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A SINNERS INDITEMENT. Hosea. 4. vese. 1, 2, 3.
A SINNERS INDITEMENT. Hosea. 4. vese. 1, 2, 3.
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1. Heare the word of the Lord ye children of Israel, for the Lord hath a Controuersie with the Inhabitants of the Land,
1. Hear the word of the Lord you children of Israel, for the Lord hath a Controversy with the Inhabitants of the Land,
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because there is no truth, nor mercie, nor knowledge of God in the Land. Because there is no truth, nor mercy, nor knowledge of God in the Land.
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2. By Swearing, and Lying, and Killing, and Stealing, and Whoaring, they breake out, and Blood toucheth Blood.
2. By Swearing, and Lying, and Killing, and Stealing, and Whoaring, they break out, and Blood touches Blood.
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3. Therefore shall the Land mourne, and euery one that dwels therein shall be cut off, with the Beastes of the Field,
3. Therefore shall the Land mourn, and every one that dwells therein shall be Cut off, with the Beasts of the Field,
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and with the Foules of the Heauen: and also the Fishes of the Sea, shall be taken away. and with the Fowls of the Heaven: and also the Fish of the Sea, shall be taken away.
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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;
THe Lord by the Ministry and service of the Prophet Hosea, laboured the Molle of Threescore and ten Years, to draw the people to Repentance;
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but they notwithstanding grew worse and worse, so that neither Mercies, nor Iudgments, threatnings, nor promises, could winne them, nor worke vpon them:
but they notwithstanding grew Worse and Worse, so that neither mercies, nor Judgments, threatenings, nor promises, could win them, nor work upon them:
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Therefore the Prophet Hosea giueth them ouer, and leaueth them to Gods Iudgements.
Therefore the Prophet Hosea gives them over, and Leaveth them to God's Judgments.
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Of this Scripture there are foure parts. 1. First, an Inditement or Citation of the people to appeare before the Lord:
Of this Scripture there Are foure parts. 1. First, an Indictment or Citante of the people to appear before the Lord:
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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:Hear the Word. etc. 2. The matter of the Indictment or Citante, in these words: The Lord hath a Controversy. etc. 3. The cause of the Controversy: Sin. 4. Judgement against them:
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Therefore the Land shall mourne. &c. In the Inditement, or Citation. 1. He stirreth vp the people to attention:Therefore the Land shall mourn. etc. In the Indictment, or Citante. 1. He stirs up the people to attention:
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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 vnto them.Hear. 2. He sets down three Reasons Wherefore they should be attentive. 1. Because it is the Word of the Lord, that they should hear. 2. Because they were the people of Israel, that should hear it. 3. Because the Word belonged unto them.
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In the matter of the Inditement hee sheweth, 1. Who is the Plaintiffe, viz. The Lord. 2. Who are the Defendants: The Inhabitants of the Land.
In the matter of the Indictment he shows, 1. Who is the Plaintiff, viz. The Lord. 2. Who Are the Defendants: The Inhabitants of the Land.
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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.
The cause of the Indictment or Controversy, is Sin: which is of two sorts; 1. Sins of Omission, for duties omitted. 2. Sins of Commission, for wickedness committed.
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Their Sinnes are amplified by a metaphore of breaking out, as a violent streame.
Their Sins Are amplified by a metaphor of breaking out, as a violent stream.
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Lastly, in the third verse hee proceedes to Iudgement, which is first set downe against the people, in these words:
Lastly, in the third verse he proceeds to Judgement, which is First Set down against the people, in these words:
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The Land shall mourne, and euery one that dwelles therein shall be cut off. Secondly, more amply extending to the dumbe creatures, in these words:The Land shall mourn, and every one that dwells therein shall be Cut off. Secondly, more amply extending to the dumb creatures, in these words:
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With the Beasts of the field, &c. Let vs first consider of the coherence of the scripture with that which went before.With the Beasts of the field, etc. Let us First Consider of the coherence of the scripture with that which went before.
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In the last verse of the former chapter, the Lord by his Prophet speaketh comfortable things vnto them;
In the last verse of the former chapter, the Lord by his Prophet speaks comfortable things unto them;
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now in these words, he threatneth them.
now in these words, he threatens them.
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The Ministers of the word may hence learne of the Prophet Hosea, To mingle Promises with Threatnings, and Mercy with Iudgement:
The Ministers of the word may hence Learn of the Prophet Hosea, To mingle Promises with Threatenings, and Mercy with Judgement:
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the Lord threatneth the pleople with Iudgments, but he comforteth them with the promise of the Messiah. the Lord threatens the pleople with Judgments, but he comforts them with the promise of the Messiah.
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Christ denounceth Curses, Woe to thee Corazin; Woe to thee Bethsaida: but verse 28. hee giueth comfort;
christ Denounceth Curses, Woe to thee Chorazin; Woe to thee Bethsaida: but verse 28. he gives Comfort;
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Come vnto mee all yee that trauaile and be heauie loaden, and I will refresh you: Come unto me all ye that travail and be heavy loaded, and I will refresh you:
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yea, the very names of some of Christes Apostles, doe teach thus much. Some are called Boanerges, Sonnes of Thunder:
yea, the very names of Some of Christ's Apostles, do teach thus much. some Are called Boanerges, Sons of Thunder:
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but Barnabas was the sonne of Comfort. My song (saith Dauid) shall be of Mercie and Iudgement.
but Barnabas was the son of Comfort. My song (Says David) shall be of Mercy and Judgement.
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The reason hereof is this, because Mercie without Iudgement, leads men to presumption; and Iudgement without Mercie, driues men to desperation:
The reason hereof is this, Because Mercy without Judgement, leads men to presumption; and Judgement without Mercy, drives men to desperation:
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therefore Promises and Threatnings in a Cristian proportion, according to the occasion, should be mingled togeather.
Therefore Promises and Threatenings in a Christian proportion, according to the occasion, should be mingled together.
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This should teach the Ministers to be discreete, and to preach Mercy to whom Mercy appertaineth;
This should teach the Ministers to be discreet, and to preach Mercy to whom Mercy appertaineth;
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and Iudgements to them that are hardned.
and Judgments to them that Are hardened.
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We should (as good Stewards) giue euery one that portion which is fit for him:
We should (as good Stewards) give every one that portion which is fit for him:
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When wee see sinne abound, and the hand of God stretched foorth to punish the people, wee should not then preach Peace vnto them,
When we see sin abound, and the hand of God stretched forth to Punish the people, we should not then preach Peace unto them,
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but tell them, and tell them againe, that The Lord hath a controuersie with them; and Except they repent, they shall all perish.
but tell them, and tell them again, that The Lord hath a controversy with them; and Except they Repent, they shall all perish.
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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.
Secondly, whereas the Ministers ought to preach to the people both Judgments and Mercy, they also (the people I mean) should use Wisdom in applying them both, to themselves.
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The impenitent sinner, may not promise the Mercy of God to himselfe which he hath nothing to doe withall;
The impenitent sinner, may not promise the Mercy of God to himself which he hath nothing to do withal;
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neither should the penitent sinner trouble himselfe with Gods Iudgements.
neither should the penitent sinner trouble himself with God's Judgments.
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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:
If thou dost truly Repent thee of thy Sins, then God's Mercy belongeth to thee, thou Mayest say truly, thou hast nothing to do with God's Judgments:
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But if thou hearest the Iudgements of God pronounced against those sinnes whereof thou art guiltie,
But if thou Hearst the Judgments of God pronounced against those Sins whereof thou art guilty,
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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;
and dost not apply those Judgments to thy self, but departest in thy Sins, and blessest thy self in them with an hardened heart, the promise of God's Mercy belongs not to thee;
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It is the Childrens Bread, It is not for such Swine and Dogs as thou art. It is the Children's Bred, It is not for such Swine and Dogs as thou art.
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Thirdly, euery one may heere examine himselfe, what good either the Promises or Threatnings of God (so often denounced by the Ministers for sinne) haue done,
Thirdly, every one may Here examine himself, what good either the Promises or Threatenings of God (so often denounced by the Ministers for sin) have done,
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or what they haue preuayled with vs? 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 vs from top to toe with new afflictions,
or what they have prevailed with us? are we not (for the most part) like the people of Israel, whom neither the Promises nor Threatenings of God could move to Repentance and amendment? And though the Lord afflict us from top to toe with new afflictions,
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as with Plague, Pestilence, strange Sicknesses, and vnseasonable Weather; yet we fall away daily, and grow worse & worse.
as with Plague, Pestilence, strange Sicknesses, and unseasonable Weather; yet we fallen away daily, and grow Worse & Worse.
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We are those Fooles whom Salomon speaketh of:
We Are those Fools whom Solomon speaks of:
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Though the Lord doe bray vs (as it were in a Morter) with one Affliction after another, yet are we sowedded to Wickednesse, that leaue it we cannot. Though the Lord do bray us (as it were in a Mortar) with one Affliction After Another, yet Are we sowedded to Wickedness, that leave it we cannot.
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Let vs euery one then search his owne Conscience, and see what good these Afflictions haue wrought vpon vs. Happily, some may promise amendment of life,
Let us every one then search his own Conscience, and see what good these Afflictions have wrought upon us Happily, Some may promise amendment of life,
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like Pharao, while Gods hand was heauy vpon him; but when the storme is ouerblowen, then they fall againe to their old by as,
like Pharaoh, while God's hand was heavy upon him; but when the storm is overblown, then they fallen again to their old by as,
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as bad as euer they were.
as bad as ever they were.
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What then should the Lord doe with such a people as we are, whom neither his Mercies,
What then should the Lord do with such a people as we Are, whom neither his mercies,
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nor Iudgements, can worke vpon? What should a Carpender doe with a peece of Wood that will serue to no vse in the building,
nor Judgments, can work upon? What should a Carpenter do with a piece of Wood that will serve to no use in the building,
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but cast it into the fire? The Law of God by Moses was, that, If any man had a Sonne that were stubborne and disobedient, which would not harken vnto the voyce of his Father,
but cast it into the fire? The Law of God by Moses was, that, If any man had a Son that were stubborn and disobedient, which would not harken unto the voice of his Father,
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nor the voyce of his Mother;
nor the voice of his Mother;
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and though they chastened him, he would not obey them, then his Father and Mother should take him,
and though they chastened him, he would not obey them, then his Father and Mother should take him,
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and bring him out vnto the Elders of his Citie, and vnto the Gate of the place where he dwelt,
and bring him out unto the Elders of his city, and unto the Gate of the place where he dwelled,
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and should say to the Elders of his Citie, This our Sonne is stubborne and disobedient,
and should say to the Elders of his city, This our Son is stubborn and disobedient,
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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 vnto death. and he will not obey our admonition: he is a Royotor, and a Drunkard. Then all the men of his city shall stone him with Stones unto death.
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The Lord God is our Father, we are his Children;
The Lord God is our Father, we Are his Children;
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if wee be stubborne against our heauenly Father, so as neither his Mercies nor Iudgements deliuered by his Ministers, are of vs regarded, what shall the Lord doe with vs,
if we be stubborn against our heavenly Father, so as neither his mercies nor Judgments Delivered by his Ministers, Are of us regarded, what shall the Lord do with us,
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but cast vs off to destruction?
but cast us off to destruction?
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Fourthly, they are heere reprooued which can be contented to heare Gods Promises, but not his Iudgements.
Fourthly, they Are Here reproved which can be contented to hear God's Promises, but not his Judgments.
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Felix could not abide to heare of Iudgement. Balthaser seeing Gods Iudgements, could not hold a ioynt of him still. Felix could not abide to hear of Judgement. Balthasar seeing God's Judgments, could not hold a joint of him still.
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And this is that which maketh the Ministers of the Gospell often to be hated amongst bad men;
And this is that which makes the Ministers of the Gospel often to be hated among bad men;
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Oh (say they) he hath nothing but Iudgements in his mouth.
O (say they) he hath nothing but Judgments in his Mouth.
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So was the Prophet Micha hated of wicked King Ahab: I hate him, I neuer heard good from him.
So was the Prophet Micah hated of wicked King Ahab: I hate him, I never herd good from him.
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Ahab was a bad man, and therefore the Prophet of God could not prophesie good of him. Ahab was a bad man, and Therefore the Prophet of God could not prophesy good of him.
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We are hated of bad men, because we rip vp their sinnes.
We Are hated of bad men, Because we rip up their Sins.
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Shall we see God haue a controuersie with you for your sinnes, and we flatter you in your sinnes? Rather acknowledge it a blessing of God, that you haue such Ministers as can and dare tell you that the Lord hath a Controuersie with you.
Shall we see God have a controversy with you for your Sins, and we flatter you in your Sins? Rather acknowledge it a blessing of God, that you have such Ministers as can and Dare tell you that the Lord hath a Controversy with you.
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And thus much concerning the coherence of this Scripture, with that which went before in the last verse of the former Chapter.
And thus much Concerning the coherence of this Scripture, with that which went before in the last verse of the former Chapter.
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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.Hear the Word of the Lord. The Prophet stirs them up to hear the Word. When we come to teach, we should stir up the people to attention.
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As God in giuing the Law obserued this stile: Heare the Word of the Lord. So did also the Prophets.
As God in giving the Law observed this style: Hear the Word of the Lord. So did also the prophets.
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Heare the Word of the Lord. Hearken to the Law of our God. Heare, and giue eare, be not proud; Hear the Word of the Lord. Harken to the Law of our God. Hear, and give ear, be not proud;
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for the Lord hath spoken it. And Christ saith, He that hath eares to heare, let him heare.
for the Lord hath spoken it. And christ Says, He that hath ears to hear, let him hear.
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Let him that hath an eare, heare what the Spirit speaketh to the Churches. The Ministers should stirre vp the people to attention: Let him that hath an ear, hear what the Spirit speaks to the Churches. The Ministers should stir up the people to attention:
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First, for their owne good, and secondly for the good of the people. It is a chearefull thing to see the people attentiue.
First, for their own good, and secondly for the good of the people. It is a cheerful thing to see the people attentive.
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When Christ preached, The eyes of all that were in the Sinagogue, were fastned on him. But when the Minister seeth the hearers not attentiue, it is a cooling to his spirit.
When christ preached, The eyes of all that were in the Synagogue, were fastened on him. But when the Minister sees the hearers not attentive, it is a cooling to his Spirit.
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When the people would not heare the Prophet Esay, he speaks to Heauen and Earth. Secondly, we should stirre vp the people to attention for their owne good,
When the people would not hear the Prophet Isaiah, he speaks to Heaven and Earth. Secondly, we should stir up the people to attention for their own good,
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because they shal reape no prophet, vnlesse they be attentiue.
Because they shall reap no Prophet, unless they be attentive.
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Dull we are and drowsie by nature, and therefore had need to be stirred vp to attention.
Dull we Are and drowsy by nature, and Therefore had need to be stirred up to attention.
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Let vs then make Conscience to heare the Word of the Lord attentiuely. If you feele dulnesse, stirre vp your selues. Be swift to heare.
Let us then make Conscience to hear the Word of the Lord attentively. If you feel dulness, stir up your selves. Be swift to hear.
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God hath giuen vs eares not to the end that wee should take delight to heare filthy thinges,
God hath given us ears not to the end that we should take delight to hear filthy things,
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nor to heare pick-thankes, and make-bates, which for a peece of Bread and Cheese, or a pot of Beere to carry lyes & tales to set variance among neighbours;
nor to hear pickthanks, and Makebates, which for a piece of Bred and Cheese, or a pot of Beer to carry lies & tales to Set variance among neighbours;
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but that wee should incline our eares to heare what the Lord speaketh to vs by his Ministers, whether Promises, or Threatnings:
but that we should incline our ears to hear what the Lord speaks to us by his Ministers, whither Promises, or Threatenings:
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neither is it enough to lend him our eares, but we must heare with attention, feare, reuerence,
neither is it enough to lend him our ears, but we must hear with attention, Fear, Reverence,
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and care to practise that which we heare.
and care to practise that which we hear.
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The first reason wherefore the Prophet stirreth them vp to attention is, because it is the word of the Lord which he would haue them to heare.
The First reason Wherefore the Prophet stirs them up to attention is, Because it is the word of the Lord which he would have them to hear.
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We should heare the Word of the Lord attentiuely, because it is the Word of the Lord,
We should hear the Word of the Lord attentively, Because it is the Word of the Lord,
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for the Words sake, Not as the Word of Men, but as it is in deed the Word of God. Wee speake from God;
for the Words sake, Not as the Word of Men, but as it is in deed the Word of God. we speak from God;
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God speaketh to his Church by his Ministers: Hee spake by the mouth of his holy Prophets. And his Apostles:
God speaks to his Church by his Ministers: He spoke by the Mouth of his holy prophets. And his Apostles:
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It is not yee that speake (saith Christ) but the spirit of your Father which speaketh in you. Though the tongue of a mortall man wagge, the matter is from Gods owne mouth: It is not ye that speak (Says christ) but the Spirit of your Father which speaks in you. Though the tongue of a Mortal man wag, the matter is from God's own Mouth:
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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;
and though sinful men lips move, yet it is the Word of the living God. we must hear the Word with attention, for the Words sake;
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Because it is the Word of the Lord. Because it is the Word of the Lord.
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This serueth to reprooue them which heare the Word, not for the words sake, because it is the word of the Lord,
This serveth to reprove them which hear the Word, not for the words sake, Because it is the word of the Lord,
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but for his sake that spake it.
but for his sake that spoke it.
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If they like of the Preacher, why then they like of the Sermon, then he spake well.
If they like of the Preacher, why then they like of the Sermon, then he spoke well.
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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:
If he be a Kinsman, a Friend, a man of authority, or a Stranger, he bears away (for the most part) the applause of the people:
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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;
But if they affect not the Preacher, then they like not of his Sermons. If he be a poor man, then he is of less account;
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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,
he is but a poor man, no matter what he speaks. But God's children should not respect the man that speaks, but hear him with Reverence,
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and accept the Word for the Wordes sake, because it is the Word of the Lord.
and accept the Word for the Words sake, Because it is the Word of the Lord.
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The second reason wherefore he stirreth them vp to heare the Word of the Lord is,
The second reason Wherefore he stirs them up to hear the Word of the Lord is,
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because they were the Children of Israel. We should heare the Word of the Lord with attention,
Because they were the Children of Israel. We should hear the Word of the Lord with attention,
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and obedience, because we are the Inheritaunce of God. Heare my Doctrine, O my people. Wee are of God; hee that knoweth God, heareth vs:
and Obedience, Because we Are the Inheritance of God. Hear my Doctrine, Oh my people. we Are of God; he that Knoweth God, hears us:
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hee that is not of God, heareth vs not. he that is not of God, hears us not.
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The Prophet then calling them the Children of Israel, putteth them in minde as Christ doth the Jewes. If you were Abrahams children, ye would doe the workes of Abraham.
The Prophet then calling them the Children of Israel, putteth them in mind as christ does the Jews. If you were Abrahams children, you would do the works of Abraham.
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This, & such like high titles to be called, The children of Israel, Abrahams children, children of God, Christans &c. should incourage vs to heare the word attentiuely, to beleiue it, and yeild obedience to it. This, & such like high titles to be called, The children of Israel, Abrahams children, children of God, Christians etc. should encourage us to hear the word attentively, to believe it, and yield Obedience to it.
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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;
Hence they Are justly to be reproved, which would be called the people of God, God's children, Christians etc. And yet make no conscience to hear the word of the Lord, much less to practise it in their life, and Conversation;
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If thou haue 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:
If thou have no care to hear the word of God with attention, and to make practice of it in the course of thy life, thou art not of God:
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He that is of God, heareth Gods words: He that is of God, hears God's words:
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ye therefore heare them not, because ye are not of God. I am of God therfore I will heare Gods word, you Therefore hear them not, Because you Are not of God. I am of God Therefore I will hear God's word,
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and will labour to liue according to his word.
and will labour to live according to his word.
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I am a Christian, therefore I will frame my selfe to liue the life of a christian,
I am a Christian, Therefore I will frame my self to live the life of a christian,
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and follow the steps of my Maister Christ, of whom I am called a Christian.
and follow the steps of my Master christ, of whom I am called a Christian.
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We should heare the word of the Lord with attention, and obedience, because wee are Christians.
We should hear the word of the Lord with attention, and Obedience, Because we Are Christians.
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Thirdly, that he might the better perswade them to attention, he tels them, it belongs to them:
Thirdly, that he might the better persuade them to attention, he tells them, it belongs to them:
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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.
The judgement, the quarrel, the Indictment is against you, Therefore look you to it, you Children of Israel. When the Lord by his prophets or Ministers does deliver his word to the people, what is spoken before them, is spoken to them, whither Comfort or threatenings.
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What the Minister speakes before the people, is spoken to the people, and ment of them.
What the Minister speaks before the people, is spoken to the people, and meant of them.
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This is prooued by the end of sending the Prophets:
This is proved by the end of sending the prophets:
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the Lord send them not to smite the Ayer, but the Heart, not to speake to the absent, but to the present.
the Lord send them not to smite the Air, but the Heart, not to speak to the absent, but to the present.
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They that heare the word of God should apply it to their consciences, for their amendment, euery one saying to himselfe, this is spoken of me, this is ment of me;
They that hear the word of God should apply it to their Consciences, for their amendment, every one saying to himself, this is spoken of me, this is meant of me;
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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:
now the Spirit of God knocks At the door of my heart, if now I open and receive such a blessed guest, happy am I that ever I was born:
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but if now I omit this oportunite, who can tel whether the like occasion will euer be offered to me againe.
but if now I omit this opportunity, who can tell whither the like occasion will ever be offered to me again.
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But the common sort of people cannot abide this;
But the Common sort of people cannot abide this;
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Nay if they doe but coniecture that what is spoken toucheth them, then they spight and enuie the speaker,
Nay if they do but conjecture that what is spoken touches them, then they spite and envy the speaker,
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or else post it ouer as spoken to others;
or Else post it over as spoken to Others;
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notwithstanding Gods children doe vnbowell their hearts, and possesse their souls with euery sentence that the minister speaketh;
notwithstanding God's children do unbowel their hearts, and possess their Souls with every sentence that the minister speaks;
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they haue a feelling of their sinnes, & therfore perswade themselues that Gods iudgments belong to them,
they have a feeling of their Sins, & Therefore persuade themselves that God's Judgments belong to them,
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as did Dauid, when the Angell streched out his hand towards Ierusalem to destroye it, Dauid sayd, It is I that haue sinned, it is I that haue done wickedly.
as did David, when the Angel stretched out his hand towards Ierusalem to destroy it, David said, It is I that have sinned, it is I that have done wickedly.
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We must not post ouer Gods iudgments as done to others, we must account the sin reprehended to be ours,
We must not post over God's Judgments as done to Others, we must account the since reprehended to be ours,
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& Gods iudgements to belong to vs, our sinnes haue deserued worse, if iudgement should be extended.
& God's Judgments to belong to us, our Sins have deserved Worse, if judgement should be extended.
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Secondly, as you must apply what is spoken to your selues for your amendment:
Secondly, as you must apply what is spoken to your selves for your amendment:
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so wee that are the ministers of the word, may heere learne of the Prophet Hosea not to balke the people with whom wee haue to deale,
so we that Are the Ministers of the word, may Here Learn of the Prophet Hosea not to balk the people with whom we have to deal,
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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.
nor to flatter them in their Sins, but to speak to their Consciences as the Prophet Here does, Hear the word of the Lord ye children of Israel.
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We must apply our words to the people that stand before vs, that they may know it belongs to them.
We must apply our words to the people that stand before us, that they may know it belongs to them.
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While Nathan spake by parables, Dauid vnderstood him not, till it was applyed to his Conscience.
While Nathan spoke by parables, David understood him not, till it was applied to his Conscience.
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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,
Except we make application of our Doctrine, and the people take it as spoken to their good, we may aswell speak to the Pillars of the Church,
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as to the people in the Church:
as to the people in the Church:
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for as a Plaster lapt vp in a Box and put into a mans Pocket, healeth not his so are,
for as a Plaster leapt up in a Box and put into a men Pocket, heals not his so Are,
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vnlesse it be applyed to it:
unless it be applied to it:
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so the Word of God cureth not the Maladies of our Soules, except it be clapt close to the corrupted Conscience.
so the Word of God cureth not the Maladies of our Souls, except it be clapped close to the corrupted Conscience.
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And thus much concerning the Inditement. Now followeth the matter of the Inditement. The Lord hath a Controuersie with the Inhabitants of the Land.
And thus much Concerning the Indictment. Now follows the matter of the Indictment. The Lord hath a Controversy with the Inhabitants of the Land.
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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.
Two things herein I note (as is aforesaid.) 1 Who is the Plaintiff, viz. The Lord. 2 Who Are the Defendants. The Inhabitants of the land.
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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 Gods hands.
The Prophet had cried out against their Sins many Years, and could do no good: he saw they were uncurable and Therefore he puts the matter into God's hands.
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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:
When the people Are so hardened in their Sins that the Preachers of the word can do no good on them, they may spend their voice, their bodies, their wits, and all in vain:
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then the Lord will plead his owne cause.
then the Lord will plead his own cause.
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When Noah could doe no good among the people, God then tooke the matter into his owne hand.
When Noah could do no good among the people, God then took the matter into his own hand.
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My spirit (sayth he) shall not alway striue with man, because he is but flesh. My Spirit (say he) shall not always strive with man, Because he is but Flesh.
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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.Lot laboured in the lords business among the Sodomites, in calling them to Repentance, but when Lot could do no good, God pleaded his own cause among them, with Fire and Brimstone.
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God in mercy hath called vs 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,
God in mercy hath called us many Years to Repentance by his Ministers, but (alas) you see many Are so hardened in their Sins, that we can do no good with them,
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and therefore the Lord beginneth to take the matter into his owne hand;
and Therefore the Lord begins to take the matter into his own hand;
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and to plead his owne cause, by plague and pestilence, and by sending such vnseasonable weather amongst vs.
and to plead his own cause, by plague and pestilence, and by sending such unseasonable weather among us
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This serueth to terrifie the contemners of the word, who hauing so long despised the voyce of Gods Ministers, are to looke for nothing but the thundring voyce of God from heauen,
This serveth to terrify the contemners of the word, who having so long despised the voice of God's Ministers, Are to look for nothing but the thundering voice of God from heaven,
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and the heauy sound of his Iudgements.
and the heavy found of his Judgments.
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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,
The Lord hath a controversy with the Inhabitants of the Land. God is the plaintiff, he will try an actium with the Inhabitants of the Land,
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and he will proceed in Iudgement with good aduise. God punisheth not but with diligent search of the matter.
and he will proceed in Judgement with good advise. God Punisheth not but with diligent search of the matter.
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I will goe downe now and see whether they haue done altogeather according to that cry which is come vnto mee; I will go down now and see whither they have done altogether according to that cry which is come unto me;
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if not, that I may know. if not, that I may know.
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What needs all this? what needs God to goe downe and see? God fulfils all things.
What needs all this? what needs God to go down and see? God fulfils all things.
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This is spoken to our capacity, he proceeds to Iudgment iustly, he hath cause to doe it, he is iust in all his wayes,
This is spoken to our capacity, he proceeds to Judgement justly, he hath cause to do it, he is just in all his ways,
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and holy in all his workes, yea, he is Iustice it selfe.
and holy in all his works, yea, he is justice it self.
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He is iust in executing vengeance on the vniust, he spared not the Angels, nor his owne people the Iewes,
He is just in executing vengeance on the unjust, he spared not the Angels, nor his own people the Iewes,
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nor Ierusalem his owne Citty, hee hath not spared his dearest children, as Dauid, and others,
nor Ierusalem his own city, he hath not spared his dearest children, as David, and Others,
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but as they fell, so they felt the heauy hand of his Iudgements against them.
but as they fell, so they felt the heavy hand of his Judgments against them.
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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.
When God is Plaintiff, and hath a Controversy with any people, he proceeds in Judgement with such justice, that the very Consciences of the Defendants cannot but confess that they Are justly punished.
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God is not like the vnmercifull Rich men of this World, who when they are Plaintiffes,
God is not like the unmerciful Rich men of this World, who when they Are Plaintiffs,
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and haue a Controuersie with any inferior to themselues in wealth and power, for the most part, they labour to weary them out with vniust sutes,
and have a Controversy with any inferior to themselves in wealth and power, for the most part, they labour to weary them out with unjust suits,
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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,
so as the poor man must either lose his right, or spend that portion that God hath given him, in maintaining his right, to the utter undoing,
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and impouerishing of himselfe his wife and children for euer. God proceedes against the Wicked iustly.
and impoverishing of himself his wife and children for ever. God proceeds against the Wicked justly.
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When men haue greatest mercies & blessings bestowed on them, & abuse them, God in iustice, executes greatest punishments on them.
When men have greatest Mercies & blessings bestowed on them, & abuse them, God in Justice, executes greatest punishments on them.
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The Serpent was the most wise and subtile Beast; but when hee abused his Wisedome, hee was accursed aboue all other Beastes. The Serpent was the most wise and subtle Beast; but when he abused his Wisdom, he was accursed above all other Beasts.
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The place of Sodom was a fruitefull Valley, compared to the Garden Eden; but when they abused the blessings of God, where before it was a most pleasant place,
The place of Sodom was a fruitful Valley, compared to the Garden Eden; but when they abused the blessings of God, where before it was a most pleasant place,
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and fruitfull, God sent such punishment vpon them, that it became a place most odious, no Beast, Foule,
and fruitful, God sent such punishment upon them, that it became a place most odious, no Beast, Foul,
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nor Fish is able to abide in it. Ierusalem was the place of Gods worship, and the Iewes Gods people:
nor Fish is able to abide in it. Ierusalem was the place of God's worship, and the Iewes God's people:
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But when they abused Gods blessings, they were destroyed, and their Temple made a heape of Stones.
But when they abused God's blessings, they were destroyed, and their Temple made a heap of Stones.
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Diues abused Gods guifts in delicate Fare;Diues abused God's Gifts in delicate Fare;
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but at last, hee would haue been glad of A drop of Water to coole his tongue. The prodigall Sonne, who want only wasted his Childes part with Drunkennesse, Rioting,
but At last, he would have been glad of A drop of Water to cool his tongue. The prodigal Son, who want only wasted his Child's part with drunkenness, Rioting,
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& Whoredome, (like our English Spend-thriftes) was in the end glad to be a Swine-heard, and fare as the Swine fed. This serueth for our instruction.
& Whoredom, (like our English Spendthrifts) was in the end glad to be a Swineherd, and fare as the Swine fed. This serveth for our instruction.
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God hath dealt more mercifully with vs, then with any Nation vnder heauen; we haue had health, peace, and plenty:
God hath dealt more mercifully with us, then with any nation under heaven; we have had health, peace, and plenty:
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but wee haue abused them all, and therefore it is a iust thing with God, to proceed as Plaintiffe against vs:
but we have abused them all, and Therefore it is a just thing with God, to proceed as Plaintiff against us:
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neither doth he vs any wrong, if he turne our Health into Sicknesse, our Peace into Warre, and our Plenty into Want;
neither does he us any wrong, if he turn our Health into Sickness, our Peace into War, and our Plenty into Want;
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our sinnes haue iusty deserued it.
our Sins have iusty deserved it.
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I report mee to your owne knowledge, how plentifully God hath blessed vs with the Fruites of the Earth from yeare to yeare;
I report me to your own knowledge, how plentifully God hath blessed us with the Fruits of the Earth from year to year;
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so that the Vallies stand so thicke with Corne, that they laugh and sing, as Dauid speakes.
so that the Valleys stand so thick with Corn, that they laugh and sing, as David speaks.
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But (alas) how doe wee abuse, and imbezell those rich blessings of God?
But (alas) how do we abuse, and embezzle those rich blessings of God?
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And therefore God may in iustice deale with vs, as hee did with the Noble man in the famine of Samaria; Who when Elisha prophesied that within foure and twenty howes, their Famine should be relieued with Plenty; He answered:
And Therefore God may in Justice deal with us, as he did with the Noble man in the famine of Samaria; Who when Elisha prophesied that within foure and twenty howes, their Famine should be relieved with Plenty; He answered:
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Though the Lord would make Windowes in the Heauen, could this thing come to passe? Elisha replied:Though the Lord would make Windows in the Heaven, could this thing come to pass? Elisha replied:
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Behold, thou shalt see it with thine eyes, but thou shalt not eate thereof. Behold, thou shalt see it with thine eyes, but thou shalt not eat thereof.
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So (I say) God may iustly deale with vs, for abusing the Fruites of the Earth:
So (I say) God may justly deal with us, for abusing the Fruits of the Earth:
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Wee see a plentifull Haruest on the Ground, but God may (for our sinnes) so continue this vnseasonable Weather, that,
we see a plentiful Harvest on the Ground, but God may (for our Sins) so continue this unseasonable Weather, that,
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though we see great plenty, and are readie to reape it, yet except God in mercie ▪ looke vpon vs, wee shall neither eate it, nor inioy it.
though we see great plenty, and Are ready to reap it, yet except God in mercy ▪ look upon us, we shall neither eat it, nor enjoy it.
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GOD may iustly deale with vs, as with the Israelites, the Lord gaue them aboundaunce of Quailes,
GOD may justly deal with us, as with the Israelites, the Lord gave them abundance of Quails,
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but withall he sent Leanenesse into their Soules;
but withal he sent Leanenesse into their Souls;
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and while the Meate was yet in their mouthes, the heauie Wrath of GOD fell vpon them.
and while the Meat was yet in their mouths, the heavy Wrath of GOD fell upon them.
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So though God haue sent aboundance of Corne vpon the ground, hee may iustly (for our abusing of it to wantonnesse and excesse) so curse it vnto vs, that it may neuer doe vs good;
So though God have sent abundance of Corn upon the ground, he may justly (for our abusing of it to wantonness and excess) so curse it unto us, that it may never do us good;
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and it is an heauie Iudgement of God, when (for our sinne) hee turneth his Blessinges into Curses vnto vs:
and it is an heavy Judgement of God, when (for our sin) he turns his Blessings into Curses unto us:
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And executeth Vengeance in those thinges that should bee Blessinges vnto vs. The Raine is a Blessing of GOD, which hee promiseth to his Seruants, to make the earth fruitfull.
And Executeth Vengeance in those things that should be Blessings unto us The Rain is a Blessing of GOD, which he promises to his Servants, to make the earth fruitful.
