Lectures vpon the foure first chapters of the prophecie of Hosea Wherein the text is exponded and cleered, and such profitable instructions obserued, and applied, as naturally arise out of this holie Scripture, and are fit for these times. By Iohn Dovvname Bacheler in Diuinitie, and preacher of Gods word.

ANd so much concerning the sinnes of omission, where∣of the people of Israell are here accused and conuicted: now follow the sinnes of commission; whereby they had positiuely and actually broken Gods commaundements. vers. 2. By swearing, and lying, & killing, & stealing, & whoring, [Verse 2] they breake out, and blood toucheth blood. In the originall text, these sins are expressed in the Infinitiue moode, to note their continued act of sinning. To sweare and lye, & kil, & steale, & whore, is their vsuall custome, or common fashion, so that they do not onely sometimes fall into these sinnes through infirmitie but wilfully continue in them, and make them as it were their ordinarie exercise, and common practise.

The sinnes whereof they are here conuicted and

condemned, eyther immediately respect God and the breach of the first table, or their neighbour, and the breach of the second Table: both which are first propounded, and then intended and aggrauated.

The sinnes which respect God and the breach of the first Table, are all comprised vnder this one particular of swea∣ring: the word here vsed may eyther signifie swearing or cursing, and so is diuersly translated by diuers: but seeing it was the purpose of the Lord in this place to set downe a briefe Epitome of the peoples sinnes, I see no reason why in our exposition, we may not comprehend them both.

Yea, but this people transgressed the first table in many other respects, as namely, by their grose Idolatry, false wor∣ship, contempt of Gods word, and profanation of his Sab∣baths, why then doth he onely here accuse them of this sin of swearing? I answere: hee doth vnder this one particular comprehend all the rest, eyther because this sinne most no∣toriously raigned amongst them, or els because this prophane and false swearing is vsually accompanied with all impietie, for he that maketh no conscience of vaine, vsuall and false swearing, maketh conscience of no impietie.

But let vs consider what kinde of swearing is here con∣demned, neither must we vnderstand this of all manner and kindes of swearing, seeing a lawfull Oath is in Gods word commaunded, as a notable part of his worship and seruice. So Deut. 6. 13. Thou shalt feare the Lord thy God, and serue him, and shalt sweare by his name. Chap. 10. 20. Yea and sometimes it signifieth the whole seruice of God, as Psal. 63. 11. All that sweare by him, shall reioyce in him.

But here onely vnlawfull swearing is condemned, which sinne is diuersly committed: as first in regard of the object, when men sweare by any thing besides the Lord alone. Se∣condly, in respect of the manner, when as they doe not sweare in truth, justice and judgement. Thirdly, in respect of the end, when as in their oathes, they do not chiefly ayme at Gods glory▪ or their owne or their neighbors good: which sinne they commit who sweare rashly, ordinarily, and in their

rage and fury. But of this argument I purpose to speake more largely else where, & therefore I will here passe it ouer.

The other sinne signified by this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is cursing and direfull imprecations, which is vsed against our selues, or against our neighbours: against our selues, when as rashly, vainely, and vnnecessarily we inuocate Gods feareful Iudge∣ments against our state, person, body or soule, for the need∣lesse confirmation of some truth, eyther in our asseuerations or promises, or for the binding of our selues to the perfor∣māce of some vnprofitable or euil action. An example wher∣of we haue in Iesabel. 1 King. 19. 2. Against our neighbours, when in malice or rage we desire God to poure vpon them some grieuous punishment. The which is an horrible abuse of Gods name, power and justice, when as we goe about to make him our instrument of vnjust reuenge, and the execu∣tioner of our malicious and wicked outrages: and likewise a haynous sinne against our neighbours, when as our malice exceeding our power, vve wish vnto them those euils which we are not able to inflict. And this our Sauiour condemneth, though it be vsed against those vvho curse and persecute vs. Math. 5. 44. So Rom. 12. 14.

The second sinne, of which the people of Israell are ac∣cused and conuicted, is Lying: for the better vnderstanding whereof, that knowing it we may auoyde it, vve will consi∣der the nature and kindes thereof.

A Lye is, when by any meanes a man vttereth an vntruth, or the truth vntruely, and with a purpose to deceiue. So that there are two sorts of Lyes: the first, vvhen as a man speak∣eth not as the thing is: the second, vvhen hee speaketh the truth, but deceitfully, with a desire to be otherwise vnderstood then the truth is. The first which is a logicall or a reall Lye, is of two sorts: first, when as a man speaketh an vntruth a∣gainst his minde and knowledge, and this is the chiefe kind of Lying, from whence in the Latine it hath his name: for mentiri, est contra mentemire. Secondly, when a man incon∣siderately and through errour vttereth an vntruth, thinking that hee speaketh true, Which howsoeuer it bee a lie in the

generall signification, yet he that vttereth it cannot bee cal∣led a lyar, because howsoeuer his words agree not with the thing, yet they agree with his minde. Onely hee offendeth through inconsiderate rashnes, in that hee affirmeth that as certaine truth, of which hee hath no certaine knowledge, and thereby giueth offence to those that heare him, who dis∣cerne the vntruth but doe not know the minde of him that vttereth it.

Secondly, hee lyeth who speaketh the truth with a pur∣pose to deceiue; not knowing that to bee true which hee auoucheth, or thinking it to be otherwise, or knowing it to bee truth desireth to be vnderstood otherwise then he speak∣eth it: and this is as great a sinne as a plaine lie; for as it is a lesser fault in regard it hath more shew of truth, so it is grea∣ter because it is ioyned with more deceipt. As therefore a man may pronounce an vntruth, and yet be no lyer so hee may be a lyar in vttering the truth, when as hee doth not speake it with a simple heart.

And these are the diuers kindes of lying, which are here condemned; the which howsoeuer they seeme small sinnes in the sight of men, as appeareth by their common practise, yet they are great in Gods sight, and therefore carefully to be auoyded by all christians: which that we may the rather doe, let these motiues perswade vs.

