Lectures Upon Hosea 1-4, Lectures 4 · Part 2
ANd ſo much concerning the ſinnes of omiſsion, whereof the people of Iſraell are here accuſed and conuicted: now follow the ſinnes of commisſion; whereby they had poſitiuely and actually broken Gods commaundements. verſ. 2. By ſwearing, and lying, & killing, & ſtealing, & whoring, Verſe 2 they breake out, and blood toucheth blood. In the originall text, theſe ſins are expreſſed in the Infinitiue moode, to note their The expoſitioncontinued act of ſinning. To ſweare and lye, & kil, & ſteale, & whore, is their vſuall cuſtome, or common faſhion, ſo that they do not onelyonly ſometimes fall into theſe ſinnes through infirmitie but wilfully continue in them, and make them as it were their ordinarie exerciſe, and common practiſe.
The ſinnes whereof they are here conuicted and condemned, eyther immediately reſpect God and the breach of the firſt table, or their neighbour, and the breach of the ſecond Table: both which are firſt propounded, and then intended and aggrauated.
The ſinnes which reſpect God and the breach of the firſt Table, are all compriſed vnderunder this one particular of ſwearing: the word here vſed may eyther ſignifie ſwearing or curſing, and ſo is diuerſly tranſlated by diuers: but ſeeing it was the purpoſe of the Lord in this place to ſet downe a briefe Epitome of the peoples ſinnes, I ſee no reaſon why in our expoſition, we may not comprehend them both.
Yea, but this people tranſgreſſed the firſt table in many other reſpects, as namely, by their groſe Idolatry, falſe worſhip, contempt of Gods word, and profanation of his Sabbaths, why then doth he onelyonly here accuſe them of this ſin of ſwearing? I anſwere: hee doth vnderunder this one particular comprehend all the reſt, eyther becauſe this ſinne moſt notoriouſly raigned amongſt them, or els becauſe this prophane and falſe ſwearing is vſually accompanied with all impietie, for he that maketh no conſcience of vaine, vſuall and falſe ſwearing, maketh conſcience of no impietie.
But let vsus conſider what kinde of ſwearing is here condemned, neither muſt we vnderſtand this of all manner and kindes of ſwearing, ſeeing a lawfull Oath is in Gods word commaunded, as a notable part of his worſhip and ſeruice. So Deut. 6. 13. Thou ſhalt feare the Lord thy God, and ſerue Deut. 6. 13. and 10. 20.him, and ſhalt ſweare by his name. Chap. 10. 20. Yea and ſometimes it ſignifieth the whole ſeruice of God, as Pſal. 63. Pſal. 63. 11.11. All that ſweare by him, ſhall reioyce in him.
But here onelyonly vnlawfull ſwearing is condemned, which ſinne is diuerſly committed: as firſt in regard of the object, Eſay. 65. 16.when men ſweare by any thing beſides the Lord alone. Secondly, in reſpect of the manner, when as they doe not ſweare in truth, juſtice and judgement. Thirdly, in reſpect Ier. 4. 2.of the end, when as in their oathes, they do not chiefly ayme at Gods glory▪ or their owne or their neighbors good: which ſinne they commit who ſweare raſhly, ordinarily, and in their rage and fury. But of this argument I purpoſe to ſpeake more largely elſe where, & therefore I will here paſſe it ouer.
The other ſinne ſignified by this word foreign, is curſing and direfull imprecations, which is vſed againſt our ſelues, Of Curſing.or againſt our neighbours: againſt our ſelues, when as raſhly, vainely, and vnneceſſarily we inuocate Gods feareful Iudgements againſt our ſtate, perſon, body or ſoule, for the needleſſe confirmation of ſome truth, eyther in our aſſeuerations or promiſes, or for the binding of our ſelues to the performāce of ſome vnprofitable or euil action. An example wherof we hauehave in Ieſabel. 1 King. 19. 2. Againſt our neighbours, when in malice or rage we deſire God to poure vponupon them 1 King. 19. 2.ſome grieuous puniſhment. The which is an horrible abuſe of Gods name, power and juſtice, when as we goe about to make him our inſtrument of vnjuſt reuenge, and the executioner of our malicious and wicked outrages: and likewiſe a haynous ſinne againſt our neighbours, when as our malice exceeding our power, vve wiſh vntounto them thoſe euils which we are not able to inflict. And this our Sauiour condemneth, though it be vſed againſt thoſe vvho curſe and perſecute vsus. Math. 5. 44. So Rom. 12. 14.Mat. 5. 44.
The ſecond ſinne, of which the people of Iſraell are accuſed Rom. 12. 14.and conuicted, is Lying: for the better vnderſtanding Of Lying.whereof, that knowing it we may auoyde it, vve will conſider the nature and kindes thereof.
A Lye is, when by any meanes a man vttereth an vntruth, or the truth vntruely, and with a purpoſe to deceiue. So that What a Lye is.there are two ſorts of Lyes: the firſt, vvhen as a man ſpeaketh not as the thing is: the ſecond, vvhen hee ſpeaketh the 2. Sorts of lies.truth, but deceitfully, with a deſire to be otherwiſe vnderſtood then the truth is. The firſt which is a logicall or a reall Lye, is of two ſorts: firſt, when as a man ſpeaketh an vntruth againſt his minde and knowledge, and this is the chiefe kind of Lying, from whence in the Latine it hath his name: for mentiri, eſt contra mentemire. Secondly, when a man inconſiderately and through errour vttereth an vntruth, thinking that hee ſpeaketh true, Which howſoeuer it bee a lie in the generall ſignification, yet he that vttereth it cannot bee called a lyar, becauſe howſoeuer his words agree not with the thing, yet they agree with his minde. OnelyOnly hee offendeth through inconſiderate raſhnes, in that hee affirmeth that as certaine truth, of which hee hath no certaine knowledge, and thereby giueth offence to thoſe that heare him, who diſcerne the vntruth but doe not know the minde of him that vttereth it.
Secondly, hee lyeth who ſpeaketh the truth with a purpoſe to deceiue; not knowing that to bee true which hee auoucheth, or thinking it to be otherwiſe, or knowing it to That he lyeth, who ſpeaketh the truth to deceiue.bee truth deſireth to be vnderſtood otherwiſe then he ſpeaketh it: and this is as great a ſinne as a plaine lie; for as it is a leſſer fault in regard it hath more ſhew of truth, ſo it is greater becauſe it is ioyned with more deceipt. As therefore a man may pronounce an vntruth, and yet be no lyer ſo hee may be a lyar in vttering the truth, when as hee doth not ſpeake it with a ſimple heart.
And theſe are the diuers kindes of lying, which are here condemned; the which howſoeuer they ſeeme ſmall ſinnes That lying is a great ſinne in gods ſight.in the ſight of men, as appeareth by their common practiſe, yet they are great in Gods ſight, and therefore carefully to be auoyded by all chriſtians: which that we may the rather doe, let theſe motiues perſwade vsus.
Firſt, becauſe the Lord in the ſcriptures hath ſtraightly forbidden it, Leu. 19. 11. Ye ſhall not lye one to another Eph, Leu. 19. 11.4. 25. Caſt of lying and ſpeake the truth eueryevery man to his neighbour, Ephe. 4. 25.for wee are members one of another. Col. 3. 9. Lye not one to another ſeeing ye hauehave put off the old man and his workes.Col. 3. 1.
Secondly, becauſe it is condemned as a greuous ſinne, namely as an abhomination to the Lord Pro 12. 22. as a ſin which God abhoreth Pro. 6. 17. As being the curſed offſpring Pro. 12. 22.of that wicked father the diuell. Ioh. 8. 44. The which is to bee vnderſtood not onelyonly of pernicious lyes, but alſo Ioh. 8. 44.merry lyes; for God condemneth it as a ſinne to make Princes merry with lyes. Hoſ. 7. 3. Yea of officious & profitable lyes: For truth muſt not be ſould at any price; Pro. 23. 23. Hoſ. 7. 3. Pro. 23. 23.And it is vnlawfull to lye for Gods cauſe. Iob. 13. 7. 9. and Iob. 13. 7. 9.therefore much leſſe for any worldly benefit.
Thirdly, as truth maketh vsus to reſemble our heauenly father, Lying maketh men reſemble the Diuell.who is the authour and fountaine of truth; ſo Lying maketh men to reſemble the Diuell, who is the father of Lyes: and as truth is the badge or cogniſance of a Chriſtian in earth, and Heire of heauen; ſo Lying is a note and Pſal. 15. 2.token of one who is the ſonne of perdition: for Lyers hauehave their childes-part in the Lake which burneth with fire and Apoc. 21. 8.brimſtone.