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Among other Blessinges to his people, the Lord promiseth to open The Heauen, to giue them Raine in due season:
Among other Blessings to his people, the Lord promises to open The Heaven, to give them Rain in due season:
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for without Raine, the Earth would be altogeather barren, and vnfruitfull: for without Rain, the Earth would be altogether barren, and unfruitful:
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But how heauie a Iudgement is it, when God, because of sinne, turneth his Blessinges into Curses,
But how heavy a Judgement is it, when God, Because of sin, turns his Blessings into Curses,
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and destroyeth the Fruites of the earth, with immoderate and too much Raine. This should teach vs to iustifie God in his iudgments, he neuer punisheth but iustly,
and Destroyeth the Fruits of the earth, with immoderate and too much Rain. This should teach us to justify God in his Judgments, he never Punisheth but justly,
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and our consciences witnesse against vs, that we haue deserued worse:
and our Consciences witness against us, that we have deserved Worse:
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let vs 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,
let us not think with Job, that our punishment is greater then our since, though God's hand in punishing be heavy and his Judgments great and grievous, he hath cause to do it, he is just in all his ways,
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and holy in all his workes.
and holy in all his works.
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And seeing God can turne his blesings into curses, as a iust reward of our sinne, let vs acknowledge the power of God,
And seeing God can turn his blesings into curses, as a just reward of our sin, let us acknowledge the power of God,
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and let vs hate sinne, which is cause of his Iudgements vpon vs. And if wee would haue his heauy hand remooued, wee must first remooue our sinnes:
and let us hate sin, which is cause of his Judgments upon us And if we would have his heavy hand removed, we must First remove our Sins:
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if wee continue in our wickednesse, and heape sinne vpon sinne, Gods hand wilbe stretched out still, to heape Iudgment vpon Iudgment,
if we continue in our wickedness, and heap sin upon sin, God's hand will stretched out still, to heap Judgement upon Judgement,
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and prosecute his suite against vs, till he haue destroyed vs:
and prosecute his suit against us, till he have destroyed us:
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but if wee would haue God let his sute fall, and be at one with vs, we must turne euery one from his euill way,
but if we would have God let his suit fallen, and be At one with us, we must turn every one from his evil Way,
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and then God will turne his iudgments from vs.
and then God will turn his Judgments from us
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The Lord hath a controuersie with the inhabitants of the Land. If the Lord haue a controuersie or quarrell with a Kingdome, Country,The Lord hath a controversy with the inhabitants of the Land. If the Lord have a controversy or quarrel with a Kingdom, Country,
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or people, Who is able to stand in his sight when hee is angry? As, If the Lord be on our side, who can be against vs:
or people, Who is able to stand in his sighed when he is angry? As, If the Lord be on our side, who can be against us:
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So if the Lord haue a controuersie with vs, what creature shalbe able to stand for vs? Nay,
So if the Lord have a controversy with us, what creature shall able to stand for us? Nay,
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if God be against vs, nothing in heauen, nor in earth can do vs any good,
if God be against us, nothing in heaven, nor in earth can do us any good,
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but will be ready to execute Gods vengeance on vs. Looke how many creatures God hath in heauen, earth,
but will be ready to execute God's vengeance on us Look how many creatures God hath in heaven, earth,
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and hell, so many meanes he hath to punish vs, or vtterly to destroy vs,
and hell, so many means he hath to Punish us, or utterly to destroy us,
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if because of our sinnes he bee at oddes with vs, or haue a quarrell against vs. He can as easily send strange plagues and diseases among vs,
if Because of our Sins he be At odds with us, or have a quarrel against us He can as Easily send strange plagues and diseases among us,
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as in former times hee hath done: hee can arme all his creatures against vs, Hee is the Lord of Hostes.
as in former times he hath done: he can arm all his creatures against us, He is the Lord of Hosts.
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He hath the Angels in heauen, men, and all creatures on the earth, and all the diuels in hell, at his beck to punish and destroy.
He hath the Angels in heaven, men, and all creatures on the earth, and all the Devils in hell, At his beck to Punish and destroy.
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He hath the Sunne, Moone, Starres, Fire, Water, Ayre, Earth, to take vengeance on vs for our sinnes.
He hath the Sun, Moon, Stars, Fire, Water, Air, Earth, to take vengeance on us for our Sins.
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In Noah his time, the droppes of Raine were Gods Armie, to destroy the first World.
In Noah his time, the drops of Rain were God's Army, to destroy the First World.
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Fire was his Host to destroy Sodom and Gomorrah. Haile-stones, and Snow.
Fire was his Host to destroy Sodom and Gomorrah. Hailstones, and Snow.
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Frogges, Flies, Lice, and all creatures are Gods army, and when God sends them foorth to punish,
Frogs, Flies, Lice, and all creatures Are God's army, and when God sends them forth to Punish,
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though in their kind they be as weake as Water (as wee say in the Prouerbe) yet God can make them strong,
though in their kind they be as weak as Water (as we say in the Proverb) yet God can make them strong,
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and able to destroy whole Countries and Kingdomes.
and able to destroy Whole Countries and Kingdoms.
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God hauing a Controuersie with Pharao, and the Egiptians: Exo. 8. 6. 16. He sent not out Legions of Angels against them,
God having a Controversy with Pharaoh, and the egyptians: Exo. 8. 6. 16. He sent not out Legions of Angels against them,
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neither did hee leauy an Army of Footmen and Horsemen against them;
neither did he leafy an Army of Footmen and Horsemen against them;
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but he sent out an Host of Flies, Frogs, & other his weakest creatures, and these were confessed to be the Finger of God,
but he sent out an Host of Flies, Frogs, & other his Weakest creatures, and these were confessed to be the Finger of God,
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and were able to bring downe all the pride of Pharaoh, and the Egiptians. When God had a controuersie with the Philistins, because they had destroyed the people, taken away the Arke of God,
and were able to bring down all the pride of Pharaoh, and the egyptians. When God had a controversy with the philistines, Because they had destroyed the people, taken away the Ark of God,
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and blessed their Idols for the victory, the Lord sent a multitude of Mice to destroy their Land. So also,
and blessed their Idols for the victory, the Lord sent a multitude of Mice to destroy their Land. So also,
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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;
when the Lord had a quarrel with King Herod, Because he stretched out his hand to vex certain of the Church, had killed James, and put Peter in prison, God sent an Angel to smite him;
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He was eaten with Wormes, and gaue vp the ghost. He was eaten with Worms, and gave up the ghost.
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I read of one Hatto, sometimes Bishop of Mentz in Germany, who in time of dearth, hauing great store of Corne, would not bring it foorth for the reliefe of the people,
I read of one Hatto, sometime Bishop of Mainz in Germany, who in time of dearth, having great store of Corn, would not bring it forth for the relief of the people,
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but suffered the Rattes to eate it;
but suffered the Rats to eat it;
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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;
Wherefore God in his vengeance, raised up such a multitude of Rats about him, that they made him to flee from house to house, to save his life;
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and at last, hauing a strong Tower in the middest of the great Riuer Rhene, which yet remaineth to this day, hee fledde thither,
and At last, having a strong Tower in the midst of the great River Rhene, which yet remains to this day, he fled thither,
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as to his Ʋltimum refugium; But the Rattes, like Gods valiant Armie, swamme after him thyther also, and there deuoured him:
as to his Ʋltimum refugium; But the Rats, like God's valiant Army, swam After him thither also, and there devoured him:
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and therefore it is called the Rattes Tower to this day.
and Therefore it is called the Rats Tower to this day.
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Let vs take heed how we prouoke God to wrath, or cause him to be at variance with vs because of our sinnes, seeing he hath all Creatures at his becke to punish vs;
Let us take heed how we provoke God to wrath, or cause him to be At variance with us Because of our Sins, seeing he hath all Creatures At his beck to Punish us;
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and can arme the weakest of them with strength, to execute his wrath vpō vs; he can scatter vs as Chaffe before the winde, he can tread vs vnder foote, as Clay in the Streetes:
and can arm the Weakest of them with strength, to execute his wrath upon us; he can scatter us as Chaff before the wind, he can tread us under foot, as Clay in the Streets:
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hee can make the smalest Vermine to be our destruction, and the least Dust to be our death.
he can make the Smallest Vermin to be our destruction, and the least Dust to be our death.
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The murther of Habel lay so heauy vpon the conscience of Kain, that it made him stand in feare of euery Creature that met him, or ouertooke him:
The murder of Habel lay so heavy upon the conscience of Kain, that it made him stand in Fear of every Creature that met him, or overtook him:
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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 haue no controuersie with vs, for sinne;
If then we would be At peace with the Creatures, and find that peace in our selves which passes all understanding, we must First labour to be At peace with God, let him have no controversy with us, for sin;
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and then wee need not to stand in feare of the Creatures:
and then we need not to stand in Fear of the Creatures:
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If God be on our side, who can be against vs? He will make the Stones of the field to be at a league with vs,
If God be on our side, who can be against us? He will make the Stones of the field to be At a league with us,
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and the Beasts of the field to be at peace with vs. and the Beasts of the field to be At peace with us
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The Lord hath a Controuersie with the Inhabitants of the Land. The people had long abused the patience, and long suffering of God;The Lord hath a Controversy with the Inhabitants of the Land. The people had long abused the patience, and long suffering of God;
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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,
and After many admonitions and Warnings given, would not be reclaimed, and Therefore the Lord now lets them understand by the Prophet, that he will bear with them no longer,
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but will try an action with thē himselfe.
but will try an actium with them himself.
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It is the manner of God, to threaten and giue warning, before he punish, that men may haue time to aduise themselues to repent,
It is the manner of God, to threaten and give warning, before he Punish, that men may have time to advise themselves to Repent,
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or else to stand vnexcusable before God:
or Else to stand unexcusable before God:
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for though Gods Bow be alwayes bent, and his Arrowes ready within his quiuer to shoot;
for though God's Bow be always bent, and his Arrows ready within his quiver to shoot;
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yet seldome smites he, but first giueth warning peeces of his wrath.
yet seldom smites he, but First gives warning Pieces of his wrath.
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God gaue warning to the wicked world, in the dayes of Noah, an hundred and twenty yeares before hee executed vengeance on them.
God gave warning to the wicked world, in the days of Noah, an hundred and twenty Years before he executed vengeance on them.
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God bare with the abhomination of Canaan, foure hundred yeare. God suffered the Israelits in their sinnes, fourty yeares.
God bore with the abomination of Canaan, foure hundred year. God suffered the Israelites in their Sins, fourty Years.
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Vertues were wrought in Corazin and Bethsaida before the Woe fell on them.
Virtues were wrought in Chorazin and Bethsaida before the Woe fell on them.
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Hee that had the Figtree in his Vineyard, came yeere by yeare, the space of three yeares,
He that had the Fig tree in his Vineyard, Come year by year, the Molle of three Years,
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& sought fruite theron, and found none;
& sought fruit theron, and found none;
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then he said, Cut it downe, why keepeth it the ground barren, but vpon intreaty he suffered it to grow the fourth yeare,
then he said, cut it down, why Keepeth it the ground barren, but upon entreaty he suffered it to grow the fourth year,
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and he caused it to be digged and manured, still expecting fruite. Let vs take heede we abuse not the long suffering of God;
and he caused it to be dug and manured, still expecting fruit. Let us take heed we abuse not the long suffering of God;
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hath the Lord pleaded his cause from heauen amongst vs, by giuing vs warning of his wrath? Hath he testified it by dearth, feareful thundrings from Heauen, vnseasonable Weather, Plague and Pestilence in blood.
hath the Lord pleaded his cause from heaven among us, by giving us warning of his wrath? Hath he testified it by dearth, fearful thunderings from Heaven, unseasonable Weather, Plague and Pestilence in blood.
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Doth he yet send vs warning peeces of his wrath, and correct vs in mercie? Let vs not abuse his long-suffering any longer, let his mercifull patience lead vs to repentaunce,
Does he yet send us warning Pieces of his wrath, and correct us in mercy? Let us not abuse his long-suffering any longer, let his merciful patience led us to Repentance,
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and not harden vs in our sinnes.
and not harden us in our Sins.
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Hee is slow to wrath, hee would not the death of sinners, but rather that they should repent and liue.
He is slow to wrath, he would not the death of Sinners, but rather that they should Repent and live.
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Hee laboureth to wooe vs, and winne vs to repentance:
He Laboureth to woo us, and win us to Repentance:
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Why will yee die, O yee house of Israel, seeing I haue no pleasure in the death of him that dieth, (saith the Lord.) Let vs not then (I say againe) abuse his long suffering any further, Why will ye die, Oh ye house of Israel, seeing I have no pleasure in the death of him that Dieth, (Says the Lord.) Let us not then (I say again) abuse his long suffering any further,
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because we know not whether he will yet giue vs the space of one yeare, one moneth,
Because we know not whither he will yet give us the Molle of one year, one Monn,
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or so much as one day more for Repentance. Examine thy selfe, in the feare of God, I aduise thee.
or so much as one day more for Repentance. Examine thy self, in the Fear of God, I advise thee.
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Hast thou liued an euill life? Haue thy sinnes set God at variance with thee,
Hast thou lived an evil life? Have thy Sins Set God At variance with thee,
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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;
and caused him to enter suit against thee? Hath God notwithstanding forborn and suffered thee many Years in thy Sins? think not Therefore that God regards not thy Sins Because he does not presently Punish thee;
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he is slow to wrath, and prone to mercy.
he is slow to wrath, and prove to mercy.
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How many old hipocrits, old whore-mongers and whores, old drunkards, vsurers, blasphemous swearers, &c. are at this day in this Christian world growing old in sin,
How many old hipocrits, old whoremongers and whores, old drunkards, usurers, blasphemous swearers, etc. Are At this day in this Christian world growing old in since,
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as they wax aged in yeares, whom God hath forborne, and suffered a long time in their abhominations.
as they wax aged in Years, whom God hath forborn, and suffered a long time in their abominations.
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God dealeth not alwayes with whore-mongers, as with Zimri and Cozbie; Whom he destroyed, euen as they were committing their filthynesse.
God deals not always with whoremongers, as with Zimri and Cozbie; Whom he destroyed, even as they were committing their filthiness.
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Nor with hipocrits, as with Ananias and Saphira, vpon whom hee inflicted sodaine destruction:
Nor with hipocrits, as with Ananias and Sapphira, upon whom he inflicted sudden destruction:
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and therefore let no limme of Sathan thinke thus with himselfe, so many yeeres haue I liued an adulterer, a drunkard, a vsurer, a contemner of Gods word, &c. Many a time haue I receiued the Sacrament of Christ his precious body & bloud without preparation, without due examination of my selfe,
and Therefore let no limb of Sathan think thus with himself, so many Years have I lived an adulterer, a drunkard, a usurer, a contemner of God's word, etc. Many a time have I received the Sacrament of christ his precious body & blood without preparation, without due examination of my self,
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or makeing any difference of the Lords body;
or making any difference of the lords body;
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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,
yet I live, and I see God prospereth me, as well as many Others, that make the matter a great deal more goodly then my self, etc. But I say to thee (and not I,
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but the Lord) Be not deceiued, God is not mocked: whatsoeuer a mansoweth, that shall he also reape.
but the Lord) Be not deceived, God is not mocked: whatsoever a mansoweth, that shall he also reap.
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God is not alwayes a word and a blow, but for the most part, he suffereth the wicked to treasure vp sinne,
God is not always a word and a blow, but for the most part, he suffers the wicked to treasure up sin,
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as vsurers vse to coffer vp their Gold and Siluer, till their bagge of their Iniquity be sealed vp, till their sinnes cry for vengeance in the eares of God,
as usurers use to coffer up their Gold and Silver, till their bag of their Iniquity be sealed up, till their Sins cry for vengeance in the ears of God,
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as the sinnes of Sodom and Babilon. God long forbare the world in Noah his time;
as the Sins of Sodom and Babylon. God long forbore the world in Noah his time;
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but at last, hee paied them home with a witnesse. Hee suffered the Iewes many yeares in their sinnes;
but At last, he paid them home with a witness. He suffered the Iewes many Years in their Sins;
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but at last, he made an hand with them.
but At last, he made an hand with them.
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Let no man then (I say againe) secure himselfe in sinne, because God deferreth his punishments.
Let no man then (I say again) secure himself in sin, Because God deferreth his punishments.
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Quod differtur non aufertur. When all is done, a day will come that will pay for all,Quod differtur non aufertur. When all is done, a day will come that will pay for all,
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& as it is in the common prouerbe, The pitcher goeth so long to the water, that it commeth broken home at last.
& as it is in the Common proverb, The pitcher Goes so long to the water, that it comes broken home At last.
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Though Adam for a time hid himselfe among the Trees of the Garden, yet at length God brought him to light.
Though Adam for a time hid himself among the Trees of the Garden, yet At length God brought him to Light.
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And though he suffered Sodom for a season, to runne on in their beastlinesse of sin, at last his heauy wrath fell on them.
And though he suffered Sodom for a season, to run on in their beastliness of since, At last his heavy wrath fell on them.
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And howsoeuer God suffer bad men to goe on in their wickednesse, and to spend their dayes in pleasure and vanitie; And howsoever God suffer bad men to go on in their wickedness, and to spend their days in pleasure and vanity;
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in the end, a day of reckoning will come:
in the end, a day of reckoning will come:
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and the longer God forbeareth, the greater shall the blow of his vengeance be, when it fals.
and the longer God forbeareth, the greater shall the blow of his vengeance be, when it falls.
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God hath suffered vs long in our sinnes; and in his mercie, giuen vs many forewarninges of his wrath;
God hath suffered us long in our Sins; and in his mercy, given us many forewarnings of his wrath;
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as by dearth, vnseasonable Weather, Plagues and Pestilences, &c. Let vs no longer abuse his patience,
as by dearth, unseasonable Weather, Plagues and Pestilences, etc. Let us no longer abuse his patience,
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but cast downe our selues, in true humiliation before him, & turne euery one of vs from that wickednesse that wee haue in our hands,
but cast down our selves, in true humiliation before him, & turn every one of us from that wickedness that we have in our hands,
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before the decree passe out against vs. And let vs acknowledge Gods great mercy in forewarning and forbearing of sinners:
before the Decree pass out against us And let us acknowledge God's great mercy in forewarning and forbearing of Sinners:
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though man for whō God hath done so much, be the most sinful crature, yet God is mercifull, he warneth vs before he punish vs;
though man for whom God hath done so much, be the most sinful creature, yet God is merciful, he warneth us before he Punish us;
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he vseth many meanes of mercy, to win vs to himselfe before he take vengeance.
he uses many means of mercy, to win us to himself before he take vengeance.
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He dealeth with vs as a kind father doth with his childrē, he correcteth vs in loue, to amend vs, not to cōfound vs,
He deals with us as a kind father does with his children, he Correcteth us in love, to amend us, not to confound us,
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nor vtterly to destroy vs, if we haue grace to take any warnings:
nor utterly to destroy us, if we have grace to take any Warnings:
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And as there is a distance betweene seed time & haruest, so God deferreth his fearefull Iudgements, till our sinnes be ripe,
And as there is a distance between seed time & harvest, so God deferreth his fearful Judgments, till our Sins be ripe,
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and readie for the sith of destruction: yea, & though sometimes hee shew euident tokens of his wrath, as now by Plague, and vnseasonable Weather;
and ready for the sith of destruction: yea, & though sometime he show evident tokens of his wrath, as now by Plague, and unseasonable Weather;
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yet, in his mercie, he powreth not out on vs the whole vials of his vengeance,
yet, in his mercy, he poureth not out on us the Whole vials of his vengeance,
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but in his wrath, remembreth mercy. The Lord hath a Controuersie with the Inbitants of the Land.
but in his wrath, Remember mercy. The Lord hath a Controversy with the Inhabitants of the Land.
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With whom hath the Lord this controuersie? with the Inhabitants of the Land. The whole Inhabitants of the land were the defendants;
With whom hath the Lord this controversy? with the Inhabitants of the Land. The Whole Inhabitants of the land were the defendants;
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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;
yea such defendants, that being accused, had never a word to speak for them selves. See the corrupt and guilty state of the Church sometime;
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Sinne had ouerspread the Land like a leprosie, or as a spreading canker. So in Noah his time their sinnes were generall.
Sin had overspread the Land like a leprosy, or as a spreading canker. So in Noah his time their Sins were general.
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All flesh had corrupted his way vpon the earth. All Flesh had corrupted his Way upon the earth.
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In Sodom and Gomorrah there was no righteous man to be found, for whose sake the Lord might spare the those Cities.
In Sodom and Gomorrah there was no righteous man to be found, for whose sake the Lord might spare the those Cities.
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In Ieremy his time, there was none to be found in Ierusalem that executed Iudgment, or sought for the truth. Dauid cried out in his time.
In Ieremy his time, there was none to be found in Ierusalem that executed Judgement, or sought for the truth. David cried out in his time.
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Helpe Lord for there is not one godly man left, for the faithfull are minished from among the Children of men. Help Lord for there is not one godly man left, for the faithful Are minished from among the Children of men.
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The Prophet Micha complaineth, That there was none righteous, all lay in waite for bloud, euery one hunted his brother with a nette. 4. The best of them was but as a brier,
The Prophet Micah Complaineth, That there was none righteous, all lay in wait for blood, every one hunted his brother with a net. 4. The best of them was but as a brier,
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and the most righteous of them, sharper then a thorne hedge. and the most righteous of them, sharper then a thorn hedge.
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5. No man could trust his friend nor a counseller, nor her that lay in his bosome.
5. No man could trust his friend nor a Counsellor, nor her that lay in his bosom.
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6. The sonne reuiled the father, the daughter rose vp against her mother, the daughter in law against her mother in law,
6. The son reviled the father, the daughter rose up against her mother, the daughter in law against her mother in law,
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and a mans enemies were the men of his owne house. and a men enemies were the men of his own house.
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Let vs looke among our selues, and suruey our estate, and see if the iniquitie of our times doe not deserue the Iudgements of God:
Let us look among our selves, and survey our estate, and see if the iniquity of our times do not deserve the Judgments of God:
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and therefore the Lord may as iustly proceed against vs, as against Israel. Haue not al fortes of people among vs peruerted their wayes? Nay, looke into those places where Gods word is most plentifully preached,
and Therefore the Lord may as justly proceed against us, as against Israel. Have not all forts of people among us perverted their ways? Nay, look into those places where God's word is most plentifully preached,
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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 no guile.
and you shall find many Adulterers, Whores, Blasphemers, Drunkards, Contemners of the Word, etc. It is an hard thing to find a found Israelites, in whom there is no guile.
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Let vs 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,
Let us Therefore bewail the wickedness of this age, and seeing we live among the multitude of the wicked, we must take heed we be not infected by them,
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but labour to do good among them.
but labour to do good among them.
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With the Inhabitants of the Land. The controuersie or quarrell that the Lord hath, is with his one Church, & chosen.With the Inhabitants of the Land. The controversy or quarrel that the Lord hath, is with his one Church, & chosen.
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There is no people, nor person so deere to God, but he will punish them, if they sinne against him.
There is no people, nor person so deer to God, but he will Punish them, if they sin against him.
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The Lord wil begin at his sanctuary to execute Iudgment. Loe, I beginne to plague the Cittie, where my name is called vpon. The Lord will begin At his sanctuary to execute Judgement. Loe, I begin to plague the city, where my name is called upon.
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Iudgment must beginne at the house of God. Let vs not flatter our selues then and say, we are Gods inheritance, we are Gods people, he will not deale so hardly with vs. But the more thou art in the fauour of God, the greater shalbe thy punishment, if thou sinne against him. Judgement must begin At the house of God. Let us not flatter our selves then and say, we Are God's inheritance, we Are God's people, he will not deal so hardly with us But the more thou art in the favour of God, the greater shall thy punishment, if thou sin against him.
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Though thou were as neere and deere to God, as the signet on his finger, or the apple of his eye:
Though thou were as near and deer to God, as the signet on his finger, or the apple of his eye:
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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.
Yet if there be no remedy, if thou wilt not be reclaimed from thy Sins, he will try an actium with thee, he will either pull thee off, or put thee out.
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Though Ierusalem be Gods owne Cittie, and Syon his beloued, and pleasing spouse, yet if she play the Harlot,
Though Ierusalem be God's own city, and Syon his Beloved, and pleasing spouse, yet if she play the Harlot,
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and will not be reclamed, hee will make her a spectalce of his vengeance.
and will not be reclaimed, he will make her a spectalce of his vengeance.
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If God then spared not his owne people the Iewes, when they despised his Prophets and set his corrections at naught, what may wee looke for,
If God then spared not his own people the Iewes, when they despised his prophets and Set his corrections At nought, what may we look for,
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after so many warnings, and so long abuse of his mercies, but that hee will execute further Iudgments vpon vs, vnlesse we repent.
After so many Warnings, and so long abuse of his Mercies, but that he will execute further Judgments upon us, unless we Repent.
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Because there is no Truth, nor mercy, nor knowledge of God in the Land. Because there is no Truth, nor mercy, nor knowledge of God in the Land.
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The third thing to be considered of, it the cause of the controuersie, which is, the sins of the people,
The third thing to be considered of, it the cause of the controversy, which is, the Sins of the people,
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& (as is aboue said) they are here noted to be of two sorts. 1. Sinnes of Omission. 2. Sinnes of Commission.
& (as is above said) they Are Here noted to be of two sorts. 1. Sinnes of Omission. 2. Sinnes of Commission.
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The quarrell was not onely for sinnes committed, but also for duties omitted.
The quarrel was not only for Sins committed, but also for duties omitted.
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God will not onely take vengeance for doing that hee forbiddeth, but also for leauing vndone that he commaundeth to be done.
God will not only take vengeance for doing that he forbiddeth, but also for leaving undone that he commandeth to be done.
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As there are two parts of Gods mercy towards vs, namely bounty in bestowing good things on vs;
As there Are two parts of God's mercy towards us, namely bounty in bestowing good things on us;
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and fauour in with-holding euill from vs: so our seruice towards God standeth its two things;
and favour in withholding evil from us: so our service towards God Stands its two things;
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that is, in leauing euill, and cleauing to good.
that is, in leaving evil, and cleaving to good.
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If wee would haue God to doe good to vs, wee must also doe good to others:
If we would have God to do good to us, we must also do good to Others:
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and if we would not haue him to lay euill vpon vs, we must not doe euill our selues,
and if we would not have him to lay evil upon us, we must not do evil our selves,
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nay, wee must not onely cease to doe euill, but also learne to doe well;
nay, we must not only cease to do evil, but also Learn to do well;
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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,
for these two, the good actium (I mean) of leaving evil, and the godly motion of doing good, issuing from a true faith, not to merit,
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but to performe duetie, are as two wings to a sinner, wherewith hee may slie vp to heauen,
but to perform duty, Are as two wings to a sinner, wherewith he may sly up to heaven,
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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,
for as a Bird cannot fly with one wing, nor a man go with one leg, no more can a sinner come to heaven by the one actium of leaving evil,
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vnlesse he be furthered also by that other of doing good. The barren Fig-tree did not beare bad fruit, and yet it was accursed.
unless he be furthered also by that other of doing good. The barren Fig tree did not bear bade fruit, and yet it was accursed.
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Euery tree (saith Christ) that bringeth not foorth good fruit, shalbe hewen downe and cast into the fire. Every tree (Says christ) that brings not forth good fruit, shall hewn down and cast into the fire.
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As good no fruit, as bad furit; for bad fruit, is no fruit of fayth:
As good no fruit, as bad furit; for bad fruit, is no fruit of faith:
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And therefore it is not said that the Priest & the Leuite did any hurt to the wounded man,
And Therefore it is not said that the Priest & the Levite did any hurt to the wounded man,
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but that they did him no good; which was a kind of hurting him.
but that they did him no good; which was a kind of hurting him.
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In the generall Iudgement sentence of condemnation shall not passe vpon the reprobate because they tooke ought away from the poore,
In the general Judgement sentence of condemnation shall not pass upon the Reprobate Because they took ought away from the poor,
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but because they omitted duties of charity, which they should haue performed vnto them, which equalled taking away from them.
but Because they omitted duties of charity, which they should have performed unto them, which equaled taking away from them.
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Christ the Iudge shal not then say to thē on his left hand, Depart yee cursed into euerlasting fire &c. For I was hungry,
christ the Judge shall not then say to them on his left hand, Depart ye cursed into everlasting fire etc. For I was hungry,
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because you tooke from mee that I should eat; but when I was hungry, you gaue me no meate:Because you took from me that I should eat; but when I was hungry, you gave me no meat:
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which in a sort, is taking away of meate: Neither shall hee say, I was naked because you robbed me of my garments;
which in a sort, is taking away of meat: Neither shall he say, I was naked Because you robbed me of my garments;
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but I was naked, and you clothed me not:
but I was naked, and you clothed me not:
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shewing that to be able, and not willing to cloth the poore, may bee termed a robbing of them.
showing that to be able, and not willing to cloth the poor, may be termed a robbing of them.
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The rich Glutton was not condemned because hee tooke any thing away from poore Lazarus, but because he gaue him nothing in his need.
The rich Glutton was not condemned Because he took any thing away from poor Lazarus, but Because he gave him nothing in his need.
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And the Prophet heere, telles the people of Israel, that the Lord hath a Controuersie with them, not onely because they brake out by Swearing, Lying, Killing, Stealing, Whoring,
And the Prophet Here, tells the people of Israel, that the Lord hath a Controversy with them, not only Because they brake out by Swearing, Lying, Killing, Stealing, Whoring,
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and doing that which God forbade to be done; but also because they fayled in those duties which God required:
and doing that which God forbade to be done; but also Because they failed in those duties which God required:
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There was no truth, mercy, nor knowledge of God in the Land. The reason is,There was no truth, mercy, nor knowledge of God in the Land. The reason is,
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because God did not onely create vs to glorifie him by abstaining from euill, but by doing good also.
Because God did not only create us to Glorify him by abstaining from evil, but by doing good also.
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Christ died, and rose againe for vs, not onely that wee should die to sinne; but also that wee should liue againe vnto righteousnesse:
christ died, and rose again for us, not only that we should die to sin; but also that we should live again unto righteousness:
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for what is it the better, if we die to sin, if we stay there, and rise not againe to righteousnesse of life?
for what is it the better, if we die to since, if we stay there, and rise not again to righteousness of life?
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The vse hereof should teach vs to endeauour not onely to cleanse our selues from all filthynesse of the flesh and spirit,
The use hereof should teach us to endeavour not only to cleanse our selves from all filthiness of the Flesh and Spirit,
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but also to grow vp vnto full holinesse in the feare of God That wee should not onely cease to doe euill, hut also learne to doe well.
but also to grow up unto full holiness in the Fear of God That we should not only cease to do evil, hut also Learn to do well.
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Not only put off the old man with his workes, but also put on the new man, which after God is created in righteousnesse and true holynesse. Not only put off the old man with his works, but also put on the new man, which After God is created in righteousness and true holiness.
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Ephe. 4. 22. 23. 24. Col. 3. 9. 10.
Ephes 4. 22. 23. 24. Col. 3. 9. 10.
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Secondly, this serueth to reproue the proud Pharises of our time, which boast themselues of their vpright dealing and lyuing, as thus:
Secondly, this serveth to reprove the proud Pharisees of our time, which boast themselves of their upright dealing and living, as thus:
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I thanke God, I am no prophaner of the Saboth, no adulterer, no whore, I am no theefe, murtherer, drunkard;
I thank God, I am no Profaner of the Sabbath, no adulterer, no whore, I am no thief, murderer, drunkard;
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I neuer did harme to any & e. Therefore, they thinke, God is beholden to them;
I never did harm to any & e. Therefore, they think, God is beholden to them;
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But thou must not onely abstaine from euill, but also do good:
But thou must not only abstain from evil, but also do good:
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& as the Eagle casteth her bill, and renueth her youth, & the Snake strippeth off her Skin, and becommeth-smooth;
& as the Eagl Cast her bill, and Reneweth her youth, & the Snake strippeth off her Skin, and becommeth-smooth;
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so must thou cast off the old rags of Adams corruption, and put on the roabes of righteousnesse,
so must thou cast off the old rags of Adams corruption, and put on the robes of righteousness,
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euen that wedding garment, the Innocency of Christ, without which none shalbe admitted to the mariage feast.
even that wedding garment, the Innocency of christ, without which none shall admitted to the marriage feast.
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Examine thy selfe then, not onely what sinnes thou hast not done, but also what good thou hast done;
Examine thy self then, not only what Sins thou hast not done, but also what good thou hast done;
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It is not enough that thou hast not prophaned the Saboth day, but also that thou hast sanctified it.
It is not enough that thou hast not Profaned the Sabbath day, but also that thou hast sanctified it.
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Brag not thy selfe that hast not oppressed the poore, not taken any thing from them,
Brag not thy self that hast not oppressed the poor, not taken any thing from them,
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but tell me also what good thou hast done to them? If we could see the proud and prodigal leaue off their prid and prodigality,
but tell me also what good thou hast done to them? If we could see the proud and prodigal leave off their pride and prodigality,
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and giue of their superfluity to the poore:
and give of their superfluity to the poor:
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if we could see whore-masters leaue off their filthy kinde of liuing, and now glorifie God in their soules & bodies, which are Gods. If we could find couetous misers and vsurers like to Zacheus, liberall in giuing & ready in restoring their il gotted goods remoouing their fences, turning downe their incroched furrowes, which cry and complaine against them,
if we could see whoremasters leave off their filthy kind of living, and now Glorify God in their Souls & bodies, which Are God's If we could find covetous misers and usurers like to Zacchaeus, liberal in giving & ready in restoring their ill gotted goods removing their fences, turning down their encroached furrows, which cry and complain against them,
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and emptying (to good vses) their Houses and Coffers of their cursed Wealth wickedly gotten, &c. then wee needed not doubt,
and emptying (to good uses) their Houses and Coffers of their cursed Wealth wickedly got, etc. then we needed not doubt,
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but God would let his sute fall, the Controuersie would cease, and wee should be reconciled to the Lord.
but God would let his suit fallen, the Controversy would cease, and we should be reconciled to the Lord.
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Because there is no trueth, &c. Moreouer here obserue;Because there is no truth, etc. Moreover Here observe;
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he accuseth them first with the sinnes of the second Table, and then of the first.
he Accuseth them First with the Sins of the second Table, and then of the First.
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Where we may see how the Lord dealeth with Hipocrites;
Where we may see how the Lord deals with Hypocrites;
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he doth not first charge them with sinnes of the first Table, but of the second.
he does not First charge them with Sins of the First Table, but of the second.
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Hipocrites will be very forward in outward shew of the workes of the first Table,
Hypocrites will be very forward in outward show of the works of the First Table,
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and often frequent publike Assemblies, without care of their carriage or conuersation, like Sathan in shew of an Angell of light.
and often frequent public Assemblies, without care of their carriage or Conversation, like Sathan in show of an Angel of Light.