First, because the Lord in the scriptures hath straightly forbidden it, Leu. 19. 11. Ye shall not lye one to another Eph, 4. 25. Cast of lying and speake the truth euery man to his neigh∣bour, for wee are members one of another. Col. 3. 9. Lye not one to another seeing ye haue put off the old man and his workes.

Secondly, because it is condemned as a greuous sinne, namely as an abhomination to the Lord Pro 12. 22. as a sin which God abhoreth Pro. 6. 17. As being the cursed off∣spring of that wicked father the diuell. Ioh. 8. 44. The which is to bee vnderstood not onely of pernicious lyes, but also merry lyes; for God condemneth it as a sinne to make Prin∣ces merry with lyes. Hos. 7. 3. Yea of officious & profitable lyes: For truth must not be sould at any price; Pro. 23. 23.

And it is vnlawfull to lye for Gods cause. Iob. 13. 7. 9. and therefore much lesse for any worldly benefit.

Thirdly, as truth maketh vs to resemble our heauenly fa∣ther, who is the authour and fountaine of truth; so Lying maketh men to resemble the Diuell, who is the father of Lyes: and as truth is the badge or cognisance of a Chri∣stian in earth, and Heire of heauen; so Lying is a note and token of one who is the sonne of perdition: for Lyers haue their childes-part in the Lake which burneth with fire and brimstone.

Fourthly, because by Lying men loose their credit, so as no man will beleeue them when they speake the truth.

Fiftly, because it taketh away the true vse of speach, which is to expresse the meaning of the heart: and ouerturneth all humaine societie, contracts, and commercements betweene man and man, &c.

Lastly, it maketh the Lord to proclaime, a controuersie with vs, and to contend with vs by his heauie Iudgements, For a false witnesse shall not be vnpunished, and he that speaketh Lyes shall not escape. Prou. 19. 5. But he shall perish. Verse. 9. And be destroyed. Psal. 5. 6. As appeareth in the example of Ananias and Saphira. Act. 5. And after this life he shall be shut out of Gods kingdome. Apoc. 22. 15. And be cast into hell fire. Apoc. 21. 8.

The third sinne whereof they are conuicted and condem∣ned, is killing: whereby wee are not onely to vnderstand the taking away of the life of man, which is murther in the high∣est degree; but also all hurts, wrongs, and injuries offred against the person of their neighbour: for as in the former verse, by the want of mercy was vnderstood the want of loue, compassion, and all christian beneficence; so by this sinne of commission opposed thereunto, we are to vnderstand the contrary vices, cruelties, injuries and oppression committed against the person and life of our brother. Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes, to bring them to an examati∣tion of themselues by the Law of God, that so the obstinate

might bee conuinced of their manifold transgressions; as though he should say: if you, who vpon euery occasion are ready to justifie your selues, would examine your hearts and consciences, your liues and conuersations according to Gods Law, you should finde that you haue broken all and euery part therof: as namely, by swearing, lying, killing, stealing, &c. Seeing then the Prophet in this place, hath relation vn∣to the Law of God violated by them, it followeth, that as these sinnes are condemned in the Law, so also here. But in the Law is condemned not onely the capitall sinne, which is specified, but all other of the same kinde, with the meanes and occasions thereof; and therefore whereas the Prophet doth accuse them of Killing, hee doth vnder this one word include all other their sinnes of this kinde and nature.

As first, the killing and murther of the heart, to which is to be referred all vnjust anger, inueterate malice, repining enuie, purpose of taking priuate reuenge, disdaine, rejoycing at other mens harmes, crueltie, discord and such like.

Secondly, the murther of the tongue, to which is referred, chiding, railing, cursing, scoffing, backbiting and slaundering.

Thirdly, the murther of the hands, vnder which is com∣prised all manner of violence against the person of our neigh∣bour, as quarrelling, fighting, wounding, and killing eyther of his body or soule.

The fourth sinne is Stealing, whereby (as in the former) we are not onely to vnderstand Theft in the grosest kind, as that open and violent Theft, which is called Rapina & La∣trocinium, Rapine and Robberie, or that secret and deceitfull Theft, which we call Furtum, that is, pilfering and stealing; but also all manner of vnlawfull meanes, whereby our neigh∣bour is defrauded and depriued of his goods, whether they be condemned by humaine Lawes, or allowed and tolle ra∣ted. And this is a Tree which sendeth forth many branches: For eyther this theft is committed out of contract, or in con∣tract: to the first we are to referre all violent and forcible courses, taken for the spoyling our neighbour of his goods. As first oppression, wherby those who excel others in power

authoritie and riches, are ready to deuoure & swallow vp the poore, to grinde their faces, feed vpon their sweat, and euen drink their bloud; of such we read. Esay 3. 14. 15. Micah. 3. 2. 3. And in this respect those oppressors are called roaring Lyons, and deuouring Wolues. Zeph. 3. 3. And this oppres∣sion is committed eyther through meere violence, and with∣out coulour of Law, which is the vsuall Theft of Tyrants, and cruell Land-lords: or else when some shew of Law is pretended; which is called extortion, and is the sinne eyther of Magistrates, who make Lawes for the oppression of the common wealth, who take bribes to betray the cause of the innocent, who presse the extreamitie of the Law, and strict∣ly stand vpon the outward letter, though in respect of cir∣cumstances it be without all equitie.

Or else of officers, who inhaunce their fees, & grate vpon the poore, delaying the dispach of his businesse, vnlesse for expedition their dueties be doubled and trebled.

Or else of Lawyers, who taking vpon them to bee the pa∣trons of poore mens causes, become latrones of their goods: robbing and spoyling whole common wealths vnder cou∣lour of righting the wronged, and maintaining equitie and Iustice.

Or else of Ministers, who fleece the sheepe, eate the milk, and cloth themselues with the wool, but doe not feede the flock; being eyther vtterly vnfurnished of sufficient gifts, or being sufficient, neglect their duety through idlenesse or for ambition.