Fourthly, becauſe by Lying men looſe their credit, ſo as no man will beleeue them when they ſpeake the truth.
Fiftly, becauſe it taketh away the true vſe of ſpeach, which Lying ouerthrovveth the vſe of ſpeach.is to expreſſe the meaning of the heart: and ouerturneth all humaine ſocietie, contracts, and commercements betweene man and man, &c.
Laſtly, it maketh the Lord to proclaime, a controuerſie with vsus, and to contend with vsus by his heauie Iudgements, For a falſe witneſſe ſhall not be vnpuniſhed, and he that ſpeaketh Lyes ſhall not eſcape. Prou. 19. 5. But he ſhall periſh. Verſe. 9. Prou. 19. 5. 9. Pſal. 5. 6.And be deſtroyed. Pſal. 5. 6. As appeareth in the example of Ananias and Saphira. Act. 5. And after this life he ſhall Act. 5.be ſhut out of Gods kingdome. Apoc. 22. 15. And be caſt into Apoc. 22. 15. and 21. 8.hell fire. Apoc. 21. 8.
The third ſinne whereof they are conuicted and condemned, Of Killing.is killing: whereby wee are not onelyonly to vnderſtand the taking away of the life of man, which is murther in the higheſt degree; but alſo all hurts, wrongs, and injuries offred againſt the perſon of their neighbour: for as in the former verſe, by the want of mercy was vnderſtood the want of louelove, compaſsion, and all chriſtian beneficence; ſo by this ſinne of commiſsion oppoſed thereunto, we are to vnderſtand the contrary vices, cruelties, injuries and oppreſsion committed againſt the perſon and life of our brother. Againe it ſeemeth that it was the Prophets purpoſe in ſetting downe this ſhort Epitome of the peoples ſinnes, to bring them to an examatition of themſelues by the Law of God, that ſo the obſtinate might bee conuinced of their manifold tranſgreſsions; as though he ſhould ſay: if you, who vponupon eueryevery occaſion are ready to juſtifie your ſelues, would examine your hearts and conſciences, your liues and conuerſations according to Gods Law, you ſhould finde that you hauehave broken all and eueryevery part therof: as namely, by ſwearing, lying, killing, ſtealing, &c. Seeing then the Prophet in this place, hath relation vntounto the Law of God violated by them, it followeth, that as theſe ſinnes are condemned in the Law, ſo alſo here. But in the Law is condemned not onelyonly the capitall ſinne, which is ſpecified, but all other of the ſame kinde, with the meanes and occaſions thereof; and therefore whereas the Prophet doth accuſe them of Killing, hee doth vnderunder this one word include all other their ſinnes of this kinde and nature.
As firſt, the killing and murther of the heart, to which is to be referred all vnjuſt anger, inueterate malice, repining enuie, purpoſe of taking priuate reuenge, diſdaine, rejoycing at other mens harmes, crueltie, diſcord and ſuch like.
Secondly, the murther of the tongue, to which is referred, chiding, railing, curſing, ſcoffing, backbiting and ſlaundering.
Thirdly, the murther of the hands, vnderunder which is compriſed all manner of violence againſt the perſon of our neighbour, as quarrelling, fighting, wounding, and killing eyther of his body or ſoule.
The fourth ſinne is Stealing, whereby (as in the former) Of Stealing.we are not onelyonly to vnderſtand Theft in the groſeſt kind, as that open and violent Theft, which is called Rapina & Latrocinium, Rapine and Robberie, or that ſecret and deceitfull Theft, which we call Furtum, that is, pilfering and ſtealing; but alſo all manner of vnlawfull meanes, whereby our neighbour is defrauded and depriued of his goods, whether they be condemned by humaine Lawes, or allowed and tolle rated. And this is a Tree which ſendeth forth many branches: The diuers kindes of theft.For eyther this theft is committed out of contract, or in contract: to the firſt we are to referre all violent and forcible courſes, taken for the ſpoyling our neighbour of his goods. As firſt oppreſsion, wherby thoſe who excel others in power Oppreſſion.authoritie and riches, are ready to deuoure & ſwallow vp the poore, to grinde their faces, feed vponupon their ſweat, and euen drink their bloud; of ſuch we read. Eſay 3. 14. 15. Micah. 3. Eſay. 3. 14. 15.2. 3. And in this reſpect thoſe oppreſſors are called roaring Micah. 3. 2. 3.Lyons, and deuouring Wolues. Zeph. 3. 3. And this oppreſſion Zeph. 3. 3.is committed eyther through meere violence, and without coulour of Law, which is the vſuall Theft of Tyrants, and cruell Land-lords: or elſe when ſome ſhew of Law is pretended; which is called extortion, and is the ſinne eyther of Magiſtrates, who make Lawes for the oppreſsion of the common wealth, who take bribes to betray the cauſe of the innocent, who preſſe the extreamitie of the Law, and ſtrictly ſtand vponupon the outward letter, though in reſpect of circumſtances it be without all equitie.
Or elſe of officers, who inhaunce their fees, & grate vponupon the poore, delaying the diſpach of his buſineſſe, vnleſſe for expedition their dueties be doubled and trebled.
Or elſe of Lawyers, who taking vponupon them to bee the patrons of poore mens cauſes, become latrones of their goods: robbing and ſpoyling whole common wealths vnderunder coulour of righting the wronged, and maintaining equitie and Iuſtice.
Or elſe of Miniſters, who fleece the ſheepe, eate the milk, and cloth themſelues with the wool, but doe not feede the flock; being eyther vtterly vnfurniſhed of ſufficient gifts, or being ſufficient, neglect their duety through idleneſſe or for ambition.
Or elſe, this theft is committed by the people, who receiuing ſpirituall things from their Miniſters, will not communicate vntounto them their carnall things, but by fraudulent or violent courſes with-hold from them that neceſſary and ſufficient maintenance, which both by the lawes of God & man is allotted and allowed vntounto them. The which howſoeuer it is eſteemed a ſmall fault, or none at all, yet it is not onelyonly theft, but Sacriledge in Gods ſight, as appeareth. Mal. 3. 8.Mal. 3. 8.
The ſecond kinde of theft is cloaked and diſguiſed vnderunder the habite of lawfull contracts, vntounto which we may referre all manner of deceipt and fraud vſed in buying and ſelling, vſurie ſelling time vnderunder ſhew of giuing credit and ſuch like.
All which kindes of theft are grieuous ſinnes in Gods ſight, forbidden and condemned in gods Law, Exod. 20. 25. Exod. 20. 25.And puniſhed in this life with gods curſe. Zach. 5. 3. 4. and in the life to come with baniſhment out of gods kingdome Zach. 5. 3. 4.1. Cor. 6. 10.1. Cor. 6. 10.
The laſt ſinne, whereof they are accuſed and conuicted, Of whoredom and the diuerſe kinds of vncleanneſſe.is whoring, by which wee are to vnderſtand all manner of vncleannes, eyther internall in the minde, or externall in the body: the internall are the vncleane luſts of the fleſh, which are eyther ſuddainely intertayned, condemned by Chriſt, Math. 5. 28. or nouriſhed and retained, which the Apoſtle, calleth burning. 1. Cor. 7. 9. And our Prophet compareth to Mat. 5. 28. 1. Cor. 7. 9. Hoſ. 7. 4.a hot Ouen. Hoſ. 7. 4.
The externall vncleanneſſe of the body, is eyther the vncleanneſſe of the eyes, an example whereof wee hauehave in the old world. Gen. 6. 2. In Sechem. Gen. 34. 2. In Putiphars Gen. 6. 2. and 34. 2. and 39. 7 2. Sam. 11. 2.wife. Gen. 39. 7. In Dauid, 2. Sam. 11. 2. And in thoſe fleſhly men of whom Peter ſpeaketh, whoſe eyes were full of adulterie 1 Pet. 2. 14.1. Pet. 2. 14.
Or of the eares, when as they commit adultery with the ribauld tongues of obſceane perſons, whileſt with pleaſing and tickling delight, they liſten vntounto vnchaſt and filthy talk.
Or of the tongue, when as men take delight in vnchaſt ſpeaches, and filthy ribauldrie, where-with the hearers are offended or corrupted, and their owne luſts inflamed. From which the Apoſtle dehorteth, Ephe. 4. 29. and 5. 4. Col. 3. 8. And which who ſo vſeth what profeſsion ſoeuer hee maketh Ephe. 4. 29. 5. 4. Col. 3. 8.yet his religion is in vaine. Iam. 1. 26.Iam. 1. 26.
Or laſtly this vncleanneſſe is committed in fact, eyther betweene vnmarried perſons, which is called ſimple fornication, or betweene married folkes, one or both which is called adultry. That I may ſay nothing of thoſe ſinnes of vncleanneſſe againſt nature, which a modeſt tongue cannot without ſhame ſpeake of, nor a chaſt care heare without glowing and bluſhing.