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The Lord was euen aweary of the outward sacrifices, seruises, & prayers of the Iewes: and why? Because their hands were full of Blood.
The Lord was even weary of the outward Sacrifices, services, & Prayers of the Iewes: and why? Because their hands were full of Blood.
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Esa. 1. 5. They made a goodly outward shew:Isaiah 1. 5. They made a goodly outward show:
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Wherfore haue wee fasted (say they) and thou seest it not? The Lord reiecteth their outward seruice, Wherefore have we fasted (say they) and thou See it not? The Lord rejects their outward service,
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because it was but in hipocrisie. There is none that make so faire an outward shew of Gods worship & seruice, as Hipocrits doe:
Because it was but in hypocrisy. There is none that make so fair an outward show of God's worship & service, as Hipocrits do:
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They are like gilded Pots, full of poyson; like the apples of Sodom, touch them, & they turne to dust;
They Are like gilded Pots, full of poison; like the Apples of Sodom, touch them, & they turn to dust;
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like Strumpets, which in shew seeme honest:
like Strumpets, which in show seem honest:
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Kains sacrifice in outward appearance was like Habels. The harlot will also offer her peace offerings and vowes. Kains sacrifice in outward appearance was like Abels. The harlot will also offer her peace offerings and vows.
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Iesabel will haue her fast. 1. Kin. 21. 9 and so will the Pharises. Ananias & Saphira will offer to the Church in shew. Jezebel will have her fast. 1. Kin. 21. 9 and so will the Pharisees. Ananias & Sapphira will offer to the Church in show.
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Act 5. 2. Many will not sticke to be circumcised, with the Sychemits to get Dina: But you must know that it is not the painting of a filthy sepulcher that make it sweet, Act 5. 2. Many will not stick to be circumcised, with the Sychemits to get Dinah: But you must know that it is not the painting of a filthy sepulcher that make it sweet,
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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.
nor the proud decking of a strumpet that makes her an honest woman, nor the beauty of a Peacock, that Proves him to be the best Bird.
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Deceiue not your selues then, the same God that requireth the duties of the first Table, would not haue the duties of the second vndone.
Deceive not your selves then, the same God that requires the duties of the First Table, would not have the duties of the second undone.
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As we should be forward in the worship and seruice of God, so also wee must bee carefull to deale vprightly with men.
As we should be forward in the worship and service of God, so also we must be careful to deal uprightly with men.
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Your comming to Church to holy exercises, is abhomination before God, if it be but in shew to seeme holy:
Your coming to Church to holy exercises, is abomination before God, if it be but in show to seem holy:
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It is not the lifting vp of your eyes, nor holding vp of your hands, will serue the turne,
It is not the lifting up of your eyes, nor holding up of your hands, will serve the turn,
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vnlesse hand and heart goe togeather. None so cerimonious as Hipocrites, none will seeme more holy then they:
unless hand and heart go together. None so Ceremonious as Hypocrites, none will seem more holy then they:
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but let vs see that our life and conuersation before men, expresse that which in word & outward shew we professe;
but let us see that our life and Conversation before men, express that which in word & outward show we profess;
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let profession & practise goe hand in hand; those whom God hath ioyned togeather, let no man put asunder. Because there is no Truth.
let profession & practice go hand in hand; those whom God hath joined together, let no man put asunder. Because there is no Truth.
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Strange, there was no Truth among them. This is an hard accusation: What, no Truth? No doubt but there was some Truth;
Strange, there was no Truth among them. This is an hard accusation: What, no Truth? No doubt but there was Some Truth;
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but Falsehood was so general, that there seemed to be no Truth. Esay complained in his time, That no man contended for Truth;
but Falsehood was so general, that there seemed to be no Truth. Isaiah complained in his time, That no man contended for Truth;
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and that Truth was fallen in the street. Esay 59. 4. 14. Ieremy likewise in his time;and that Truth was fallen in the street. Isaiah 59. 4. 14. Ieremy likewise in his time;
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That Truth was perished and cleane gone. Ier. 7. 18. Christ himselfe sayth:That Truth was perished and clean gone. Jeremiah 7. 18. christ himself say:
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When the Sonne of man commeth, shall hee finde Fayth on the earth? Luk. 18. 8.When the Son of man comes, shall he find Faith on the earth? Luk. 18. 8.
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Neuer lesse Truth, nor true dealing among men in any age; vniust dealing and cosonag not more current among Turkes and Infidels, then now among Christians.
Never less Truth, nor true dealing among men in any age; unjust dealing and cosonag not more current among Turkes and Infidels, then now among Christians.
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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.
He is accounted but a fool that cannot deal cunningly and craftily to deceive Others. Yea Some Are groan so impudent, that they Are not ashamed to say.
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That hee which will not hold with the Hare, and runne with Hound;
That he which will not hold with the Hare, and run with Hound;
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hee that cannot carry two Faces vnder one Hood and play the Ambo-dexter, is not fit to liue in this world among men:
he that cannot carry two Faces under one Hood and play the Ambo-dexter, is not fit to live in this world among men:
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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;
but I say, he is fitter to dwell with the Devils in Hell. The Sins of the Iewes were never more red-ripe then ours;
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we liue as if we should neuer die, nor come to appeare before the Iudgement seate of Iesus Christ the iust Iudge, to giue an account.
we live as if we should never die, nor come to appear before the Judgement seat of Iesus christ the just Judge, to give an account.
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Truth is a part of the Image of God, and False-hood is a part of the Image of the Diuell:Truth is a part of the Image of God, and Falsehood is a part of the Image of the devil:
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wee are members one of an other; Let no man deceiue his Brother, because God is the auenger of all such.
we Are members one of an other; Let no man deceive his Brother, Because God is the avenger of all such.
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1. Thes. 4. 6. If a man could doe it so cunningly, that it could not be seene, yet God will punish it.
1. Thebes 4. 6. If a man could do it so cunningly, that it could not be seen, yet God will Punish it.
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Seeing then, that Truth is a part of the Image of God, he cannot be a good Christian that hath not Truth in wordes and deedes.
Seeing then, that Truth is a part of the Image of God, he cannot be a good Christian that hath not Truth in words and Deeds.
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Wee are called to the hope of eternall life by the word of Truth.
we Are called to the hope of Eternal life by the word of Truth.
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How miserable a thing is it then, when there is no truth among men? Is it not with vs 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,
How miserable a thing is it then, when there is no truth among men? Is it not with us as it was in David time? The faithful Are minished from among the Children of men (for the most part,) They flatter with their tongues,
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and dissemble in their double harts.
and dissemble in their double hearts.
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Psa. 12. 1. 2. Is it not amongst vs, as it was with the Iewes in Ieremies time? May not a man runne vp and downe, and search the streetes of euery Cittie and Towne, Psa. 12. 1. 2. Is it not among us, as it was with the Iewes in Jeremiahs time? May not a man run up and down, and search the streets of every city and Town,
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yea through the whole Land, & finde but a few men that seeke the Truth:
yea through the Whole Land, & find but a few men that seek the Truth:
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But, Vers. 27. As a Cage is full of Birdes, so a man shall finde many houses stoared with that is gotten by decept, and craftie trickes, without Truth or conscience,
But, Vers. 27. As a Cage is full of Birds, so a man shall find many houses stoared with that is got by decept, and crafty tricks, without Truth or conscience,
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so as we may iustly cry out and complaine with the same Ieremy: They be all Adulterers, & an assembly of rebels.
so as we may justly cry out and complain with the same Ieremy: They be all Adulterers, & an assembly of rebels.
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3. And they bend their tongues like their Bowes for lyes:
3. And they bend their tongues like their Bows for lies:
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but they haue no courage for the Truth vpon the earth, for they proceed from euill to worse,
but they have no courage for the Truth upon the earth, for they proceed from evil to Worse,
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and they haue not knowne mee, saith the Lord. and they have not known me, Says the Lord.
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4. Let euery one take heed to his neighbour, and trust thou not in any Brother:
4. Let every one take heed to his neighbour, and trust thou not in any Brother:
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for euery Brother will vse decept, and euery friend will deale deceiptfully. for every Brother will use decept, and every friend will deal deceitfully.
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5. And euery one will deceiue his friend, and will not speake the Truth, for they haue taught their tongues to speake lies,
5. And every one will deceive his friend, and will not speak the Truth, for they have taught their tongues to speak lies,
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and take great Paines to doe wickedly. and take great Pains to do wickedly.
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Want of Truth is such, that it is a vsuall thing to say, Wee know not whom wee may trust.
Want of Truth is such, that it is a usual thing to say, we know not whom we may trust.
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Whereas in times past words were sufficient, a man might trust his neighbour, vpon his word, now bonds will not serue.
Whereas in times passed words were sufficient, a man might trust his neighbour, upon his word, now bonds will not serve.
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Truth is a faire Flower, (but now a dayes) it groweth in the garden of few mens hearts;
Truth is a fair Flower, (but now a days) it grows in the garden of few men's hearts;
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and therefore seldome seene sprouting out, either in their words or deeds.
and Therefore seldom seen sprouting out, either in their words or Deeds.
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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.
What is become of that ancient Truth and faithfulness of Subjects towards their Prince? If it were as it ought to be, we should not be acquainted with so many damnable and dangerous treasons and conspiracies against Christian Princes.
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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:
If there were that Truth between husband and wife, as should be, the Devil would not dance At so many weddings as he does, where hands Are joined, and not hearts:
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Neither should we heare of so many poysonings, murthers, adulteries, and disagrements betweene man & wife,
Neither should we hear of so many poisonings, murders, adulteries, and disagreements between man & wife,
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as are daylie put in practise. Is not that quandam Truth of seruants towardst their Maisters, quite banished, and worne out,
as Are daily put in practice. Is not that quandam Truth of Servants towardst their Masters, quite banished, and worn out,
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so that wee can neither finde trustinesse in their laboures, nor truth in their dealings.
so that we can neither find trustiness in their labours, nor truth in their dealings.
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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:
Truth is Rara auis in terris, nigroque simillima cygno, and Therefore one said well, Multis Annis iam peractis nulla fides est in factis, mell in over, verba Lactis, fell in cord, fraus in factis:
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Many yeeres past and gone, faith in deeds there is none, hony in mouth, words sweet, gall in heart, deceipt in deed.
Many Years past and gone, faith in Deeds there is none, honey in Mouth, words sweet, Gall in heart, deceit in deed.
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If therefore the Lord had a controuersie with the Inhabitants of the Land of Israell, because there was no Truth among them:
If Therefore the Lord had a controversy with the Inhabitants of the Land of Israel, Because there was no Truth among them:
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much more may he haue with vs whose state is so bad, and yet haue had the light of the Gospell so long amongst vs. Nor Mercie. The next thing whereof they are indicted, is want of Mercy, a fruit also of the second Table.
much more may he have with us whose state is so bad, and yet have had the Light of the Gospel so long among us Nor Mercy. The next thing whereof they Are indicted, is want of Mercy, a fruit also of the second Table.
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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:Mercy among men, is an inward affection of the heart, taking part with thy brother, and having a fellow-feeling of his misery, as if it were thine own:
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Such was the mercy of Christ towards the people, for that he had suffered hunger himselfe:
Such was the mercy of christ towards the people, for that he had suffered hunger himself:
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I haue compassion (saith hee) on the multitude, because they haue now continued with me three dayes, & haue nothing to eate. I have compassion (Says he) on the multitude, Because they have now continued with me three days, & have nothing to eat.
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Mar. 8. 2 This mercy in man, towards man, is an excellent thing, there is no sacrifice nor seruice acceptable to GOD without it;Mar. 8. 2 This mercy in man, towards man, is an excellent thing, there is no sacrifice nor service acceptable to GOD without it;
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wee need not to goe by-wayes, nor offer sacrifices in vaine.
we need not to go byways, nor offer Sacrifices in vain.
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He hath shewed thee (O man) what is good, and what the Lord requireth of thee; He hath showed thee (Oh man) what is good, and what the Lord requires of thee;
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surely, to doe Iustly, and to loue Merey, and to humble thy selfe to walke with God: Micha. surely, to do Justly, and to love Mercy, and to humble thy self to walk with God: Micah.
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6. 8. It is required of a Christian, not onely to bee mercifull, but also to loue mercy.
6. 8. It is required of a Christian, not only to be merciful, but also to love mercy.
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Now therefore as the elect 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. Now Therefore as the elect of God (Says the Apostle) holy and Beloved, put on bowels of mercy, Col. 3. 12. Mercy should be in the bowels, it should proceed from a feeling of the misery's of Others.
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There were some that shut vp their bowels of mercy.
There were Some that shut up their bowels of mercy.
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So that neither any thing could enter in, to mooue them to mercy, nor goe forth, to doe good to others.
So that neither any thing could enter in, to move them to mercy, nor go forth, to do good to Others.
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There are some whose bowels are cruelty, Pro. 12. 10. and some againe, that haue no bowels of Mercy.
There Are Some whose bowels Are cruelty, Pro 12. 10. and Some again, that have no bowels of Mercy.
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Phil. 2. 1. But they that are Gods Children follow the counsell of the Apostle: put on the bowels of Mercie.Philip 2. 1. But they that Are God's Children follow the counsel of the Apostle: put on the bowels of Mercy.
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In Mercie, there are two things. 1. To see the miserie of others. 2. To take compassion.
In Mercy, there Are two things. 1. To see the misery of Others. 2. To take compassion.
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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.
A child of God will see with his eyes, and pity with his heart. Diues saw the Misery of Lazarus, Luk 16. 20. but showed no Mercy.
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The Priest and the Leuite saw the Miserie of the wounded man, and passed by, and shewed no Mercie:
The Priest and the Levite saw the Misery of the wounded man, and passed by, and showed no Mercy:
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but that good Samaritane did not onely 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,
but that good Samaritan did not only see him lie wounded, but he also went to him, he poured Wine and Oil into his Wounds, Set him on his own Beast, brought him to a Common Inn,
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and made prouision for him, (at his owne charges:) heere was true Mercy. There be many things may moue vs to Mercifulnesse:
and made provision for him, (At his own charges:) Here was true Mercy. There be many things may move us to Mercifulness:
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first, because in shewing mercy, we imitate God: Bee mercifull (saith Christ) as your Father in heauen is mercifull.
First, Because in showing mercy, we imitate God: be merciful (Says christ) as your Father in heaven is merciful.
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Luk. 6. 36. And so shall you be the childred of your Father that is in heauen.
Luk. 6. 36. And so shall you be the children of your Father that is in heaven.
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Math. 5. 45. If we call God our Father, and professe our selues to be his children,Math. 5. 45. If we call God our Father, and profess our selves to be his children,
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then let vs be mercifull as hee is; wee can no way so neerely represent God, as in being mercifull:
then let us be merciful as he is; we can no Way so nearly represent God, as in being merciful:
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a mercifull man is the best image of God, and a child of God in deed.
a merciful man is the best image of God, and a child of God in deed.
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Wee say, that Child is most like his Father, which doth neerest represent him in Face and countenance:
we say, that Child is most like his Father, which does nearest represent him in Face and countenance:
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Now, mercy in the Scriptures, is called the Face or Countenance of God:
Now, mercy in the Scriptures, is called the Face or Countenance of God:
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God be mercifull vnto vs, and blesse vs, and shew vs the light of his Countenance, God be merciful unto us, and bless us, and show us the Light of his Countenance,
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and be Mercifull vnto vs. Psal. 67. 1. So they that are most inclined to Mercy, are most like to God,and be Merciful unto us Psalm 67. 1. So they that Are most inclined to Mercy, Are most like to God,
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and no doubt, but they are Gods children.
and no doubt, but they Are God's children.
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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.
Such a merciful man, such a child of God was Tobias, who sent out his son to fetch in the poor, which remembered God, to eat with him, and tarried for their coming.
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Tobi. 2. 2. Such a mercifull man was Iob, Hee deliuered the poore that cried,
Tobit 2. 2. Such a merciful man was Job, He Delivered the poor that cried,
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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 vpon him,
and the fatherless, and him that had none to help him, Job 29. 12. 13. 15. The blessing of him that was ready to perish Come upon him,
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and he caused the Widdowes heart to reioyce.
and he caused the Widow's heart to rejoice.
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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,
Verse 13. He was the eyes to the blind, and feet to the lame, Verse, 15. He was a father to the poor, Vers. 16. He restrained not the poor of their desire,
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neither caused hee the eyes of the Widdow to faile. Iob. 31. 16. 18, 19. 20 32 He did not eate his morsels alone,
neither caused he the eyes of the Widow to fail. Job 31. 16. 18, 19. 20 32 He did not eat his morsels alone,
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but the fatherlesse also did eate thereof;
but the fatherless also did eat thereof;
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he would not see any perish for want of cloathing, or any poore without couering, the loynes of the naked blessed him,
he would not see any perish for want of clothing, or any poor without covering, the loins of the naked blessed him,
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because hee was couered with the fleece of his sheepe.
Because he was covered with the fleece of his sheep.
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Hee suffered not the stranger to lodge in the street, but opened his doores to him that went by the way.
He suffered not the stranger to lodge in the street, but opened his doors to him that went by the Way.
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Verse 32. But now pittifull Iob, and mercifull Tobias are dead and gone, who imitated God,Verse 32. But now pitiful Job, and merciful Tobias Are dead and gone, who imitated God,
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and bare the Image of God, in beeing mercifull, and no doubt were Gods Children,
and bore the Image of God, in being merciful, and no doubt were God's Children,
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and many an vnmercifull Nabal is start vp in their steed, who thinke all too little to themselues,
and many an unmerciful Nabal is start up in their steed, who think all too little to themselves,
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and euery little too much for the poore.
and every little too much for the poor.
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2 A second thing that should moue vs hereunto is, because that when wee execute the workes of mercie we become Gods instruments,
2 A second thing that should move us hereunto is, Because that when we execute the works of mercy we become God's Instruments,
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and it is an excellent thing to be the Instrument of God, to doe good to others.
and it is an excellent thing to be the Instrument of God, to do good to Others.
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God hath put the rich men of this world, in trust with the wealth of this world, not to the end that they should either be in loue with it,
God hath put the rich men of this world, in trust with the wealth of this world, not to the end that they should either be in love with it,
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or abuse it to prodigality, but that they should, as Gods Instruments, distribute to the necessity of the Saints.
or abuse it to prodigality, but that they should, as God's Instruments, distribute to the necessity of the Saints.
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3 A third motiue to mercifulnesse is, because what wee doe to the poore, Christ doth acknowledge it to bee done to himselfe.
3 A third motive to mercifulness is, Because what we do to the poor, christ does acknowledge it to be done to himself.
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If thou giue but a morsell of Bread, or a Cuppe of water: If thou giue but the meanest almes, Christ doth acknowledge it done to himselfe.
If thou give but a morsel of Bred, or a Cup of water: If thou give but the Meanest alms, christ does acknowledge it done to himself.
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If wee would consider that in feeding the poore, wee seed Christ; in cloathing them, we cloath Christ;
If we would Consider that in feeding the poor, we seed christ; in clothing them, we cloth christ;
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in lodging them, wee lodge Christ, &c. how cheerefully then would men doe it?
in lodging them, we lodge christ, etc. how cheerfully then would men do it?
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4. Fourthly, the consideration of Gods mercy towards vs, should mooue vs to bee mercifull to others.
4. Fourthly, the consideration of God's mercy towards us, should move us to be merciful to Others.
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God sheweth mercie on vs that are his enemies, to the end wee should bee mercifull to his friends:
God shows mercy on us that Are his enemies, to the end we should be merciful to his Friends:
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Christ reprooued the vnmercifull seruant, Oughtest not thou also to haue had compassion on thy fellow,
christ reproved the unmerciful servant, Ought not thou also to have had compassion on thy fellow,
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euen as I had pitty on thee? If wee would consider that God is often mercifull to vs,even as I had pity on thee? If we would Consider that God is often merciful to us,
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when in Iustice he might take vengeance on vs, or vtterly destroy vs, it would cut off all cruelty, and mooue vs to bee mercifull to our bretheren,
when in justice he might take vengeance on us, or utterly destroy us, it would Cut off all cruelty, and move us to be merciful to our brethren,
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and thinke this, God hath beene mercifull to me in may things, why should not I also bee mecifull to my poore neighbour?
and think this, God hath been merciful to me in may things, why should not I also be mecifull to my poor neighbour?
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5 Fiftly, because the practise of mercy is a token of true Religion, Pure Religion and vndefiled before God euen the Father is this, to visite the Fatherlesse,
5 Fifty, Because the practice of mercy is a token of true Religion, Pure Religion and undefiled before God even the Father is this, to visit the Fatherless,
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and Widowes in their aduersity, and to keepe himselfe vnspotted of the world. and Widows in their adversity, and to keep himself unspotted of the world.
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If thou wilt try thine hart whether thou be truly religious, see how thou art affected with the lustes of concupiscence,
If thou wilt try thine heart whither thou be truly religious, see how thou art affected with the lusts of concupiscence,
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and whether thou haue a care to cherish the poore, Widowes, and fatherlesse, and to releeue the needy members of Christ;
and whither thou have a care to cherish the poor, Widows, and fatherless, and to relieve the needy members of christ;
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who so hath these practises, is truely religious.
who so hath these practises, is truly religious.
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6 The sixth and last motiue which may moue vs to mercifulnesse, is, the promises made to the mercifull, which are often set downe in the Scriptures, by way of comparison.
6 The sixth and last motive which may move us to mercifulness, is, the promises made to the merciful, which Are often Set down in the Scriptures, by Way of comparison.
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Sometimes Mercy is compared to a seed time, or sowing, He that soweth sparingly, shal reape sparingly:
Sometime Mercy is compared to a seed time, or sowing, He that Soweth sparingly, shall reap sparingly:
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and hee that soweth liberally, shall reape also liberally. and he that Soweth liberally, shall reap also liberally.
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Also he that findeth seed to the sower will minister likewise bread for food, and multiply your seed,
Also he that finds seed to the sour will minister likewise bred for food, and multiply your seed,
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and increase the fruites of year beneuolence. 10. Remember when thou giuest to the poore, then thou sowest spirituall seed;and increase the fruits of year benevolence. 10. remember when thou givest to the poor, then thou sowest spiritual seed;
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& that he which giueth seed to the sower & causeth it to increase, which otherwayes, might lie,
& that he which gives seed to the sour & Causes it to increase, which otherways, might lie,
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and rotte vnder the clods, hee will also increase what thou hast, with a blessing:
and rotten under the clods, he will also increase what thou hast, with a blessing:
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And as that seed which is cast into the groud, may seeme to bee cast away, were not Gods blessing vpon it,
And as that seed which is cast into the Ground, may seem to be cast away, were not God's blessing upon it,
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so though what thou giuest to the poore, may seeme to bee lost, yet God will restore it againe with aduantage.
so though what thou givest to the poor, may seem to be lost, yet God will restore it again with advantage.
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It is also compared to a sacrifice.
It is also compared to a sacrifice.
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To doe good, and to distribute, forget not, for with such sacrifice God is well pleased. To do good, and to distribute, forget not, for with such sacrifice God is well pleased.
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As God smelled the sweet sauour of Noah his sacrifice.
As God smelled the sweet savour of Noah his sacrifice.
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So if thou offer this sacrifice of Mercy, it will yeeld a sweete odour vnto God, and God will accept it.
So if thou offer this sacrifice of Mercy, it will yield a sweet odour unto God, and God will accept it.
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It is wonderfull how vnmercifull and hard hearted men are this way, and how lauish and liberall where they should not;
It is wonderful how unmerciful and hard hearted men Are this Way, and how lavish and liberal where they should not;
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when Aaron had yeelded to make a golden Celfe, the people were ready not onely to giue their superfluous things,
when Aaron had yielded to make a golden Celfe, the people were ready not only to give their superfluous things,
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but also their necessarie lewels, as their Eareringes:
but also their necessary lewels, as their Earrings:
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So ready and liberall were they also in times past, to set vp Idols, and guilded Images, at their great charges,
So ready and liberal were they also in times past, to Set up Idols, and Guilded Images, At their great charges,
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and to goe many miles to offer vnto them:
and to go many miles to offer unto them:
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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 giue & lash out to those Idols the Backe & the Belly;
Shall not their liberality in things not commanded, but utterly forbidden, condemn our foolishness, which spend so much in pride & superfluous pampering of our paunches? We care not what we give & lash out to those Idols the Back & the Belly;
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but our hearts are grieued to giue a little to Iesus Christ, in his members.
but our hearts Are grieved to give a little to Iesus christ, in his members.
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If men would cut them selues shorter this way, and content themselues with necessary Food and Rayment,
If men would Cut them selves shorter this Way, and content themselves with necessary Food and Raiment,
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then should they see Gods blessings vpon this spirituall sowing. He that hath Mercy vpon the poore (saith Salomon) lendeth vnto the Lord,
then should they see God's blessings upon this spiritual sowing. He that hath Mercy upon the poor (Says Solomon) dares unto the Lord,
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and the Lord will recompence him that which he hath giuen. and the Lord will recompense him that which he hath given.
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This is a godly kind of Vsurie, and would God this Vsurie, might eate vp our other Vsurie,
This is a godly kind of Usury, and would God this Usury, might eat up our other Usury,
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as in Pharaoh his Dreame, the leane Kine did the fatte. As hee that lendes vpon Vsurie looketh for gaine:
as in Pharaoh his Dream, the lean Kine did the fat. As he that lends upon Usury looks for gain:
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so hee that is Mercifull to the poore, may expect a Spirituall gaine, and a plentifull Haruest.
so he that is Merciful to the poor, may expect a Spiritual gain, and a plentiful Harvest.
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Mer•cy is also compared to Watering. The liberall person shall haue plentie, and he that Watereth shall also haue raine.
Mer•cy is also compared to Watering. The liberal person shall have plenty, and he that Waters shall also have rain.
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If we drop but one drop of Mercy vpon our poore brethren, God will open the Windowes of heauen vpon vs,
If we drop but one drop of Mercy upon our poor brothers, God will open the Windows of heaven upon us,
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and water and refresh vs with many blessings.
and water and refresh us with many blessings.
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It is promised to the Mercifull, That their light shall breake foorth as the morning, and their health shall grow speedily;
It is promised to the Merciful, That their Light shall break forth as the morning, and their health shall grow speedily;
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their righteousnesse shall goe before them, and the glory of the Lord shall imbrace them. their righteousness shall go before them, and the glory of the Lord shall embrace them.
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9. Then they shall call, and the Lord shall answere, they shall cry, and hee shall say, heere I am.
9. Then they shall call, and the Lord shall answer, they shall cry, and he shall say, Here I am.
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10. Their light shall spring out in the darkenesse, and their darkenesse shall be as the noone day.
10. Their Light shall spring out in the darkness, and their darkness shall be as the noon day.
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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,
11. The Lord will guide them continually, and satisfy their soul in drought, and make fat their bones, they shall be like a watered garden,
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and like a spring of Water, whose waters fayle not. &c. They shall haue graces outward and inward.and like a spring of Water, whose waters fail not. etc. They shall have graces outward and inward.
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Hee that withdraweth the Corne (saith Salomon the people will curse him, but blessing shalbe vpon the head of him, that giueth food. And Hee that giueth to the poore, shall not lacke. He that withdraweth the Corn (Says Solomon the people will curse him, but blessing shall upon the head of him, that gives food. And He that gives to the poor, shall not lack.
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If thou shew Mercie to the poore, maymed, lame, and blind, thou shalt be blessed, and God will reward thee. If thou show Mercy to the poor, maimed, lame, and blind, thou shalt be blessed, and God will reward thee.
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And our Sauiour pronounceth the Mercifull, blessed: for they shall obtaine Mercie.
And our Saviour pronounceth the Merciful, blessed: for they shall obtain Mercy.
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These Promises of God made to the Mercifull thus then considered, I say to thee in a word,
These Promises of God made to the Merciful thus then considered, I say to thee in a word,
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as the Prophet Malachit speaketh in an other matter: Bee thou Mercifull to thy poore Neighbour, sow that spirituall Seed, offer that sweete Sacrifice;
as the Prophet Malachite speaks in an other matter: be thou Merciful to thy poor Neighbour, sow that spiritual Seed, offer that sweet Sacrifice;
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Water and refresh the hungry soule:
Water and refresh the hungry soul:
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yea, Cast thy Bread vpon the face of the Waters. And then proue the Lord therewith, if he will not open the Windowes of Heauen vnto thee, and poure thee out a blessing without measure, and approoue himselfe a true God in his promises.
yea, Cast thy Bred upon the face of the Waters. And then prove the Lord therewith, if he will not open the Windows of Heaven unto thee, and pour thee out a blessing without measure, and approve himself a true God in his promises.
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And seeing Mercie is such an excellent thing, it serueth to condemne the crueltie, and vnmercifulnesse of many in our time, which carry rauening affections;
And seeing Mercy is such an excellent thing, it serveth to condemn the cruelty, and unmercifulness of many in our time, which carry ravening affections;
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and therefore are compared to cruell Beastes, as to hungry Lyons, Beares, and Wolues, because they haue no more Mercy then rauening Lyons, Beares,
and Therefore Are compared to cruel Beasts, as to hungry Lyons, Bears, and Wolves, Because they have no more Mercy then ravening Lyons, Bears,
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and Wolues, in the euening, so greedy, that they leaue not the bones till the morning.
and Wolves, in the evening, so greedy, that they leave not the bones till the morning.
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It is lamentable to see how the Rich oppresse the Poore, and approoue themselues to haue no more Mercie then Beastes:
It is lamentable to see how the Rich oppress the Poor, and approve themselves to have no more Mercy then Beasts:
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But let all such vnmercifull wretches consider with feare and trembling, in what miserable state they stand. First, their Prayers are abhominable:
But let all such unmerciful wretches Consider with Fear and trembling, in what miserable state they stand. First, their Prayers Are abominable:
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Though thou make many Prayers (saith the Lord) I will not heare you, Though thou make many Prayers (Says the Lord) I will not hear you,
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because your hands are full of blood. God reiecteth, and will not heare the Prayers of the Vnmercifull: Because your hands Are full of blood. God rejects, and will not hear the Prayers of the Unmerciful:
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so long as they haue bloody fingers, their Prayers are abhominable; so long as they have bloody fingers, their Prayers Are abominable;
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They haue not the spirit of Prayer, which eate vp the people of God ▪ as a man would eate Bread. They have not the Spirit of Prayer, which eat up the people of God ▪ as a man would eat Bred.
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How horrible and fearefull a Iudgement is it, to haue the doores of Gods Graces shut vp against vs,
How horrible and fearful a Judgement is it, to have the doors of God's Graces shut up against us,
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and the the Walles of his Fauour and Mercie locked vp from vs, that wee cannot draw the Water of life:
and the the Walls of his Favour and Mercy locked up from us, that we cannot draw the Water of life:
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(4) text (DIV1)
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Wee haue none other Messenger to God ▪ but our Prayers: but Vnmercifulnesse, maketh our Prayers to returne voyde; which is an heauie Iudgement.
we have none other Messenger to God ▪ but our Prayers: but Unmercifulness, makes our Prayers to return void; which is an heavy Judgement.
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If then there be any among you, that carry an Vnmercifull affection, first let the oppressed ▪ goe free.
If then there be any among you, that carry an Unmerciful affection, First let the oppressed ▪ go free.
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Wash your bloody and vnmercifull hands, else, neuer offer your Prayers vnto God. Wash your bloody and unmerciful hands, Else, never offer your Prayers unto God.
vvb po22 j cc j n2, av, av-x vvb po22 n2 p-acp np1.
(4) text (DIV1)
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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;
How Dare you come to christ by Prayer, while you deal Unmercifully with him in his poor members? For as they that feed the Poor, feed christ;
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(4) text (DIV1)
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so they that deale Vnmercifully with the poore, doe wrong to Christ:
so they that deal Unmercifully with the poor, do wrong to christ:
av pns32 cst vvb av-j p-acp dt j, vdb vvi p-acp np1:
(4) text (DIV1)
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and hee, That stoppeth his eares at the crie of the Poore, shall also crie himselfe, and not be heard.
and he, That stoppeth his ears At the cry of the Poor, shall also cry himself, and not be herd.
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(4) text (DIV1)
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As then thou wouldest haue God to accept of, and to heare thy Prayers, when thou criest to him in thy greatest need:
As then thou Wouldst have God to accept of, and to hear thy Prayers, when thou Christ to him in thy greatest need:
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so see that thou also open thine eares, thine heart and hand too, at the cry and complaint of thy distressed poore Neighbour.
so see that thou also open thine ears, thine heart and hand too, At the cry and complaint of thy distressed poor Neighbour.
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Secondly, Vnmercifulnesse maketh a wise man madde.
Secondly, Unmercifulness makes a wise man mad.
ord, n1 vvz dt j n1 j.
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If a man haue neuer so many good guiftes, if he haue once an Vnmercifull and rauening minde, all his Wisedome, Learning,
If a man have never so many good Gifts, if he have once an Unmerciful and ravening mind, all his Wisdom, Learning,
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(4) text (DIV1)
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and other good guiftes are buried and lost. Therefore euery Vnmercifull man is an Atheist, They are resolued there is no God:
and other good Gifts Are buried and lost. Therefore every Unmerciful man is an Atheist, They Are resolved there is no God:
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(4) text (DIV1)
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For, if they thought there were either God, or Diuell, Heauen, or Hell, they would not deale so Vnmercifully with others as they doe.
For, if they Thought there were either God, or devil, Heaven, or Hell, they would not deal so Unmercifully with Others as they do.
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These are they whom Salomon speaketh of: There is a generation, whose teeth are swordes. Hee compareth them to beastes, as if they had teeth like swords or kniues.
These Are they whom Solomon speaks of: There is a generation, whose teeth Are swords. He compareth them to beasts, as if they had teeth like swords or knives.
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It is true then, that vnmercifull men banish God out of their hearts, and therfore they are carried with the spirit of madnesse,
It is true then, that unmerciful men banish God out of their hearts, and Therefore they Are carried with the Spirit of madness,
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and cruelty, God is not in all their thoughts, neither are they perswaded that vnmercifulnesse is a sinne.
and cruelty, God is not in all their thoughts, neither Are they persuaded that unmercifulness is a sin.
cc n1, np1 vbz xx p-acp d po32 n2, av-dx vbr pns32 vvn d n1 vbz dt n1.