Or else, this theft is committed by the people, who recei∣uing spirituall things from their Ministers, will not commu∣nicate vnto them their carnall things, but by fraudulent or violent courses with-hold from them that necessary and suf∣ficient maintenance, which both by the lawes of God & man is allotted and allowed vnto them. The which howsoeuer it is esteemed a small fault, or none at all, yet it is not onely theft, but Sacriledge in Gods sight, as appeareth. Mal. 3. 8.

The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts, vnto which we may referre

all manner of deceipt and fraud vsed in buying and selling, vsurie selling time vnder shew of giuing credit and such like.

All which kindes of theft are grieuous sinnes in Gods sight, forbidden and condemned in gods Law, Exod. 20. 25. And punished in this life with gods curse. Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome 1. Cor. 6. 10.

The last sinne, whereof they are accused and conuicted, is whoring, by which wee are to vnderstand all manner of vncleannes, eyther internall in the minde, or externall in the body: the internall are the vncleane lusts of the flesh, which are eyther suddainely intertayned, condemned by Christ, Math. 5. 28. or nourished and retained, which the Apostle, calleth burning. 1. Cor. 7. 9. And our Prophet compareth to a hot Ouen. Hos. 7. 4.

The externall vncleannesse of the body, is eyther the vn∣cleannesse of the eyes, an example whereof wee haue in the old world. Gen. 6. 2. In Sechem. Gen. 34. 2. In Putiphars wife. Gen. 39. 7. In Dauid, 2. Sam. 11. 2. And in those flesh∣ly men of whom Peter speaketh, whose eyes were full of adulterie 1 Pet. 2. 14.

Or of the eares, when as they commit adultery with the ribauld tongues of obsceane persons, whilest with pleasing and tickling delight, they listen vnto vnchast and filthy talk.

Or of the tongue, when as men take delight in vnchast speaches, and filthy ribauldrie, where-with the hearers are offended or corrupted, and their owne lusts inflamed. From which the Apostle dehorteth, Ephe. 4. 29. and 5. 4. Col. 3. 8. And which who so vseth what profession soeuer hee mak∣eth yet his religion is in vaine. Iam. 1. 26.

Or lastly this vncleannesse is committed in fact, eyther be∣tweene vnmarried persons, which is called simple fornicati∣on, or betweene married folkes, one or both which is called adultry. That I may say nothing of those sinnes of vnclean∣nesse against nature, which a modest tongue cannot with∣out shame speake of, nor a chast care heare without glow∣ing and blushing.

All which kindes of adulterie and vncleannesse, are care∣fully to bee anoyded of all christians. First because they are grieuous sinnes. Secondly, because they are punished with a fearefull measure of gods heauie judgements. For the first, adulterie is a grieuous sinne, because the adulterer in a high degree sinneth against God, his neighbour and himselfe.

Against God, by resisting his will, 1. Thes. 4. 3. By taking away the vse of mariage, which is his own ordinance, 1 Cor. 7 2. By making the members of Christ the members of an harlot, & by drawing as much as in them lyeth our Sauiour into fellowship of their sin, 1. Cor. 6. 15. By defiling the tem∣ple of the holy ghost & turning it into a stewes. 1. Cor. 6. 19.

Secondly, against their neighbour, and that both singular persons, and whole societies. Singular persons, as namely those whom they draw into the same wickednesse and pu∣nishment; for as they sinne not alone, so they doe not goe into hell alone, but haue another at least to beare them com∣panie; so they sin against the parents of the virgin whom they defile; or the husband or wife of the married partie; yea they sin against the fruit of their own body, whom they disgrace and brand with a note of perpetuall infamie. Deut. 23. 2.

So they offend against whole societies; as first, the familie, by defiling it and bringing into it an Abimelech, who often∣times doth ouerturne it. Iudg. 9. 5. Secondly, against their country, by causing the Lord to contend with it, by defi∣ling the land, and by makeing it to vomit out the inhabi∣tants. Leu. 18. 25. 27. 28. Thirdly, against the Church, by hindring as much as in them lyeth the propagation thereof, vnto which is required a holy seede. Mat. 2. 15.

Thirdly, they sinne against themselues, and that both body and soule. Against their body, for other sinnes are without the body, but this is committed against the body. 1. Cor. 6. 18. And this is done, by abusing it as the instru∣ment of sinne and sathan, which was made for the seruice of God. Secondly by weakning it, and making it subiect to loathsome diseases. Pro. 5. 11. and 31. 3.

Against the soule, both in this life, by besotting and

infatuating it, in which respect Venus is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a heart-stealer, and Cupid is said to be blind, because it blind∣eth the eye of reason, and darkneth the judgement and vnder∣standing; so that he who is thus besotted goeth vnawares to destruction, as a bird to the snare, Prou. 7. 22. 23. and 7. 7. But specially they sinne against their soules, in respect of the life to come, for hee that committeth this sinne destroy∣eth his owne soule. Prou. 6. 32. Excludeth himselfe from Gods presence. 1. Cor. 6. 9. And plungeth both body and soule into the Lake which burneth with fire and brimstone. Apo. 21. 8.

But as these sinnes of vncleannesse are haynous and grie∣uous, so also they are punished with fearefull punishments, both in this life and the life to come. In this life, both with corporall and spirituall punishments: with corporall, as first, with pouerty, and beggerie, for this sinne consumeth the substance, Prou. 29. 3. And bringeth a man to a peece of bread. Prou. 6. 26. As appeareth, in the prodigall Sonne. Luke. 15.

Secondly, with perpetuall reproach and infamie; for hee that committeth Adultery, shall finde a wound and dis∣honour, and his reproach shall neuer be put away. Pro. 6. 33.

Thirdly, with barrennesse and want of Issue, for they that commit Adultery shall not increase, as it is in this Chapter Verse. 10.

Fourthly, with noysome and loathsome diseases, as wee, haue but too good experience in our owne times.