All which kindes of adulterie and vncleanneſſe, are carefully to bee anoyded of all chriſtians. Firſt becauſe they are grieuous ſinnes. Secondly, becauſe they are puniſhed with a fearefull meaſure of gods heauie judgements. For the firſt, Whoredome a grieuous ſinne.adulterie is a grieuous ſinne, becauſe the adulterer in a high degree ſinneth againſt God, his neighbour and himſelfe.
Againſt God, by reſiſting his will, 1. Theſ. 4. 3. By taking Firſt againſt God. 1. Theſ. 4. 3. 1. Cor. 7. 2.away the vſe of mariage, which is his own ordinance, 1 Cor. 7 2. By making the members of Chriſt the members of an harlot, & by drawing as much as in them lyeth our Sauiour into fellowſhip of their ſin, 1. Cor. 6. 15. By defiling the temple of the holy ghoſt & turning it into a ſtewes. 1. Cor. 6. 19.1. Cor. 6. 15. & 6. 19.
Secondly, againſt their neighbour, and that both ſingular perſons, and whole ſocieties. Singular perſons, as namely Secondly, againſt their neighbour.thoſe whom they draw into the ſame wickedneſſe and puniſhment; for as they ſinne not alone, ſo they doe not goe into hell alone, but hauehave another at leaſt to beare them companie; ſo they ſin againſt the parents of the virgin whom they defile; or the husband or wife of the married partie; yea they ſin againſt the fruit of their own body, whom they diſgrace and brand with a note of perpetuall infamie. Deut. 23. 2.Deu. 23. 2.
So they offend againſt whole ſocieties; as firſt, the familie, by defiling it and bringing into it an Abimelech, who oftentimes doth ouerturne it. Iudg. 9. 5. Secondly, againſt their Iudg. 9. 5.country, by cauſing the Lord to contend with it, by defiling the land, and by makeing it to vomit out the inhabitants. Leu. 18. 25. 27. 28. Thirdly, againſt the Church, by Leu. 18. 25. 27 28.hindring as much as in them lyeth the propagation thereof, vntounto which is required a holy ſeede. Mat. 2. 15.Mat. 2. 15.
Thirdly, they ſinne againſt themſelues, and that both Thirdly againſt themſelues.body and ſoule. Againſt their body, for other ſinnes are without the body, but this is committed againſt the body. 1. Cor. 6. 18. And this is done, by abuſing it as the inſtrument of ſinne and ſathan, which was made for the ſeruice 1. Cor. 6.. 18of God. Secondly by weakning it, and making it ſubiect to loathſome diſeaſes. Pro. 5. 11. and 31. 3.Pro. 5. 3. 11. and 31. 3.
Againſt the ſoule, both in this life, by beſotting and infatuating it, in which reſpect Venus is called foreign, a heart-ſtealer, and Cupid is ſaid to be blind, becauſe it blindeth the eye of reaſon, and darkneth the judgement and vnderſtanding; ſo that he who is thus beſotted goeth vnawares to deſtruction, as a bird to the ſnare, Prou. 7. 22. 23. and 7. 7. Prou. 7. 22. 23. and 7. 7.But ſpecially they ſinne againſt their ſoules, in reſpect of the life to come, for hee that committeth this ſinne deſtroyeth his owne ſoule. Prou. 6. 32. Excludeth himſelfe from Prou. 6. 32.Gods preſence. 1. Cor. 6. 9. And plungeth both body and 1. Cor. 6. 9.ſoule into the Lake which burneth with fire and brimſtone. Apo. 21. 8.Apoc. 21. 8.
But as theſe ſinnes of vncleanneſſe are haynous and grieuous, The puniſhments of the ſin of vncleanneſſeſo alſo they are puniſhed with fearefull puniſhments, both in this life and the life to come. In this life, both with corporall and ſpirituall puniſhments: with corporall, as firſt, with pouerty, and beggerie, for this ſinne conſumeth the ſubſtance, Prou. 29. 3. And bringeth a man to a peece of Prou. 29. 3. and 6. 26bread. Prou. 6. 26. As appeareth, in the prodigall Sonne. Luke. 15.Luke. 15.
Secondly, with perpetuall reproach and infamie; for hee that committeth Adultery, ſhall finde a wound and diſhonour, and his reproach ſhall neuer be put away. Pro. 6. 33.Prou. 6. 33.
Thirdly, with barrenneſſe and want of Iſſue, for they that commit Adultery ſhall not increaſe, as it is in this Chapter Verſe. 10.Hoſ. 4. 10.
Fourthly, with noyſome and loathſome diſeaſes, as wee, hauehave but too good experience in our owne times.
Fiftly, with ſhortneſſe of life; for the Adulterer ſpendeth his ſtrength with women, & maketh himſelfe hoare-headed euen in his youth, &c.
But beſides theſe corporall puniſhments, God alſo inflicteth vponupon them ſpirituall judgements, as blindeneſſe of minde, impenitencie, and hardneſſe of heart: whereof it commeth to paſſe that they are hardly reclaymed, according to that Prou. 2. 19. All they that goe vntounto her returne not againe, Prou. 2. 19.neyther take they hold of the wayes of life.
And theſe are the puniſhments inflicted vponupon Adulterers in this life: the which howſoeuer they are grieuous, yet are they but ſmall and light, in compariſon of thoſe which they ſhall ſuffer in the life to come. For the Harlots houſe tendeth to death, and her paths vntounto the dead. Prou. 2. 18. that Prou. 2. 18.is, not onelyonly the death of the body, but of the ſoule likewiſe, So the Apoſtle ſaith, that the wrath of God is vponupon Adulterers. Col. 3. 5. 6. That they ſhall be excluded out of Gods Col. 3. 5. 6.kingdome. Eph. 5. 5. For no vncleane thing ſhall enter in Eph. 5. 5.thether. Apoc. 21. 27. And ſhall hauehave their portion in the Apo. 21. 27. 8.Lake which burneth with fire and brimſtone. Verſe. 8.
And theſe are the ſinnes whereof the Iſraelites were accuſed Expoſition.and conuicted, the which are further aggrauated by two adjuncts: the firſt, in theſe words, They brake out, the which ſpeach is Metaphoricall, borrowed from the practiſe of vnruly beaſts, which will be held in no paſture, but breake through all their fences and hedges, and ſo wander abroad: and ſomtimes it is applied vntounto riuers running with violent & ſwelling ſtreames, whoſe courſe being ſtopped, cauſeth them to break downe their banks, & to ouerflow the whole country. Whereby he implyeth, that the people were deſperately giuen ouer to work wickedneſſe, ſo as they would not be contained within any bounds, not reſtrained with any fence, namely the law of God, his feare, ſhame, nor puniſhment, but violently ruſhed through all theſe hedges, into the open paſtures, and broad wayes of all ſinne and wickedneſſe; yea, the more they were ſtopped in theſe ill courſes, the more their ſwelling luſts ouerflowed, ſpreading ouer the whole country, with an vniuerſall deluge of impietie and iniquitie.
The ſecond adjunct, whereby their ſinnes are aggrauated, is expreſſed in theſe words: And bloud toucheth bloud. For the vnderſtanding whereof, wee are to know, that bloud in the Scriptures often ſignifieth grieuous ſinnes, together with the guilt and puniſhment, which doth accompany them; becauſe he that ſinneth, maketh himſelfe guilty of his bloud, which as a juſt puniſhment, hee deſerueth to ſhead in lue of his tranſgreſsion. So Leu. 20. 9. He that curſeth Father Leu. 20. 9.or Mother, ſhall dye the death, his bloud ſhall be vponupon him. Ioſu. 2. 19. Whoſoeuer goeth out of the dores, his blood ſhalbe Ioſu. 2. 19. 2. Sam. 1 16 1. Kin. 2. 37 Pſa. 5. 6. Mat. 17. 25.vponupon his head, and we will be guiltleſſe. 2 Sam. 1. 16. 1. Kings 2. 37. Pſal. 5. 6. The Lord will abhorre the man of blood. And in this ſence the Iewes cryed Mat, 27. 25. His blood be vponupon vsus and our children. And thus the words are to bee vnderſtood in this place, namely that they had committed haynous tranſgreſsions and thereby had made themſelues ſubject to guilt and puniſhment, and in this phraſe of ſpeach, their ſins are further aggrauated, in reſpect of their multitude, implyed by the plurall number here vſed: bloods touch bloods. 2 in reſpect of their continuall practiſe of wickedneſſe, ſignified by this word touching; whereby he implyeth that their ſinnes were continuall, and as it were contiguous one with another; ſo as they had no ſooner committed one ſinne, but preſently they were ready to commit another, and as it were to heape wickedneſſe vponupon wickedneſſe.