(4) text (DIV1)
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Thirdly, the vnmercifull man prouoketh God to take vengeance on him by temporall punishments, and Iudgements in this life:
Thirdly, the unmerciful man provoketh God to take vengeance on him by temporal punishments, and Judgments in this life:
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The bloudy and deceiptfull man, shall not liue out halfe his dayes: God will auenge them that are vnmercifully delt withall; and that quickly. The bloody and deceitful man, shall not live out half his days: God will avenge them that Are unmercifully dealt withal; and that quickly.
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(4) text (DIV1)
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Thou shalt not (saith the Lord) doe iniurie to a stranger, neither oppresse him,
Thou shalt not (Says the Lord) do injury to a stranger, neither oppress him,
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(4) text (DIV1)
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for yee were strangers in the Land of Egipt. Yee shall not trouble any Widow, nor fatherlesse Child, if thou vex or trouble such,
for ye were Strangers in the Land of Egypt. Ye shall not trouble any Widow, nor fatherless Child, if thou vex or trouble such,
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(4) text (DIV1)
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and so hee call and cry vnto me, I will surely heare his cry.
and so he call and cry unto me, I will surely hear his cry.
cc av pns31 vvb cc vvi p-acp pno11, pns11 vmb av-j vvi po31 n1.
(4) text (DIV1)
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Then shall my wrath bee kindled, and I will kill you with the sword, and your wiues shalbe Widdowes, and your Children fatherlesse. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shall Widow's, and your Children fatherless.
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(4) text (DIV1)
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It is too common a thing to see strangers, fatherlesse Children, & Widowes vnmercifully delt withall.
It is too Common a thing to see Strangers, fatherless Children, & Widows unmercifully dealt withal.
pn31 vbz av j dt n1 pc-acp vvi n2, j n2, cc n2 av-j vvn av.
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Strangers (for the most part) are strangely looked on;
Strangers (for the most part) Are strangely looked on;
ng1 (c-acp dt av-ds n1) vbr av-j vvn a-acp;
(4) text (DIV1)
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and as for Orphans, let a man die, and commit his children (with sufficient portions) to the protection of his brother or neerest kinsman,
and as for Orphans, let a man die, and commit his children (with sufficient portions) to the protection of his brother or nearest kinsman,
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(4) text (DIV1)
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for the most part, they will vnckle, and Couzin the poore Orphans of that their father left them,
for the most part, they will uncle, and Couzin the poor Orphans of that their father left them,
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(4) text (DIV1)
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and often vse them worse then seruants. Is it not a Iust thing with God, to arrainge such before his Iudgement seate,
and often use them Worse then Servants. Is it not a Just thing with God, to arrainge such before his Judgement seat,
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(4) text (DIV1)
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and plead and proue against them, that they haue no Mercy;
and plead and prove against them, that they have no Mercy;
cc vvi cc vvi p-acp pno32, cst pns32 vhb dx n1;
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and therefore shall finde as little Mercy at Gods hands? And is the state of Widdowes any better, for the most part;
and Therefore shall find as little Mercy At God's hands? And is the state of Widow's any better, for the most part;
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(4) text (DIV1)
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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,
Are they not also Subject to wrongs, and unmerciful dealing? But let them Comfort themselves, God hath promised to be a Father to the Fatherless, defendeth the cause of the Widows,
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(4) text (DIV1)
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and looketh vpon the wrongs done to them, and will reuenge them.
and looks upon the wrongs done to them, and will revenge them.
cc vvz p-acp dt n2-jn vdn p-acp pno32, cc vmb vvi pno32.
(4) text (DIV1)
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Doth not (saith Syrach) the teares runne downe the Widowes Cheekes, and her cry is against him that caused them: Does not (Says Sirach) the tears run down the Widows Cheeks, and her cry is against him that caused them:
vdz xx (vvz np1) dt n2 vvb a-acp dt ng1 n2, cc po31 n1 vbz p-acp pno31 cst vvd pno32:
(4) text (DIV1)
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for from her Cheeks doe they goe vp into heauen, & the Lord which heareth them, doth accept them. for from her Cheeks do they go up into heaven, & the Lord which hears them, does accept them.
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(4) text (DIV1)
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The Israelits being vnmercifully delt withall by the Egiptians, cryed in their misery, and God heard them, tooke the matter into his owne hand, and reuenged them.
The Israelites being unmercifully dealt withal by the egyptians, cried in their misery, and God herd them, took the matter into his own hand, and revenged them.
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(4) text (DIV1)
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Dauid delt vnmercifully with his subiect and seruant Vrias; but God would not suffer him to escape vnpunished:David dealt unmercifully with his Subject and servant Vrias; but God would not suffer him to escape unpunished:
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Though Dauid was a King, Ʋrias a subiect; Dauid aliue, Vrias dead; yet God auenged the wrong done to him, euen vpon the King himselfe.
Though David was a King, Ʋrias a Subject; David alive, Vrias dead; yet God avenged the wrong done to him, even upon the King himself.
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Then God will not suffer the Vnmercifull man to escape, The Lord is the auenger of all such.
Then God will not suffer the Unmerciful man to escape, The Lord is the avenger of all such.
av np1 vmb xx vvi dt j n1 pc-acp vvi, dt n1 vbz dt n1 pp-f d d.
(4) text (DIV1)
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The poore committeth himselfe vnto thee (saith Dauid,) for thou art the helper of the friendlesse. The poor Committeth himself unto thee (Says David,) for thou art the helper of the friendless.
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Though the poore neither curse, nor cry vengeance against them that deale Vnmercifully with them; yet God will stand for them.
Though the poor neither curse, nor cry vengeance against them that deal Unmercifully with them; yet God will stand for them.
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Now for the oppression of the needie, and because of the sighes of the poore, I will vp (sayth the Lord,) and will set at libertie him whom the wicked hath snared; Now for the oppression of the needy, and Because of the sighs of the poor, I will up (say the Lord,) and will Set At liberty him whom the wicked hath snared;
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yea rather then Gods Iustice in this poynt should sayle, The Stones and timber in the house of vnmerciful men, shal cry for vengeance against them, and bring a Iudgement vpon them. There is a woe pronounced against such, God hath a Plague,
yea rather then God's justice in this point should sail, The Stones and timber in the house of unmerciful men, shall cry for vengeance against them, and bring a Judgement upon them. There is a woe pronounced against such, God hath a Plague,
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and a vengeance for them, which shall sticke close to them;
and a vengeance for them, which shall stick close to them;
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(4) text (DIV1)
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the Lands and Goods which they haue gotten by vnmercifull dealing, shall be accursed vnto them in the end:
the Lands and Goods which they have got by unmerciful dealing, shall be accursed unto them in the end:
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(4) text (DIV1)
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Yea, the Furrowes of their Land, shalbe accursed vnto them. Ahab and Iezabell dealt vnmercifully with Naboth, cozoned him of his Land, & his life too: Yea, the Furrows of their Land, shall accursed unto them. Ahab and Jezebel dealt unmercifully with Naboth, cozoned him of his Land, & his life too:
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(4) text (DIV1)
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But Gods vengeance slept not long, they had small ioy of their bloody purchase; the wrath of God aboad on them.
But God's vengeance slept not long, they had small joy of their bloody purchase; the wrath of God abode on them.
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And as when a mercifull man doth cloath the naked, though he be vnthankefull, yet his loynes that were naked,
And as when a merciful man does cloth the naked, though he be unthankful, yet his loins that were naked,
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and now cloathed, will blesse him that cloathed them. So when vnmercifull men take that away from the Poore, which should cloath their Backes,
and now clothed, will bless him that clothed them. So when unmerciful men take that away from the Poor, which should cloth their Backs,
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(4) text (DIV1)
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or fill their Bellies, though they take it patiently;
or fill their Bellies, though they take it patiently;
cc vvi po32 n2, cs pns32 vvb pn31 av-j;
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yet their hungry Bellies, and naked Backes, will plead Vengeance, & God will reuenge the wrong done to them.
yet their hungry Bellies, and naked Backs, will plead Vengeance, & God will revenge the wrong done to them.
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If then thou wouldest not haue Gods heauie Iudgements to fall vpon thee: bee not an vnmercifull dealer, because the Lord is the auenger of all such.
If then thou Wouldst not have God's heavy Judgments to fallen upon thee: be not an unmerciful dealer, Because the Lord is the avenger of all such.
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Fourthly, as vnmercifull men shall not escape the Iudgements of God in this life; so at last, death commeth:
Fourthly, as unmerciful men shall not escape the Judgments of God in this life; so At last, death comes:
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and when an vnmercifull man dieth, his state shalbe like to Iehoiakim, the sonne of Iosia, King of Judah, the people will not mourne for him, Alas brother, Or (ah) what a losse hath the Country of him,
and when an unmerciful man Dieth, his state shall like to Jehoiakim, the son of Josiah, King of Judah, the people will not mourn for him, Alas brother, Or (ah) what a loss hath the Country of him,
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(4) text (DIV1)
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but hee shall haue the buriall of an Asse. but he shall have the burial of an Ass.
cc-acp pns31 vmb vhi dt n1 pp-f dt n1.
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As their dead Asses were cast out of Ierusalem, least they should infect the ayre, with their smell;
As their dead Asses were cast out of Ierusalem, lest they should infect the air, with their smell;
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so vnmercifull vsurers were in times past, denied the honor of Christian buriall.
so unmerciful usurers were in times past, denied the honour of Christian burial.
av j n2 vbdr p-acp n2 j, vvd dt n1 pp-f njp n1.
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Lastly, these are but small matters, but vnlesse vnmercifull men repent, they shalbe shut out of Gods Kingdome;
Lastly, these Are but small matters, but unless unmerciful men Repent, they shall shut out of God's Kingdom;
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Thus saith the Lord, yee eate with the Bloud, and lift vp your eyes towardes your Idoles, and shead Bloud: Thus Says the Lord, ye eat with the Blood, and lift up your eyes towards your Idols, and shed Blood:
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shall yee then possesse the Land? And the Apostle Iames saith, There shalbe Judgement mercilesse, to him that sheweth no mercy. If at the Iudgement day they shalbe shut out of heauen, which haue not giuen to the needy, what Iudgements remaine for those that haue dealt vnmercifully with them? shall they enter in? no, they shall be sure to be shut out. shall ye then possess the Land? And the Apostle James Says, There shall Judgement merciless, to him that shows no mercy. If At the Judgement day they shall shut out of heaven, which have not given to the needy, what Judgments remain for those that have dealt unmercifully with them? shall they enter in? no, they shall be sure to be shut out.
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And God will not leaue them so: What, not in Hell? Yes, for Hell shalbe their possession:
And God will not leave them so: What, not in Hell? Yes, for Hell shall their possession:
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but thats not all, for God will curse them also in their posterity.
but thats not all, for God will curse them also in their posterity.
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The curse of God wil so consume them, & their posterity, that nothing shall remaine but the tokens of Gods vengeance.
The curse of God will so consume them, & their posterity, that nothing shall remain but the tokens of God's vengeance.
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These are no inuented shar-babs, the Lord hath sworne by the excellency of Iacob, That he will neuer forget, but punish all oppressors and vnmercifull dealers.
These Are not invented shar-babs, the Lord hath sworn by the excellency of Iacob, That he will never forget, but Punish all Oppressors's and unmerciful dealers.
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Seeing then that vnmercifulnesse brings such heauy Iudgements of God with it, if euer wee looke to escape his rod and punishments,
Seeing then that unmercifulness brings such heavy Judgments of God with it, if ever we look to escape his rod and punishments,
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and to be reconciled vnto him, let vs after the counsel of the Prophet, Wash, and make our selues cleane from that bloudy sinne of vnmercifulnesse,
and to be reconciled unto him, let us After the counsel of the Prophet, Wash, and make our selves clean from that bloody sin of unmercifulness,
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and then the Lord will speake comfortably to our consciences, and tell vs, Though our sins were as Crimsin, they shalbe made white as Snow,
and then the Lord will speak comfortably to our Consciences, and tell us, Though our Sins were as Crimson, they shall made white as Snow,
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& though they were red like Scarlet, they shalbe as Well. & though they were read like Scarlet, they shall as Well.
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And heere wee may also iurney our estate, and let our owne consciences answere for vs,
And Here we may also journey our estate, and let our own Consciences answer for us,
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whether the Lord may not as iustly charge some of vs with this sinne of vnmercifulnesse,
whither the Lord may not as justly charge Some of us with this sin of unmercifulness,
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as euer he did the people of Israel.
as ever he did the people of Israel.
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What Mercy with some vnmercifull Land-lords, who turne housing into grasing, & make more account of their beasts then of their bretheren.
What Mercy with Some unmerciful Landlords, who turn housing into grazing, & make more account of their beasts then of their brethren.
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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 that, as the Poet Ovid writ Concerning Troy, After the destruction of it, Estque sedges vbi Troy fuit, Now grows Corn where Troy stood:
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So in many places, passengers, may point with their fingers and say, In this pasture of groud stood such a towne, and there another;
So in many places, passengers, may point with their fingers and say, In this pasture of Ground stood such a town, and there Another;
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and now Cattle feed, where sometimes christians dwelt.
and now Cattle feed, where sometime Christians dwelled.
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Such vnmerciful landlords deale with their Tenaunts as Vinteners doe with their vessels, who draw them till they bee empty,
Such unmerciful landlords deal with their Tenants as Vintners do with their vessels, who draw them till they be empty,
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and then tumble them out a doores.
and then tumble them out a doors.
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Is this brotherly compassion? Is this to haue a fellow-feeling of the miseries of others? Is this to doe to others,
Is this brotherly compassion? Is this to have a fellow-feeling of the misery's of Others? Is this to do to Others,
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as wee would they should doe vnto vs?
as we would they should do unto us?
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What Mercy with vnmercifull Vsurers, but cruelty vnder a colour of Kindnesse? They are the Diuels Alcumists, they can change other mens goods into their owne.
What Mercy with unmerciful Usurers, but cruelty under a colour of Kindness? They Are the Devils Alchemists, they can change other men's goods into their own.
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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) that is, to the poore with thee, thou shalt not be an Ʋsurer vnto him;
The Lord expressly forbiddeth Usury in his Law, and shall we make no conscience to use it? If thou lend Money to my people, (Says the Lord) that is, to the poor with thee, thou shalt not be an Ʋsurer unto him;
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thou shalt not oppresse him with Ʋsurie. And againe.thou shalt not oppress him with Ʋsurie. And again.
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If thy brother be impouerished, or fallen into decay, &c. thou shalt take no Ʋsury of him, If thy brother be impoverished, or fallen into decay, etc. thou shalt take no Ʋsury of him,
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nor vantage; but thou shalt feare thy God, that thy brother may liue with thee. And in Deutronomie: nor vantage; but thou shalt Fear thy God, that thy brother may live with thee. And in Deuteronomy:
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Thou shalt not giue to Vsury, to thy brother; as vsury of Money, vsury of Meate vsury of any thing that is put to vsury. Thou shalt not give to Usury, to thy brother; as Usury of Money, Usury of Meat Usury of any thing that is put to Usury.
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If God forbad Vsury among the Jewes, because they were brethren; much more among vs Christians, because wee are brethren in Christ.
If God forbade Usury among the Jews, Because they were brothers; much more among us Christians, Because we Are brothers in christ.
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And if the breach of Gods Commaundements bring with it destruction both of body and soule;
And if the breach of God's commandments bring with it destruction both of body and soul;
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then Vsurie, which God expresly forbids in his Law, deserueth destruction both of body and soule.
then Usury, which God expressly forbids in his Law, deserves destruction both of body and soul.
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Dauid asketh the question, Lord, who shall dwell in thy Tabernacle, and who shall rest vpon thy holy Mountaine? and maketh answere, verse 5. He that giueth not his money to Vsury. &c. If hee that giueth not his Money to Vsurie, shall dwell in the Lords Tabernacle, David asks the question, Lord, who shall dwell in thy Tabernacle, and who shall rest upon thy holy Mountain? and makes answer, verse 5. He that gives not his money to Usury. etc. If he that gives not his Money to Usury, shall dwell in the lords Tabernacle,
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and rest in his holy Mountaine;
and rest in his holy Mountain;
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then it must needes follow, that hee which giueth his Money to Vsury, shall be shut out of Gods Tabernacle,
then it must needs follow, that he which gives his Money to Usury, shall be shut out of God's Tabernacle,
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and not rest in his holy Mountaine.
and not rest in his holy Mountain.
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And if hee That hath not giuen foorth vpon Vsurie, neither hath taken any increase, shall liue with the Lord for euer;
And if he That hath not given forth upon Usury, neither hath taken any increase, shall live with the Lord for ever;
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then hee that hath giuen foorth vpon Vsurie, and taken increase, shall not liue. then he that hath given forth upon Usury, and taken increase, shall not live.
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vers. 13, but die, his blood shall be vpon him. Our Sauiour Christ commaunds vs to lend, looking for nothing againe.
vers. 13, but die, his blood shall be upon him. Our Saviour christ commands us to lend, looking for nothing again.
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A good man (saith Dauid) is euer Mercifull, and lendeth. Mercy and Lending should goe togeather:A good man (Says David) is ever Merciful, and dares. Mercy and Lending should go together:
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wee must lend to others to better their estate, not to better our selues, and begger our brethren.
we must lend to Others to better their estate, not to better our selves, and beggar our brothers.
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As the law of Diuorce was permitted in Moses his time, because of the hardnesse of their heartes;
As the law of Divorce was permitted in Moses his time, Because of the hardness of their hearts;
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so is Vsurie suffered, but not alowed by the Lawes of our Land, because of the hardnesse of mens heartes, to set a bond,
so is Usury suffered, but not aloud by the Laws of our Land, Because of the hardness of men's hearts, to Set a bound,
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or meere to mens couetousnesse, because there is no Mercie among them.
or mere to men's covetousness, Because there is no Mercy among them.
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And as there is no Mercy with this vnmercifull brood, in forcing men to repay more then the principall which they borrowed;
And as there is no Mercy with this unmerciful brood, in forcing men to repay more then the principal which they borrowed;
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so if the borrower vpon extremitie breake day with them, he had as good be halfe hanged,
so if the borrower upon extremity break day with them, he had as good be half hanged,
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then will they play vpon him with their crueltie; then shall he be sure to be sued vpon forfeytures, no remedie but either pay, or to Prison;
then will they play upon him with their cruelty; then shall he be sure to be sued upon forfeitures, no remedy but either pay, or to Prison;
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they will either haue his Coyne, or his Carkaise.
they will either have his Coin, or his Carcass.
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How dare such vnmercifull wretches looke vp towards Heauen, hope to be saued by the death of Christ,
How Dare such unmerciful wretches look up towards Heaven, hope to be saved by the death of christ,
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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,
or cry to God for mercy in their misery, while they suffer their own Flesh and blood, their brothers and Sisters in the Lord, to lie in Prison,
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for not payment of a litle plefe; which at the day of Iudgement shall witnesse against them, and condemne them for euer:
for not payment of a little plefe; which At the day of Judgement shall witness against them, and condemn them for ever:
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yea, the very Stones of the Prison, shall cry vengeance against them, for their crueltie: It is lawfull indeed for euery man to demaund his owne;
yea, the very Stones of the Prison, shall cry vengeance against them, for their cruelty: It is lawful indeed for every man to demand his own;
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but to doe it in Mercie, not with extremitie, as that Seruant who tooke his fellow Seruant by the throat, saying, Pay that thou owest. And as the Iewes, who pressed downe their debters.
but to do it in Mercy, not with extremity, as that Servant who took his fellow Servant by the throat, saying, Pay that thou owest. And as the Iewes, who pressed down their debtors.
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Gods Children must shew mercy euen in asking their owne:
God's Children must show mercy even in asking their own:
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we may not hunt with rauening affections, but vse Mercy towards all, & haue patience with our needy Brethren,
we may not hunt with ravening affections, but use Mercy towards all, & have patience with our needy Brothers,
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though it be to our hinderance.
though it be to our hindrance.
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Lastly, to kint vp all in a word, many poore people liue in misery, but where is our mercie that wee shew vnto them? Paul commendeth the liberality of the Churches of Macedonia, how that to their power, yea and beyond their power they were willing, such bowels of Mercie had they toweards their poore bretheren, that wanted.
Lastly, to kint up all in a word, many poor people live in misery, but where is our mercy that we show unto them? Paul commends the liberality of the Churches of Macedonia, how that to their power, yea and beyond their power they were willing, such bowels of Mercy had they toweards their poor brethren, that wanted.
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In the primitiue Church they sold their Lands for the reliefe of the poore.
In the primitive Church they sold their Lands for the relief of the poor.
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And the Church purposed to send releife to the bretheren which dwelt at Iudea, euen vnrequired thereunto, But now the Fathers of the Primitiue Church are dead, And the Church purposed to send relief to the brethren which dwelled At Iudea, even unrequired thereunto, But now the Father's of the Primitive Church Are dead,
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and Mercifull compassion is dead, and gone with them:
and Merciful compassion is dead, and gone with them:
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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;
They relieved the poor to their power, yea, and beyond their power, but now for the most part, among the Country people, they that Are most powerful Are least pitiful;
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and they that haue most money, haue least mercie.
and they that have most money, have lest mercy.
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They sold their Lands, and gaue the money to the poore, but in this sinfull age, some buy Lands, and begger the poore;
They sold their Lands, and gave the money to the poor, but in this sinful age, Some buy Lands, and beggar the poor;
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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,
they willingly relieved their brethren, though not required thereunto, but (alas) how hardly Are men now drawn to distribute to the necissitie of the Saints,
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yea, euen they that haue great aboundance of wealth, giue what they giue so grudgingly, and nigardly, that the poore finde little comfort:
yea, even they that have great abundance of wealth, give what they give so grudgingly, and niggardly, that the poor find little Comfort:
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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;
What wringing, oppressing, and beggaring of the poor members of christ is, that in many places which should be relieved, notwithstanding the Word of God condemning all Unmercifulness;
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and good Lawes, and Statutes enacted to the contrary.
and good Laws, and Statutes enacted to the contrary.
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If then the Lord had a quarrell with the Children of Israel, and threatned Iudgements against them,
If then the Lord had a quarrel with the Children of Israel, and threatened Judgments against them,
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because they were vnmercifull, then will he not spare vs now in this Iron age of the world,
Because they were unmerciful, then will he not spare us now in this Iron age of the world,
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when most men haue euen shut vp their bowels of mercie. Nor knowledge of God in the Land.
when most men have even shut up their bowels of mercy. Nor knowledge of God in the Land.
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They were Israelites, how hapned it then that they wanted the knowledge of God? The Lord chose them to be his owne people, Hee fedde them with Manna in the wildernesse, He carried them on Eagles wings out of all daunger.
They were Israelites, how happened it then that they wanted the knowledge of God? The Lord chosen them to be his own people, He fed them with Manna in the Wilderness, He carried them on Eagles wings out of all danger.
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They had the Sacrament of Circumcision. They were commanded to haue the Law of God written vpon their housepostes.
They had the Sacrament of Circumcision. They were commanded to have the Law of God written upon their housepostes.
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Whether it were of their Children, or Beastes, the first borne was conscrated to God. Whither it were of their Children, or Beasts, the First born was conscrated to God.
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They had the Prophets of God to teach them &c. but though they had neuer so many meanes to know God,
They had the prophets of God to teach them etc. but though they had never so many means to know God,
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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.
and had the word of God among them, yet the Lord Here ceargeth them by his Prophet that there was no knowledge of God in the Land.
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This is the ground of all Religion to know God. It were better to bee a beast then a man, and not know God:
This is the ground of all Religion to know God. It were better to be a beast then a man, and not know God:
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a beast is in better case then hee, when the beast dyeth, there is an end;
a beast is in better case then he, when the beast Dies, there is an end;
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but the Soule of man shall liue or die for euer. This is the wel-spring of all doctrine.
but the Soul of man shall live or die for ever. This is the wellspring of all Doctrine.
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It is wonderfull that the knowledge of God is not plentifull, seeing there is so much teaching.
It is wonderful that the knowledge of God is not plentiful, seeing there is so much teaching.
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Nor knowledge of God in the Land.
Nor knowledge of God in the Land.
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This striketh at the root, that there is no knowledge of God in the Land. The wicked indeed haue a naked and bare knowledge,
This striketh At the root, that there is no knowledge of God in the Land. The wicked indeed have a naked and bore knowledge,
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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,
or lite apprehension of the knowledge of God, and descending into the Heart, but swimming in the Brain like that evil Servant, That knew his Masters will,
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and prepared not him selfe, neither did according to his will. and prepared not him self, neither did according to his will.
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Yea, the very Diuels know there is a God, that there shalbe a resurrection, and a Iudgement.
Yea, the very Devils know there is a God, that there shall a resurrection, and a Judgement.
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But there is an other knowledge of God, which carrieth the minde with a full sway to serue God:
But there is an other knowledge of God, which Carrieth the mind with a full sway to serve God:
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this is an holy and sanctified knowledge, discending into the Heart: of this knowledge of God, the Prophet heere speaketh:
this is an holy and sanctified knowledge, descending into the Heart: of this knowledge of God, the Prophet Here speaks:
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As also Esay prophesying of Christ, sayth; By his Knowledge, shall my righteous Seruant iustifie many: for hee shall beare their iniquities.
As also Isaiah prophesying of christ, say; By his Knowledge, shall my righteous Servant justify many: for he shall bear their iniquities.
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Iohn Babtist Was sent to giue knowledge of this Saluation. And S. Iohn sayth. Hereby wee are sure that wee know him, if wee keepe his Commaundementes.
John Baptist Was sent to give knowledge of this Salvation. And S. John say. Hereby we Are sure that we know him, if we keep his commandments.
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Where this knowledge of God is, it bringeth foorth holy obedience to the Lawes of God;
Where this knowledge of God is, it brings forth holy Obedience to the Laws of God;
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not absolute, but a care to doe them:
not absolute, but a care to do them:
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our endeauour must be to please God, and how soeuer wee be other-wayes weake, wee shall finde it as a meane to purge vs from the corruption of our nature,
our endeavour must be to please God, and how soever we be otherways weak, we shall find it as a mean to purge us from the corruption of our nature,
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and to hold vs backe from sinne.
and to hold us back from sin.
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They that haue this knowledge, are not vnfruitfull in good Workes, it worketh to their conuersion.
They that have this knowledge, Are not unfruitful in good Works, it works to their conversion.
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If then thou wilt know whether thou haue this sanctified knowledge of God, it shall appeare if thou be fruitefull in good workes,
If then thou wilt know whither thou have this sanctified knowledge of God, it shall appear if thou be fruitful in good works,
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if thou haue not an especiall care to keepe Gods Commandementes, all thy knowledge is sinne before God.
if thou have not an especial care to keep God's commandments, all thy knowledge is sin before God.
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The Israelites had the knowledge of God; but God tels them, they are like the Oxe and Asse.
The Israelites had the knowledge of God; but God tells them, they Are like the Ox and Ass.
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The Oxe knoweth his owner, and the Asse his Maisters Crib; But Israel hath not knowen: my people hath not vnderstood: The Ox Knoweth his owner, and the Ass his Masters Crib; But Israel hath not known: my people hath not understood:
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and the reason was, because they were loaden with iniquitie.
and the reason was, Because they were loaded with iniquity.
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vers. 4. And accusing them of sinne by the Prophet Ieremie. They haue not knowne mee (saith the Lord.) And Dauid saith, They erred in their heartes,
vers. 4. And accusing them of sin by the Prophet Ieremie. They have not known me (Says the Lord.) And David Says, They erred in their hearts,
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because they knew not his 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. Because they knew not his ways. So in like manner the Prophet Hoseas Here summoning the people of Israel to appear before the Lord for their Sins, charges them that they wanted the knowledge of God.
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They were accused to haue no knowledge of God, because they had not a sanctified knowledge, working in them a care,
They were accused to have no knowledge of God, Because they had not a sanctified knowledge, working in them a care,
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and conscience to keepe Gods Commandements.
and conscience to keep God's commandments.
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And I pray God this sinne be not found among vs. I feare mee it may so.
And I pray God this sin be not found among us I Fear me it may so.
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Some want the key of Knowledge, and therefore they cannot open the Chest of God, and deliuer Manna;
some want the key of Knowledge, and Therefore they cannot open the Chest of God, and deliver Manna;
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some are idle, and will not:
Some Are idle, and will not:
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and where the meane is vsed, it is wonderfull to see how the Diuell seekes to pull it away,
and where the mean is used, it is wonderful to see how the devil seeks to pull it away,
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and to keepe men in ignoraunce.
and to keep men in ignorance.
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Vpon the Sabaoth dayes, which are Gods great market dayes for the Soule, when Aarons golden Belles ring,
Upon the Sabaoth days, which Are God's great market days for the Soul, when Aaron's golden Bells ring,
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and when God calleth the people to the Welles of the Water of life, It is wonderfull to see how Satan drawes them away,
and when God calls the people to the Wells of the Water of life, It is wonderful to see how Satan draws them away,
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after the pleasures and profites of this World; and laboureth nothing more, then to smother Religion, and the knowledge of GOD:
After the pleasures and profits of this World; and Laboureth nothing more, then to smother Religion, and the knowledge of GOD:
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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.
One day of seauen is ordained of God, as the lords great schooling day, if the devil can steal that day, let him take all.
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It is the worke of Satan to catch the Word out of our hearts. And seeing that where the knowledge of God is wanting, all vices doe abound:
It is the work of Satan to catch the Word out of our hearts. And seeing that where the knowledge of God is wanting, all vices do abound:
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let vs labour to haue an effectuall knowledge of God, lest it be truely sayd of vs, There is no knowledge of God amongst vs. And when wee see or heare the wicked boasting,
let us labour to have an effectual knowledge of God, lest it be truly said of us, There is no knowledge of God among us And when we see or hear the wicked boasting,
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and prating of God, and of his Mercies and Promises made in his Sonne Christ Iesus, let vs be bould to tell them (as heere the Prophet doth the Children of Israel) that they haue no Knowledge of God.
and prating of God, and of his mercies and Promises made in his Son christ Iesus, let us be bold to tell them (as Here the Prophet does the Children of Israel) that they have no Knowledge of God.
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This should teach vs to adde Practise to Knowledge.
This should teach us to add practice to Knowledge.
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To conclude this part, let vs present our selues euery one of vs at the barre of Gods Iudgment seate,
To conclude this part, let us present our selves every one of us At the bar of God's Judgement seat,
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as a people indited and arrained vpon these seuerall Inditements, viz. want of Truth, want of Mercy,
as a people Indited and arraigned upon these several Inditements, viz. want of Truth, want of Mercy,
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and the Knowledge of God, and let our owne consciences giue euidence, and sit as Iudges too,
and the Knowledge of God, and let our own Consciences give evidence, and fit as Judges too,
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and wee shalbe found guilty in all;
and we shall found guilty in all;
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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 Therefore no remedy but speedily sue for pardon to the chief Judge christ Iesus, who is merciful to all that truly turn to him.
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And thus much concerning their sinnes of omission. It followeth,
And thus much Concerning their Sins of omission. It follows,
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By Swearing, and Lying, and Killing, and Stealing, and Whoring, they breake out, and bloud toucheth Blould. By Swearing, and Lying, and Killing, and Stealing, and Whoring, they break out, and blood touches Blould.
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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.
These words Are a proof of the former accusation, wherein the Prophet proceeds to chrge the children of Israel with Sins of Commission: and First, with swearing.
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Swearing is of two sorts, lawfull and vnlawfull. Againe, a lawfull Oath is of two sorts, Promissorium and Assertorium.
Swearing is of two sorts, lawful and unlawful. Again, a lawful Oath is of two sorts, Promissorium and Assertorium.
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By the one, we promise to doe something hereafter; By the other, wee affirme or deny a thing to bee so, or not so:
By the one, we promise to do something hereafter; By the other, we affirm or deny a thing to be so, or not so:
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but I will not stand vpon these distinctions.
but I will not stand upon these Distinctions.
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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 onely searcher of the heart, to be a witnesse to the truth,
A lawful Oath is a solemn and earnest affirmation or negation of a thing lawful and honest, by the name of God, whereby we desire him who is the only searcher of the heart, to be a witness to the truth,
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and a puinsher of them that sweare falsely. A lawfull Oath should haue three companions, Truth, Iudgement and Righteousnesse ▪ this is proued.
and a puinsher of them that swear falsely. A lawful Oath should have three Sodales, Truth, Judgement and Righteousness ▪ this is proved.
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Thou shalt sweare, the Lord liueth, in Truth, in Iudgement and in Righteousnesse. As Truth should be the ground of all our speach;Thou shalt swear, the Lord lives, in Truth, in Judgement and in Righteousness. As Truth should be the ground of all our speech;
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so specially, when wee take the God of Truth to witnesse, wee should be carefull to speake nothing but the simple Truth.
so specially, when we take the God of Truth to witness, we should be careful to speak nothing but the simple Truth.
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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:
we cannot swear lawfully, unless we swear truly, our heart and tongue must go together; and we must be assured we swear nothing but the truth:
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And therefore Saint Chrisostome that golden mouthed Father said well. Omnis qui iurat, ad hoc iurat, vt quod verum est loquatur.
And Therefore Saint Chrysostom that golden mouthed Father said well. Omnis qui Iurat, ad hoc Iurat, vt quod verum est loquatur.
cc av n1 np1 cst j j-vvn n1 vvd av. fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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Whosoeuer sweareth, sweareth to this end, that what he speaketh, be truth. The tongue and minde must sweare togeather.
Whosoever Sweareth, Sweareth to this end, that what he speaks, be truth. The tongue and mind must swear together.
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Wee may not equiuocate with the double hearted Papistes, whom GOD hateth, who sweare one thing, and thinke another;
we may not equivocate with the double hearted Papists, whom GOD hates, who swear one thing, and think Another;
pns12 vmb xx vvi p-acp dt j-jn j-vvn njp2, ro-crq np1 vvz, r-crq vvb pi n1, cc vvb j-jn;
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who haue one heart for the Prince, another for the Pope, like Iacobs Sonnes, when they talked deceitfully with the Sichemites:
who have one heart for the Prince, Another for the Pope, like Iacobs Sons, when they talked deceitfully with the Sichemites:
r-crq vhb crd n1 p-acp dt n1, j-jn p-acp dt n1, av-j npg1 n2, c-crq pns32 vvd av-j p-acp dt np2:
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but heart and tongue must ioyne togeather in one truth. Secondly, he that sweareth lawfully, should sweare in Iudgement. but heart and tongue must join together in one truth. Secondly, he that Sweareth lawfully, should swear in Judgement.
p-acp n1 cc n1 vmb vvi av p-acp crd n1. ord, pns31 cst vvz av-j, vmd vvi p-acp n1.