Fiftly, with shortnesse of life; for the Adulterer spendeth his strength with women, & maketh himselfe hoare-headed euen in his youth, &c.

But besides these corporall punishments, God also in∣flicteth vpon them spirituall judgements, as blindenesse of minde, impenitencie, and hardnesse of heart: whereof it com∣meth to passe that they are hardly reclaymed, according to that Prou. 2. 19. All they that goe vnto her returne not againe, neyther take they hold of the wayes of life.

And these are the punishments inflicted vpon Adulterers

in this life: the which howsoeuer they are grieuous, yet are they but small and light, in comparison of those which they shall suffer in the life to come. For the Harlots house tendeth to death, and her paths vnto the dead. Prou. 2. 18. that is, not onely the death of the body, but of the soule likewise, So the Apostle saith, that the wrath of God is vpon Adul∣terers. Col. 3. 5. 6. That they shall be excluded out of Gods kingdome. Eph. 5. 5. For no vncleane thing shall enter in thether. Apoc. 21. 27. And shall haue their portion in the Lake which burneth with fire and brimstone. Verse. 8.

And these are the sinnes whereof the Israelites were ac∣cused and conuicted, the which are further aggrauated by two adjuncts: the first, in these words, They brake out, the which speach is Metaphoricall, borrowed from the practise of vnruly beasts, which will be held in no pasture, but breake through all their fences and hedges, and so wander abroad: and somtimes it is applied vnto riuers running with violent & swelling streames, whose course being stopped, causeth them to break downe their banks, & to ouerflow the whole coun∣try. Whereby he implyeth, that the people were desperate∣ly giuen ouer to work wickednesse, so as they would not be contained within any bounds, not restrained with any fence, namely the law of God, his feare, shame, nor punishment, but violently rushed through all these hedges, into the open pastures, and broad wayes of all sinne and wickednesse; yea, the more they were stopped in these ill courses, the more their swelling lusts ouerflowed, spreading ouer the whole country, with an vniuersall deluge of impietie and iniquitie.

The second adjunct, whereby their sinnes are aggrauated, is expressed in these words: And bloud toucheth bloud. For the vnderstanding whereof, wee are to know, that bloud in the Scriptures often signifieth grieuous sinnes, together with the guilt and punishment, which doth accompany them; be∣cause he that sinneth, maketh himselfe guilty of his bloud, which as a just punishment, hee deserueth to shead in lue of his transgression. So Leu. 20. 9. He that curseth Fa∣ther or Mother, shall dye the death, his bloud shall be vpon him.

Iosu. 2. 19. Whosoeuer goeth out of the dores, his blood shalbe vpon his head, and we will be guiltlesse. 2 Sam. 1. 16. 1. Kings 2. 37. Psal. 5. 6. The Lord will abhorre the man of blood. And in this sence the Iewes cryed Mat, 27. 25. His blood be vpon vs and our children. And thus the words are to bee vnder∣stood in this place, namely that they had committed haynous transgressions and thereby had made themselues subject to guilt and punishment, and in this phrase of speach, their sins are further aggrauated, in respect of their multitude, implyed by the plurall number here vsed: bloods touch bloods. 2 in respect of their continuall practise of wickednesse, signi∣fied by this word touching; whereby he implyeth that their sinnes were continuall, and as it were contiguous one with another; so as they had no sooner committed one sinne, but presently they were ready to commit another, and as it were to heape wickednesse vpon wickednesse.

And this is the meaning of the words: the doctrines which out of them may be gathered are diuers. First where∣as [Doctrine.] the Israelits who were gods people, and professed his re∣ligion, did not onely fall into these sinnes, but were growne into a habite of committing them; hence wee learne what is the nature of sinne; if wee yeeld neuer so little vnto it, it will gaine vpon vs; if wee entertaine it but once it will come againe without bidding, and if wee bid it wel-come the second time, it will grow so strong and impudent that it will not away but become a dayly guest, yea and it will not come alone, but bring with it his companions also. The best way therefore to bee ridde of it, is when it first offereth to enter to shut the dores of our harts against it, and to turne it backe with a frowning countenance; for if wee doe not giue it a repulse, it will continually haunt vs, till at last with his pleasing allurements it haue perswaded vs, to keepe open house for the free entertainment of all sinne and wic∣kednesse. But if wee haue already fallen into any sinne, then our best course is quickly to expell it, and to take heed that it doe not take possession of vs, and so pleading custome grow to a habite and second nature: For it is our mortall

enimie, and therefore as it is the best course for our safety, to keepe it from entring into our coasts: so it is next the best, to giue it a sharpe encounter at the first entrance, and to keepe it from fortifying and intrenching it selfe against vs. It is a poyson, and therefore we hazard the life of our soules, if we drinke of it; but if wee haue already swallowed it downe, our best course is presently to cast it vp againe, before it haue dispersed it selfe into the vital parts, for then our case will be desperate. It is the Ague of the soule, for the curing whereof, the best methode in spiritual Physicke, is to preuent it before it come, and to take away the causes thereof, or if through our ignorance and vnwarinesse we are fallen into it: we are at the first to apply speedy meanes for our recouerie, for if it once sease vpon vs wee shall not leaue sinne till sinne leaue vs.