And this is the meaning of the words: the doctrines which out of them may be gathered are diuers. Firſt whereas Doctrine. the Iſraelits who were gods people, and profeſſed his religion, did not onelyonly fall into theſe ſinnes, but were growne into a habite of committing them; hence wee learne what is the nature of ſinne; if wee yeeld neuer ſo little vntounto it, it will gaine vponupon vsus; if wee entertaine it but once it will come againe without bidding, and if wee bid it wel-come the ſecond time, it will grow ſo ſtrong and impudent that it will not away but become a dayly gueſt, yea and it will not come alone, but bring with it his companions alſo. The beſt way therefore to bee ridde of it, is when it firſt offereth That we muſt reiect the firſt motions of ſinto enter to ſhut the dores of our harts againſt it, and to turne it backe with a frowning countenance; for if wee doe not giuegive it a repulſe, it will continually haunt vsus, till at laſt with his pleaſing allurements it hauehave perſwaded vsus, to keepe open houſe for the free entertainment of all ſinne and wickedneſſe. But if wee hauehave already fallen into any ſinne, then our beſt courſe is quickly to expell it, and to take heed that it doe not take poſſeſsion of vsus, and ſo pleading cuſtome grow to a habite and ſecond nature: For it is our mortall enimie, and therefore as it is the beſt courſe for our ſafety, to keepe it from entring into our coaſts: ſo it is next the beſt, to giuegive it a ſharpe encounter at the firſt entrance, and to keepe it from fortifying and intrenching it ſelfe againſt vsus. It is a poyſon, and therefore we hazard the life of our ſoules, if we drinke of it; but if wee hauehave already ſwallowed it downe, our beſt courſe is preſently to caſt it vp againe, before it hauehave diſperſed it ſelfe into the vital parts, for then our caſe will be deſperate. It is the Ague of the ſoule, for the curing whereof, the beſt methode in ſpiritual Phyſicke, is to preuent it before it come, and to take away the cauſes thereof, or if through our ignorance and vnwarineſſe we are fallen into it: we are at the firſt to apply ſpeedy meanes for our recouerie, for if it once ſeaſe vponupon vsus wee ſhall not leaue ſinne till ſinne leaue vsus.
The vſe hereof tendeth to meete with a deceiueble conceit A deceiueable conceit of corrupt nature diſcouered and refuted.of our corrupt nature, which being ſo terrified by gods Law, and fearefull judgements, that it cannot reſolue to continue a conſtant courſe in ſin, will yet preſumptuouſly borrow leaue of God for once or twiſe, with a purpoſe then to giuegive it ouer. So ſome thinke I will neglect the ſanctification of the Sabbath, and the hearing of the word this once, and after I will become very diligent: I will now ſweare, being in heat, or ſtanding vponupon my credit, but my purpoſe is hereafter to giuegive it ouer: I will now for once breake my word, ſeeing it is greatly for my aduantage, but henceforward I will make conſcience of my promiſe: I will for a while continue my deceiptfull dealing, but when my ſtate is a little better grounded, I will become juſt and honeſt: I will play the good fellow now I am in this company, but my purpoſe is to frequent better, and to become more preciſe: I will but this once commit adultery, and then hauing but a tryall of it, I will reſolue to liue chaſtly: but let ſuch conſider, in what a fearefull caſe they are, if the Lord ſhould (as he juſtly may) take them away in his wrath, whileſt they are committing theſe preſumptuous ſinnes, or before they hauehave repented of them: for as the tree falleth ſo it ſhall lye. Eccl. 11. 3 Eccl. 11. 3.and they ſhall receiue judgement, not according to their vnconſtant reſolutions, but according to their certaine actions. And in the ſecond place let them know, that the more their dropſie ſoules, ſwelling with preſumption, drinke of theſe waters of iniquitie, the more they thirſt: the more they liſten to theſe Syrens, the more they are inueigled with them: & if they are vnable to reſiſt the aſſaults of ſinne, when they are vnconquered, in their ful ſtrength, without maime or wound, and aſsiſted by Gods ſpirit, how much leſſe will they bee able to ſtand in the incounter, when they are once ſpoyled, weakned, maymed, vvounded, eſpecially Gods ſpirit, which by their preſumptuous ſinnes they hauehave grieued being departed from them?
The ſecond thing to be obſerued is, that he comprehendeth All impietie compriſed vnderunder vnlavvfull ſwearing.all impietie and the whole breach of the firſt table, vnderunder this one ſin of vnlawfull ſwearing: and as in the former Verſe, he had compriſed all the ſinnes of omiſsion, vnderunder the want of knowledge as being the fountaine of all the reſt, and the internall root from which they ſpring; ſo here he comprehendeth all ſinnes of commiſsion vnderunder this one of abuſing Gods holy name, which is an external ſin of the tongue. Firſt, becauſe it is an vndoubted ſigne & an inſeperable companion of all manner of wickedneſſe; for hee that maketh no conſcience of blaſpeming Gods holy name, by eyther falſe, or vaine and idle oathes, he maketh conſcience of no ſinne, but would (if he might with as little diſgrace and danger doe it) commit all manner of impietie; hee that will not be reſtrained by Gods feare, louelove, mercy, goodneſſe, and the manifold benefits which he hath receiued of him, from vaine ſwearing, whereby he receiueth no profit, but loſſe, euen the loſſe of Gods fauour, the aſſurance of ſaluation, of a good conſcience, and of reputation amongſt thoſe that feare God; nor any pleaſure, vnleſſe he take (like the Diuell himſelfe) a helliſh pleaſure in acting ſinne, and deſpiting God; nor hath thereby any credit, but rather is branded with the black marke of a prophane perſon; hee that will contemptuouſly trample vnderunder feete the precious body and bloud of Jeſus Chriſt, which he ſpared not to giuegive for our redemption, and ſo irreligiouſly ſcorne the greateſt benefit that euer the Lord beſtowed vponupon vsus, it is not to be doubted, but that this man what ſhew ſoeuer hee maketh, is a prophane perſon: who when hee is allured by the baites of the world, riches, honours, and pleaſures, will not ſtick to commit any manner of wickedneſſe, ſeeing he is ready to commit this horrible ſinne of blaſpheming gods name, being induced therunto without any reſpect of the leaſt good.
Secondly, he implyeth vnderunder this one ſinne of ſwearing, all the ſinnes commited againſt the firſt table; becauſe all theſe ſinnes are linked together and ſo inſeperably ioyned one with the other, that whoſoeuer is held in bondage vnderunder one of them, he is ſubiect to the reſt; according to that, Iam. 2. 10. Whoſoeuer ſhall keepe the whole law, and yet faileth in Iam. 2. 10. 11.one point, he is guiltie of all. The reaſon is, becauſe hee that wilfully neglecteth any part of Gods Law, he doth not performe any one dutie as he ought in obedience to gods commandement, and for the aduancement of his glory, but for ſiniſter reſpects; for if out of a good conſcience, and the true feare of God, he performed any duety, then the ſame cauſes would moue him to performe all, ſeeing God injoyneth one commandement as well as another, as the Apoſtle there reaſoneth, Verſe 11.
The vſe hereof is, that we make conſcience not onelyonly of one, but of all Gods Commandements, and that we carefully auoyde, not onelyonly this or that ſin as Herod did, but all kinds and degrees of ſin; eſpecially falſe or vaine ſwearing, for this alone includeth or neceſſarily inferreth all manner of impietie: and therefore let blaſphemous ſwearers make at ſome times what ſhew of religion they will, yet vve may ſafely and ſurely conclude with the Apoſtle as in the generall, ſo eſpecially of this ſinne of blaſpheming Gods Name, that if any amongeſt you, ſeemeth Religious, and refraineth not his Iames. 1. 26.Tongne, from cuſtomable ſwearing and vaine Oathes, hee but deceiueth his owne heart, and his Religion is in vaine. Iames. 1. 26.
The third thing to bee obſerned is, that the Lord conuinceth Why God condemneth all ſinnes vnderunder the names of thoſe which are greateſt in that kinde.and condemneth the Iſraelits of all their tranſgreſſions vnderunder the names of the greateſt ſins of that kinde: as cruelty and oppreſsion vnderunder the name of murther: all manner of deceipt vnderunder the name of theft: all kinds of vncleanneſſe vnderunder the name of whoring and adulterie. And this he doth: Reaſon. The Firſt Firſt, to giuegive vsus to vnderſtand, that howſoeuer wee make ſmall accompt of theſe ſinnes, yet in his ſight vnjuſt anger is no better then murther; deceipt though neuer ſo cunningly cloaked no better then theft; and vnlawfull luſts are reputed in his eſtimate, adulterie, as our Sauiour alſo expoundeth the law. Mat. 5.Mat. 5.
