly p. 148punish a rebell with death, but also taketh away his Land; so doth God also punish man for sinne, in his commodities. See how odious sinne is before God; Thou seest pestilence, and plagues among men, so as the very stones in many Cities and Townes, where God hath shot his arrowes for sinne, hauehave seemed to mourne and lament their solitarinesse, beeing growen ouer with grasse, as the plaine field, knowe it is for thy sinne. Thou seest murraines of Cattle, rots of Sheepe, vnseasonable weather, destroying the Corne, and increase of the earth, thy sinnes are the cause of it. Then mayest thou say with Dauid, Its I that hauehave sinned, 2. Sam. 24. 17.2 Sam 24:17yea I hauehave done wickedly; but these sheepe what hauehave they done?

And lastly, whereas the Lord threatneth, that the Land of Iudea should mourne, and all things therein should be destroyed, because there was no merciemercy, nor truth, nor knowledge of God in the Land: but by swearing, lying, killing, stealing, and whoring, they breake out, and blood touched blood. Let vsus looke into our selues, was there euer more want of p. 149merciemercy among the Iewes, then among vsus? Is not charity key-cold, and euen frozen amongst vsus? Are not swearing, killing, lying, stealing, and whoring too rife? Are not the holy things of the Lord prophaned among vsus? Is not the Lords Supper receiued of many without care of examining themselues, or any conscience of making difference of the Lords body? Is not the blessed word, by some made a cloake to couer their sinnes? And, to lap vp all in a word, are not our sinnes ready to pull downe Gods vengeance vppon our heads?

Let vsus then humble our selues by hearty repentance, and breake off the course of sinne betimes, and then God will remooue his iudgements.

Let vsus turne from our sinnes, and Zach. 1. 3. Ezek. 18. 3. 32.Zech 1:3Ezek 18:3Ezek 18:32God in mercy will turne to vsus. God would not the death of sinners; yea, he expostulateth with vsus, or rather wooes vsus to himselfe, Why will ye die, O ye house of Israel?

But except we leaue off sinning, let vsus bee sure God will not leaue punishing: If we continue in sinning, Gods p. 150hand will be still stretched out against vsus, and as our sinnes increase, so will he send new iudgements vponupon vsus. Let vsus then make an end of sinning, and God will hauehave done with afflicting.

Sinne is like a surfeit, it must needs be remooued, before any medecine can preuaile. If you amend and redresse your waies, and your workes (saith the Lord) then will I let you dwell in this land; Either Iere. 7. 5. 7.Jer 7:5Jer 7:7repent, or no fauour with GOD. Wee must acquaint our selues with GOD, be at peace with him, receaue his words, lay them vp in our hearts, and returne to the Almighty, and then the Lord will deale mercifully Iob 22. 21. 22, 23.Job 22:21Job 22:22Job 22:23with vsus.

When the weather is vnseasonable, it is a common thing amongst countrey people, to be inquisitiue to know, When changeth the Moone? But rather aske, When changest thou thy heart? The right way to appease Gods wrath, is to cast out the Gibeonites: and if we would hauehave Gods wrath turned away, we must Iudg. 20. 12, 13.Judg 20:12Judg 20:13cast out our sinnes. Entertaine the counsell of Daniel, Breake off your sinnes Dan. 4. 24.Dan 4:24by righteousnes, and your iniquities by merciemercy p. 151towards the poore. If we doe this, God will be our Sunne and shield, he will giuegive vsus Psalm. 84. 9. 11.Ps 84:9Ps 84:11grace, and glory, he will with-hold no good thing from vsus, nor suffer euill things to hurt vsus, and then the controuersie or quarrell which the Lord hath with vsus (for sinne) will be soone ended. Then will the Lord blesse vsus, shew vsus the light of his countenance, and be mercifull vntounto vsus; which God for his merciemercy sake in Christ Iesus graunt.

Amen.

Trin-vni Deo glorin.

FINIS.

End of the text · William Ward, A Sinners Indictment (1615)