The vse hereof tendeth to meete with a deceiueble con∣ceit of our corrupt nature, which being so terrified by gods Law, and fearefull judgements, that it cannot resolue to con∣tinue a constant course in sin, will yet presumptuously bor∣row leaue of God for once or twise, with a purpose then to giue it ouer. So some thinke I will neglect the sanctificati∣on of the Sabbath, and the hearing of the word this once, and after I will become very diligent: I will now sweare, be∣ing in heat, or standing vpon my credit, but my purpose is hereafter to giue it ouer: I will now for once breake my word, seeing it is greatly for my aduantage, but hencefor∣ward I will make conscience of my promise: I will for a while continue my deceiptfull dealing, but when my state is a little better grounded, I will become just and honest: I will play the good fellow now I am in this company, but my pur∣pose is to frequent better, and to become more precise: I will but this once commit adultery, and then hauing but a tryall of it, I will resolue to liue chastly: but let such consi∣der, in what a fearefull case they are, if the Lord should (as he justly may) take them away in his wrath, whilest they are committing these presumptuous sinnes, or before they haue repented of them: for as the tree falleth so it shall lye. Eccl. 11. 3

and they shall receiue judgement, not according to their vn∣constant resolutions, but according to their certaine actions. And in the second place let them know, that the more their dropsie soules, swelling with presumption, drinke of these waters of iniquitie, the more they thirst: the more they listen to these Syrens, the more they are inueigled with them: & if they are vnable to resist the assaults of sinne, when they are vnconquered, in their ful strength, without maime or wound, and assisted by Gods spirit, how much lesse will they bee able to stand in the incounter, when they are once spoyled, weakned, maymed, vvounded, especially Gods spirit, which by their presumptuous sinnes they haue grieued being de∣parted from them?

The second thing to be obserued is, that he comprehen∣deth all impietie and the whole breach of the first table, vn∣der this one sin of vnlawfull swearing: and as in the former Verse, he had comprised all the sinnes of omission, vnder the want of knowledge as being the fountaine of all the rest, and the internall root from which they spring; so here he com∣prehendeth all sinnes of commission vnder this one of abu∣sing Gods holy name, which is an external sin of the tongue. First, because it is an vndoubted signe & an inseperable com∣panion of all manner of wickednesse; for hee that maketh no conscience of blaspeming Gods holy name, by eyther false, or vaine and idle oathes, he maketh conscience of no sinne, but would (if he might with as little disgrace and dan∣ger doe it) commit all manner of impietie; hee that will not be restrained by Gods feare, loue, mercy, goodnesse, and the manifold benefits which he hath receiued of him, from vaine swearing, whereby he receiueth no profit, but losse, euen the losse of Gods fauour, the assurance of saluation, of a good conscience, and of reputation amongst those that feare God; nor any pleasure, vnlesse he take (like the Diuell himselfe) a hellish pleasure in acting sinne, and despiting God; nor hath thereby any credit, but rather is branded with the black marke of a prophane person; hee that will contemptuously trample vnder feete the precious body and bloud of Jesus

Christ, which he spared not to giue for our redemption, and so irreligiously scorne the greatest benefit that euer the Lord bestowed vpon vs, it is not to be doubted, but that this man what shew soeuer hee maketh, is a prophane person: who when hee is allured by the baites of the world, riches, ho∣nours, and pleasures, will not stick to commit any manner of wickednesse, seeing he is ready to commit this horrible sinne of blaspheming gods name, being induced therunto without any respect of the least good.

Secondly, he implyeth vnder this one sinne of swearing, all the sinnes commited against the first table; because all these sinnes are linked together and so inseperably ioyned one with the other, that whosoeuer is held in bondage vnder one of them, he is subiect to the rest; according to that, Iam. 2. 10. Whosoeuer shall keepe the whole law, and yet faileth in one point, he is guiltie of all. The reason is, because hee that wilfully neglecteth any part of Gods Law, he doth not per∣forme any one dutie as he ought in obedience to gods com∣mandement, and for the aduancement of his glory, but for sinister respects; for if out of a good conscience, and the true feare of God, he performed any duety, then the same causes would moue him to performe all, seeing God injoyneth one commandement as well as another, as the Apostle there rea∣soneth, Verse 11.

The vse hereof is, that we make conscience not onely of one, but of all Gods Commandements, and that we carefully auoyde, not onely this or that sin as Herod did, but all kinds and degrees of sin; especially false or vaine swearing, for this alone includeth or necessarily inferreth all manner of impie∣tie: and therefore let blasphemous swearers make at some times what shew of religion they will, yet vve may safely and surely conclude with the Apostle as in the generall, so espe∣cially of this sinne of blaspheming Gods Name, that if any amongest you, seemeth Religious, and refraineth not his Tongne, from customable swearing and vaine Oathes, hee but deceiueth his owne heart, and his Religion is in vaine. Iames. 1. 26.

The third thing to bee obserned is, that the Lord con∣uinceth and condemneth the Israelits of all their transgres∣sions vnder the names of the greatest sins of that kinde: as cruelty and oppression vnder the name of murther: all man∣ner of deceipt vnder the name of theft: all kinds of vnclean∣nesse vnder the name of whoring and adulterie. And this he doth: [Reason. The First] First, to giue vs to vnderstand, that howsoeuer wee make small accompt of these sinnes, yet in his sight vnjust anger is no better then murther; deceipt though neuer so cunningly cloaked no better then theft; and vnlawfull lusts are reputed in his estimate, adulterie, as our Sauiour also ex∣poundeth the law. Mat. 5.

[Reason. The Second] Secondly, that hereby hee might moue vs to a hatred and detestation euen of all sinne whatsoeuer, and to make con∣science of committing the least transgression. Naturally wee minse sinne and extenuate it with vaine excuses; this is but a small sinne, and I would no body did worse, I am con∣tent to leaue all grosse sinnes, and therefore in this small trifle I hope the Lord will be mercifull vnto mee, wee can∣not here be Saints and to bee too scrupulous, is to bee more precisethen wise. But vnto such as thus extenuate their sins the Lord aggrauats them, plainely affirming that their co∣uetousnesse is theft; their rash anger, murther; their inward lusts and vnchast speaches adulterie in his sight.

[Reason. The third] Thirdly, as the Lord by this meanes restraineth vs from committing the smallest sinnes, so if wee haue fallen into them, hee doth hereby humble vs, and bring vs to serious repentance, when as wee consider, that those sinnes which wee haue innumerable times committed, making no rec∣koning of them, are reputed haynous in the Lords sight, who is to bee our iudge; so that hereby wee may be moued to lay our hands vpon our mouthes, to desire with the Pro∣phet that the Lord would not enter into judgement with vs, to disclaime our owne righteousnesse, and to hunger after the righteousnes of Christ; to cease boasting with the Pha∣risee, I am no extorcioner, murtherer, adulterer, &c. and to change the Pharisees brag, into the poore Publicans humble

praier. God be mercifull vnto mee a sinner.