Reaſon. The Second Secondly, that hereby hee might moue vsus to a hatred and deteſtation euen of all ſinne whatſoeuer, and to make conſcience of committing the leaſt tranſgreſsion. Naturally wee minſe ſinne and extenuate it with vaine excuſes; this is but a ſmall ſinne, and I would no body did worſe, I am content to leaue all groſſe ſinnes, and therefore in this ſmall trifle I hope the Lord will be mercifull vntounto mee, wee cannot here be Saints and to bee too ſcrupulous, is to bee more preciſethen wiſe. But vntounto ſuch as thus extenuate their ſins the Lord aggrauats them, plainely affirming that their couetouſneſſe is theft; their raſh anger, murther; their inward luſts and vnchaſt ſpeaches adulterie in his ſight.
Reaſon. The third Thirdly, as the Lord by this meanes reſtraineth vsus from committing the ſmalleſt ſinnes, ſo if wee hauehave fallen into them, hee doth hereby humble vsus, and bring vsus to ſerious repentance, when as wee conſider, that thoſe ſinnes which wee hauehave innumerable times committed, making no reckoning of them, are reputed haynous in the Lords ſight, who is to bee our iudge; ſo that hereby wee may be moued to lay our hands vponupon our mouthes, to deſire with the Prophet that the Lord would not enter into judgement with vsus, to diſclaime our owne righteouſneſſe, and to hunger after the righteouſnes of Chriſt; to ceaſe boaſting with the Phariſee, I am no extorcioner, murtherer, adulterer, &c. and to change the Phariſees brag, into the poore Publicans humble praier. God be mercifull vntounto mee a ſinner.
Fourthly, whereas he ſaith they breake out like vnruly beaſts Sinne if it bee not quicklie ſuppreſſed growes violentwho would be held in by no ſence, & like ſwelling ſtreames, which breake downe their banks, and ouer-flow the whole country; here againe wee may obſerue the nature of ſinne, which if it be not quickly ſuppreſſed wil grow ſo violent & contagious, that nothing will reſtraine nor containe it with in any bounds. The violence thereof if once it hath taken full poſſeſsion of vsus is ſuch, that neither Gods louelove, merciemercy and manifold benefits, nor yet his law, fearefull curſe, feirce wrath nor terrible judgements will reſtraine vsus from runing head-long into it; yea rather ſinne will take occaſion by the commaundement to worke in vsus all manner of concupiſence; as appeareth, Rom. 7. 8. And ſuch is the contagious infection thereof, that it will not be contained in the Rom. 7. 8.perſons who are alreadie poyſoned there-with, (but like a riuer which hath ſwelled ouer his bankes) ouerfloweth a whole countrey. And as the canker, or gangreene, hauing taken one member of the bodie, if it be not preſently cured, or cut off doth corrupt the next, vntill it hauehave rotted the whole body: ſo if ſinne hauing tainted ſome few members of a body politicke, bee not by wholeſome lawes and execution of juſtice killed and ſuppreſſed, it will like the gangreene ſpread ouer and corrupt the whole bodie of the common wealth.
The vſe hereof is, Firſt that if ſinne hauehave made an entrance The vſes.into vsus, wee labour to caſt it out, before it hauehave taken full poſſeſsion, and that wee cruſh in peeces this Babiloniſh broode, before they grow too ſtrong for vsus.
Secondly it ſerueth for the confutation of the fooliſh conceit The follie of thoſe who defer repentance.and practiſe of worldly men, who nouriſh their corruptions, and deferre their repentance from yeare to yeare, thinking that howſoeuer it is now ſome-what difficult to maiſter their ſinnes, yet hereafter they may do it at pleaſure: but let ſuch know, that the longer their ſinnes grow vponupon them, the more hardly will they be ſubdued, & if now they ſeeme too ſtrong for them, let them aſſure themſelues, that in further proceſſe of time they will grow altogether vnreſiſtable; neyther will any fence reſtraine them from running and ruſhing into the pleaſant paſtures of ſinne and wickedneſſe.
Thirdly, ſeeing ſinne is of ſuch a contagious, ſpreading, and ouerflowing nature; this muſt make vsus carefull to auoid the company of wicked men, leaſt vve be tainted with their corruptions; and if it hauehave like a generall Deluge ouerflowed the whole country where vvee dwell, then as Noah was preſerued from drowning, by keeping himſelfe within the Arke, ſo if vvee would not bee drenched and drowned in this Sea of corruption, which ouer-ſpreadeth the whole earth, vvee muſt keepe our ſelues in the Arke of Gods Church, and frequent the company of Gods faithfull people, for if we haunt the fellowſhip of the wicked, we ſhall be ſurely caryed away in the ſtreame both of their ſin and alſo of their puniſhments.
Fourthly, more particularly it teacheth Magiſtrates and Superiors muſt ſuppreſſe ſinne before it bee growne too ſtrong and violent.Maiſters of Families, to ſuppreſſe ſinne in thoſe committed to their charge, before it be growne ouer ſtrong and violent, leaſt it make head againſt all lawes and good orders, chalenge freedome and impunitie, in reſpect of the multitude of thoſe that offend, and ſo grow to ſuch audacious impudencie, that it dareth to vaunt it ſelfe againſt goodneſſe, and to diſdaine and ſcorne all vertue and godlineſſe. Let them therfore follow the example of Abraham, and when they ſee an Iſmaelite ſcoffing at the children of promiſe, let them, if there be no other meanes to reforme him, caſt him out of the familie: If there be an Abimilech, let him bee ſuppreſſed, or remoued, leaſt hee deſtroy the whole linage of the godly, and diſturbe the Church & common wealth. Iudg. 9. Iudg. 9.If Eli know the wickedneſſe of Hophni and Phinehas, and 1 Sam. 2. & 3.will not correct them, it will bring the heauie Iudgements of God vponupon the whole poſteritie: If Dauid cocker Abſalon, 2 Sam. 15. and 16.and will not keepe him vnderunder, in the end he will conſpire againſt him, and draw the whole people into his rebellion. Let therefore all Magiſtrates and houſholders propound Dauids practiſe for their patterne. Pſal. 101. that is, let Pſal. 101.them reſolue not onelyonly to ſuppreſſe the vvicked in the familie and common wealth, but let them doe it betimes, as hee proteſteth verſ. 8. leaſt as Dauid ſpeaketh of the ſonnes of Zeruiah, they grow in the end too ſtrong for them.
The laſt thing to bee obſerued is, that hee calleth their Sinne bringeth vponupon vsus, the greateſt guilt & puniſhment.hainous ſinnes by the name of bloud; to note both vntounto them and vsus, that ſin maketh vsus ſubiect to the greateſt guilt and puniſhment, euen to the ſhedding of bloud, yea, our deareſt life bloud. So the Lord threatned our firſt parents. Gen. 2. 17. In the day that yee eate thereof, yee ſhall dye the death. Gen. 2. 17.And Ezech. 18. he reckoneth vp diuers ſinnes, and concludeth Exech. 18. 13.that he who committeth any of them, ſhal dye the death, and that his bloud ſhall be vponupon him. Verſe. 13. And this was ſignified by the ſacrifices of the Law, in which for the expiation of ſinne, was required the ſhedding of bloud: for the the Apoſtle ſaith, Heb. 9. 22. almoſt all things are by the Heb. 9. 22.law, purged with bloud, and without ſhedding of bloud there is no remiſsion. In the offring whereof the law prouided, that Leu. 1. 4. and 3. 8.the offender ſhould lay his hands vponupon the head of the beaſt which vvas ſlaine, thereby teſtifying that by his ſinne, hee had juſtly deſerued that death which the poore beaſt ſuffered. Not that the bloud of Buls and Goates could take away the guilt and puniſhment of ſinne, but onelyonly the precious bloud of Chriſt, which was therby ſignified and prefigured. Heb. 9. 12.Heb. 9. 12.
The vſe of this ſerueth, firſt, to make vsus moſt carefull in That we muſt carefully auoid ſinne.abſtayning from all manner of knowne ſinnes; ſeeing they make vsus ſubject to the greateſt guilt and puniſhment, and bring our deareſt bloud vponupon our owne heads. There is no malefactour ſo deſperate, that would commit a capitall crime if he were aſſured that he could not eſcape the hands of his juſt Iudge: but all our ſinnes are capitall, and deſerue death both of body and ſoule; neyther can wee flye the preſence of the juſt Iudge of heauen and earth, and therefore no pleaſures, riches nor preferments ſhould perſwade vsus to commit ſinne, whereby vve make our ſelues liable to ſuch heauie puniſhments.