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When wee are called before a lawfull Iudge or Magistrate, to testifie a truth, which may not otherwayes be found out but by oath;
When we Are called before a lawful Judge or Magistrate, to testify a truth, which may not otherways be found out but by oath;
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or for any other lawfull cause: Then we should sweare with good discretion and aduisement;
or for any other lawful cause: Then we should swear with good discretion and advisement;
cc p-acp d j-jn j n1: av pns12 vmd vvi p-acp j n1 cc n1;
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not lightly, not rashly, nor doubtfully, but with due consideration, and certaine knowledge of euery particular that wee speake of and that in matters of great importance and necessitie.
not lightly, not rashly, nor doubtfully, but with due consideration, and certain knowledge of every particular that we speak of and that in matters of great importance and necessity.
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A third companion of a lawfull Oath is Righteousnesse.
A third Companion of a lawful Oath is Righteousness.
dt ord n1 pp-f dt j n1 vbz n1.
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It must be agreeable to right and equitie, and according to Iustice, which giueth both to God and man his due:
It must be agreeable to right and equity, and according to justice, which gives both to God and man his due:
pn31 vmb vbi j pc-acp vvi cc n1, cc vvg p-acp n1, r-crq vvz d p-acp np1 cc n1 po31 j-jn:
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It must neither be against the loue of God, nor our Neighbour.
It must neither be against the love of God, nor our Neighbour.
pn31 vmb av-dx vbi p-acp dt n1 pp-f np1, ccx po12 n1.
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It must not be an hired Oath, so to sell a mans soule to Sathan for Money;
It must not be an hired Oath, so to fell a men soul to Sathan for Money;
pn31 vmb xx vbi dt j-vvn n1, av pc-acp vvi dt ng1 n1 p-acp np1 p-acp n1;
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neither for feare, sauour, friendship, nor flatterie;
neither for Fear, savour, friendship, nor flattery;
av-dx p-acp n1, n1, n1, ccx n1;
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not to doe thy Friend a pleasure, and hurt thy Foe, but in a godly zeale of the righteousnesse of the cause,
not to do thy Friend a pleasure, and hurt thy Foe, but in a godly zeal of the righteousness of the cause,
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and with a desire that God may be glorified in the truth.
and with a desire that God may be glorified in the truth.
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But there is an other kind of Oath, which is contrary to that trueth which should be in Gods children,
But there is an other kind of Oath, which is contrary to that truth which should be in God's children,
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and which the Prophet in this place condemneth in the children of Israell: and that is vnlawfull Swearing,
and which the Prophet in this place Condemneth in the children of Israel: and that is unlawful Swearing,
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as when men sweare. 1 By Creatures. 2 Of Custome. 3 Falsely. None should be taken to witnesse a Truth, but onely God the Authour of Truth:
as when men swear. 1 By Creatures. 2 Of Custom. 3 Falsely. None should be taken to witness a Truth, but only God the Author of Truth:
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God made the Creatures to serue Mans vse;
God made the Creatures to serve men use;
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not that wee should Sweare by them, and giue that honour to them, that is due to God,
not that we should Swear by them, and give that honour to them, that is due to God,
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and so make our selues Idolaters. And the reasons are: First, because God commaundeth it as a part of his worship.
and so make our selves Idolaters. And the Reasons Are: First, Because God commandeth it as a part of his worship.
cc av vvb po12 n2 n2. cc dt n2 vbr: ord, c-acp np1 vvz pn31 p-acp dt n1 pp-f po31 n1.
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Thou shalt feare the Lord thy God, and serue him, and shalt sweare by his name. Thou shalt Fear the Lord thy God, and serve him, and shalt swear by his name.
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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 in the true God: and he that sweareth in the earth, shall sweare by the true God. Isaiah the Prophet having spoken of the happy estate of the Church, and the misery of the wicked, say, He that shall bless in the earth, shall bless himself in the true God: and he that Sweareth in the earth, shall swear by the true God.
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Secondly, because it is a part of the Inuocation of God. I call God (saith the Apostle) a record to my soule.
Secondly, Because it is a part of the Invocation of God. I call God (Says the Apostle) a record to my soul.
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Thirdly, seeing God is called a witnesse to the conscience, wee must onely sweare by him that searcheth and tryeth the heart.
Thirdly, seeing God is called a witness to the conscience, we must only swear by him that Searches and trieth the heart.
ord, vvg np1 vbz vvn dt n1 p-acp dt n1, pns12 vmb av-j vvi p-acp pno31 cst vvz cc vvz dt n1.
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Fourthly, because God in his Word expresly forbids to sweare by Creatures, and complaineth that the Iewes had forsaken him, And swore by them that are no Gods. Our Sauiour Christ forbids to sweare By Heauen, for it is the Throne of God;
Fourthly, Because God in his Word expressly forbids to swear by Creatures, and Complaineth that the Iewes had forsaken him, And swore by them that Are no God's Our Saviour christ forbids to swear By Heaven, for it is the Throne of God;
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nor by the Earth, for it is his Footestole ▪ neither by Jerusalem for it is the Citie of the great King;
nor by the Earth, for it is his Footstool ▪ neither by Jerusalem for it is the city of the great King;
ccx p-acp dt n1, c-acp pn31 vbz po31 n1 ▪ av-d p-acp np1 p-acp pn31 vbz dt n1 pp-f dt j n1;
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neither by thine Head, because thou canst not make one haire white or blacke. neither by thine Head, Because thou Canst not make one hair white or black.
av-dx p-acp po21 n1, c-acp pns21 vm2 xx vvi crd n1 j-jn cc j-jn.
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And the Apostle Saint Iames saith, Before all things my brethren, Sweare not neither by Heauen, nor by Earth, nor by any other Oath.
And the Apostle Saint James Says, Before all things my brothers, Swear not neither by Heaven, nor by Earth, nor by any other Oath.
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Fiftly, because this kind of Swearing brings downe the Iudgements of God vpon them that vse it.
Fifty, Because this kind of Swearing brings down the Judgments of God upon them that use it.
ord, c-acp d n1 pp-f vvg vvz p-acp dt n2 pp-f np1 p-acp pno32 cst vvb pn31.
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They that sweare by the sinne of Samaria, that is, by Idols, and say, thy God, O Dan liueth, they shall fall, and neuer rise vp againe. They that swear by the sin of Samaria, that is, by Idols, and say, thy God, Oh Dan lives, they shall fallen, and never rise up again.
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And by the Prophet Zophany, The Lord threatneth to cut off them that sweare by the Lord, and by Malcham.
And by the Prophet Zophany, The Lord threatens to Cut off them that swear by the Lord, and by Malcham.
cc p-acp dt n1 np1, dt n1 vvz pc-acp vvi a-acp pno32 cst vvb p-acp dt n1, cc p-acp np1.
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This serueth to reproue the Papists, and other prophane Wretches, who sweare by them that are no Gods; or ioyne God with idols;
This serveth to reprove the Papists, and other profane Wretches, who swear by them that Are no God's; or join God with Idols;
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as, by God and the World, God and the Virgin Mary, God and Fayth, and therefore forsake the Lord.
as, by God and the World, God and the Virgae Marry, God and Faith, and Therefore forsake the Lord.
c-acp, p-acp np1 cc dt n1, np1 cc dt n1 uh, np1 cc n1, cc av vvb dt n1.
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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.
Is the Virgae Saint Marry, a God? Is that patched Idol the Mass, a God? Is your Faith, Truth, Fire, Light, Bred, etc. so many God's? Such Swearers do forsake the true God of Heaven, and make Creatures their God's.
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When the Romans sware by the fortune of Caesar, they made Caesar their God.
When the Romans sware by the fortune of Caesar, they made Caesar their God.
c-crq dt np1 vvd p-acp dt n1 pp-f np1, pns32 vvd np1 po32 n1.
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When Nabuchadnezar sware by his Throane and Kingdome, hee made his Throane and Kingdome his God.
When Nebuchadnezzar sware by his Throne and Kingdom, he made his Throne and Kingdom his God.
c-crq np1 vvd p-acp po31 n1 cc n1, pns31 vvd po31 n1 cc n1 po31 n1.
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Polycarpus to saue his life, would not sweare by the good lucke of Caesar: and shall we sweare by those that are no gods?Polycarp to save his life, would not swear by the good luck of Caesar: and shall we swear by those that Are no God's?
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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.
A second kind of unlawful swearing is, when men swear of custom, and in their ordinary talk garnish their Words with graceless and needless Oaths, whereby they do dishonour God: This the Lord forbiddeth.
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Thou shalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltlesse that taketh his name in vaine. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that Takes his name in vain.
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And the holy Ghost saith, Accustome not thy mouth ta Swearing, for in it there are many falles; neither take vp for a custome the naming of the Holy one:
And the holy Ghost Says, Accustom not thy Mouth ta Swearing, for in it there Are many falls; neither take up for a custom the naming of the Holy one:
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for thou shalt not be vnpunished for such thinges. verse. 10. For as a Seruant which is oft punished, can not be without some scarre:
for thou shalt not be unpunished for such things. verse. 10. For as a Servant which is oft punished, can not be without Some scar:
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so hee that Sweareth and nameth God (in vaine) continually, shall not be faultlesse.
so he that Sweareth and names God (in vain) continually, shall not be faultless.
av pns31 cst vvz cc vvz np1 (p-acp j) av-j, vmb xx vbi j.
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A man that vseth much Swearing, shall be filled with wickednesse, and the Plague shall not depart from his house. A man that uses much Swearing, shall be filled with wickedness, and the Plague shall not depart from his house.
dt n1 cst vvz d vvg, vmb vbi vvn p-acp n1, cc dt n1 vmb xx vvi p-acp po31 n1.
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Our Sauiour Christ likewise saith, Let your communication be yea, yea; nay, nay: for whatsoeuer is more then these, commeth of euill.
Our Saviour christ likewise Says, Let your communication be yea, yea; nay, nay: for whatsoever is more then these, comes of evil.
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And the Apostle Saint Iames saith, Let your yea, be yea; and your nay, nay, least you fall into condemnation.
And the Apostle Saint James Says, Let your yea, be yea; and your nay, nay, lest you fallen into condemnation.
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Thus you see, that Swearing vpon custome in our ordinarie talke and communication, is a sinne that God will punish;
Thus you see, that Swearing upon custom in our ordinary talk and communication, is a sin that God will Punish;
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it leaueth a Brand, and a Marke of Gods vengeance behinde it:
it Leaveth a Brand, and a Mark of God's vengeance behind it:
pn31 vvz dt n1, cc dt n1 pp-f npg1 n1 p-acp pn31:
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the Plagues and Iudgements of God shall cleaue to him, and adide in his house that vseth it:
the Plagues and Judgments of God shall cleave to him, and adide in his house that uses it:
dt n2 cc n2 pp-f np1 vmb vvi p-acp pno31, cc vvd p-acp po31 n1 cst vvz pn31:
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The practise of it (as our Sauiour Christ saith) is of euill, that is, of the Diuell,
The practice of it (as our Saviour christ Says) is of evil, that is, of the devil,
dt n1 pp-f pn31 (p-acp po12 n1 np1 vvz) vbz pp-f j-jn, cst vbz, pp-f dt n1,
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because hee is the Authour of it:
Because he is the Author of it:
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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, euery Roague taketh the sacred name of God into his mouth,
and (as Saint James Says) the end of it is damnation, Notwithstanding the corruption of our times Are such, that few men make conscience of it, every Rogue Takes the sacred name of God into his Mouth,
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& maketh it an occupation to begge by: euery Pedler and Petty-chapman, burnisheth his bad Wares, with the glorious name of GOD;
& makes it an occupation to beg by: every Pedlar and Petty-chapman, burnisheth his bad Wares, with the glorious name of GOD;
cc vv2 pn31 dt n1 pc-acp vvi p-acp: d n1 cc n1, vvz po31 j n2, p-acp dt j n1 pp-f np1;
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and hee is accounted a chapman not worth a Chippe, that will not sweare, to deceiue those that deale with him:
and he is accounted a chapman not worth a Chip, that will not swear, to deceive those that deal with him:
cc pns31 vbz vvn dt n1 xx j dt n1, cst vmb xx vvi, pc-acp vvi d cst vvb p-acp pno31:
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neuer was ordinarie and idle Swearing more in request amongst the Iewes, then now among vs Christians.
never was ordinary and idle Swearing more in request among the Iewes, then now among us Christians.
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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;
The last and highest degree of Swearing is Perjury, or swearing falsely. some make a difference between them, as Perjury in that which is to come;
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and forswearing in falsely affirming, or denying a thing to be so, or not so; neuerthelesse the one is often taken for the other.
and forswearing in falsely affirming, or denying a thing to be so, or not so; nevertheless the one is often taken for the other.
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This Periurie or false Swearing, is an horrible sinne: the Lord hath expresly forbidden it in his Law.
This Perjury or false Swearing, is an horrible sin: the Lord hath expressly forbidden it in his Law.
d n1 cc j vvg, vbz dt j n1: dt n1 vhz av-j vvn pn31 p-acp po31 n1.
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You shall not (saith hee) Sweare by my name falsly neither shalt thou defile the name of thy God. I am the Lord. You shall not (Says he) Swear by my name falsely neither shalt thou defile the name of thy God. I am the Lord.
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803
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, and shall consume it, with the timber thereof, and the stones thereof. The flying Book of God's Curses shall enter into the house of him that falsely Sweareth by my name (Says the Lord,) and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof.
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By his Prophet Ieremie hee reproueth the Iewes for this sinne. Yea, the Lord Hateth and abhorreth them that gweare falsely.
By his Prophet Ieremie he Reproveth the Iewes for this sin. Yea, the Lord Hates and abhorreth them that gweare falsely.
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805
And least we should thinke that God would so haue done with them, he saith, They shall not dwell in his Tabernacle, And lest we should think that God would so have done with them, he Says, They shall not dwell in his Tabernacle,
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nor rest in his holy Mountaine. They shalbe excluded out of the holy Cittie; And from the Tree of Life;
nor rest in his holy Mountain. They shall excluded out of the holy city; And from the Tree of Life;
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807
and they shall haue their part in the Lake which burneth with fire and brimstone: which is the second death. and they shall have their part in the Lake which burns with fire and brimstone: which is the second death.
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808
How dangerous and damnable a sinne Periurie or false-Swearing is, it may appeare by many Reasons; How dangerous and damnable a sin Perjury or False-swearing is, it may appear by many Reasons;
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especially because they sinne, 1. Against God. 2. Against them selues. 3. Against their neighbours.
especially Because they sin, 1. Against God. 2. Against them selves. 3. Against their neighbours.
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810
First, they sinne against God, because when they speake against the Trueth, they speake against God,
First, they sin against God, Because when they speak against the Truth, they speak against God,
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and take part with the Diuell: and therefore God hateth them.
and take part with the devil: and Therefore God hates them.
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Secondly, because they doe not onely turne the Trueth of God into a Lie, but also make God a party in their sinne,
Secondly, Because they do not only turn the Truth of God into a Lie, but also make God a party in their sin,
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813
& take the name of the God of Truth, to witnesse a lye. And thirdly, because they commit high treason against God;
& take the name of the God of Truth, to witness a lie. And Thirdly, Because they commit high treason against God;
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814
for as when an earthly King committeth the great Seale of his Kingdome to the custodie of some one man;
for as when an earthly King Committeth the great Seal of his Kingdom to the custody of Some one man;
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If hee to whom the same is committed, should therewith seale Letters of Treason, hee might iustly bee condemned for a Traytour:
If he to whom the same is committed, should therewith seal Letters of Treason, he might justly be condemned for a Traitor:
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So, seeing the glorious Name of God is committed to vs, as a Seale, to testifie and confirme the Trueth;
So, seeing the glorious Name of God is committed to us, as a Seal, to testify and confirm the Truth;
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as if any man abuse that blessed Seale of the sacred Name of the King of Heauen, to confirme a Lie withall, hee committeth high Treason against the Maiestie of God.
as if any man abuse that blessed Seal of the sacred Name of the King of Heaven, to confirm a Lie withal, he Committeth high Treason against the Majesty of God.
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2. Secondly, Periurie, or False-swearing, is an horrible sinne: because Forsworne wretches do sinne against themselues.
2. Secondly, Perjury, or False-swearing, is an horrible sin: Because Forsworn wretches do sin against themselves.
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First, in that they doe giue themselues vp to Satan, by their Periurie, they renounce God,
First, in that they do give themselves up to Satan, by their Perjury, they renounce God,
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and all the sweete Promises conteyned in the Booke of God, whereupon they lay their hand,
and all the sweet Promises contained in the Book of God, whereupon they lay their hand,
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and bring downe vpon their owne heads, all the fearefull woes and curses contained in the same Booke;
and bring down upon their own Heads, all the fearful woes and curses contained in the same Book;
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when a false-swearer reacheth out his hand to the Booke, hee giueth it to the Diuell;
when a false-swearer reaches out his hand to the Book, he gives it to the devil;
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kissing the Booke, he kisseth the Diuell;
kissing the Book, he Kisses the devil;
vvg dt n1, pns31 vvz dt n1;
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when hee bringeth meate or drinke to his mouth with that hand, hee feedeth himselfe with the hand of the Diuell;
when he brings meat or drink to his Mouth with that hand, he feeds himself with the hand of the devil;
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nay, rather he remaineth a Diuell in carnate, then a man. Secondly, they doe sinne against themselues, because they make themselues worse then Sathan;
nay, rather he remains a devil in carnate, then a man. Secondly, they do sin against themselves, Because they make themselves Worse then Sathan;
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For though hee be a lier, and the father of lies, yet wee doe not read, that hee durst euer presume to seale his lies with the name of God: For though he be a liar, and the father of lies, yet we do not read, that he durst ever presume to seal his lies with the name of God:
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But the filthy for-sworne Catife is one degree beyonde the Diuell, for hee is both a lyer,
But the filthy forsworn Caitiff is one degree beyond the devil, for he is both a liar,
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and also dare without reuerence, feare, or trembling, take Gods name into his mouth, to confirme a lye withall; which Sathan neuer durst doe.
and also Dare without Reverence, Fear, or trembling, take God's name into his Mouth, to confirm a lie withal; which Sathan never durst doe.
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There is no infirnall Diuell that euer cast himselfe into condemnation for Money; There is no infirnall devil that ever cast himself into condemnation for Money;
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but some Periured persons there are, who readily cast Soule and Body into destruction for a little Pelfe and Drosse of this world;
but Some Perjured Persons there Are, who readily cast Soul and Body into destruction for a little Pelf and Dross of this world;
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Which one day shall witnesse against them. Which one day shall witness against them.
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Thirdly, it is a dangerous and damnable sinne, because for-sworne persons sinne also against their neighbours; Thirdly, it is a dangerous and damnable sin, Because forsworn Persons sin also against their neighbours;
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whom they hurt or offend by their Periurie.
whom they hurt or offend by their Perjury.
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First, if it be in the publique place of Iustice, hee sinneth against the Iudge, in causing him, by his Periurie, to giue vnrighteous sentence;
First, if it be in the public place of justice, he Sinneth against the Judge, in causing him, by his Perjury, to give unrighteous sentence;
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Iudgement is peruerted thereby, and a bad cause passeth for good. Secondly, hee sinneth against the Iurie, in causing them to giue vp a false verdict.
Judgement is perverted thereby, and a bad cause passes for good. Secondly, he Sinneth against the Jury, in causing them to give up a false verdict.
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Yea, in a word, his Periurie sometimes preuayleth so farre against his Neighbour, that thereby hee carrieth away Lands and Goods wrongfully;
Yea, in a word, his Perjury sometime prevaileth so Far against his Neighbour, that thereby he Carrieth away Lands and Goods wrongfully;
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and sometimes putteth a true mans Necke into the Halter, and casteth downe his owne soule into Hell.
and sometime putteth a true men Neck into the Halter, and Cast down his own soul into Hell.
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This sinne is further aggrauated also, by consideration of the matter;
This sin is further aggravated also, by consideration of the matter;
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If it be in a matter for the glory of God, the saluation of mens Soules, the life of Man,
If it be in a matter for the glory of God, the salvation of men's Souls, the life of Man,
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or his state of liuing, or the publique good of the Church or Commonwealth; hee that sweareth falsey in such things, his sinne is most horrible.
or his state of living, or the public good of the Church or Commonwealth; he that Sweareth falsey in such things, his sin is most horrible.
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Lastly, this sinne is increased, when Periured persons doe not onely take Gods name to witnesse a Lye,
Lastly, this sin is increased, when Perjured Persons do not only take God's name to witness a Lie,
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but also curse themselues, if it be not true which they affirme, whereas in their owne conscience they know it to be a Lie.
but also curse themselves, if it be not true which they affirm, whereas in their own conscience they know it to be a Lie.
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They will curse themselues to Hell, & protest they will forsake God, if it be not so as they say;
They will curse themselves to Hell, & protest they will forsake God, if it be not so as they say;
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they will desire God to confound them, and pray God they may neuer come to Heauen if it be not thus, and thus;
they will desire God to confound them, and pray God they may never come to Heaven if it be not thus, and thus;
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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:
with many such like detestable imprecations, as would make a good men heart quake to hear them Such beastly people do provoke God to his face to take vengeance on them:
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and if the Lord in his Iustice, should take them at their wordes, how miserable were their state?
and if the Lord in his justice, should take them At their words, how miserable were their state?
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Let vs then (beloued) vse the Name of God reuerently;
Let us then (Beloved) use the Name of God reverently;
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and when wee are called to take a lawfull Oath, let vs doe it in Trueth, Iudgement, and Righteousnesse:
and when we Are called to take a lawful Oath, let us do it in Truth, Judgement, and Righteousness:
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let vs not accustome our selues to sweare by Creatures, nor to take Gods Name into our mouthes in our ordinarie talke:
let us not accustom our selves to swear by Creatures, nor to take God's Name into our mouths in our ordinary talk:
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and be it farre from vs that wee should presume to seale a Lye with the blessed Name of God,
and be it Far from us that we should presume to seal a Lie with the blessed Name of God,
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and so sinne against his sacred Maiestie, against our selues, and our soules, and against our neighbours,
and so sin against his sacred Majesty, against our selves, and our Souls, and against our neighbours,
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and make our selues as guilty of swearing, in the highest degree, as euer did the Children of Israel, & so bring Gods fearefull Iudgements vpon our heads.
and make our selves as guilty of swearing, in the highest degree, as ever did the Children of Israel, & so bring God's fearful Judgments upon our Heads.
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(And Lying:) Next to Swearing, hee chargeth them with Lying, and thereby prooueth, that there is no trueth among them: (And Lying:) Next to Swearing, he charges them with Lying, and thereby proveth, that there is no truth among them:
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Because Swearing and Lying for the most part are Inmates, and dwell both vnder one roofe,
Because Swearing and Lying for the most part Are Inmates, and dwell both under one roof,
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and walke hand in hand, like the Thiefe and the Receiuer:
and walk hand in hand, like the Thief and the Receiver:
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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.
or as the Usurer and the Broker, (for take a Swearer, and he is commonly a Liar:) Therefore the Prophet Here places them next together.
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857
A Lye, is a voluntarie speaking of that which is vntrue, with a purpose to deceiue.
A Lie, is a voluntary speaking of that which is untrue, with a purpose to deceive.
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858
S. Augustine maketh mention of eight kinds of Lyes: but others contract them into three sorts.
S. Augustine makes mention of eight Kinds of Lies: but Others contract them into three sorts.
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1 A Merry Lie, Sport, for Gaine, Spight, Delight. to Profit. Hurt. 2 An Officious 3 A Malicions A Merry or Iesting Lye;
1 A Merry Lie, Sport, for Gain, Spite, Delight. to Profit. Hurt. 2 an Officious 3 A Malicious A Merry or Jesting Lie;
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860
when a man of purpose telles a Lie, to delight, and make them sport that heare him.
when a man of purpose tells a Lie, to delight, and make them sport that hear him.
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Some goe about to cleare this kind of lying not to be sinne.
some go about to clear this kind of lying not to be sin.
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But our Sauiour Christ saith, That of euerie idle word that men shall speake, they shall giue account at the day of Iudgement.
But our Saviour christ Says, That of every idle word that men shall speak, they shall give account At the day of Judgement.
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If wee must giue account for euery Idle word, before that great Iudge Iesus Christ; then much more of Idle Lyes.
If we must give account for every Idle word, before that great Judge Iesus christ; then much more of Idle Lies.
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And if the Apostle Saint Paul would not haue vs so much as speake Of any filthinesse, nor foolish talking,
And if the Apostle Saint Paul would not have us so much as speak Of any filthiness, nor foolish talking,
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nor iesting, which are thinges not comely; but rather giuing of thankes. nor jesting, which Are things not comely; but rather giving of thanks.
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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 gratious, and powdred with salt, and such as is good to the vse of edifying,
Then why should Christians turn Fools, to make Others sport, or devise jesting Lies, to make men laugh, But rather take heed that their speech be always gracious, and powdered with salt, and such as is good to the use of edifying,
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and that it may minister (not gaine) but grace vnto the hearers.
and that it may minister (not gain) but grace unto the hearers.
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The 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.
The second is an officious Lie, when a man tells a Lie for duties sake, thereby to gain good to Others, by delivering them from death or danger, or procuring profit to themselves.
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So the Mid-wiues of Egipt, by a Lie, saued the Children of the Hebrewes aliue, Rahab by her Lie preserued the Spies of Gods people.
So the Midwives of Egypt, by a Lie, saved the Children of the Hebrews alive, Rahab by her Lie preserved the Spies of God's people.
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And Michal by telling a Lie, saued her Husband Dauids life.
And Michal by telling a Lie, saved her Husband David life.
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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 euery Lie is sinne:
Though Some Writers, as Origen, and Hieronymus, and Others, seek shifts to excuse this kind of Lying in good men, yet they Are deceived; for every Lie is sin:
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yea, though a man would pretend to make a Lie for the glory of God, or the safeguard of a mans life;
yea, though a man would pretend to make a Lie for the glory of God, or the safeguard of a men life;
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yet wee may not doe euill, that good may come of it.
yet we may not do evil, that good may come of it.
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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 Therefore Saint Augustine Says Concerning the Midwives Lie, made for the preservation of the lives of the young Children of the Hebrews, That their Fear of God, tender care,
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and carefull compassion, mercifully to spare the Infants, pleased God; but their Lie pleased not God.
and careful compassion, mercifully to spare the Infants, pleased God; but their Lie pleased not God.
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And if (as the same Father saith) it bee not lawfull to Lie, though it could be to the prayse of God;
And if (as the same Father Says) it be not lawful to Lie, though it could be to the praise of God;
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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:
much less then for the Saving of a men life. Job Therefore reproved a Lie in his Friends, though it tended to defend the Lord:
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Will you speake Wickedly (saith hee) 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. Will you speak Wickedly (Says he) for God's defence, and talk deceitfully for his cause? To say then that Some Lies Are good, is as much to say, Some Sins Are good.
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Gods Law is Truth, & whatsoeuer is contrarie to the Truth, is contrarie to Gods Law:
God's Law is Truth, & whatsoever is contrary to the Truth, is contrary to God's Law:
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But euerie Lie is contrarie to the Trueth, therefore euery Lie is contrarie to Gods Law.
But every Lie is contrary to the Truth, Therefore every Lie is contrary to God's Law.
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True it is that one sinne is worse then another; so is one Lie worse then another: but euery Lie is sinne.
True it is that one sin is Worse then Another; so is one Lie Worse then Another: but every Lie is sin.
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God and Satan are two contraries; so are Trueth and Lying: Truth is from God, and Lying is from the Diuell.
God and Satan Are two contraries; so Are Truth and Lying: Truth is from God, and Lying is from the devil.
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Though God can doe all things; yet hee cannot Lie, because it is contrary to his nature:
Though God can do all things; yet he cannot Lie, Because it is contrary to his nature:
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but when Satan lyeth, hee speaketh of his owne. Let no man then iustifie that which God condemneth;
but when Satan lies, he speaks of his own. Let no man then justify that which God Condemneth;
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but let all those that loue the GOD of Truth, and hate the Diuell, loue Truth,
but let all those that love the GOD of Truth, and hate the devil, love Truth,
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and loath all manner of Lies.
and loath all manner of Lies.
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Againe, as some goe about to make good this kind of Lying, which tendes to the preseruation of life,
Again, as Some go about to make good this kind of Lying, which tends to the preservation of life,
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and to gaine good to others:
and to gain good to Others:
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So there is some amongst vs, that say, it is no sinne to Lie for aduantage, thereby to bring profite to themselues,
So there is Some among us, that say, it is no sin to Lie for advantage, thereby to bring profit to themselves,
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or keepe togeather that which they haue, alleadging the example of Iacob, who by his Mothers counsell, made a lye to his Father Izhak, thereby to gaine his Blessing.
or keep together that which they have, alleging the Exampl of Iacob, who by his Mother's counsel, made a lie to his Father Isaac, thereby to gain his Blessing.
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They might as well say that Adulterie and Murther are no sinnes, because Dauid a man after GODS owne heart, committed them both.
They might as well say that Adultery and Murder Are no Sins, Because David a man After GOD'S own heart, committed them both.
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Wee must liue by Lawes, not by Examples:
we must live by Laws, not by Examples:
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The falles of Gods Children are mentioned in the Booke of life, for our comfort and instruction; not for our Imitation:
The falls of God's Children Are mentioned in the Book of life, for our Comfort and instruction; not for our Imitation:
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Wee are to follow the Saintes no farther, then they follow the Lord.
we Are to follow the Saints no farther, then they follow the Lord.
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So also Gehazei made a Lie to Naaman the Syrian, thereby to make a gaine to himselfe:
So also Gehazei made a Lie to Naaman the Syrian, thereby to make a gain to himself:
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but it proued a madde kinde of gaine; for hee gained the Leprosie to himselfe and his posteritie.
but it proved a mad kind of gain; for he gained the Leprosy to himself and his posterity.
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Such there bee many now adayes, who make no conscience to Lie for aduantage;
Such there be many now adays, who make no conscience to Lie for advantage;
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yea, if they haue a Child or a Seruant that can Lie, to gaine them a Groat, oh, that is a Child alone, that is a Seruant alone:
yea, if they have a Child or a Servant that can Lie, to gain them a Groat, o, that is a Child alone, that is a Servant alone:
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But they doe little consider that such gaine gotten by Lying, brings a curse vpon all that a man hath.
But they do little Consider that such gain got by Lying, brings a curse upon all that a man hath.
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Ananias and Saphira Lied for aduantage, thereby purposing to saue to themselues halfe the price of their land; Ananias and Sapphira Lied for advantage, thereby purposing to save to themselves half the price of their land;
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but they payde deare for their Lying, they made but a sory match of it.
but they paid deer for their Lying, they made but a sorry match of it.
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But though Ananias and Saphira were manie hundred yeares agoe stricken dead by Gods iust Iudgement,
But though Ananias and Sapphira were many hundred Years ago stricken dead by God's just Judgement,
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for this kind of Lying, yet there is still some of their brood amongst vs. 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 haue it not for thee;
for this kind of Lying, yet there is still Some of their brood among us Let a Poor man make his moan to the Rich for maintenance or relief, their answer (for the most part) is Readier then their Alms, GOD help thee, I have it not for thee;
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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.
and so looking up their Charity, they make no conscience to belie the Lord, who hath given them enough both for themselves, and the Poor.
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Were it not a iust thing with God, to part such Peasants and their Pelfe, by some sodaine Iudgement or other.
Were it not a just thing with God, to part such Peasants and their Pelf, by Some sudden Judgement or other.
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Take heed then, learne not thy tongue to Lie for aduantage, though thereby thou couldest gaine,
Take heed then, Learn not thy tongue to Lie for advantage, though thereby thou Couldst gain,
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or saue a Kingdome to thy selfe. Euery Lie is sinne, and the reward of sinne is death.
or save a Kingdom to thy self. Every Lie is sin, and the reward of sin is death.
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And, What shall it profit a man to winne all the World, and to loose his owne Soule.
And, What shall it profit a man to win all the World, and to lose his own Soul.
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The third and worst kind of Lying, is a malicious or pernitious Lie, proceeding from a corrupt minde,
The third and worst kind of Lying, is a malicious or pernicious Lie, proceeding from a corrupt mind,
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and tending to the hurt of others.
and tending to the hurt of Others.
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So Potiphar his wife be-lyed Ioseph. Such a Lie the false-witnesses testified against Naboth, which cost him his Land, and his Life too.
So Potiphar his wife belied Ioseph. Such a Lie the False-witnesses testified against Naboth, which cost him his Land, and his Life too.
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So the two Elders be-lied Susanna, and set her hard for her life.
So the two Elders belied Susanna, and Set her hard for her life.
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Such a Lie also Haman told against Mordocai and the Iewes. And the Pharisies against Christ.
Such a Lie also Haman told against Mordocai and the Iewes. And the Pharisees against christ.
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No man was euer so impudent, as to goe about to excuse, much lesse to defende this kinde of Lying.
No man was ever so impudent, as to go about to excuse, much less to defend this kind of Lying.
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Whether then it bee a merry, an officious, or malicious Lie, though you turne the fayrest side of it outward,
Whither then it be a merry, an officious, or malicious Lie, though you turn the Fairest side of it outward,
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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.
and make the best of it, yet if it be a Lie, it is sin, and the work of Satan, and that for these Reasons.
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First, because God forbids all kindes of Lies without distinction.
First, Because God forbids all Kinds of Lies without distinction.
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Thou shalt not (saith the Lord) walke about with Tales among thy people, &c. I am the Lord. Thou shalt not (Says the Lord) walk about with Tales among thy people, etc. I am the Lord.
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Ʋse not to make any manner of Lie, for the custome thereof is not good. Dauid saith, That God shall destroy them that speake Lies. Ʋse not to make any manner of Lie, for the custom thereof is not good. David Says, That God shall destroy them that speak Lies.
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Our Sauiour Christ sayth (without making difference of Lyes) That Satan is a Lyer, and the Father thereof. Our Saviour christ say (without making difference of Lies) That Satan is a Liar, and the Father thereof.
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The Apostle Paul would haue vs cast off Lying, And speake trueth euery man to his Neighbours:
The Apostle Paul would have us cast off Lying, And speak truth every man to his Neighbours:
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for wee are members one of another. And againe, Lie not one to another, seeing that you haue put off the Old man with his Workes:
for we Are members one of Another. And again, Lie not one to Another, seeing that you have put off the Old man with his Works:
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Who will not make conscience of Murther, because God forbids it? And seeing God commaundeth to speake Truth,Who will not make conscience of Murder, Because God forbids it? And seeing God commandeth to speak Truth,
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and forbids all Lying, thou shouldest not Lie, if thou couldest gaine an house-full of Gold by it; because God forbids it.
and forbids all Lying, thou Shouldst not Lie, if thou Couldst gain an housefull of Gold by it; Because God forbids it.