Fourthly, whereas he saith they breake out like vnruly beasts who would be held in by no sence, & like swelling streames, which breake downe their banks, and ouer-flow the whole country; here againe wee may obserue the nature of sinne, which if it be not quickly suppressed wil grow so violent & contagious, that nothing will restraine nor containe it with in any bounds. The violence thereof if once it hath taken full possession of vs is such, that neither Gods loue, mercie and manifold benefits, nor yet his law, fearefull curse, feirce wrath nor terrible judgements will restraine vs from run∣ing head-long into it; yea rather sinne will take occasion by the commaundement to worke in vs all manner of concu∣pisence; as appeareth, Rom. 7. 8. And such is the contagi∣ous infection thereof, that it will not be contained in the persons who are alreadie poysoned there-with, (but like a riuer which hath swelled ouer his bankes) ouerfloweth a whole countrey. And as the canker, or gangreene, hauing taken one member of the bodie, if it be not presently cured, or cut off doth corrupt the next, vntill it haue rotted the whole body: so if sinne hauing tainted some few members of a body politicke, bee not by wholesome lawes and exe∣cution of justice killed and suppressed, it will like the gan∣greene spread ouer and corrupt the whole bodie of the common wealth.

The vse hereof is, First that if sinne haue made an en∣trance into vs, wee labour to cast it out, before it haue taken full possession, and that wee crush in peeces this Babilonish broode, before they grow too strong for vs.

Secondly it serueth for the confutation of the foolish con∣ceit and practise of worldly men, who nourish their cor∣ruptions, and deferre their repentance from yeare to yeare, thinking that howsoeuer it is now some-what difficult to maister their sinnes, yet hereafter they may do it at pleasure: but let such know, that the longer their sinnes grow vpon them, the more hardly will they be subdued, & if now they seeme too strong for them, let them assure themselues, that in

further processe of time they will grow altogether vnresista∣ble; neyther will any fence restraine them from running and rushing into the pleasant pastures of sinne and wickednesse.

Thirdly, seeing sinne is of such a contagious, spreading, and ouerflowing nature; this must make vs carefull to auoid the company of wicked men, least vve be tainted with their corruptions; and if it haue like a generall Deluge ouerflow∣ed the whole country where vvee dwell, then as Noah was preserued from drowning, by keeping himselfe within the Arke, so if vvee would not bee drenched and drowned in this Sea of corruption, which ouer-spreadeth the whole earth, vvee must keepe our selues in the Arke of Gods Church, and frequent the company of Gods faithfull peo∣ple, for if we haunt the fellowship of the wicked, we shall be surely caryed away in the streame both of their sin and also of their punishments.

Fourthly, more particularly it teacheth Magistrates and Maisters of Families, to suppresse sinne in those committed to their charge, before it be growne ouer strong and violent, least it make head against all lawes and good orders, cha∣lenge freedome and impunitie, in respect of the multitude of those that offend, and so grow to such audacious impuden∣cie, that it dareth to vaunt it selfe against goodnesse, and to disdaine and scorne all vertue and godlinesse. Let them ther∣fore follow the example of Abraham, and when they see an Ismaelite scoffing at the children of promise, let them, if there be no other meanes to reforme him, cast him out of the familie: If there be an Abimilech, let him bee suppres∣sed, or remoued, least hee destroy the whole linage of the godly, and disturbe the Church & common wealth. Iudg. 9. If Eli know the wickednesse of Hophni and Phinehas, and will not correct them, it will bring the heauie Iudgements of God vpon the whole posteritie: If Dauid cocker Absa∣lon, and will not keepe him vnder, in the end he will conspire against him, and draw the whole people into his rebellion. Let therefore all Magistrates and housholders propound Dauids practise for their patterne. Psal. 101. that is, let

them resolue not onely to suppresse the vvicked in the fami∣lie and common wealth, but let them doe it betimes, as hee protesteth vers. 8. least as Dauid speaketh of the sonnes of Zeruiah, they grow in the end too strong for them.

The last thing to bee obserued is, that hee calleth their hainous sinnes by the name of bloud; to note both vnto them and vs, that sin maketh vs subiect to the greatest guilt and punishment, euen to the shedding of bloud, yea, our dea∣rest life bloud. So the Lord threatned our first parents. Gen. 2. 17. In the day that yee eate thereof, yee shall dye the death. And Ezech. 18. he reckoneth vp diuers sinnes, and conclu∣deth that he who committeth any of them, shal dye the death, and that his bloud shall be vpon him. Verse. 13. And this was signified by the sacrifices of the Law, in which for the expi∣ation of sinne, was required the shedding of bloud: for the the Apostle saith, Heb. 9. 22. almost all things are by the law, purged with bloud, and without shedding of bloud there is no remission. In the offring whereof the law prouided, that the offender should lay his hands vpon the head of the beast which vvas slaine, thereby testifying that by his sinne, hee had justly deserued that death which the poore beast suffe∣red. Not that the bloud of Buls and Goates could take away the guilt and punishment of sinne, but onely the precious bloud of Christ, which was therby signified and prefigured. Heb. 9. 12.

The vse of this serueth, first, to make vs most carefull in abstayning from all manner of knowne sinnes; seeing they make vs subject to the greatest guilt and punishment, and bring our dearest bloud vpon our owne heads. There is no malefactour so desperate, that would commit a capitall crime if he were assured that he could not escape the hands of his just Iudge: but all our sinnes are capitall, and deserue death both of body and soule; neyther can wee flye the presence of the just Iudge of heauen and earth, and therefore no plea∣sures, riches nor preferments should perswade vs to commit sinne, whereby vve make our selues liable to such heauie pu∣nishments.