Secondly, if wee hauehave ſinned, this conſideration ſhould If we hauehave ſinned we muſt carefully ſeeke reconciliation with God.moue vsus moſt earneſtly to labour that Gods wrath may be appeaſed, his juſtice ſatisfied, and that we may be freed from the heauie burthen of ſinne, which maketh vsus ſubiect to death and condemnation. And conſidering that the guilt and puniſhment can not otherwiſe bee done away, but by bloud, euen by the precious bloud of Ieſus Chriſt, which alone purgeth away all ſinne. 1 Iohn 1. 7. Therefore when 1 Iohn. 1. 7.our conſciences are guilty of ſinne, let vsus labour aboue all things in the world to apply vntounto our ſelues the vertue of Chriſts bloud, death and merits, and hunger and thirſt after his righteouſneſſe, that thereby being juſtified, we may ſtand righteous in his ſight.
Laſtly, it ſerueth to confute the conceipt of the ſecure Their conceipt confuted, who make light account of ſinne.men of the world, who make but a May-game of ſinne, and imagine that they can appeaſe Gods wrath for all their hainous wickedneſſe, by a broken ſigh, or by ſaying, Lord hauehave mercy vponupon vsus, for we are all ſinners; or by making ſome counterfaite ſhew of repentance in their ſickneſſe, or when they lye vponupon their death beds: as alſo it refuteth the doctrine of the Papiſts, who ſo lightly eſteeme of ſinne, that they teach it may be done away, by auricular Confeſsion, Pennance, humaine Satisfactions, Pilgrimages, ſaying ouer of ſo many Pater-noſters, Aue-Maryes, and Creedes, by a Biſhops bleſsing, and Popiſh Pardons: but vve are to know that howſoeuer they eſteeme of it, yet it is ſo odious in Gods ſight, that no ſatisfaction can be made for it, but by the alone ſufficient ſacrifice of Chriſts bloud, in which if we hauehave not part, our bloud will be vponupon our owne heads, and the guilt and puniſhment of our ſinnes will euer remaine vponupon vsus.
And ſo much for the doctrines and vſes which are to be Application.obſerued out of theſe words: Now in the next place we are to apply them to our owne times, and to examine whether we That vnlawfull ſwearing exceedingly aboundeth.bee not guiltie of thoſe ſinnes of which the Iſraelites are her conuicted and condemned. The firſt ſinne is ſwearing, in which reſpect if we take a generall ſuruey of our ſtate, we ſhall finde that we may well take vp Ieremies complaint, that becauſe of oathes this land mourneth. Ier. 23. 10. For the Ier. 23. 10.name of God was neuer ſo prophaned and blaſphemed amongſt the people of Iſraell, as in this ſinfull nation, neither can wee finde that they euer ſo lightly, vainely, and impiouſly abuſed the dreadfull and glorious name of their Iehouah, as it is abuſed amongſt vsus: nay contrarywiſe we find that it was vſuall with them to rent their garments, when they hard Gods name blaſphemed, which if we ſhould do in our dayes, we ſhould neuer go in whole apparel, & the whole wealth of the land were ſcarce ſufficient to furniſh the people with clothes: yea ſuch a ſuperſtitious reſpect they had of the name of God, that numbring by letters they durſt not vſe the letters foreign becauſe one of Gods names was thereby expreſſed, but in ſtead of them vſed foreign leſt the name of god ſhould be prophaned by common vſe; whereas amongſt vsus the fearefull name of God is vſed, without all reſpect in jeſts and May-games, common ſwearing, and impious curſing. But the more full handling of this point I will reſerue for a larger diſcourſe of this argument.
And ſo much concerning the ſinne of ſwearing; the other ſinne, ſignified by the ſame word is curſing, and direfull That wicked curſing is rife in theſe times.imprecations. The which ſinne alſo, doth exceedingly raigne in this our land, and pulleth downe gods heauie judgements vponupon vsus: for are men ſporting themſelues in their pleaſures & recreations, if any thing croſſe them in their delights what Poxes, Plagues and miſcheifes, will their accurſed curſing mouthes thunder out? are they about their worldly affaires & buſineſſe, if they doe not ſort according to their deſire what direful curſes wil they vtter? if they be by any accident incenſed with anger, they hauehave no readyer way to eaſe themſelues, then by belching out of their poyſonous ſtomacks, curſes and blaſphemies; neyther is there any thing priuiledged from this their impious furie: for not onelyonly their enemies who hauehave injured or abuſed them, are thought fit ſubiects vponupon whom they may lay their heauy curſes, but alſo their friends who are neere and deare vntounto them, yea what ſoeuer commeth next to hand; ſometimes they thus reward their poore ſeruants for their painefull ſeruice; ſometimes their ſeelie cattell are thus requited, for all the vſe and benefits which they hauehave by them; yea ſometimes the children of their owne bowels hauehave theſe helliſh bleſsings beſtowed vponupon them, and that vponupon ſmall and trifling occaſions; nay ſuch is their ſenſleſneſſe in this ſinne that they are ready to curſe the ſenſteſſe creatures, and that oftentimes when there is no fault in them, which are onelyonly their bare inſtruments, but in themſelues who for want of heede, wit, or prouidence, could vſe them no better: but let ſuch curſers know, that the The puniſhment of curſing.curſes which they hauehave ſtill in their mouthes, ſhall fall vponupon their owne heads; and that they are but like ſtones or balls caſt againſt a hard wall, which hurt it not but rebound vponupon the throwers. Let them remember the ſaying of the Pſalmiſt. Pſal. 109. 17. As hee loued curſing, ſo ſhall it come vntounto Pſal. 109. 17. 18.him, and as hee loued not bleſſing ſo ſhall it bee farre from him. 18. As hee clothed himſelfe with curſing like a rayment, ſo ſhall it come into his bowels like water, and like oyle into his bones.
And well were it, if hee that curſeth did beare the puniſhment of his owne ſinne himſelfe alone; but it is otherwiſe: Curſing maketh the common wealth liable to Gods iudgements.for where curſing aboundeth, it cauſeth the Lord to proclaime a controuerſie with the whole land, and to inflict vponupon it his heauie judgements. The which as it ſhould forcibly reſtraine men from this horrible ſinne, becauſe thereby they make not onelyonly themſelues, but alſo their deare country liable to grieuous puniſhments; ſo alſo it ſhould moue Chriſtian magiſtrates to bee carefull in the ſuppreſſing of this vice, ſeeing where it aboundeth, there the whole country lyeth open to Gods fearefull plagues.
The third ſinne whereof the Iſraelits are accuſed, is Lying, in which reſpect if we take a view of our land, wee That the ſinne of lying is exceeding common in theſe times.ſhall finde that neither they, nor the Cretians themſelues exceeded our people in this vice. For looke amongſt all ſorts and conditions of men, and it will plainely appeare, that al ſorts of lyes abound: vaine lyes, which hauehave no other end but to keepe their tongues in vre: merry lyes, for to that paſſe are men come, that they will lie for recreation, & ſport themſelues in their wickednes: officious lyes for gaine and aduantage, though it be joyned with the loſſe of their ſoules: yea, and pernitious lyes, tending to the hurt, reproach and ſlaunder of their neighbours. If we take a view of ſtate pollicie, vvee ſhall finde that their mixta prudentia, which is ſo much admired and highly eſteemed, is nothing elſe but a mixture of worldly wiſedome with aduantageable lying and deepe diſsimulation. Looke amongſt our Lawyers, who take vponupon them to maintaine truth and juſtice: and you ſhall ſee a common practiſe of lying in their falſe pleas and allegations, joyned with an impudent facing out, and diſcountenancing of Truth, tending to the ouerthrow of juſtice, innocency and the aduancement of wrong and oppreſsion: the which ſinne is more daungerous to the ſtate, becauſe theſe lyars are licenſed and countenanced in their ſinne, and ſuffered to ſay what they will or can for their Clyent, though it be neuer ſo falſe, without check or controulement. Examine the ſtate of the Citie, and you ſhall finde, that among buyers and ſellers there is ſcarce any bargaine made without the help of many Lyes; the which they finde ſo beneficiall for the increaſe of their wealth, that they would not ſell their gaines which they get by Lying, for that which they get by their honeſt labours: yea, ſo highly is this ſin in fauour with them, that they reade a Lecture of lying to their ſeruants, which who ſo beſt learneth, he is eſteemed the fineſt chapman, and fitteſt to be imployed in his maiſters moſt waighty buſineſſes. On the contrary ſide, he that is not expert in this Lying skill, eyther being naturally inclyned to honeſt dealing, or elſe becauſe he maketh conſcience of his wayes, ſuch an one though neuer ſo faithfull and painfull in his calling, is in no fauour with his maiſter, but eſteemed a heauy headed and dull witted fellow, altogether vnfit for any imployment. Yea ſo little account or conſcience is made of this ſinne, that vponupon eueryevery tryfling occaſion it is thought fit to be vſed: for let a mangoe to another but to ſpeake with him, at his houſe, and he ſhall find all ſeruants generally inſtructed to returne a Lye, that they know not whether their maiſter be within, but they will goe ſee; and if the maiſter liketh not the party or his buſineſſe, then at the returne of the meſſenger the Lye is doubled. Doe theſe men thinke we beleeue the Scriptures, that a Lye is abhominable in Gods ſight, that Prou. 12. 22. and 6. 17. Apoc. 22. 15. and 21. 8.he abhorreth it, that the Lyar ſhall be excluded out of Gods kingdome, and caſt into the Lake which burneth with fire and brimſtone? without doubt eyther they are ſo invred to Lying, that they meaſuring God by themſelues, doe not beleeue his truth, or elſe they neuer meditate or thinke vponupon it; for there is none ſo gameſome that would leape into hell fire for ſport; there is none ſo couetous that would wittingly and willingly ſell his ſoule for eueryevery ſmall trifle, which is of more value then the whole world; there is ſcarce any ſo giuen ouer to deſperate wickedneſſe, that would hauehave his ſeruant by a Lye to hazard his ſaluation, which daunger might bee preuented by vndergoing little or no inconuenience.