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Secondly, because God and good men hate and abhorre it, and therefore it is twice repeated among those sinnes which God hateth.
Secondly, Because God and good men hate and abhor it, and Therefore it is twice repeated among those Sins which God hates.
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And againe, The Lying lippes are abhomination to the Lord. And therefore the holy Ghost preferreth a Thiefe, before a Lyer:
And again, The Lying lips Are abomination to the Lord. And Therefore the holy Ghost preferreth a Thief, before a Liar:
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a Thiefe is better then a man that is accustomed to lye: But they both shall haue destruction to heritage.
a Thief is better then a man that is accustomed to lie: But they both shall have destruction to heritage.
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And as God abhorreth all Lying, so good men also hate it. A righteous man (saith Salomon) hateth Lying wordes:
And as God abhorreth all Lying, so good men also hate it. A righteous man (Says Solomon) hates Lying words:
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but the wicked causeth slaunder, and shame. but the wicked Causes slander, and shame.
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Dauid would not suffer a Lier to dwell in his House, nor tarrie in his sight.David would not suffer a Liar to dwell in his House, nor tarry in his sighed.
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There shall no Deceitfull person (saith hee) dwell within mine House; Hee that telleth Lies shall not remaine in my sight. There shall no Deceitful person (Says he) dwell within mine House; He that Telleth Lies shall not remain in my sighed.
a-acp vmb dx j n1 (vvz pns31) vvb p-acp po11 n1; pns31 cst vvz vvz vmb xx vvi p-acp po11 n1.
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And therefore as Salomon prayed against Lying, so let all Gods Children doe the like.
And Therefore as Solomon prayed against Lying, so let all God's Children do the like.
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Thirdly, because Lying hurteth them that vse it, It maketh good men wearie of their companie:
Thirdly, Because Lying hurteth them that use it, It makes good men weary of their company:
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It impayreth a mans credite, because hee that accustometh his tongue to Lie, shall not bee beleeued at all:
It impaireth a men credit, Because he that accustometh his tongue to Lie, shall not be believed At all:
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And therefore Demetrius being asked what a Lyer gayneth by Lying? he answered, That hee shall not be beleeued when hee speaketh trueth.
And Therefore Demetrius being asked what a Liar gaineth by Lying? he answered, That he shall not be believed when he speaks truth.
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A Lie is a wicked shame in a man. And againe, The conditions of Liers are vnhonest, and their shame is euer with them.
A Lie is a wicked shame in a man. And again, The conditions of Liers Are unhonest, and their shame is ever with them.
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verse 25. And therefore Gods Children should be ashamed of lying. The very care of a mans credite should make him to leaue it.
verse 25. And Therefore God's Children should be ashamed of lying. The very care of a men credit should make him to leave it.
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Fourthly, because it brings temporall Iudgements with it. A False witnesse (saith Salomon) shall not be vnpunished;
Fourthly, Because it brings temporal Judgments with it. A False witness (Says Solomon) shall not be unpunished;
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and hee that speaketh Lies, shall not escape. and he that speaks Lies, shall not escape.
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The Gibeonites for making a Lie to Iosuah, were accursed, and made slaues to the Israelites. Gehazi for making a Lie to Elisha, was punished with Leprosie.
The Gibeonites for making a Lie to Joshua, were accursed, and made slaves to the Israelites. Gehazi for making a Lie to Elisha, was punished with Leprosy.
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Haman for his Lie was hanged.Haman for his Lie was hanged.
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Ananias and Saphira for their lying, felt the heauie hand of Gods vengeance by sodaine destruction. Ananias and Sapphira for their lying, felt the heavy hand of God's vengeance by sudden destruction.
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By the Prophet Micheas the Lord threatneth destruction against the people for their crueltie, and lying.
By the Prophet Micheas the Lord threatens destruction against the people for their cruelty, and lying.
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Hee will make them sicke in smiting them, 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. He will make them sick in smiting them, and desolate. etc. And Here he Telleth the children of Israel, that the Lord hath a controversy with them, And that their Land shall mourn, etc. for lying, and other their Sins.
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Fiftly, if this sinne of Lying bee not repented of in this life, it bringeth at last, eternall destruction both of body and soule;
Fifty, if this sin of Lying bee not repented of in this life, it brings At last, Eternal destruction both of body and soul;
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For the Fearefull, and Vnbeleeuing, and the Abhominable, & Murtherers, and Whore-mongers, and Sorcerers, and Idolaters, and all Lyers, shall haue their part in the Lake which burneth with Fire and Brimstone; which is the second death. For the Fearful, and Unbelieving, and the Abominable, & Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars, shall have their part in the Lake which burns with Fire and Brimstone; which is the second death.
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And they shall not enter into the holy and heauenly Ierusalem;
And they shall not enter into the holy and heavenly Ierusalem;
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but they shall be shut out with Dogges, Enchanters, Whore-mongers, Murtherers, and Idolaters. God will destroy them that speake Lyes. but they shall be shut out with Dogs, Enchanter's, Whoremongers, Murderers, and Idolaters. God will destroy them that speak Lies.
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And the Apostle sayth, That the Law is not giuen vnto a righteous man, but vnto the lawlesse,
And the Apostle say, That the Law is not given unto a righteous man, but unto the lawless,
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and disobedient, to 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: and disobedient, to the ungodly, and the sinner, to the unholy, and to the profane, to murderers of Father's and mother's, to manslayers, to whoremongers, to buggers, manstealers, to liars, to the perjured etc. It must needs be a great offence, that Causes a Father to disinherit his Son:
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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,
but such a sin is lying, that it separateth them that use it, from the presence and favour of the God of Truth, depriveth them of his Kingdom,
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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.
and makes them slaves to Satan. Lastly, Because it is a devilish sin, both in respect of the beginning, the practice, and end of it.
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First, because Satan told the first Lie. And when hee speaketh a Lie, hee speaketh of his owne.
First, Because Satan told the First Lie. And when he speaks a Lie, he speaks of his own.
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Secondly, because they that vse it, are of the Diuell:
Secondly, Because they that use it, Are of the devil:
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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.
for as Peter was known to be of Galilee, Because his speech was as the Galileans; so Liers Are known to be of the devil, Because their speech is alike.
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Thirdly, because all Lies shall be punished with the Diuell (as you haue heard) vnlesse they repent:
Thirdly, Because all Lies shall be punished with the devil (as you have herd) unless they Repent:
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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:
Let all God's Children then cast away lying, Because God forbids it, God and good men hate and abhor it, it hurteth them that use it:
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it brings Iudgements temporall and eternall, and is a diuelish sinne, both in respect of the beginning, practise, and end of it.
it brings Judgments temporal and Eternal, and is a devilish sin, both in respect of the beginning, practice, and end of it.
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(And Killing.) This sheweth more particularly, that there was no mercy among them; but crueltie, and Killing. (And Killing.) This shows more particularly, that there was no mercy among them; but cruelty, and Killing.
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Killing, is also of two sorts: Lawfull, and vnlawfull. The Magistrate may lawfully Kill, or put to death malefactors;
Killing, is also of two sorts: Lawful, and unlawful. The Magistrate may lawfully Kill, or put to death malefactors;
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because he beareth not the Sword for naught: For hee is the Minister of God, to take vengeance on him that doeth euill.
Because he bears not the Sword for nought: For he is the Minister of God, to take vengeance on him that doth evil.
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The Lord also in his Law approueth, and commandeth this, Whosoeuer Killeth any person, the Iudge shall slea the Murtherer, through Witnesses.
The Lord also in his Law approveth, and commands this, Whosoever Kills any person, the Judge shall slay the Murderer, through Witnesses.
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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,I will (Says David) destroy all the wicked in the land. Where we may see David Authority, as he was a King, he Voweth to God,
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as a thing acceptable to him, to destroy, and roote out all the Wicked: and therefore hee also charged his sonne Salomon, to put Ioab the Murtherer to death:
as a thing acceptable to him, to destroy, and root out all the Wicked: and Therefore he also charged his son Solomon, to put Ioab the Murderer to death:
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Which may serue as a warrant to Magistrates, (notwithstanding the commandement) to punish Malefactours with death.
Which may serve as a warrant to Magistrates, (notwithstanding the Commandment) to Punish Malefactors with death.
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Besides this, the Commaundement was giuen to man;
Beside this, the Commandment was given to man;
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but the Magistrates killing, it is not mans killing, it is Gods action, God putteth the Sword into his hand:
but the Magistrates killing, it is not men killing, it is God's actium, God putteth the Sword into his hand:
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hee executes not the Iudgements of man, but of the Lord, and he is Gods minister applying himselfe for the same thing.
he executes not the Judgments of man, but of the Lord, and he is God's minister applying himself for the same thing.
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They are then greatly deceiued, who thinke it not lawfull to put any man to death,
They Are then greatly deceived, who think it not lawful to put any man to death,
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for any cause, but would haue all Mercie, and no Iustice. Let Salomon answeare them in a word.
for any cause, but would have all Mercy, and no Justice Let Solomon answer them in a word.
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Hee that iustifieth the wicked, and hee that condemneth the iust, euen they both are abhomination to the Lord. So Saul, and Achab, by their foolish pittie, prouoked God to wrath, in sparing of those, whom God would haue put to death. He that Justifieth the wicked, and he that Condemneth the just, even they both Are abomination to the Lord. So Saul, and Ahab, by their foolish pity, provoked God to wrath, in sparing of those, whom God would have put to death.
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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: against all which, Dauid prayeth.
But there is also an unlawful kind of Killing, which the Prophet in this place, Condemneth in the Children of Israel, which is practised specially in three things; Heart. Tongue, & Hand: against all which, David Prayeth.
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Killing of the Heart, is the fountaine: the Tongue, and Hand, are instruments. The Lord saw that the imaginations of mans Heart 〈 ◊ 〉 euill.
Killing of the Heart, is the fountain: the Tongue, and Hand, Are Instruments. The Lord saw that the Imaginations of men Heart 〈 ◊ 〉 evil.
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And our Sauiour Christ saith, That those things which proceed out of the Mouth, come from the Heart;
And our Saviour christ Says, That those things which proceed out of the Mouth, come from the Heart;
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and they 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, and they defile the man: For out of the Heart, comes evil thoughts, murder, adulteries, etc. It is a bloody Heart, that makes a bloody Man. Saul was a murderer in Heart and Will,
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when hee hunted after Dauid, and carried a bloody minde against him. So was Haman a murtherer in Heart, though not in effect.
when he hunted After David, and carried a bloody mind against him. So was Haman a murderer in Heart, though not in Effect.
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And the Iewes were murtherers, when they went about to kill Christ.
And the Iewes were murderers, when they went about to kill christ.
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978
When a man carrieth a killing affection, then he is a murtherer, and a right limme of the Diuell.
When a man Carrieth a killing affection, then he is a murderer, and a right limb of the devil.
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The 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 haue from time to time, plotted most inhumane and bloody attempts against the Lords annoynted,
The bloody-minded Seminaries that Are sent over into England, and our late Gunpowder Traitors, and the rest of that damnable and Popish brood, who have from time to time, plotted most inhumane and bloody attempts against the lords anointed,
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and the state of this Realme, though the Lord of his meere mercie towardes vs (his Name be therefore euer blessed) hath frustrated their filthy and inhumane attemptes,
and the state of this Realm, though the Lord of his mere mercy towards us (his Name be Therefore ever blessed) hath frustrated their filthy and inhumane attempts,
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and brought the Wheele vpon themselues; yet are they accursed Murtherers before God: their blood bee vpon themselues.
and brought the Wheel upon themselves; yet Are they accursed Murderers before God: their blood be upon themselves.
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Secondly, the Tongue is an instrument wherewith the Heart killeth;
Secondly, the Tongue is an Instrument wherewith the Heart kills;
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and it hath also many weapons to kill withall, especially sixe. 1. Counsell. 2. Commaundement. 3. False witnesse. 4. Silence. 5. Slander. 6. Backbyting.
and it hath also many weapons to kill withal, especially sixe. 1. Counsel. 2. Commandment. 3. False witness. 4. Silence. 5. Slander. 6. Backbiting.
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St. Iames describeth the properties of a Killing tongue.
Saint James Describeth the properties of a Killing tongue.
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It is Fire, yea a world of Wickednesse, it defileth the whole body, and setteth on fire the course of Nature: It is Fire, yea a world of Wickedness, it Defileth the Whole body, and sets on fire the course of Nature:
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and is set on fire of Hell. and is Set on fire of Hell.
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7. For the whole nature of Beastes, and of Birdes, and of creeping things, and things of the Sea, is tamed,
7. For the Whole nature of Beasts, and of Birds, and of creeping things, and things of the Sea, is tamed,
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988
and hath been tamed of the nature of man. and hath been tamed of the nature of man.
cc vhz vbn vvn pp-f dt n1 pp-f n1.
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989
8. But the Tongue can no man tame, it is an vnruly euill, full of deadly poyson. &c.
8. But the Tongue can no man tame, it is an unruly evil, full of deadly poison. etc.
crd p-acp dt n1 vmb dx n1 j, pn31 vbz dt j n-jn, j pp-f j n1. av
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163
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990
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;
Therefore, though the heathens know not God, yet they know this well enough, and Therefore Aesop being sent by his Master to the Market to buy the best and worst Meat, he bought all Tongues;
av, cs dt n2-jn vvb xx np1, av pns32 vvb d av av-d, cc av np1 vbg vvn p-acp po31 n1 p-acp dt n1 pc-acp vvi dt js cc js n1, pns31 vvd d n2;
(4) text (DIV1)
164
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991
affirming that no flesh was better then a good Tongue, and none worse then a badde Tongue:
affirming that no Flesh was better then a good Tongue, and none Worse then a bad Tongue:
vvg cst dx n1 vbds jc cs dt j n1, cc pix jc cs dt vvd n1:
(4) text (DIV1)
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992
It is a killing and destroying weapon, and cutteth deceitfully like a sharpe Rasor.
It is a killing and destroying weapon, and cutteth deceitfully like a sharp Razor.
pn31 vbz dt j-vvg cc vvg n1, cc vvz av-j av-j dt j n1.
(4) text (DIV1)
164
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993
The double Tongue (saith the sonne of Syrach) hath destroyed many that were at peace; The double Tongue (Says the son of Sirach) hath destroyed many that were At peace;
dt j-jn n1 (vvz dt n1 pp-f np1) vhz vvn d cst vbdr p-acp n1;
(4) text (DIV1)
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994
it hath disquieted many, and driuen them from nation to nation; strong Cities hath it broken downe, and ouerthrowne the houses of great men.
it hath disquieted many, and driven them from Nation to Nation; strong Cities hath it broken down, and overthrown the houses of great men.
pn31 vhz vvn d, cc vvn pno32 p-acp n1 p-acp n1; j n2 vhz pn31 vvn a-acp, cc vvn dt n2 pp-f j n2.
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995
The stroke of the Rodde maketh markes in the flesh; but the stroke of the Tongue breaketh the bones. The stroke of the Rod makes marks in the Flesh; but the stroke of the Tongue breaks the bones.
dt n1 pp-f dt n1 vvz n2 p-acp dt n1; cc-acp dt n1 pp-f dt n1 vvz dt n2.
(4) text (DIV1)
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996
17. The tongue hath sinne more then the Sword. 28. The death thereof is an euill death, Hell were better then such one.
17. The tongue hath sin more then the Sword. 28. The death thereof is an evil death, Hell were better then such one.
crd dt n1 vhz n1 av-dc cs dt n1. crd dt n1 av vbz dt j-jn n1, n1 vbdr jc cs d pi.
(4) text (DIV1)
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997
A killing Tongue is compared to a Serpents tongue. It is compared to an Arrow, and a sharpe Sword:
A killing Tongue is compared to a Serpents tongue. It is compared to an Arrow, and a sharp Sword:
dt j-vvg n1 vbz vvn p-acp dt ng1 n1. pn31 vbz vvn p-acp dt n1, cc dt j n1:
(4) text (DIV1)
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998
Nay, it is worse then any sharpe Sword, or Arrow; for the Sword, and Arrow, onely wound, or kill the Body;
Nay, it is Worse then any sharp Sword, or Arrow; for the Sword, and Arrow, only wound, or kill the Body;
uh-x, pn31 vbz jc cs d j n1, cc n1; p-acp dt n1, cc n1, j n1, cc vvi dt n1;
(4) text (DIV1)
164
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999
but a badde Tongue also hurteth or killeth a mans estimation and good name.
but a bad Tongue also hurteth or kills a men estimation and good name.
cc-acp dt vvd n1 av vvz cc vvz dt ng1 n1 cc j n1.
(4) text (DIV1)
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1000
A man may beare off, or flie from the stroke of the Sword, or shot of the Arrow;
A man may bear off, or fly from the stroke of the Sword, or shot of the Arrow;
dt n1 vmb vvi a-acp, cc vvi p-acp dt n1 pp-f dt n1, cc n1 pp-f dt n1;
(4) text (DIV1)
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1001
but there is no way to escape a klling Tongue. The woundes which the Sword, or Arrow giueth, may bee healed;
but there is no Way to escape a klling Tongue. The wounds which the Sword, or Arrow gives, may be healed;
cc-acp pc-acp vbz dx n1 pc-acp vvi dt j-vvg n1. dt n2 r-crq dt n1, cc n1 vvz, vmb vbi vvn;
(4) text (DIV1)
164
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1002
but no Salue can cure the wounds of a badde Tongue.
but no Salve can cure the wounds of a bad Tongue.
cc-acp dx n1 vmb vvi dt n2 pp-f dt vvd n1.
(4) text (DIV1)
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1003
The Sword or Arrow kill, or hurt none, but those that are at hand, or not farre off:
The Sword or Arrow kill, or hurt none, but those that Are At hand, or not Far off:
dt n1 cc n1 vvi, cc vvd pix, cc-acp d cst vbr p-acp n1, cc xx av-j a-acp:
(4) text (DIV1)
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1004
but a murthering Tongue, woundeth and killeth those often, that are many miles distant.
but a murdering Tongue, wounds and kills those often, that Are many miles distant.
cc-acp dt j-vvg n1, vvz cc vvz d av, cst vbr d n2 j.
(4) text (DIV1)
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1005
Seeing then that the Tongue is such a perilous weapon, that there is no medling with it, let vs onely pray against it, as Dauid did.
Seeing then that the Tongue is such a perilous weapon, that there is no meddling with it, let us only pray against it, as David did.
vvg av cst dt n1 vbz d dt j n1, cst pc-acp vbz dx vvg p-acp pn31, vvb pno12 av-j vvi p-acp pn31, c-acp np1 vdd.
(4) text (DIV1)
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1006
Heare my voyce (O God) in my prayer, preserue my life from feare of the enemie. Hide mee from the conspiracie of the Wicked, Hear my voice (Oh God) in my prayer, preserve my life from Fear of the enemy. Hide me from the Conspiracy of the Wicked,
vvb po11 n1 (uh np1) p-acp po11 n1, vvb po11 n1 p-acp n1 pp-f dt n1. vvb pno11 p-acp dt n1 pp-f dt j,
(4) text (DIV1)
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1007
and from the rage of the workers of Iniquitie, which haue what their Tongue like a Sword,
and from the rage of the workers of Iniquity, which have what their Tongue like a Sword,
cc p-acp dt n1 pp-f dt n2 pp-f n1, r-crq vhb r-crq po32 n1 av-j dt n1,
(4) text (DIV1)
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1008
and shot foorth their Arrowes bitter words. and shot forth their Arrows bitter words.
cc vvd av po32 n2 j n2.
(4) text (DIV1)
165
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1009
Thirdly, the Hand is also an instrument wherewith the Heart killeth, sometimes by the ministerie of an other.
Thirdly, the Hand is also an Instrument wherewith the Heart kills, sometime by the Ministry of an other.
ord, dt n1 vbz av dt n1 c-crq dt n1 vvz, av p-acp dt n1 pp-f dt n-jn.
(4) text (DIV1)
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1010
So Dauid killed Ʋrias. So Ahab and Iezabel killed Naboth. So Herod killed all the male Children that were in Beth-lem, and in all the coastes thereof;
So David killed Ʋrias. So Ahab and Jezebel killed Naboth. So Herod killed all the male Children that were in Bethlehem, and in all the coasts thereof;
np1 np1 vvn np1. av np1 cc np1 vvn np1. av np1 vvd d dt j-jn n2 cst vbdr p-acp j, cc p-acp d dt n2 av;
(4) text (DIV1)
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1011
which is to bee considered of such bad men, as when they cause others to commit Murther, thinke themselues innocent:
which is to be considered of such bad men, as when they cause Others to commit Murder, think themselves innocent:
r-crq vbz pc-acp vbi vvn pp-f d j n2, c-acp c-crq pns32 vvb n2-jn pc-acp vvi n1, vvb px32 j-jn:
(4) text (DIV1)
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1012
but let all such know, that they are Murtherers, though they vse others as their instruments.
but let all such know, that they Are Murderers, though they use Others as their Instruments.
cc-acp vvb d d vvb, cst pns32 vbr n2, cs pns32 vvb n2-jn p-acp po32 n2.
(4) text (DIV1)
166
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1013
Sometimes also the Hand killeth by withholding or taking away things nenessarie from them that haue need:
Sometime also the Hand kills by withholding or taking away things nenessarie from them that have need:
av av dt n1 vvz p-acp vvg cc vvg av n2 j p-acp pno32 cst vhb n1:
(4) text (DIV1)
167
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1014
For hee that withholdeth or taketh away the meanes whereby life is preserued, hee is a Murtherer.
For he that withholdeth or Takes away the means whereby life is preserved, he is a Murderer.
c-acp pns31 cst vvz cc vvz av dt n2 c-crq n1 vbz vvn, pns31 vbz dt n1.
(4) text (DIV1)
167
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1015
And therefore the Lord in the Law, saith, Thou shalt not oppresse an Hired seruant, that is needy and poore, &c. But thou shalt giue him his Hire for his day,
And Therefore the Lord in the Law, Says, Thou shalt not oppress an Hired servant, that is needy and poor, etc. But thou shalt give him his Hire for his day,
cc av dt n1 p-acp dt n1, vvz, pns21 vm2 xx vvi dt j-vvn n1, cst vbz j cc j, av p-acp pns21 vm2 vvi pno31 po31 n1 p-acp po31 n1,
(4) text (DIV1)
168
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1016
neither shall the Sunne goe downe vpon it, for hee is poore, and therewith sustayneth his life,
neither shall the Sun go down upon it, for he is poor, and therewith sustaineth his life,
dx vmb dt n1 vvb a-acp p-acp pn31, c-acp pns31 vbz j, cc av vvz po31 n1,
(4) text (DIV1)
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1017
least hee cry against thee vnto the Lord, &c. And hence it is, that the Lord by his Prophet Esay chargeth the vnmercifull and oppressing Iewes, that their Hands are full of Blood. lest he cry against thee unto the Lord, etc. And hence it is, that the Lord by his Prophet Isaiah charges the unmerciful and oppressing Iewes, that their Hands Are full of Blood.
cs pns31 vvb p-acp pno21 p-acp dt n1, av cc av pn31 vbz, cst dt n1 p-acp po31 n1 np1 vvz dt j cc j-vvg np2, cst po32 n2 vbr j pp-f n1.
(4) text (DIV1)
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1018
And Iesus the sonne of Syrach saith, Who so bringeth an Offering of the goods of the Poore, doth as one that sacrificeth the Sonne before the Fathers eyes.
And Iesus the son of Sirach Says, Who so brings an Offering of the goods of the Poor, does as one that Sacrificeth the Son before the Father's eyes.
np1 np1 dt n1 pp-f np1 vvz, r-crq av vvz dt vvg pp-f dt n2-j pp-f dt j, vdz p-acp pi cst vvz dt n1 p-acp dt ng1 n2.
(4) text (DIV1)
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1019
21. The Bread of the needfull, is the life of the Poore; hee that defrawdeth him thereof, is a Murtherer.
21. The Bred of the needful, is the life of the Poor; he that defrawdeth him thereof, is a Murderer.
crd dt n1 pp-f dt j, vbz dt n1 pp-f dt j; pns31 cst vvz pno31 av, vbz dt n1.
(4) text (DIV1)
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1020
22. Hee that taketh away his Neighbours Liuing slayeth him: and hee that defrawdeth the Labourer of his Hire, is a Bloodshedder.
22. He that Takes away his Neighbours Living slays him: and he that defrawdeth the Labourer of his Hire, is a Bloodshedder.
crd pns31 cst vvz av po31 n2 vvg vvz pno31: cc pns31 cst vvz dt n1 pp-f po31 n1, vbz dt n1.
(4) text (DIV1)
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1021
Thus the greedie cutthroates of the World kill their Breathren, by suffering poore Soules to stand crying at their doores, without comfort;
Thus the greedy cutthroats of the World kill their Brethren, by suffering poor Souls to stand crying At their doors, without Comfort;
av dt j n2 pp-f dt n1 vvb po32 n2, p-acp vvg j n2 pc-acp vvi vvg p-acp po32 n2, p-acp n1;
(4) text (DIV1)
168
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1022
of whom St. Augustine saith, Si non pauisti, occidisti. Others, by their immoderate inhauncing of the price of thinges, racking Rentes, depopulating of Townes,
of whom Saint Augustine Says, Si non pauisti, occidisti. Others, by their immoderate inhancing of the price of things, racking Rents, depopulating of Towns,
pp-f r-crq n1 np1 vvz, fw-mi fw-fr fw-la, fw-la. n2-jn, p-acp po32 j vvg pp-f dt n1 pp-f n2, j-vvg n2, vvg pp-f n2,
(4) text (DIV1)
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1023
and turning out the Poore to begge, and taking away the meanes of their maintenaunce, become guiltie of their blood.
and turning out the Poor to beg, and taking away the means of their maintenance, become guilty of their blood.
cc vvg av dt j pc-acp vvi, cc vvg av dt n2 pp-f po32 n1, vvb j pp-f po32 n1.
(4) text (DIV1)
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1024
Sometimes also the Hand Killeth by actuall Murther, committed vpon the body of another. So Kain killed his brother Habel. So Ioab killed Abner, and Amasa.
Sometime also the Hand Kills by actual Murder, committed upon the body of Another. So Kain killed his brother Habel. So Ioab killed Abner, and Amasa.
av av dt n1 vvz p-acp j n1, vvn p-acp dt n1 pp-f n-jn. av np1 vvd po31 n1 np1. av np1 vvd np1, cc np1.
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1025
And lastly, when a man layeth violent hands on himselfe;
And lastly, when a man Layeth violent hands on himself;
cc ord, c-crq dt n1 vvz j n2 p-acp px31;
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1026
So Saul and his Armour bearer fell vpon their Swords, and killed themselues. Thus also Ahitophel, and Iudas, hanged themselues. So Saul and his Armour bearer fell upon their Swords, and killed themselves. Thus also Ahithophel, and Iudas, hanged themselves.
av np1 cc po31 n1 n1 vvd p-acp po32 n2, cc vvd px32. av av np1, cc np1, vvd px32.
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1027
Hauing thus shewed you how many wayes this sinne may bee committed;
Having thus showed you how many ways this sin may be committed;
vhg av vvn pn22 c-crq d n2 d n1 vmb vbi vvn;
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1028
now it remaineth to shew you, that this Capitall sinne (Killing) is most horrible and abhominable,
now it remains to show you, that this Capital sin (Killing) is most horrible and abominable,
av pn31 vvz pc-acp vvi pn22, cst d j n1 (vvg) vbz av-ds j cc j,
(4) text (DIV1)
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1029
and that for these speciall reasons: First, Because God forbids it in his Law. Yea, the very Infidels abhorre it.
and that for these special Reasons: First, Because God forbids it in his Law. Yea, the very Infidels abhor it.
cc cst p-acp d j n2: ord, p-acp np1 vvz pn31 p-acp po31 n1. uh, dt j n2 vvb pn31.
(4) text (DIV1)
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1030
If there were no more but this, it were enough to make any Christian tremble to conceaue so much as an intent to commit it.
If there were no more but this, it were enough to make any Christian tremble to conceive so much as an intent to commit it.
cs a-acp vbdr dx dc p-acp d, pn31 vbdr av-d pc-acp vvi d np1 vvi pc-acp vvi av av-d c-acp dt n1 pc-acp vvi pn31.
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1031
Secondly, because it is a crying sinne:
Secondly, Because it is a crying sin:
ord, c-acp pn31 vbz dt j-vvg n1:
(4) text (DIV1)
174
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1032
when Kain had killed his brother Habel, God told him, That the voyce of his brothers Blood, cryed vnto him from the Earth.
when Kain had killed his brother Habel, God told him, That the voice of his Brother's Blood, cried unto him from the Earth.
c-crq np1 vhd vvn po31 n1 np1, np1 vvd pno31, cst dt n1 pp-f po31 ng1 n1, vvd p-acp pno31 p-acp dt n1.
(4) text (DIV1)
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1033
Neuer was droppe of Innocent blood shedde, but it cryed for vengeance: and therefore Iob sayth, That the Earth can not couer Blood. Never was drop of Innocent blood shed, but it cried for vengeance: and Therefore Job say, That the Earth can not cover Blood.
av-x vbds n1 pp-f j-jn n1 vvi, cc-acp pn31 vvd p-acp n1: cc av np1 vvz, cst dt n1 vmb xx vvi n1.
(4) text (DIV1)
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1034
Thirdly, because it is an accursed sinne.
Thirdly, Because it is an accursed sin.
ord, c-acp pn31 vbz dt j-vvn n1.
(4) text (DIV1)
175
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1035
First, it bringeth the Curse of God vpon the Murtherer, and maketh him carry a guiltie Conscience: as wee see in Kain.
First, it brings the Curse of God upon the Murderer, and makes him carry a guilty Conscience: as we see in Kain.
ord, pn31 vvz dt n1 pp-f np1 p-acp dt n1, cc vv2 pno31 vvi dt j n1: c-acp pns12 vvb p-acp np1.
(4) text (DIV1)
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1036
Secondly, it bringes a Curse vpon a mans posteritie. Thirdly, the Magistrate is accursed, that leaueth it vnpunished.
Secondly, it brings a Curse upon a men posterity. Thirdly, the Magistrate is accursed, that Leaveth it unpunished.
ord, pn31 vvz dt n1 p-acp dt vvz n1. ord, dt n1 vbz vvn, cst vvz pn31 j.
(4) text (DIV1)
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1037
Fourthly, it defileth the Earth, and maketh it accursed. Fiftly, because it is also a diuelish sinne.
Fourthly, it Defileth the Earth, and makes it accursed. Fifty, Because it is also a devilish sin.
ord, pn31 vvz dt n1, cc vvz pn31 vvn. ord, c-acp pn31 vbz av dt j n1.
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1038
It proceedes from the Diuell, Who was a Murtherer from the beginning.
It proceeds from the devil, Who was a Murderer from the beginning.
pn31 vvz p-acp dt n1, r-crq vbds dt n1 p-acp dt n1.
(4) text (DIV1)
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1039
Therefore when thou seest a Murtherer, thou seest the very Image and Picture of the Diuell.
Therefore when thou See a Murderer, thou See the very Image and Picture of the devil.
av c-crq pns21 vv2 dt n1, pns21 vv2 dt j n1 cc n1 pp-f dt n1.
(4) text (DIV1)
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1040
Kain the Murtherer, was of the Diuell; his Murther, was the worke of the Diuell.Kain the Murderer, was of the devil; his Murder, was the work of the devil.
np1 dt n1, vbds pp-f dt n1; po31 n1, vbds dt n1 pp-f dt n1.
(4) text (DIV1)
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1041
After that the Spirit of the Lord was departed from Saul, and an euill Spirit sent of the Lord vexed him. After that the Spirit of the Lord was departed from Saul, and an evil Spirit sent of the Lord vexed him.
p-acp d dt n1 pp-f dt n1 vbds vvn p-acp np1, cc dt j-jn n1 vvn pp-f dt n1 vvd pno31.
(4) text (DIV1)
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1042
Saul thencefoorth hunted Dauid for his life, to Kill him.Saul thenceforth hunted David for his life, to Kill him.
np1 av vvd np1 p-acp po31 n1, pc-acp vvi pno31.
(4) text (DIV1)
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1043
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 presently he sought Christes blood, to haue him put to death.
The two possessed with Devils, were so fierce, that no man might go by that Way, (such a delight they had to Kill men.) Satan no sooner entered into Iudas, but presently he sought Christ's blood, to have him put to death.
dt crd vvn p-acp n2, vbdr av j, cst dx n1 vmd vvi p-acp d n1, (d dt n1 pns32 vhd pc-acp vvi n2.) np1 av-dx av-c vvn p-acp np1, p-acp av-j pns31 vvd npg1 n1, pc-acp vhi pno31 vvn p-acp n1.
(4) text (DIV1)
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1044
Therefore bloodie Papists, who practise to kill & poyson Kinges and Princes, are of the Diuell,
Therefore bloody Papists, who practice to kill & poison Kings and Princes, Are of the devil,
av j njp2, r-crq n1 pc-acp vvi cc vvi n2 cc n2, vbr pp-f dt n1,
(4) text (DIV1)
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1045
and ledde by the spirit of the Diuell:
and led by the Spirit of the devil:
cc vvd p-acp dt n1 pp-f dt n1:
(4) text (DIV1)
180
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1046
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 Dragon, the Beast, and false Prophet.
Those Popish Frogs whom Antichrist sends to stir up hurly-burlyes among Princes ▪ and hide themselves, croaking in corners, to do mischief, Come out of the Mouth of the Dragon, the Beast, and false Prophet.
d j n2 r-crq np1 vvz pc-acp vvi a-acp j p-acp n2 ▪ cc vvi px32, j-vvg p-acp n2, pc-acp vdi n1, vvd av pp-f dt n1 pp-f dt n1, dt n1, cc j n1.