Secondly, if wee haue sinned, this consideration should moue vs most earnestly to labour that Gods wrath may be appeased, his justice satisfied, and that we may be freed from the heauie burthen of sinne, which maketh vs subiect to death and condemnation. And considering that the guilt and punishment can not otherwise bee done away, but by bloud, euen by the precious bloud of Iesus Christ, which a∣lone purgeth away all sinne. 1 Iohn 1. 7. Therefore when our consciences are guilty of sinne, let vs labour aboue all things in the world to apply vnto our selues the vertue of Christs bloud, death and merits, and hunger and thirst after his righteousnesse, that thereby being justified, we may stand righteous in his sight.

Lastly, it serueth to confute the conceipt of the secure men of the world, who make but a May-game of sinne, and imagine that they can appease Gods wrath for all their hai∣nous wickednesse, by a broken sigh, or by saying, Lord haue mercy vpon vs, for we are all sinners; or by making some counterfaite shew of repentance in their sicknesse, or when they lye vpon their death beds: as also it refuteth the doctrine of the Papists, who so lightly esteeme of sinne, that they teach it may be done away, by auricular Confession, Pen∣nance, humaine Satisfactions, Pilgrimages, saying ouer of so many Pater-nosters, Aue-Maryes, and Creedes, by a Bi∣shops blessing, and Popish Pardons: but vve are to know that howsoeuer they esteeme of it, yet it is so odious in Gods sight, that no satisfaction can be made for it, but by the alone sufficient sacrifice of Christs bloud, in which if we haue not part, our bloud will be vpon our owne heads, and the guilt and punishment of our sinnes will euer remaine vpon vs.

And so much for the doctrines and vses which are to be obserued out of these words: Now in the next place we are to apply them to our owne times, and to examine whether we bee not guiltie of those sinnes of which the Israelites are her conuicted and condemned. The first sinne is swearing, in which respect if we take a generall suruey of our state, we shall finde that we may well take vp Ieremies complaint, that

because of oathes this land mourneth. Ier. 23. 10. For the name of God was neuer so prophaned and blasphemed a∣mongst the people of Israell, as in this sinfull nation, neither can wee finde that they euer so lightly, vainely, and impi∣ously abused the dreadfull and glorious name of their Ie∣houah, as it is abused amongst vs: nay contrarywise we find that it was vsuall with them to rent their garments, when they hard Gods name blasphemed, which if we should do in our dayes, we should neuer go in whole apparel, & the whole wealth of the land were scarce sufficient to furnish the peo∣ple with clothes: yea such a superstitious respect they had of the name of God, that numbring by letters they durst not vse the letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because one of Gods names was thereby expressed, but in stead of them vsed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lest the name of god should be prophaned by common vse; whereas amongst vs the fearefull name of God is vsed, without all respect in jests and May-games, common swearing, and impious cursing. But the more full handling of this point I will reserue for a larger discourse of this argument.

And so much concerning the sinne of swearing; the o∣ther sinne, signified by the same word is cursing, and direfull imprecations. The which sinne also, doth exceedingly raigne in this our land, and pulleth downe gods heauie judgements vpon vs: for are men sporting themselues in their plea∣sures & recreations, if any thing crosse them in their delights what Poxes, Plagues and mischeifes, will their accursed cursing mouthes thunder out? are they about their worldly affaires & businesse, if they doe not sort according to their desire what direful curses wil they vtter? if they be by any ac∣cident incensed with anger, they haue no readyer way to ease themselues, then by belching out of their poysonous stomacks, curses and blasphemies; neyther is there any thing priuiledged from this their impious furie: for not onely their enemies who haue injured or abused them, are thought fit subiects vpon whom they may lay their heauy curses, but also their friends who are neere and deare vnto them, yea what soeuer commeth next to hand; sometimes they thus reward

their poore seruants for their painefull seruice; sometimes their seelie cattell are thus requited, for all the vse and bene∣fits which they haue by them; yea sometimes the children of their owne bowels haue these hellish blessings bestowed vpon them, and that vpon small and trifling occasions; nay such is their senslesnesse in this sinne that they are ready to curse the senstesse creatures, and that oftentimes when there is no fault in them, which are onely their bare instruments, but in themselues who for want of heede, wit, or prouidence, could vse them no better: but let such cursers know, that the curses which they haue still in their mouthes, shall fall vpon their owne heads; and that they are but like stones or balls cast against a hard wall, which hurt it not but rebound vp∣on the throwers. Let them remember the saying of the Psal∣mist. Psal. 109. 17. As hee loued cursing, so shall it come vn∣to him, and as hee loued not blessing so shall it bee farre from him. 18. As hee clothed himselfe with cursing like a rayment, so shall it come into his bowels like water, and like oyle into his bones.

And well were it, if hee that curseth did beare the punish∣ment of his owne sinne himselfe alone; but it is otherwise: for where cursing aboundeth, it causeth the Lord to pro∣claime a controuersie with the whole land, and to inflict vpon it his heauie judgements. The which as it should for∣cibly restraine men from this horrible sinne, because there∣by they make not onely themselues, but also their deare country liable to grieuous punishments; so also it should moue Christian magistrates to bee carefull in the suppres∣sing of this vice, seeing where it aboundeth, there the whole country lyeth open to Gods fearefull plagues.