The fourth ſinne laid to the Iſraelites charge is Killing; That the land is defiled with blood.the which we muſt needs acknowledge doth exceedingly abound in this land, in all the kinds & degrees thereof: for firſt, if we examine our ſtate concerning murther in the higheſt nature, we muſt needes acknowledge that our country is exceedingly defiled with bloud: for how many outragious and more then barbarous Murthers hauehave beene committed in eueryevery corner of this Land, within the compaſſe of a few yeares? how many openly hauehave beene ſlaughtered by deſperate Ruffians in frayes and quarrels? how many murthered by Theeues and Robbers? how many traiterouſly poyſoned, and priuily made away by treacherous enimies? the which bloudy ſinnes being committed by ſome priuate men, would not lye ſo heauy vponupon the whole ſtate if they had ben ſeuerely puniſhed by the Magiſtrates, and bloud had beene puniſhed with bloud. But alas, it hath ben far otherwiſe; for diuers horrible murthers hauehave had their pardons by the mediation of their great friends, contrary to the expreſſe cōmandement of almighty God. Gen. 6. 9. Exo. 21. 12. Num. 35. 30. Gen. 9. 6. Exod. 21. 12. Num 35. 30. 3131. Wherby it is come to paſſe, that the whole land is defiled with bloud, for as it is, Verſ. 33. Bloud defileth the Land, and the Land cannot be cleanſed of the bloud that is ſhed therein, but by the bloud of him that ſhed it.
But if wee ſpeake of the other inferiour kindes of Murther, wee ſhall finde, that not onelyonly ſome few perſons, but euen the whole body of the people is guilty of this ſinne; for to ſpeake firſt of the murther of the hart, how doth it abound Of the murther of the Heart.amongſt vsus in the ſeuerall kinds thereof? for how common is vnjuſt anger without a cauſe? inueterate malice, whereby one beareth to another ſuch hatred, that they will not ſo much as ſpeak to them for long time together; yea and rather then they will forgiue injuries, depriue themſelues of the Sacrament, the ſeale of their ſaluation? ſpightfull enuie, whereby one is vexed at the proſperitie of another, & no leſſe grieued at the ſight of their neighbors good, then in the ſenſe of their own euil. So how doth deſire of taking priuate reuenge bear ſway in mens harts, inſomuch that men think it a diſparagement to their courage, and a great diſgrace to them, if they put vp an injurie? how doe men diſdaine and diſpiſe one another, if they come neere them in place, apparrell or account, whom they eſteeme their inferiours? what rejoycing is there in other mens harmes, eſpecially if they enuie their ſtate or beare them any ſecret grudge? when was there in any age the like crueltie in the harts of men, whereby they are not onelyonly reſtrained from doing good one to another in their greateſt extremities, but moued alſo to hurt and oppreſſe one another when they hauehave opportunitie? when were men ſo eagerly diſpoſed to entertaine diſcord and contention, vvhen but the leaſt ſhew of an occaſion is offred? by all which it appeareth; how the murther of the heart aboundeth.
The like may be ſaid of the murther of the Tongue; for Of the murther of the Tongue.rayling, chiding and reuiling is to be heard in eueryevery corner, for eueryevery trifle one miſcalling another by reprochfull names; and out of the malice of their hearts, men are ready to vtter for eueryevery light cauſe, ſuch poyſoned words, as tend to their diſgrace and ruine? how ready are the moſt to deride and ſcoffe one another with bitter frumps, thinking that they hauehave much commended their wits, when they hauehave taunted one another with byting jeſts? what back-biting, and ſlandering aboundeth in eueryevery houſe, where the continuall ſubject of mens talke, both at their table, and in their ordinarie communication, is the faults and imperfections of their neighbours, yea, ſometimes of their moſt familiar friends? by all which it is manifeſt that the moſt men are guilty of the murther of the tongue.
Neyther are the greateſt part amongſt vsus to be excuſed Of the murther of the Hands.of the murther of the Hands: for although for feare of the Law, the moſt be reſtrayned from actuall murther, yet how many hauehave offred violence againſt the perſon of their neighbour, by quarrelling and fighting, hurting and wounding of their bodyes, thinking this to bee a ſmall or no ſinne at all, if they doe not take away their liues?
So that if the Lord ſhould contend with vsus, and arraigne vsus before his iudgement ſeate; vve muſt generally plead guilty, and put our ſelues wholy vponupon the doome of Gods infinite mercy.
The fift ſinne wherof the Iſraelites are indited and condemned, is Stealing, of which the whole people of this land is guilty many vvayes. For firſt, if vve ſpeake of the higheſt degree of this ſinne, the naturall diſpoſition of this people is That the people of this land are much addicted to ſtealing.ſo inclinable hereunto, that it doth not vndeſeruedly beare the brand and reproach of this vice amongſt other nations. And in truth amongſt our ſelues vve hauehave great experience hereof: for howſoeuer theft is puniſhed ſeuerely in this land by death it ſelfe, yet the moſt of our able poore, if they bee of a baſe minde giuegive themſelues to begging, and thoſe who are of more ſpirit and courage, chooſe rather to rob and ſteale then to liue by their honeſt labours.
But howſoeuer many may plead not guilty in reſpect of Of the theft of the Heart.this higheſt degree of theft, by reaſon of their ſufficiencie of maintenance, or feare of puniſhment; yet the other kindes of Theft, which are not puniſhed by humaine lawes, abound amongſt vsus: as firſt, the Theft of the Heart, diſcontentedneſſe with mens owne eſtates; and couetouſneſſe, whereby they deſire by vnlawfull meanes to get vntounto themſelues the wealth of other men, doth as much abound in this nation, as amongſt any people of the world. And hereby the ſeede of Gods word and all ſpirituall graces are exceedingly choaked, all holy duetyes of pietie and Chriſtianitie neglected, the reliefe of the poore and all works of mercy omitted, and the contrary vices vnmeaſurably increaſed.
Come from the theft of the hart, to the theft which is in Of oppreſſion.fact, both through violence and deceipt, and we ſhal find our ſelues entred into an Ocean without eyther bottome or end: for where amongſt any ciuill people was euer ſeene the like tyrannicall oppreſsion, whereby the rich and mighty eate vp the weake and needy as the greater fiſhes deuoure the leſſe? when was there euer heard of the like exactions, impoſitions, inhaunſement of rents to ſuch vnreaſonable rates, that poore men can not with the ſweat of their browes earne their bread? ſuch delaying, if not peruerting of juſtice for friendſhip and reſpect of perſons? In what age of the world was there ſuch corruption in courts and Offices, ſuch inhaunſing of fees, ſuch extortion and intollerable pilling, proling and bribing? When did euer the Lawyers ſo flouriſh by the common ſpoyle, by deceipt and impoſtures, protractions of ſuites, defending injury and faſhood, betraying the cauſe of the innocent, like theeues contending one with another in counterfaite ſtrife, who ſhall hauehave the true mans purſe.