(4) text (DIV1)
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1047
See then with what spirit the Seminaries, and other bloody minded Papistes are ledde, who practise nothing but Murthering and Poysoning of Christian Princes;
See then with what Spirit the Seminaries, and other bloody minded Papists Are led, who practise nothing but Murdering and Poisoning of Christian Princes;
n1 av p-acp r-crq n1 dt n2, cc j-jn j j-vvn njp2 vbr vvn, r-crq vvb pix cc-acp vvg cc vvg pp-f np1 n2;
(4) text (DIV1)
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1048
their worke is of the Diuell, and they are guided by his spirit. The Spirit of God is otherwise affected;
their work is of the devil, and they Are guided by his Spirit. The Spirit of God is otherwise affected;
po32 n1 vbz pp-f dt n1, cc pns32 vbr vvn p-acp po31 n1. dt n1 pp-f np1 vbz av vvn;
(4) text (DIV1)
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1049
for when Dauid might haue slaine Saul, at two seuerall times hee would not, but sayd, The Lord keepe mee from doing that thing to my Maister ▪ the Lords Annoynted;
for when David might have slain Saul, At two several times he would not, but said, The Lord keep me from doing that thing to my Master ▪ the lords Anointed;
p-acp c-crq np1 vmd vhi vvn np1, p-acp crd j n2 pns31 vmd xx, cc-acp vvd, dt n1 vvb pno11 p-acp vdg d n1 p-acp po11 n1 ▪ dt n2 vvn;
(4) text (DIV1)
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1050
yea, hee was touched in heart, because hee had cut off the Lappe which was on Sauls Carment.
yea, he was touched in heart, Because he had Cut off the Lap which was on Saul's Carment.
uh, pns31 vbds vvn p-acp n1, c-acp pns31 vhd vvn a-acp dt vvb r-crq vbds p-acp np1 n1.
(4) text (DIV1)
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1051
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,
If David heart smote him, for touching the Kings Garment, What shall become of them that would pierce the Kings Heart? Never did any Heretics maintain Treason,
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& Murthering of Princes but the Papists. Touch not mine Annoynted, (said God:) Nay Kill Gods Annoynted, say the Papists.
& Murdering of Princes but the Papists. Touch not mine Anointed, (said God:) Nay Kill God's Anointed, say the Papists.
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If the Pope were Peters successor, then would hee teach the people to honour Kinges and Princes,
If the Pope were Peter's successor, then would he teach the people to honour Kings and Princes,
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1054
and submit themselues to them, as Peter did. But the Pope sendes out his blood sucking Shauelinges to kill Christian Princes;
and submit themselves to them, as Peter did. But the Pope sends out his blood sucking Shavelings to kill Christian Princes;
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1055
and therfore he is not Peters successour, but hee is of his Father the Diuell, who was a Murtherer from the beginning.
and Therefore he is not Peter's successor, but he is of his Father the devil, who was a Murderer from the beginning.
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Fiftly, because God hath a Controuersie with the people for this sinne, and will haue account of all the innocent blood that is shedde;
Fifty, Because God hath a Controversy with the people for this sin, and will have account of all the innocent blood that is shed;
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and will bee auenged on them that shedde it.
and will be avenged on them that shed it.
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I will (saith the Lord) require your blood wherein your liues are: at the handes of euery Beast will I require it, I will (Says the Lord) require your blood wherein your lives Are: At the hands of every Beast will I require it,
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and at the hand of man, euen at the hand of mans brother will I require the life of man.
and At the hand of man, even At the hand of men brother will I require the life of man.
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Who so sheddeth mans blood, by man shall his blood be shedde; for in the image of God, hath he made man. Who so sheds men blood, by man shall his blood be shed; for in the image of God, hath he made man.
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And the Lord God in his Law commaundeth, That hee that killeth any man, shall be put to death. And also hee forbids that any shall sell the blood of the Murdered.
And the Lord God in his Law commandeth, That he that kills any man, shall be put to death. And also he forbids that any shall fell the blood of the Murdered.
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You shall not (saith hee) take any recompence for the life of the Murtherer, which is worthy to die, You shall not (Says he) take any recompense for the life of the Murderer, which is worthy to die,
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1063
but hee shall bee put to death. but he shall be put to death.
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And our Sauiour Christ said to Peter, That all which take the Sword, shall perish with the Sword. Ioab slue Abner and Amasa, Absolon, and others;
And our Saviour christ said to Peter, That all which take the Sword, shall perish with the Sword. Ioab slew Abner and Amasa, Absalom, and Others;
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1065
and at last, by Gods iust iudgement himselfe was slaine. Iesabel caused the Prophets of God to be slaine, and procured Naboths death:
and At last, by God's just judgement himself was slain. Jezebel caused the prophets of God to be slain, and procured Naboth's death:
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but at last, she was cast out at a Window, her blood was sprinkled vpon the Wall, and vpon the Horses;
but At last, she was cast out At a Window, her blood was sprinkled upon the Wall, and upon the Horses;
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1067
and shee was troden vnder foote, and the Dogges eate her flesh, so that no more was found of her but the Skull,
and she was trodden under foot, and the Dogs eat her Flesh, so that no more was found of her but the Skull,
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1068
and the Feete, and the Palmes of her Hands. Herod Agrippa, hauing persecuted the Christians, killed Iames the brother of Iohn with the Sword,
and the Feet, and the Palms of her Hands. Herod Agrippa, having persecuted the Christians, killed James the brother of John with the Sword,
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and put Peter in Prison &c. at last by Gods iust iudgement, Hee was eaten of Wormes, and gaue vp the Ghost.
and put Peter in Prison etc. At last by God's just judgement, He was eaten of Worms, and gave up the Ghost.
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And though the Murtherer sometimes die in his Bed, yet, as Goliath was slaine with his owne sword;
And though the Murderer sometime die in his Bed, yet, as Goliath was slain with his own sword;
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so the Murtherers owne Conscience shall wound him, and continually torment him. so the Murderers own Conscience shall wound him, and continually torment him.
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Such a curse fell vpon Kain, his Conscience after hee had killed his brother Habel, That hee thought euery one that saw him, would sley him.
Such a curse fell upon Kain, his Conscience After he had killed his brother Habel, That he Thought every one that saw him, would slay him.
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It is written of Herod Antipas, that after he had beheaded John Baptist, hee carried such an accusing Conscience, that hee thought euery Bush was Iohn Baptist. Nero also, that bloody persecutour of Christians, is said to haue had such a guiltie Conscience, that he thought that all the Christians which hee had put to death, followed him:
It is written of Herod Antipas, that After he had beheaded John Baptist, he carried such an accusing Conscience, that he Thought every Bush was John Baptist. Nero also, that bloody persecutor of Christians, is said to have had such a guilty Conscience, that he Thought that all the Christians which he had put to death, followed him:
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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 euery Dish;
and At last, when he had slain his deer friend Symmachus, his accusing Conscience did so torment him, that sitting At meat, he Thought the eyes of Symmachus looked on him in every Dish;
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1075
and so fell vpon his owne Sword, and killed himselfe.
and so fell upon his own Sword, and killed himself.
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Thus you see how God will haue account of Innocent blood-shed, and wil be auenged on them that shed it.
Thus you see how God will have account of Innocent bloodshed, and will be avenged on them that shed it.
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And sixtly, vnlesse such bloody wretches doe repent truely while this time of grace lastes, they shall goe vnder Gods heauy wrath for euer.
And sixthly, unless such bloody wretches do Repent truly while this time of grace lasts, they shall go under God's heavy wrath for ever.
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Our Sauiour Christ saith, Whosoeuer killeth, shall be culpable of iudgement. The Apostle Paul pronounceth of them.
Our Saviour christ Says, Whosoever kills, shall be culpable of judgement. The Apostle Paul pronounceth of them.
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That they shall not inherite the Kingdome of heauen. That they shall not inherit the Kingdom of heaven.
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1080
They shall haue their part in the Lake that burneth with Fire and Brimstone. And they shall be shut out of Gods Kingdome, with Dogges, Enchanters, Whoremongers, &c. Lastly, this sinne is aggrauated by consideration of the person Killed, or Murthered. They shall have their part in the Lake that burns with Fire and Brimstone. And they shall be shut out of God's Kingdom, with Dogs, Enchanter's, Whoremongers, etc. Lastly, this sin is aggravated by consideration of the person Killed, or Murdered.
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If it be a great sinne to Kill any Christian; much more a Saint, or Child of God, who is deare to him;
If it be a great sin to Kill any Christian; much more a Saint, or Child of God, who is deer to him;
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in whom God delighteth, and in whom the image of God doth chiefly shine; and in whom Christ Iesus is persecuted:
in whom God delights, and in whom the image of God does chiefly shine; and in whom christ Iesus is persecuted:
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because who so killeth such a one, doth (as it were) sheath his Sword in the heart of Christ. Because who so kills such a one, does (as it were) sheath his Sword in the heart of christ.
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For wee are members of his body, of his flesh, and of his bones. For we Are members of his body, of his Flesh, and of his bones.
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1085
If hee which killed Kain, a wicked man, should be punished seauen fould, What is to be said of him, who killeth a godly man? Yea, What of those that haue killed the Saints,
If he which killed Kain, a wicked man, should be punished seauen fouled, What is to be said of him, who kills a godly man? Yea, What of those that have killed the Saints,
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and Martirs of Iesus Christ? It is vnpossible but that their blood should cry aloud for vengeance.
and Martyrs of Iesus christ? It is unpossible but that their blood should cry aloud for vengeance.
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1087
How long Lord, holy, and true; dost thou not iudge and auenge our blood on them that dwell on the Earth. How long Lord, holy, and true; dost thou not judge and avenge our blood on them that dwell on the Earth.
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Let the Strumpet of Rome looke to this, Who hath been many yeeres drunken with the blood of the Saintes, and with the blood of the Martyrs of Iesus.
Let the Strumpet of Room look to this, Who hath been many Years drunken with the blood of the Saints, and with the blood of the Martyrs of Iesus.
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1089
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 the tenne Persecutions, it was counted good sport in the Roman Empire to kill, and murder Christians in great Multitudes, when they were gathered together in Prayers.
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1090
In that bloody Nero his time, they vsed to make Bonefiers with the bones of Christians, whom they had Murthered:
In that bloody Nero his time, they used to make Bonfires with the bones of Christians, whom they had Murdered:
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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:
In which bloody Persecution, the poor Church, and Children of God, remained from the Ascension of christ, almost the Molle of foure Hundred Years, till that blessed Emperor Constantine the great, son of Helena an English woman, established the Church of christ:
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At which time, that good Bishop Eusebius, writer of the Ecclesiasticall Historie, obtained Licence, and Letters of authoritie, vnder 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,
At which time, that good Bishop Eusebius, writer of the Ecclesiastical History, obtained Licence, and Letters of Authority, under the hand & seal of the said Emperor, to make search throughout all the Monarchy of Room, of the number of all those that had suffered in that time of Persecution,
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for the Fayth and testimonie of Iesus Christ;
for the Faith and testimony of Iesus christ;
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and it was found (as Hierom writing to Chromatius and Heliodorus, doth witnesse) that there had been put to death in that time,
and it was found (as Hieronymus writing to Chromatius and Heliodorus, does witness) that there had been put to death in that time,
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1095
for euery day in the Kalender, fiue thousand Martirs, except onely the first of Ianuarie; which day was festiually kept throughout their Romaine Empire, for the choosing of their Consuls.
for every day in the Calendar, fiue thousand Martyrs, except only the First of Ianuarie; which day was festivally kept throughout their Roman Empire, for the choosing of their Consuls.
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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.
What need I speak of the abundance of the blood of the blessed Martyrs, which was shed in this land, by that drunken Whore of Room, while that Church usurped supremacy in this Realm, during the Reign of Queen Marry: and yet does that unsatiable monster still thirst After more blood.
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To end this part, let al Gods children take heed of Killing with heart, tongue, or hand:
To end this part, let all God's children take heed of Killing with heart, tongue, or hand:
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Let the life of man be precious in our eyes.
Let the life of man be precious in our eyes.
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And be it farre from vs, that wee should defile our hands with the blood of any of Gods children,
And be it Far from us, that we should defile our hands with the blood of any of God's children,
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least so we should be guiltie of this sinne, as were the people of the Iewes, who killed the Prophets,
lest so we should be guilty of this sin, as were the people of the Iewes, who killed the prophets,
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1101
& stoned them which were sent to them, and with whom the Lord hath a controuersie for this, and other their sinnes.
& stoned them which were sent to them, and with whom the Lord hath a controversy for this, and other their Sins.
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1102
(And Stealing) All manner of vniust coueting, getting, or with-holding of that (which by the right of proprietie) is not a mans owne, is theft. (And Stealing) All manner of unjust coveting, getting, or withholding of that (which by the right of propriety) is not a men own, is theft.
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1103
The Prophet doth not heere meane onely such poore and pettie Theeues, as are commonly arraigned at euery Sessions,
The Prophet does not Here mean only such poor and Petty Thieves, as Are commonly arraigned At every Sessions,
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1104
but such as steale by Oppression, Extortion, Vsurie, and the like.
but such as steal by Oppression, Extortion, Usury, and the like.
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1105
There be few that can truly say with Samuel, Behold heere I am, beare record of mee,
There be few that can truly say with Samuel, Behold Here I am, bear record of me,
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1106
before the Lord, and before his Annoynted;
before the Lord, and before his Anointed;
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1107
Whose Oxe haue I taken? or whose Asse haue I taken? or whom haue I done wrong to? or whom haue I hurt,
Whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt,
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or of whom haue I receiued any bribe, to blind mine eyes therewith, &c. or of whom have I received any bribe, to blind mine eyes therewith, etc.
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1109
Secondly, such Captaines as hauing the conduct or leading of Souldiers, purse vp the Princes pay to their owne vse,
Secondly, such Captains as having the conduct or leading of Soldiers, purse up the Princes pay to their own use,
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or else prodigally spend it, and so pinch the poore Souldiers, and pine them, that they are glad to leape at a crust,
or Else prodigally spend it, and so pinch the poor Soldiers, and pine them, that they Are glad to leap At a crust,
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1111
and often brought so low and weake, that they are forced to vse vnlawfull meanes to get food,
and often brought so low and weak, that they Are forced to use unlawful means to get food,
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and shortly become vnfit for any seruice.
and shortly become unfit for any service.
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1113
Thirdly, such as beeing in Office in the Common-wealth, doe more respect Bribes, and their owne priuate gaine, then either Law or Conscience:
Thirdly, such as being in Office in the Commonwealth, do more respect Bribes, and their own private gain, then either Law or Conscience:
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1114
and if vnhappily they buy their Offices, then is all Fish that commeth to Nette with them, catch that catch may:
and if unhappily they buy their Offices, then is all Fish that comes to Net with them, catch that catch may:
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then must the poore Countrey people pay for that. Fourthly, they that get the Goods of Orphants, or poore fatherlesse Children into their handes,
then must the poor Country people pay for that. Fourthly, they that get the Goods of Orphans, or poor fatherless Children into their hands,
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1116
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,
and either defraud them of the most part of it; or Else driven them to Law, and so cause them to spend as much sometime,
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1117
as their Portions come too, before they can recouer that their Parentes left them.
as their Portions come too, before they can recover that their Parents left them.
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1118
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 emptor, Let the buyer take heed, is frequent in euery mans mouth:
Fifty, Tradesmen also sometime, play the Thieves, and sin againg the Law of God, by oppressing those that deal with them, in so much as Caveat emptor, Let the buyer take heed, is frequent in every men Mouth:
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But God saith not so, for Christian charitie requireth that the seller looke vnto it, that hee bee not both a Chapman and a Theefe,
But God Says not so, for Christian charity requires that the seller look unto it, that he be not both a Chapman and a Thief,
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1120
but that he sell a penny-worth for a Penny, and vse a good Conscience in his Trade:
but that he fell a pennyworth for a Penny, and use a good Conscience in his Trade:
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not to sell counterfaite Wares for good; not to vse false Waights or Measures, nor to buy by one Waight or Measure, and sell by an other:
not to fell counterfeit Wares for good; not to use false Weights or Measures, nor to buy by one Weight or Measure, and fell by an other:
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1122
which God forbiddeth, and is abhominable to the Lord.
which God forbiddeth, and is abominable to the Lord.
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Sixtly, and lastly, (for I will make mention of no more) are all such as beare a gallant shew in the World,
Sixty, and lastly, (for I will make mention of no more) Are all such as bear a gallant show in the World,
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1124
and gather other mens Goods into their hands, and when they haue runne as farre as their credite will reach,
and gather other men's Goods into their hands, and when they have run as Far as their credit will reach,
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then turne Banck-rupts vpon the sodaine, bearing the world in hand, that they are not worth a Groate,
then turn bankrupts upon the sudden, bearing the world in hand, that they Are not worth a Groat,
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when as they keepe a great masse of other mens Money secretly to themselues, so that their Creditours are glad to grow to composition,
when as they keep a great mass of other men's Money secretly to themselves, so that their Creditors Are glad to grow to composition,
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and take that little they can quietly come by:
and take that little they can quietly come by:
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1128
But when euery mans mouth is stopt with a thing of naught, then they shift themselues into some corner of the Country where they are not knowen,
But when every men Mouth is stopped with a thing of nought, then they shift themselves into Some corner of the Country where they Are not known,
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and there ruffle it out with other mens Riches, liue in all brauerie, put that foorth to Vsurie, which they haue stolne from others;
and there ruffle it out with other men's Riches, live in all bravery, put that forth to Usury, which they have stolen from Others;
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1130
and so become double and damnable theeues to the Common-wealth: whose Iudgement I leaue to the Lord.
and so become double and damnable thieves to the Commonwealth: whose Judgement I leave to the Lord.
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1131
Let vs make vse of this, to our selues;
Let us make use of this, to our selves;
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And let euery one of vs that loue the God of Truth, hate all false-getting of the Goods of this world,
And let every one of us that love the God of Truth, hate all false-getting of the Goods of this world,
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1133
and labour in our seuerall places and callings to carry a good conscience, to rest satisfied with meum and tuum, not to desire, purloyne,
and labour in our several places and callings to carry a good conscience, to rest satisfied with meum and tuum, not to desire, purloin,
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1134
or with-hold that, which in right is none of our owne: And if any of vs haue fallen this way, let vs with Zacheus make restitution, as Gods law commaundeth;
or withhold that, which in right is none of our own: And if any of us have fallen this Way, let us with Zacchaeus make restitution, as God's law commandeth;
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1135
so shall Gods wrath be appezed, the controuersie ended, and God will blesse vs, shew vs the light of his countenance, and be mercifull vnto vs. (And Whoring.) Whoredome is a filthy and abhominable, but yet a vulgar sinne, a number of sinnes attend vpon it. so shall God's wrath be appezed, the controversy ended, and God will bless us, show us the Light of his countenance, and be merciful unto us (And Whoring.) Whoredom is a filthy and abominable, but yet a Vulgar sin, a number of Sins attend upon it.
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1136
It is taken for all vncleannesse of bodie and minde. I will onely speake of it in act; which hath particular degrees.
It is taken for all uncleanness of body and mind. I will only speak of it in act; which hath particular Degrees.
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1137
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:
When it is committed between a man and woman both unmarried, it is called Fornication: If both, or the one party be married, it is called Adultery:
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1138
If the parties bee within the Degrees forbidden, it is Incest: If forcibly committed it is a Rape.
If the parties be within the Degrees forbidden, it is Incest: If forcibly committed it is a Rape.
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1139
And though one of these be more horrible sinne then another, yet The wages of the least is death.
And though one of these be more horrible sin then Another, yet The wages of the least is death.
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1140
And therefore S. Augustine saith, Omnia peccata sunt mortalia, sed omnia peccata non sunt equalia:
And Therefore S. Augustine Says, Omnia Peccata sunt mortalia, sed omnia Peccata non sunt equalia:
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1141
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:
which may serve to condemn the error of the Papists, who hold, that Some Sins in their own nature Are Venial, and Some Are Mortal:
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1142
But the Prophet Ezekiel saith, That the same Soule that sinneth, shall die.
But the Prophet Ezekielem Says, That the same Soul that Sinneth, shall die.
cc-acp dt n1 np1 vvz, cst dt d n1 cst vvz, vmb vvi.
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1143
And Saint Paul telles them, that if it bee a sinne, (mince it as they may) The wages of it is death, without repentance and Gods mercie.
And Saint Paul tells them, that if it be a sin, (mince it as they may) The wages of it is death, without Repentance and God's mercy.
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1144
And the same Prophet Ezekiel would haue them know, That if the Wicked will returne from all his sinnes that hee hath committed, and doe that which is lawfull and right, hee shall saue his Soule aliue.
And the same Prophet Ezekielem would have them know, That if the Wicked will return from all his Sins that he hath committed, and do that which is lawful and right, he shall save his Soul alive.
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1145
So that the least sinne without repentance and Gods mercy, is damnable:
So that the least sin without Repentance and God's mercy, is damnable:
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1146
and the greatest sinne, if it be truely repented of, and Gods mercy in Christ apprehended by a liuely Fayth,
and the greatest sin, if it be truly repented of, and God's mercy in christ apprehended by a lively Faith,
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1147
while wee beleeue in this time of Grace, it is pardonable.
while we believe in this time of Grace, it is pardonable.
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1148
This sinne of Whoredome is a filthy and abhominable sinne, hated of God, and all good men, and that for many reasons.
This sin of Whoredom is a filthy and abominable sin, hated of God, and all good men, and that for many Reasons.
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1149
First, because it taketh away the Heart of a man, as sayth this our Prophet, Whoredome, Wine, and new Wine, take away the Heart. As Nebuchadnezer had the Heart of a Beast;
First, Because it Takes away the Heart of a man, as say this our Prophet, Whoredom, Wine, and new Wine, take away the Heart. As Nebuchadnezzar had the Heart of a Beast;
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1150
so when a Whoremonger is that way giuen, hee is carryed headlong with his beastly affections.
so when a Whoremonger is that Way given, he is carried headlong with his beastly affections.
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1151
The Heart is the principall part of man in Gods seruice.
The Heart is the principal part of man in God's service.
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1152
And our Sauiour Christ sayth, Thou shalt loue the Lord thy God with all thy Heart.
And our Saviour christ say, Thou shalt love the Lord thy God with all thy Heart.
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1153
And the Apostle would haue vs serue God heartily. If the Heart be away, no seruice can be acceptable to God:
And the Apostle would have us serve God heartily. If the Heart be away, no service can be acceptable to God:
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1154
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;
But Whoredom Takes away the Heart, Therefore Whoremongers can perform no service acceptable to God. Wheresoever the Body of the Whoremaster is, his Heart is with his Whore;
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1155
and where euer the Whore bee, her Heart is with her Whoremonger.
and where ever the Whore be, her Heart is with her Whoremonger.
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1156
The Whoremonger is so besotted, and destitute of vnderstanding, That hee goeth about his businesse like a Foole to the Stockes.
The Whoremonger is so besotted, and destitute of understanding, That he Goes about his business like a Fool to the Stocks.
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1157
It made Dauid such a Foole for the time, that hee went about to couer his sinne, by murthering of his trusty Seruant Ʋrias. It made David such a Fool for the time, that he went about to cover his sin, by murdering of his trusty Servant Ʋrias.
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1158
Secondly, because it is a brutish sin, it maketh a man a beast, though a man in shape, yet a beast in behauiour. Whoremongers are cōpared to beasts: to fed horses:
Secondly, Because it is a brutish since, it makes a man a beast, though a man in shape, yet a beast in behaviour. Whoremongers Are compared to beasts: to fed Horses:
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1159
To an Oxe led to the slaughter. The price of an whore and a dogge is all one.
To an Ox led to the slaughter. The price of an whore and a dog is all one.
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1160
By a dogge he meaneth as an impudent wretch. Whoremongers are as dogges, and whores as bitches;
By a dog he means as an impudent wretch. Whoremongers Are as Dogs, and whores as bitches;
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1161
nay, worse then beastes are they. Thirdly, because it hath a lawfull remedy.
nay, Worse then beasts Are they. Thirdly, Because it hath a lawful remedy.
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1162
To auoyd fornication (saith the Apostle) let euery man haue his wife, and let euery woman haue her owne husband. To avoid fornication (Says the Apostle) let every man have his wife, and let every woman have her own husband.
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1163
They that cannot abstaine, let them marry: where there is a lawfull remedy, the sinne is more grieuous. They that cannot abstain, let them marry: where there is a lawful remedy, the sin is more grievous.
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God gaue to Adam the fruite of all the trees in Paradise, but one:
God gave to Adam the fruit of all the trees in Paradise, but one:
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1165
hee would not be satisfied with that, but he would needes eate of the fruite of that one tree also which was forbidden,
he would not be satisfied with that, but he would needs eat of the fruit of that one tree also which was forbidden,
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therefore his sinne was the greater. A poore theefe is pittied that stealeth to satisfie his hunger;
Therefore his sin was the greater. A poor thief is pitied that steals to satisfy his hunger;
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but he that stealeth and hath enough of his owne, his sinne is the greater, and more to be punished.
but he that steals and hath enough of his own, his sin is the greater, and more to be punished.
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So he that hath a lawfull remedy, and such a remedy as God hath ordained for mans good and comfort,
So he that hath a lawful remedy, and such a remedy as God hath ordained for men good and Comfort,
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and notwithstanding runneth a whoring, his sin is the more abhominable, and deserueth greater punishment.
and notwithstanding Runneth a whoring, his since is the more abominable, and deserves greater punishment.
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Such was Dauids sinne, he had many wiues and concubines, and therefore well prouided that way,
Such was David sin, he had many wives and concubines, and Therefore well provided that Way,
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yet hee tooke another mans wife, and therefore his sinne (by his owne confession) was more horrible.
yet he took Another men wife, and Therefore his sin (by his own Confessi) was more horrible.
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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:
Fourthly, Because Sathan thereby gains two Souls At once, a these may steal alone, the drunkard may be drunken alone, the murderer, swearer, etc. may sin alone:
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But the whoremonger killeth two soules at a clap: nay, sometimes Satan gaineth many soules by meanes of one whoremonger or one strumpet.
But the whoremonger kills two Souls At a clap: nay, sometime Satan gains many Souls by means of one whoremonger or one strumpet.
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And therefore Ambrose vpon that, Can a man take fire in his bosome, and his cloathes not bee burnt? Or can a man goe vpon coales,
And Therefore Ambrose upon that, Can a man take fire in his bosom, and his clothes not bee burned? Or can a man go upon coals,
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and his feet not bee burnt? And (sayth that Father) how can a strumpet dwell in a towne,and his feet not be burned? And (say that Father) how can a strumpet dwell in a town,
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and young men not be drawne to whoredome? If the blood of Habel cryed for vengeance,
and young men not be drawn to whoredom? If the blood of Habel cried for vengeance,
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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,
how much more shall those Souls cry for vengeance against the whoremonger which Are lost through his default? The whoremonger Careth not how many he abuse,
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nay, the more, the more he reioyceth:
nay, the more, the more he rejoices:
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and the strumpet careth not how many she leades to the Deuill, the more customers the more merryer,
and the strumpet Careth not how many she leads to the devil, the more customers the more merryer,
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and the more money too, shee openeth her quiuer against euery arrow. But if they knew that all those soules would crie,
and the more money too, she Openeth her quiver against every arrow. But if they knew that all those Souls would cry,
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and pleade vengeance against them, who haue sinned by their meanes, they would turne a new leafe,
and plead vengeance against them, who have sinned by their means, they would turn a new leaf,
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and returne to the Lord, while time of grace lasteth. Fiftly, because whoremongers are the Deuils factors, Satan is a tempter, so are they.
and return to the Lord, while time of grace lasteth. Fifty, Because whoremongers Are the Devils Factors, Satan is a tempter, so Are they.
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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 an offence vnto mee: So may they answere those members of Satan, that tempt them to whoredome.
Honest women may answer them as christ did Peter, when he went about to entice him to save himself, Get thee behind me Satan, thou art an offence unto me: So may they answer those members of Satan, that tempt them to whoredom.
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And as when the Diuell shewed Christ all the Kingdomes of the world, and the glory of them,
And as when the devil showed christ all the Kingdoms of the world, and the glory of them,
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and sayd vnto him, All these will I giue thee, if thou wilt fall downe and worship mee: but Iesus answered, auoid Satan. and said unto him, All these will I give thee, if thou wilt fallen down and worship me: but Iesus answered, avoid Satan.
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So when whoremongers doe offer vnto women, gold, siluer, riches, or great preferments, as the price of their honesty,
So when whoremongers do offer unto women, gold, silver, riches, or great preferments, as the price of their honesty,
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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.
and Souls too, if they will fallen down to their filthy lust, they may answer the members as Iesus christ did the head, Avoid Satan, thou tempting devil, get thee hence.
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Whosoeuer laboureth to draw others from God, he is Satans Factor, a child of the Deuill, and an enemie to righteousnesse.
Whosoever Laboureth to draw Others from God, he is Satan Factor, a child of the devil, and an enemy to righteousness.
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When thou hearest or seest such, thou hearest or seest a right member of Satan, let all Gods children take heed of them.
When thou Hearst or See such, thou Hearst or See a right member of Satan, let all God's children take heed of them.
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Sixtly, because the whoremonger sinneth against the honour of his owne body, and that many wayes.
Sixty, Because the whoremonger Sinneth against the honour of his own body, and that many ways.
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First, the bodies of Christians are the temples of the holy Ghost, and the holy Ghost is that oyntment.
First, the bodies of Christians Are the Temples of the holy Ghost, and the holy Ghost is that ointment.
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As wee will not put sweet oyntment into a stincking boxe: so God will not haue his spirit dwell in a stincking body polluted with whoredome.
As we will not put sweet ointment into a stinking box: so God will not have his Spirit dwell in a stinking body polluted with whoredom.
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It banisheth the holy spirit of God, and maketh the body a den for deuils.
It banisheth the holy Spirit of God, and makes the body a den for Devils.
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It is a great offence to plucke downe the Pallace of a Prince, but a greater to defile the temple of God,
It is a great offence to pluck down the Palace of a Prince, but a greater to defile the temple of God,
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for If any man destroy the temple of God, him will God destroy, for the temple of God is holy, which wee are.
for If any man destroy the temple of God, him will God destroy, for the temple of God is holy, which we Are.
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Secondly, because our bodies are the members of Christ, but the whoremonger cuts himselfe off from being a member of Christ,
Secondly, Because our bodies Are the members of christ, but the whoremonger cuts himself off from being a member of christ,
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and maketh himselfe a member of an harlot.
and makes himself a member of an harlot.
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Shall I take the members of Christ (sayth Paul) and make them the members of an harlot? God forbid. Shall I take the members of christ (say Paul) and make them the members of an harlot? God forbid.
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Wee are vnited to Christ, yea, wee are married to Christ, he is our husband, we are his spouse, we are one with him.
we Are united to christ, yea, we Are married to christ, he is our husband, we Are his spouse, we Are one with him.
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How fearefull a thing is it then for a man to rend and dismember himselfe from the body of Christ, How fearful a thing is it then for a man to rend and dismember himself from the body of christ,
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and make himselfe a member of an harlot? Thirdly, he sinneth against his owne body, because he consumeth and wasteth his body.
and make himself a member of an harlot? Thirdly, he Sinneth against his own body, Because he consumeth and wastes his body.
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Rotten diseases belong to this sinne.
Rotten diseases belong to this sin.
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The French pocks, and fearefull diseases accompany it, yea, rottennesse and wormes shal haue them to heritage.
The French Pocks, and fearful diseases accompany it, yea, rottenness and worms shall have them to heritage.
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Seauenthly, because as the whoremaster sinneth against his owne body, so also against his owne outward state and goods,
Seauenthly, Because as the whoremaster Sinneth against his own body, so also against his own outward state and goods,
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for whoredome is the highway to pouerty. Hee that feedeth harlots (saith Salomon) wasteth his substance.
for whoredom is the highway to poverty. He that feeds harlots (Says Solomon) wastes his substance.
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The prodigall 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,
The prodigal son having spent up all among harlots and bad women, was in the end brought to such want, that he was glad to play the Swineherd,
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and to eate huskes among the Swyne.
and to eat husks among the Swine.
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And therefore Salomon againe sayth, Because of the whorish woman, a man is brought to a morsell of bread,
And Therefore Solomon again say, Because of the whorish woman, a man is brought to a morsel of bred,
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and a woman will hunt for the precious life of a man. Whores are the deuils branches to hunt a mans soule to a morsell of bread. and a woman will hunt for the precious life of a man. Whores Are the Devils branches to hunt a men soul to a morsel of bred.
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Whoredome is compared to fire, because it will wast, consume, and destroy.
Whoredom is compared to fire, Because it will wast, consume, and destroy.
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Whoredome is a fire (sayth Iob) that shall deuoure to destruction, and which will eate out all a mans increase. Whoredom is a fire (say Job) that shall devour to destruction, and which will eat out all a men increase.
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Nay, it is worse then fire: Nay, it is Worse then fire:
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fire consumeth but earthly things, but the fire of whoredome will consume and burne both soule and body,
fire consumeth but earthly things, but the fire of whoredom will consume and burn both soul and body,
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vnlesse it be quenched with teares of repentance.
unless it be quenched with tears of Repentance.
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And therfore the Lord hauing charged them with Adulterie, sayth, Hee will melt them to destruction. When a man or woman is giuen vp to whoredome,
And Therefore the Lord having charged them with Adultery, say, He will melt them to destruction. When a man or woman is given up to whoredom,
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then the diuell runnes away with all, whores haue one part, bawdes another, and the secret curse of God consumeth the rest.
then the Devil runs away with all, whores have one part, bawds Another, and the secret curse of God consumeth the rest.
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Giue an harlot as much as thou wilt, and fee her, and feede her while she will aske,
Give an harlot as much as thou wilt, and fee her, and feed her while she will ask,
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and she shall be neuer the richer, but thou shalt be the poorer;
and she shall be never the Richer, but thou shalt be the Poorer;
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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.
and what though it prosper for a while with Some whores, yet in the end the least blast of God's vengeance will blow all away.
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Eightly, because the whoremonger and whore sinne against their own credite, estimation, and good name:
Eighth, Because the whoremonger and whore sin against their own credit, estimation, and good name:
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for this sinne robbes a man of his good report, and brands him with a note of infamy.
for this sin robs a man of his good report, and brands him with a note of infamy.
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Their reproach shall neuer be put out. A mans honour, which is his credite, and honesty, is so lost. Their reproach shall never be put out. A men honour, which is his credit, and honesty, is so lost.
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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.
Ninthly, Because it brings an accusing conscience, if thou Knewest but the tenth part of the horror that David endured and suffered for his Adultery, thou Wouldst not for a thousand world's commit Adultery.
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Tenthly, because Gods institution concerning Matrimony is so polluted, the couenant betweene God and man made in Baptisme is broken,
Tenthly, Because God's Institution Concerning Matrimony is so polluted, the Covenant between God and man made in Baptism is broken,
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and so is the couenant betweene man and wife.
and so is the Covenant between man and wife.
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They are theeues to God, because by whoredom they steale away from God their soules and bodies, which are not their own but Gods,
They Are thieves to God, Because by whoredom they steal away from God their Souls and bodies, which Are not their own but God's,
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for Christ bought them with a deere price.
for christ bought them with a deer price.
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The husband steales from his wife that body which is none of his owne, but his wiues,
The husband steals from his wife that body which is none of his own, but his wives,
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and the adultresse stealeth from her husband that body which is not her owne, but her husbands.
and the Adulteress steals from her husband that body which is not her own, but her Husbands.
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And further, the whoremonger doth not onely dishoner her body with whom he commits the sin,
And further, the whoremonger does not only dishoner her body with whom he commits the since,
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but also he is a theefe to her husband, in robbing him of his owne flesh,
but also he is a thief to her husband, in robbing him of his own Flesh,
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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.
and pulling (as it were) the heart out of his body, in taking her, whom he makes as much account of as his own heart.
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Besides all this, it is an abhominable sinne, because God forbids it, and all the godly abhorre it.
Beside all this, it is an abominable sin, Because God forbids it, and all the godly abhor it.
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Ioseph chose rather to indanger his life, then to consent to the lust of his filthie mistris.Ioseph chosen rather to endanger his life, then to consent to the lust of his filthy mistress.
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Susanna, rather then she would yeeld to the elders, and lose her honestie, aduentured her body to the fire, Susanna, rather then she would yield to the Elders, and loose her honesty, adventured her body to the fire,
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and burned she had beene, had not God deliuered her.
and burned she had been, had not God Delivered her.
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But in this sinfull age, many will aduenture their liues 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.
But in this sinful age, many will adventure their lives to do it, and so Far Are Some from Joseph's affection, in fleeing from bad women, that they hunt After them, till they cast themselves headlong into destruction.
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Yea, the very Heathens which knew not God, but were led by the light of nature, did hate and abhorre adulterie,
Yea, the very heathens which knew not God, but were led by the Light of nature, did hate and abhor adultery,
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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,
as may be seen in Pharaoh, and Abimelech. When Dionysius the King understood that the young Prince, his son, had lain with a men wife, he sharply reproved him,
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and asked him, if euer he knew, or heard of any such filthinesse committed by him? The Prince answered no:
and asked him, if ever he knew, or herd of any such filthiness committed by him? The Prince answered no:
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your father was not a King.
your father was not a King.
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No more (saith Dionisius) shall thy sonne be King, vnlesse thou amend thy manners.
No more (Says Dionysius) shall thy son be King, unless thou amend thy manners.
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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,
It is written that Alexander the great, a famous conqueror, but an heathen man, having overcome Darius King of Persiam, could in no wise be persuaded to see the Queen, Darius his wife, who was reported to be wonderful fair,
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least he might haue beene tempted to lust after her.
lest he might have been tempted to lust After her.
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Shall not these heathen men, which knew not God, rise vp in iudgement against many Christians, which are so farre from vsing meanes to auoid this sin, that they follow it with greedines,
Shall not these heathen men, which knew not God, rise up in judgement against many Christians, which Are so Far from using means to avoid this since, that they follow it with greediness,
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and vse all meanes to stirre themselues vp to lust.
and use all means to stir themselves up to lust.
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Lastly, God will not onely afflict temporall punishments vpon whoremongers in this life, but also (vnlesse they repent) there shalbe no place for them in heauen.
Lastly, God will not only afflict temporal punishments upon whoremongers in this life, but also (unless they Repent) there shall no place for them in heaven.
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The adulterer (saith Salomon) destroyeth his owne soule. The adulterer (Says Solomon) Destroyeth his own soul.
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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.
The Lord will come near to them in Judgement, and will be a swift witness against them, (Says the Prophet Malachi.) God will destroy them, Says Paul, they shall not inherit the Kingdom of heaven. God will judge them.
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They shall haue 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.They shall have their portion in the lake that burns with fire and brimstone, and shall be shut out of God's Kingdom with Dogs, murderers, etc. See then what an abominable sin this is, and what whoremongers gain by their whoredom.
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The fairest end of it is shame and repentance, as in Dauid, Magdalen, and others, which thing the very Heathens well considered, The Fairest end of it is shame and Repentance, as in David, Magdalen, and Others, which thing the very heathens well considered,
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for Demosthenes the Philosopher (as Aulus Gel. recordeth out of Phocion) hearing of the fame,
for Demosthenes the Philosopher (as Aulus Gel. recordeth out of Phocion) hearing of the fame,
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or rather infamy, of that notable strumpet Lais of Corinth, hee went thither secretly, thinking to haue the vse of her body:
or rather infamy, of that notable strumpet Lais of Corinth, he went thither secretly, thinking to have the use of her body:
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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.
she asked him no less for a nights work then tenne thousand Talents, which is valued to be worth of our coin a thousand french Crowns.
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The Philosopher answered her, Non emo tanti poenitere, I buy not repentance so deare. Let euery one labour to keepe his vessell in holynesse and honour;
The Philosopher answered her, Non emo tanti poenitere, I buy not Repentance so deer. Let every one labour to keep his vessel in holiness and honour;
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and let them which haue fallen this way be ashamed of their follie and filthie former life,
and let them which have fallen this Way be ashamed of their folly and filthy former life,
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and fall to repentance while they haue time, least the Heathens at the day of Iudgement cry vengeance against them.
and fallen to Repentance while they have time, lest the heathens At the day of Judgement cry vengeance against them.
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And let euery one of vs be carefull to auoid all occasions that may stirre vs vp to this sinne;
And let every one of us be careful to avoid all occasions that may stir us up to this sin;
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and let vs not abuse Gods creatures to lust; Let vs make a couenant with our eyes, as Iob did;
and let us not abuse God's creatures to lust; Let us make a Covenant with our eyes, as Job did;
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and let vs meditate vpon the word of God, which is a forcible meane against this sinne;
and let us meditate upon the word of God, which is a forcible mean against this sin;
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it shall keepe vs from the bad woman, which flattereth with her lips, forsaketh the husband of her youth,
it shall keep us from the bad woman, which Flattereth with her lips, Forsaketh the husband of her youth,
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and breaketh the couenant of her God. and breaks the Covenant of her God.
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By swearing, and lying, and killing, and stealing, and whoring, they breake out, and bloud toucheth bloud.
By swearing, and lying, and killing, and stealing, and whoring, they break out, and blood touches blood.
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(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.(They break out.) The Prophet amplifieth their Sins by a metaphor of breaking out, alluding to a stream of water, which having got a little issue, soon becomes a great flood, and Rushes out with violence.
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When men breake out and runne headlong into sinne, commonly they grow impudent and shamelesse in their sinnes,
When men break out and run headlong into sin, commonly they grow impudent and shameless in their Sins,
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then they sinne before God, they grow to such impudency, that they care not though God and man see them;
then they sin before God, they grow to such impudence, that they care not though God and man see them;
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Then they carrie their sinnes in their foreheads, they haue whores faces, and will not be ashamed: Yea, the tryall of their countenance testifieth against them: Then they carry their Sins in their foreheads, they have whores faces, and will not be ashamed: Yea, the trial of their countenance Testifieth against them:
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they declare their sinnes as Sodom, and hide them not. they declare their Sins as Sodom, and hide them not.
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It is a miserable thing to see bad men breake out, and runne headlong into sinne without shame,
It is a miserable thing to see bad men break out, and run headlong into sin without shame,
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as if an impudent strumpet should play the harlot in her husbands sight;
as if an impudent strumpet should play the harlot in her Husbands sighed;
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and yet men now adaies are growen so shamelesse in sinne, that (for the most part) they froath out their owne shame,
and yet men now adais Are grown so shameless in sin, that (for the most part) they froth out their own shame,
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and brag and boast of their bad deeds.
and brag and boast of their bad Deeds.
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Who is ashamed of pride, whoredome, drunckennesse? &c. Doe not blasphemous swearers, extortioners, vsurers, &c. seeke to outface sinne,
Who is ashamed of pride, whoredom, drunckennesse? etc. Do not blasphemous swearers, extortioners, usurers, etc. seek to outface sin,
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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:
and never blush At it? Many Are more ashamed to do good then evil, and Some Are more abashed At their base apparel, then their bad lives:
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yea, though God afflict vs from yeare to yeare with new iudgements, yet still wee rush headlong into sinne, without shame? What yeare of late hath escaped vs, wherein God hath not threatned vs with pestilence, dearth,
yea, though God afflict us from year to year with new Judgments, yet still we rush headlong into sin, without shame? What year of late hath escaped us, wherein God hath not threatened us with pestilence, dearth,
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or vnseasonable weather, and yet still wee breake out into sinne.
or unseasonable weather, and yet still we break out into sin.
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Let vs then breake off our course of sinne betime, least Gods iudgements breake out against vs,
Let us then break off our course of sin betime, lest God's Judgments break out against us,
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and his decree passe out vppon vs.
and his Decree pass out upon us
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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,
Again, whereas this people did break out into sin, as men impudent and shameless in their Sins, it shows, that they were Far from true Repentance,
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for where shame of sinne is wanting, there can be no true repentance. The Lord therefore complained that the Iewes were not ashamed, when they had committed abhomination.
for where shame of sin is wanting, there can be no true Repentance. The Lord Therefore complained that the Iewes were not ashamed, when they had committed abomination.
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What profit (sayth the Apostle to the Romanes) had ye of those things whereof you are now ashamed? While Adam and Heuah were in the state of innocency, What profit (say the Apostle to the Romans) had you of those things whereof you Are now ashamed? While Adam and Hevah were in the state of innocency,
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though they were naked, yet were they not ashamed, but sinne brought shame, and therefore they hid themselues,
though they were naked, yet were they not ashamed, but sin brought shame, and Therefore they hid themselves,
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and sowed fig-tree leaues together, and made themselues breeches.
and sowed Fig tree leaves together, and made themselves breeches.
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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,Magdalen was so ashamed After she saw the filthiness of her sin, and what she had deserved, that coming into the house where christ was, she stood At his feet behind him, weeping,
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and began to wash his feet with teares, and wiped them with the haires of her head;
and began to wash his feet with tears, and wiped them with the hairs of her head;
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all which shewed a shame and loathing of her sinne.
all which showed a shame and loathing of her sin.
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The Prodigall child after he came to true repentance, was 〈 … 〉 of his bad course of life 〈 … 〉 to his father, 〈 … 〉called his sonne.
The Prodigal child After he Come to true Repentance, was 〈 … 〉 of his bad course of life 〈 … 〉 to his father, 〈 … 〉called his son.
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And the 〈 … 〉 was so ashamed 〈 … 〉a farre off, 〈 … 〉, &c. They 〈 … 〉 ashamed of their sinnes, are farre from repentance, but shame will bee a good meane to bring men to repentance; And the 〈 … 〉 was so ashamed 〈 … 〉a Far off, 〈 … 〉, etc. They 〈 … 〉 ashamed of their Sins, Are Far from Repentance, but shame will be a good mean to bring men to Repentance;
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and therefore the Apostle requireth the Thessalonians to excommunicate the obstinate, and haue no company with them, that they may be ashamed.
and Therefore the Apostle requires the Thessalonians to excommunicate the obstinate, and have no company with them, that they may be ashamed.
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Yea, saith Christ, let him be to thee as a heathen man, and a Publicane, which may serue to reprooue those who haue familiarity with blasphemous swearers, cōmon drunkards, knowen Adulterers, obstinate Papists, or excommunicated persons;
Yea, Says christ, let him be to thee as a heathen man, and a Publican, which may serve to reprove those who have familiarity with blasphemous swearers, Common drunkards, known Adulterers, obstinate Papists, or excommunicated Persons;
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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.
such further Satan work, and hearten bad men in their Sins, whereas if men would avoid their company, they would grow ashamed of themselves, and be brought to Repentance.
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Further, where the Prophet sayth, That they breake out into sinne. It appeareth that they were not onely impudent, but also hardned in their sinnes.
Further, where the Prophet say, That they break out into sin. It appears that they were not only impudent, but also hardened in their Sins.
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Of this hardnesse of heart the Apostle warneth the Hebrewes; Take heed, least there be in any of you an euill heart.
Of this hardness of heart the Apostle warneth the Hebrews; Take heed, lest there be in any of you an evil heart.
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It is a fearefull thing to be brought to hardnesse of heart.
It is a fearful thing to be brought to hardness of heart.
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Hee that hardeneth his heart (sayth Salomon) shall fall into euill. So Zedekia hardened his necke, and made his heart obstinate, that hee might not returne to the Lord God of Israel. He that Hardeneth his heart (say Solomon) shall fallen into evil. So Zedekiah hardened his neck, and made his heart obstinate, that he might not return to the Lord God of Israel.
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He that breaketh out into sinne with an hardned heart, seeth not in what a desperate state hee stands. He that breaks out into sin with an hardened heart, sees not in what a desperate state he Stands.
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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:
As when a sick man feeleth not that he is sick, or a man wounded to death, will not be persuaded that he is hurt:
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so desperate is hee and vncureable, that breakes out into sinne with an hardned heart, and hath no feeling of his sinne:
so desperate is he and uncurable, that breaks out into sin with an hardened heart, and hath no feeling of his sin:
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for when the heart is once growne hard, then the working of Gods spirit is taken away.
for when the heart is once grown hard, then the working of God's Spirit is taken away.
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Againe, his state is desperate, that breakes out into sinne with an hardned heart, because nothing can stay him:
Again, his state is desperate, that breaks out into sin with an hardened heart, Because nothing can stay him:
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As it is an hard thing to stop a violent streame of water, forcibly breaking out;
As it is an hard thing to stop a violent stream of water, forcibly breaking out;
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so difficult a thing is it, to stay him that with an hardned heart rusheth out headlong into sinne.
so difficult a thing is it, to stay him that with an hardened heart Rushes out headlong into sin.
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When Dauids heart was hardned a while in sinne, and himselfe brake out into a bad course of life, (though God crossed him many waies to haue stayed him) yet on hee goes, nothing would worke vppon him, till he had added murther to his adulterie, and so blood touched blood.
When David heart was hardened a while in sin, and himself brake out into a bad course of life, (though God crossed him many ways to have stayed him) yet on he Goes, nothing would work upon him, till he had added murder to his adultery, and so blood touched blood.
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When Balaam had once taken a bad way, nothing could hinder him (though God vsed wonderfull meanes) still forward goeth he with his wickednes.
When balaam had once taken a bad Way, nothing could hinder him (though God used wonderful means) still forward Goes he with his wickedness.
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And when Iudas his heart was hardned against Christ, there was no stay with him, he waked when others slept,
And when Iudas his heart was hardened against christ, there was no stay with him, he waked when Others slept,
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because he would effect his intented treason.
Because he would Effect his intented treason.
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It is much adoe (saith one) to stay him that rideth on the Deuill;
It is much ado (Says one) to stay him that rides on the devil;
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so headlong runne they that breake out into sinne with hardned hearts. Let euery one take heed how hee thus breakes out into sinne:
so headlong run they that break out into sin with hardened hearts. Let every one take heed how he thus breaks out into sin:
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the ground that is hard, will not suffer the purest seed to grow in it;
the ground that is hard, will not suffer the Purest seed to grow in it;
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neither will an hard heart suffer the celestiall seede of the word to take roote in it,
neither will an hard heart suffer the celestial seed of the word to take root in it,
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nor the spirit of God to worke vpon it.
nor the Spirit of God to work upon it.
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And therefore when thou commest to heare the word of God, which is the power of God to saluation to euery one that beleeueth, bring with thee a melting heart,
And Therefore when thou Comest to hear the word of God, which is the power of God to salvation to every one that Believeth, bring with thee a melting heart,
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for if thine heart be hardned, the word (which is the ordinary meanes of thy conuersion and saluation) will not worke vpon thee,
for if thine heart be hardened, the word (which is the ordinary means of thy conversion and salvation) will not work upon thee,
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nay, thou hearest it to thy condemnation.
nay, thou Hearst it to thy condemnation.
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And when thou feelest any heate, or sparke of Gods spirit, then presently blow at it,
And when thou Feel any heat, or spark of God's Spirit, then presently blow At it,
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and vse all good meanes, that thine adamant heart may be pearced with the word, and operation of the spirit.
and use all good means, that thine adamant heart may be pierced with the word, and operation of the Spirit.
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(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,(They break out) Lastly, where the Prophet charges this people that they break out by swearing, lying, killing, stealing, whoring, etc. I do further note, that there Are Degrees in sin,
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and when a man is once entred into a bad course, hee euer breakes out to worse and worse, vnlesse God stay him.
and when a man is once entered into a bad course, he ever breaks out to Worse and Worse, unless God stay him.
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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:
As a spring sends out but a small stream At First, but the further it Runneth, the more small brooks join with it, till it become a great River:
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So the longer a bad man runneth on in sinne, the more sinnes he heapes vp together,
So the longer a bad man Runneth on in sin, the more Sins he heaps up together,
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and therefore Salomon sayth, The beginning of strife is as one that openeth the waters, &c. Dauid makes mention of three steps of sinne, walking, standing, and sitting downe in sinne.
and Therefore Solomon say, The beginning of strife is as one that Openeth the waters, etc. David makes mention of three steps of sin, walking, standing, and sitting down in sin.
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When a man is resolued to sit him downe, and rest in sinne, then he maketh but a iest of Gods threats.
When a man is resolved to fit him down, and rest in sin, then he makes but a jest of God's Treats.
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The wicked and Atheists count three sorts of people happy, The proud (say they) are blessed, they that worke wickednesse, are set vp,
The wicked and Atheists count three sorts of people happy, The proud (say they) Are blessed, they that work wickedness, Are Set up,
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and they that tempt God, yea, they are deliuered. See how Kain brake out into sinne, and blood touched blood. and they that tempt God, yea, they Are Delivered. See how Kain brake out into sin, and blood touched blood.
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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,
First, He was angry At his Brother's sacrifice, then he hated him, then he killed him, then he was so blockish, that he Thought God saw not his sin,
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and therefore made a lye to God, and lastly, he despaired of Gods mercie. Sinne will grow to a streame, if it be not resisted in time.
and Therefore made a lie to God, and lastly, he despaired of God's mercy. Sin will grow to a stream, if it be not resisted in time.
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The floods of wickednesse (sayd Dauid) made mee afrayd. Sinne is like the spaune of a Fish, it will increase to a multitude. The floods of wickedness (said David) made me afraid. Sin is like the spaune of a Fish, it will increase to a multitude.
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As one deepe calleth another, so one sinne brings on another: As one deep calls Another, so one sin brings on Another:
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and as one disease of the body (if it be not in time cured) brings in a many moe,
and as one disease of the body (if it be not in time cured) brings in a many more,
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so doth one disease of the soule: and as hee that hath the dropsie, when he hath drunke is the dryer;
so does one disease of the soul: and as he that hath the dropsy, when he hath drunk is the drier;
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so when a man hath entred into a bad course of life, for the most part, hee breakes out with more violence, into sinne.
so when a man hath entered into a bad course of life, for the most part, he breaks out with more violence, into sin.
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Dauid was a man beloued of God, hee rose euery night at mid-night to praier, David was a man Beloved of God, he rose every night At midnight to prayer,
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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,
but how did he break out from one sin to other, Because he did not resist the First motions of sin? First he saw Bathsheba washing her self,
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then hee lusted after her, then hee lay with her, then hee vsed many bad and sinfull meanes whereby to hide his sinne;
then he lusted After her, then he lay with her, then he used many bad and sinful means whereby to hide his sin;
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and lastly, hee caused Ʋrias to be slaine.
and lastly, he caused Ʋrias to be slain.
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The like wee see in Peter a notable Apostle of Christ Iesus, ready to answere at euery turne;
The like we see in Peter a notable Apostle of christ Iesus, ready to answer At every turn;
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First, at the demaund of the silly wench hee denyed his Master Christ; then hee sware hee knew him not;
First, At the demand of the silly wench he denied his Master christ; then he sware he knew him not;
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and lastly, hee cursed himselfe, and sware, he knew not the man.
and lastly, he cursed himself, and sware, he knew not the man.
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If God had giuen Kain grace to haue resisted sinne at first, he had not growen to that extremity of sinne.
If God had given Kain grace to have resisted sin At First, he had not grown to that extremity of sin.
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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.
If David had withstood Satan's temptations, when he saw Bathsheba washing her, he had never broken out to that height of sin, as he did.
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And if Peter had stopt sinne at first when it brake out by simple denyall, he had neuer runne headlong to swearing and cursing.
And if Peter had stopped sin At First when it brake out by simple denial, he had never run headlong to swearing and cursing.
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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,
If such excellent men as David and Peter went so Far, Because they resisted not sin At First, let all God's children take heed of Satan's subtlety,
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and withstand the first motions of sinne, and cut it downe while it is sprouting;
and withstand the First motions of sin, and Cut it down while it is sprouting;
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for if sinne and Satan get the least entertainment, they will till thee on from bad to worse, till there bee no remedy:
for if sin and Satan get the least entertainment, they will till thee on from bad to Worse, till there be no remedy:
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and as one deuill brought in seauen, so one sinne will bring in many. and as one Devil brought in seauen, so one sin will bring in many.
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As he that runneth downe a hill can hardly stay himselfe till he come to the bottome;
As he that Runneth down a hill can hardly stay himself till he come to the bottom;
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so hee that beginneth a bad course of life, can hardly stay his affections till hee come to the extreamity of sinne.
so he that begins a bad course of life, can hardly stay his affections till he come to the extremity of sin.
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It is a fearefull thing to goe on from sinne to sinne, so as bloud touch bloud,
It is a fearful thing to go on from sin to sin, so as blood touch blood,
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and one sinne follow in the neck of another, and therefore wee should abstaine from all appearance of euill.
and one sin follow in the neck of Another, and Therefore we should abstain from all appearance of evil.
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And as wee are carefull not onely to auoyd the pestilence, but also not to come neere the clothes that are infected with it;
And as we Are careful not only to avoid the pestilence, but also not to come near the clothes that Are infected with it;
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so let vs not onely labour to smother wicked motions at first, but also euen hate the very garment spotted with the flesh.
so let us not only labour to smother wicked motions At First, but also even hate the very garment spotted with the Flesh.
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Dauid and Peter being admonished, straight wayes repented:David and Peter being admonished, straight ways repented:
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so let vs destroy sinne while it is young, least if it take head, it destroy vs.
so let us destroy sin while it is young, lest if it take head, it destroy us
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And as he was blessed that tooke the children of the Babilonians, and dashed them against the stones, so shalt thou be blessed,
And as he was blessed that took the children of the Babylonians, and dashed them against the stones, so shalt thou be blessed,
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if thou takest thy sinnes while they are yong, and killest them, as it were in the cradle, and destroyest them.
if thou Takest thy Sins while they Are young, and Killest them, as it were in the cradle, and destroyest them.
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But woe to thee, if thou suffer thy sinnes to domineere, to growe to an head,
But woe to thee, if thou suffer thy Sins to domineer, to grow to an head,
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and to breake out, like a violent streame, till one blood-giltines touch another, and then is thy state more dangerous,
and to break out, like a violent stream, till one blood-giltines touch Another, and then is thy state more dangerous,
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because greeuous sinnes must haue great repentance.
Because grievous Sins must have great Repentance.
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(And blood toucheth blood.) Blood is not onely taken in the Scriptures for murther, (And blood touches blood.) Blood is not only taken in the Scriptures for murder,
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but also for great and grosse sinnes.
but also for great and gross Sins.
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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.
In all ages of the world sin hath abounded, I need not to Set down particulars thereof, let all the books of the bible testify the truth of this proposition.
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And let vs looke to our selues, in this yron age of the world, and see if all sorts of people doe not also now breake out into sinne? Hath not all flesh now corrupted his way vpon earth,
And let us look to our selves, in this iron age of the world, and see if all sorts of people do not also now break out into sin? Hath not all Flesh now corrupted his Way upon earth,
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as in Noah his time? Is it not with vs, as in Dauids time? Do not most men flatter with their lippes,
as in Noah his time? Is it not with us, as in David time? Do not most men flatter with their lips,
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and dissemble in their double hearts. and dissemble in their double hearts.
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May we not truely say, That deceipt and guile goe not out of our streetes. Are not Ioabs daggers,
May we not truly say, That deceit and guile go not out of our streets. are not Ioabs daggers,
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and Iudas his kisses commonly put in practise among vs? and therefore let vs consider how the Prophet in the next verse, denounceth Gods iudgements against them,
and Iudas his Kisses commonly put in practice among us? and Therefore let us Consider how the Prophet in the next verse, Denounceth God's Judgments against them,
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and tells them, that the land shall mourne.
and tells them, that the land shall mourn.
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Therefore shall the Land mourne, and euery one that dwelleth therein shall bee cut off, with the beastes of the field,
Therefore shall the Land mourn, and every one that dwells therein shall be Cut off, with the beasts of the field,
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and with the foules of the heauen, and also the fishes of the Sea shall be taken away.
and with the fowls of the heaven, and also the Fish of the Sea shall be taken away.
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THis verse containeth the fourth part of my former diuision, namely, the temporall iudgements of God against this people for their sinnes.
THis verse Containeth the fourth part of my former division, namely, the temporal Judgments of God against this people for their Sins.
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(Therefore (saith he) shall the Land mourne, &c. As the land is sayd to reioyce,(Therefore (Says he) shall the Land mourn, etc. As the land is said to rejoice,
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when God blessed it with plenty; and the vallies are sayd to laugh and sing, when they stand thick with corne,
when God blessed it with plenty; and the valleys Are said to laugh and sing, when they stand thick with corn,
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so heere it is sayd, The Land shall mourne, when God shall curse it with barrennesse, for mans sinne;
so Here it is said, The Land shall mourn, when God shall curse it with Barrenness, for men sin;
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and so also the Prophet Esay sayth, The earth lamenteth, and fadeth away.
and so also the Prophet Isaiah say, The earth lamenteth, and fades away.
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A fruitefull Land (saith Dauid) hee maketh barren for the wickednesse of them that dwell therein. A fruitful Land (Says David) he makes barren for the wickedness of them that dwell therein.
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If the earth were Gold (as one sayth) the grasse Pearles, the trees Siluer,
If the earth were Gold (as one say) the grass Pearls, the trees Silver,
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and the fields full of corne and cattell, yet will not God spare any of them for mans sinne.
and the fields full of corn and cattle, yet will not God spare any of them for men sin.
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The earth hath comely Closes, fruitefull Fieldes, Vineyards, Orchards, Gardens, Cities, Towers, Townes, and stately buildings, God will destroy them,
The earth hath comely Closes, fruitful Fields, Vineyards, Orchards, Gardens, Cities, Towers, Towns, and stately buildings, God will destroy them,
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and make them desolate for mans sinne.
and make them desolate for men sin.
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Not onely is man punished for sinne, but also the Lande, and other vnreasonable and vnsensible creatures:
Not only is man punished for sin, but also the Land, and other unreasonable and unsensible creatures:
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the Land carrieth the curse of bryers, thornes, and thistles, for mans sinne.
the Land Carrieth the curse of briers, thorns, and thistles, for men sin.
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And as sinne increaseth, so Gods curse vppon the earth, and all that is therein likewise increaseth.
And as sin increases, so God's curse upon the earth, and all that is therein likewise increases.
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In Noah his time, for mans sinne, the Land mourned, and all that dwelt therein were cut off (except onely eight persons) with the beastes of the field, foules of the aire,
In Noah his time, for men sin, the Land mourned, and all that dwelled therein were Cut off (except only eight Persons) with the beasts of the field, fowls of the air,
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and liuing things on the earth were destroyed, nothing reserued, but what was in the Arke.
and living things on the earth were destroyed, nothing reserved, but what was in the Ark.
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In Pharao his time, the waters were turned into blood; the earth was poysoned with Frogges, infected with Flies, the Cattell dyed with murraine, the trees,
In Pharaoh his time, the waters were turned into blood; the earth was poisoned with Frogs, infected with Flies, the Cattle died with murrain, the trees,
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and hearbs are smitten with haile, their barly and flaxe that should feed and cloath them, were destroyed for their sinnes.
and herbs Are smitten with hail, their Barley and flax that should feed and cloth them, were destroyed for their Sins.
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When Saul was commanded to destroy Amaleck, he was charged not only to kill man, but also sheepe, oxen, and euery liuing thing, man, and beastes, foules, and fishes, trees,
When Saul was commanded to destroy Amalek, he was charged not only to kill man, but also sheep, oxen, and every living thing, man, and beasts, fowls, and Fish, trees,
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and fruites of the earth were punished for mans sinne.
and fruits of the earth were punished for men sin.
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And heere wee see, when the sinnes of Israel were red ripe, and the bags of their iniquitie sealed vp,
And Here we see, when the Sins of Israel were read ripe, and the bags of their iniquity sealed up,
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then must the poore harmelesse creatures also smart for it. Sinne maketh God to cut downe all:
then must the poor harmless creatures also smart for it. Sin makes God to Cut down all:
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As an earthly King doth not onely punish a rebell with death, but also taketh away his Land;
As an earthly King does not only Punish a rebel with death, but also Takes away his Land;
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so doth God also punish man for sinne, in his commodities. See how odious sinne is before God;
so does God also Punish man for sin, in his commodities. See how odious sin is before God;
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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, haue seemed to mourne and lament their solitarinesse, beeing growen ouer with grasse,
Thou See pestilence, and plagues among men, so as the very stones in many Cities and Towns, where God hath shot his arrows for sin, have seemed to mourn and lament their solitariness, being grown over with grass,
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as the plaine field, knowe it is for thy sinne.
as the plain field, know it is for thy sin.
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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.
Thou See murrains of Cattle, rots of Sheep, unseasonable weather, destroying the Corn, and increase of the earth, thy Sins Are the cause of it.
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Then mayest thou say with Dauid, Its I that haue sinned, yea I haue done wickedly;
Then Mayest thou say with David, Its I that have sinned, yea I have done wickedly;
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but these sheepe what haue they done? but these sheep what have they done?
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And lastly, whereas the Lord threatneth, that the Land of Iudea should mourne, and all things therein should be destroyed,
And lastly, whereas the Lord threatens, that the Land of Iudea should mourn, and all things therein should be destroyed,
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because there was no mercie, nor truth, nor knowledge of God in the Land: but by swearing, lying, killing, stealing, and whoring, they breake out, and blood touched blood.
Because there was no mercy, nor truth, nor knowledge of God in the Land: but by swearing, lying, killing, stealing, and whoring, they break out, and blood touched blood.
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Let vs looke into our selues, was there euer more want of mercie among the Iewes,
Let us look into our selves, was there ever more want of mercy among the Iewes,
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then among vs? Is not charity key-cold, and euen frozen amongst vs? Are not swearing, killing, lying, stealing,
then among us? Is not charity key-cold, and even frozen among us? are not swearing, killing, lying, stealing,
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and whoring too rife? Are not the holy things of the Lord prophaned among vs? Is not the Lords Supper receiued of many without care of examining themselues,
and whoring too rife? are not the holy things of the Lord Profaned among us? Is not the lords Supper received of many without care of examining themselves,
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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?
or any conscience of making difference of the lords body? Is not the blessed word, by Some made a cloak to cover their Sins? And, to lap up all in a word, Are not our Sins ready to pull down God's vengeance upon our Heads?
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Let vs then humble our selues by hearty repentance, and breake off the course of sinne betimes,
Let us then humble our selves by hearty Repentance, and break off the course of sin betimes,
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and then God will remooue his iudgements.
and then God will remove his Judgments.
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Let vs turne from our sinnes, and God in mercy will turne to vs. God would not the death of sinners;
Let us turn from our Sins, and God in mercy will turn to us God would not the death of Sinners;
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yea, he expostulateth with vs, or rather wooes vs to himselfe, Why will ye die, O ye house of Israel?
yea, he expostulateth with us, or rather Woes us to himself, Why will you die, Oh you house of Israel?
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But except we leaue off sinning, let vs bee sure God will not leaue punishing:
But except we leave off sinning, let us be sure God will not leave punishing:
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If we continue in sinning, Gods hand will be still stretched out against vs, and as our sinnes increase,
If we continue in sinning, God's hand will be still stretched out against us, and as our Sins increase,
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so will he send new iudgements vpon vs. Let vs then make an end of sinning,
so will he send new Judgments upon us Let us then make an end of sinning,
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and God will haue done with afflicting. Sinne is like a surfeit, it must needs be remooued, before any medecine can preuaile.
and God will have done with afflicting. Sin is like a surfeit, it must needs be removed, before any medicine can prevail.
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If you amend and redresse your waies, and your workes (saith the Lord) then will I let you dwell in this land; If you amend and redress your ways, and your works (Says the Lord) then will I let you dwell in this land;
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Either repent, or no fauour with GOD.
Either Repent, or no favour with GOD.
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Wee must acquaint our selues with GOD, be at peace with him, receaue his words, lay them vp in our hearts,
we must acquaint our selves with GOD, be At peace with him, receive his words, lay them up in our hearts,
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and returne to the Almighty, and then the Lord will deale mercifully with vs.
and return to the Almighty, and then the Lord will deal mercifully with us
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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 the weather is unseasonable, it is a Common thing among country people, to be inquisitive to know, When changes the Moon? But rather ask,
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When changest thou thy heart? The right way to appease Gods wrath, is to cast out the Gibeonites: and if we would haue Gods wrath turned away, we must cast out our sinnes.
When changest thou thy heart? The right Way to appease God's wrath, is to cast out the Gibeonites: and if we would have God's wrath turned away, we must cast out our Sins.
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Entertaine the counsell of Daniel, Breake off your sinnes by righteousnes, and your iniquities by mercie towards the poore. If we doe this, God will be our Sunne and shield, he will giue vs grace, and glory, he will with-hold no good thing from vs,
Entertain the counsel of daniel, Break off your Sins by righteousness, and your iniquities by mercy towards the poor. If we do this, God will be our Sun and shield, he will give us grace, and glory, he will withhold no good thing from us,
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nor suffer euill things to hurt vs, and then the controuersie or quarrell which the Lord hath with vs (for sinne) will be soone ended.nor suffer evil things to hurt us, and then the controversy or quarrel which the Lord hath with us (for sin) will be soon ended.
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Then will the Lord blesse vs, shew vs the light of his countenance, and be mercifull vnto vs;
Then will the Lord bless us, show us the Light of his countenance, and be merciful unto us;
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which God for his mercie sake in Christ Iesus graunt. Amen. Trin-vni Deo glorin. FINIS.
which God for his mercy sake in christ Iesus grant. Amen. Trinity God glorin. FINIS.
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