Neyther is the ſtate of the miniſtery to be acquitted of Theft of the Miniſtery towards the people.this crime of Theft; for how many is there in this land, which liue vponupon the common ſpoyle of the Pariſh, performing no duety for it? how many vnprofitable Drones, who eate the honie and neuer labour? ſome becauſe they cannot by reaſon of their inſufficiency & ignorance, which are thoſe dumb dogs, of which the Prophet ſpeaketh, which not being able Eſa. 56. 10.to barke, betray the flocke into the jawes of the rauenous Wolfe: ſome through idleneſſe, becauſe they will not take paines, prizing their owne ſweate at a higher rate, then the precious ſoules of all thoſe which are committed to their charge: ſome through couetouſnes, adding liuing vntounto liuing, and ſo become negligent Non-reſidents, who feede themſelues but ſtarue the people, &c.
And as the miniſters offend by defrauding their flocks of Theft of the people towards the Miniſters.that ſpirituall foode which ſhould nouriſh them to euerlaſting life; ſo alſo doe the people generally in the land, and eſpecially in this Citie, defraud their Miniſters of that ſufficient maintenance, which both by the Lawes of God and of the land are due vntounto them: ſome by might & force, ſome by deceiptfull conueyances, crafty colluſions, and other vnjuſt and fradulent courſes; which although men in their carnall ſecurity can ſlightly paſſe it ouer, yet let them bee aſſured that if euer they come vntounto any ſenſe of ſinne, it will lye heauy vponupon their conſciences, that they hauehave thus defrauded their miniſters, and in them God himſelfe. Mal. 3. 8.Mal. 3. 8.
And theſe with many other kindes of theft are committed Of theft by vſury, buying and ſelling.vſually in this land in ordinary dealing out of contract, beſides which, there are innumerable kindes of theft committed in contracts; as that legall theft of Vſury, vnderunder coulour of lending, which now (eſpecially in this citie) is growne into ſuch a common trade, that if there were a Corporation made of thoſe who chiefly liue by this profeſsion, it would exceed in number the greateſt Company in the City. The like theft is vſually committed in buying and ſelling; for what innumerable deceipts are vſed in our times by men of this profeſsion? what falſe lights? what vnequall meaſures, and deceiptfull waights? what corrupt and bad wares? what deceipt in ouer-prizing them aboue their double value? what facing, lying, ſwearing, forſwearing and ouer-reaching? in which reſpects theſe profeſsions, may well keepe their old names of Crafts and Myſteryes, ſeeing almoſt eueryevery ſhop is now become a Schoole of deceipt and falſhood, in which there are ſo many hidden ſubtilties, ſo many vnknowne ſecrecies, and ſubtle turnings and windings, that in their dealings there is not onelyonly fraude, but euen a Myſterie of deceipt.
And thus hauehave I briefly poynted at ſome kindes of theft commonly practiſed in this land; the which if I ſhould relate in al the particulars thereof, the very names of the diuers ſorts of this ſin, would be ſuffficient to fill a volume. But this which hath beene ſayd is inough to prooue that by this ſinne of Theft we hauehave juſtly deſerued, that the Lord ſhould contend with vsus, and inflict vponupon vsus his fearefull judgements and moſt grieuous puniſhments.
The laſt ſinne laid to the Iſraelits charge is Adulterie, with which filthyneſſe this land was neuer ſo much deſiled That the land is exceedingly polluted with Adulterie.as in theſe times, ſo that, if wee could plead not guilty in reſpect of the former crimes, yet this ſinne of vncleanneſſe were ſufficient in it ſelfe alone, to cauſe this land in Gods juſt wrath, to vomit out her inhabitants, who hauehave thus wickedly Leu. 18. 25. 27defiled it. For to ſay nothing of the inward vncleannes of the heart, of which the Lord alone and mens conſciences are the witneſſes and iudges; How many are there whoſe whoredomes are written in their for-heads, and who carrie their adulterie, betweene their breſts? How many are there who commit the adulterie of the tongue, whileſt they take their cheefe delight in ribauld and obſceane ſpeaches, rotten and filthy communication? How many is there who commit the adultery of the eare, whilſt with pleaſing delight they attentiuely liſten to baudie jeſts, and are neuer merrier then when they are in the companie of filthy ribaulds? how many commit the adulterie of the eyes, whilſt they are ſo far from making with Iob a couenant with their eyes, that they Iob. 31. 1.wil not laſciuiouſly looke vponupon a woman, that they purpoſely open them that they may take full view of obſceane objects, and frequent thoſe places where they may moſt glut their adulterous eyes with wanton ſpectacles? How many openly profeſſe their inward vncleanneſſe of heart, by their immodeſt attire, wanton & eſſeminate apparell, and by laying open to the common view their naked breaſts, as though it were a bill affixed to the doore poſt, to ſignifie to the paſſers by, that within that place dwelleth an vncleane hart, & that whoſoeuer wil may there buy honeſtie & chaſtitie at an eaſie rate? Yea how many are there in this land, who giuegive themſelues ouer to all manner of vncleannes and adulterie in the higheſt degree, ſpending both their ſtrength and whole eſtates vponupon filthie harlots, euen till they rot with loathſome diſeaſes, and hauehave brought themſelues to vtter beggerie? The which adulterous filthines the more raigneth, becauſe the Magiſtrates doe (if not altogether wincke at it) yet ſo ſlightly puniſh it, as though they jumped with the Papiſts in iudgement, that it is but a veniall ſinne, which may be well tollerated; or as though the multitude of offenders did priuiledge the ſinne, and take away all hope of reformation, the guilty which ſhould be puniſhed, exceeding the number of the innocent who ſhould ſee them puniſhed.
And thus hauehave I ſhewed, that the people & inhabitants of this land, are in moſt haynous manner guilty of all theſe ſins, whereof the Iſraelits are here conuicted and condemned; the which we hauehave alſo fearefully aggrauated by the ſame & many other circumſtances, for they are not ſeldome committed & in few places, but they are come to a common cuſtome & vſuall faſhion, in eueryevery corner of the Realme, and eſpecially in this Citie; there is no modeſtie or moderation in committing of them, but men breake out, and like vnrulie beaſts will bee contayned by no fence; for neither Gods infinite goodneſſe, his meruailous merciemercy, nor his innumerable benefits, ſo bounteouſly beſtowed vponupon this country will reſtrain them from committing of theſe ſinnes; no nor yet the curſe of his law, the feareful denunciation of his heauy judgements, ſo often ſounding in our eares, his fatherly admonitions and gentle chaſtizements, where-with we hauehave diuers times ben exerciſed. Yea ſo barbarouſly bould are men growne in their ſinnes, that the more diligently the Lord vſeth all good meanes to ſtop them in their wicked courſes, the more their vnruly luſts ſwell, & violently breake downe the bankes of modeſtie, pietie, iuſtice, and the feare of God; and ſo with an vnreſiſtable ſloud of wickednes ouerflow the whole country; the more carefully the Lord applyeth vntounto them ſuch ſoueraigne ſalues as might cure the wounds of ſin, the more deſperate they are in plucking them off againe, that they may rot in their corruptions; the more meanes is vſed to ſtay the infection of this contagious plague, the more it ſpreadeth it ſelfe ouer the whole country. And as theſe ſinnes abound in innumerable numbers, ſo they are haynous and bloudy in reſpect of their qualitie, being committed in the higheſt degree of their ſeuerall kindes: ſo that Gods Miniſters in our times, may juſtly complaine of the inhabitants of our land, that thoſe ſinnes of ſwearing, lying, killing, &c. are vſually committed amongſt them, that like beaſts, they violently breake out, and bloud toucheth bloud.
Whereof it neceſſarily followeth, that ſeeing we abound in theſe ſinnes, and will not be reclaymed from them; ſeeing the Lord hath often allured vsus by his innumerable benefits, by his ſweet promiſes, by his fatherly admonitions; and often terrified vsus by his ſeuere threatnings, & fearefull judgements of famine and dearth, ſickneſſe and peſtilence, and yet there is no amendment and reformation; that we can expect no other but that the Lord will bring this land to vtter deſtruction and deſolation; vnleſſe we labour to preuent theſe heauie puniſhments by turning vntounto him by ſpeedy and vnfayned repentance. For the Lord taketh that courſe with vsus, which we take with our children and ſeruants, firſt he contayneth vsus in his feare and obedience, by his gracious benefits; then if wee notwithſtanding liue in ſinne hee admoniſheth and threatneth vsus, and if this will not reclaime vsus, then he correcteth and puniſheth vsus; but if theſe often inflicted are not auaileable, but that with full reſolution wee will deſperately runue on in our wicked courſes, then he will reject and caſt vsus off, thruſt vsus out of his familie, withdraw from vsus all ſignes of his fauour, and giuegive vsus ouer to bee vtterly deſtroyed with thoſe plagues which duely attend vponupon ſuch deſperate ſins.