The third sinne whereof the Israelits are accused, is Lying, in which respect if we take a view of our land, wee shall finde that neither they, nor the Cretians themselues exceeded our people in this vice. For looke amongst all sorts and conditions of men, and it will plainely appeare, that al sorts of lyes abound: vaine lyes, which haue no other end but to keepe their tongues in vre: merry lyes, for to

that passe are men come, that they will lie for recreation, & sport themselues in their wickednes: officious lyes for gaine and aduantage, though it be joyned with the losse of their soules: yea, and pernitious lyes, tending to the hurt, reproach and slaunder of their neighbours. If we take a view of state pollicie, vvee shall finde that their mixta prudentia, which is so much admired and highly esteemed, is nothing else but a mixture of worldly wisedome with aduantageable lying and deepe dissimulation. Looke amongst our Lawyers, who take vpon them to maintaine truth and justice: and you shall see a common practise of lying in their false pleas and allega∣tions, joyned with an impudent facing out, and discounte∣nancing of Truth, tending to the ouerthrow of justice, inno∣cency and the aduancement of wrong and oppression: the which sinne is more daungerous to the state, because these ly∣ars are licensed and countenanced in their sinne, and suffe∣red to say what they will or can for their Clyent, though it be neuer so false, without check or controulement. Examine the state of the Citie, and you shall finde, that among buyers and sellers there is scarce any bargaine made without the help of many Lyes; the which they finde so beneficiall for the increase of their wealth, that they would not sell their gaines which they get by Lying, for that which they get by their honest labours: yea, so highly is this sin in fauour with them, that they reade a Lecture of lying to their seruants, which who so best learneth, he is esteemed the finest chap∣man, and fittest to be imployed in his maisters most waigh∣ty businesses. On the contrary side, he that is not expert in this Lying skill, eyther being naturally inclyned to honest dealing, or else because he maketh conscience of his wayes, such an one though neuer so faithfull and painfull in his cal∣ling, is in no fauour with his maister, but esteemed a heauy headed and dull witted fellow, altogether vnfit for any im∣ployment. Yea so little account or conscience is made of this sinne, that vpon euery tryfling occasion it is thought fit to be vsed: for let a mangoe to another but to speake with him, at his house, and he shall find all seruants generally instructed

to returne a Lye, that they know not whether their maister be within, but they will goe see; and if the maister liketh not the party or his businesse, then at the returne of the messen∣ger the Lye is doubled. Doe these men thinke we beleeue the Scriptures, that a Lye is abhominable in Gods sight, that he abhorreth it, that the Lyar shall be excluded out of Gods kingdome, and cast into the Lake which burneth with fire and brimstone? without doubt eyther they are so invred to Lying, that they measuring God by themselues, doe not be∣leeue his truth, or else they neuer meditate or thinke vpon it; for there is none so gamesome that would leape into hell fire for sport; there is none so couetous that would wittingly and willingly sell his soule for euery small trifle, which is of more value then the whole world; there is scarce any so giuen ouer to desperate wickednesse, that would haue his seruant by a Lye to hazard his saluation, which daunger might bee preuented by vndergoing little or no inconuenience.

The fourth sinne laid to the Israelites charge is Killing; the which we must needs acknowledge doth exceedingly a∣bound in this land, in all the kinds & degrees thereof: for first, if we examine our state concerning murther in the highest nature, we must needes acknowledge that our country is ex∣ceedingly defiled with bloud: for how many outragious and more then barbarous Murthers haue beene committed in euery corner of this Land, within the compasse of a few yeares? how many openly haue beene slaughtered by de∣sperate Ruffians in frayes and quarrels? how many murthe∣red by Theeues and Robbers? how many traiterously poy∣soned, and priuily made away by treacherous enimies? the which bloudy sinnes being committed by some priuate men, would not lye so heauy vpon the whole state if they had ben seuerely punished by the Magistrates, and bloud had beene punished with bloud. But alas, it hath ben far otherwise; for diuers horrible murthers haue had their pardons by the medi∣ation of their great friends, contrary to the expresse cōman∣dement of almighty God. Gen. 6. 9. Exo. 21. 12. Num. 35. 30. 31. Wherby it is come to passe, that the whole land is defiled

with bloud, for as it is, Vers. 33. Bloud defileth the Land, and the Land cannot be cleansed of the bloud that is shed therein, but by the bloud of him that shed it.

But if wee speake of the other inferiour kindes of Mur∣ther, wee shall finde, that not onely some few persons, but euen the whole body of the people is guilty of this sinne; for to speake first of the murther of the hart, how doth it abound amongst vs in the seuerall kinds thereof? for how common is vnjust anger without a cause? inueterate malice, whereby one beareth to another such hatred, that they will not so much as speak to them for long time together; yea and rather then they will forgiue injuries, depriue themselues of the Sacra∣ment, the seale of their saluation? spightfull enuie, whereby one is vexed at the prosperitie of another, & no lesse grieued at the sight of their neighbors good, then in the sense of their own euil. So how doth desire of taking priuate reuenge bear sway in mens harts, insomuch that men think it a disparage∣ment to their courage, and a great disgrace to them, if they put vp an injurie? how doe men disdaine and dispise one an∣other, if they come neere them in place, apparrell or account, whom they esteeme their inferiours? what rejoycing is there in other mens harmes, especially if they enuie their state or beare them any secret grudge? when was there in any age the like crueltie in the harts of men, whereby they are not onely restrained from doing good one to another in their greatest extremities, but moued also to hurt and oppresse one another when they haue opportunitie? when were men so eagerly disposed to entertaine discord and contention, vvhen but the least shew of an occasion is offred? by all which it appea∣reth; how the murther of the heart aboundeth.

The like may be said of the murther of the Tongue; for rayling, chiding and reuiling is to be heard in euery corner, for euery trifle one miscalling another by reprochfull names; and out of the malice of their hearts, men are ready to vtter for euery light cause, such poysoned words, as tend to their disgrace and ruine? how ready are the most to deride and scoffe one another with bitter frumps, thinking that they

haue much commended their wits, when they haue taunted one another with byting jests? what back-biting, and slan∣dering aboundeth in euery house, where the continuall sub∣ject of mens talke, both at their table, and in their ordina∣rie communication, is the faults and imperfections of their neighbours, yea, sometimes of their most familiar friends? by all which it is manifest that the most men are guilty of the murther of the tongue.

Neyther are the greatest part amongst vs to be excused of the murther of the Hands: for although for feare of the Law, the most be restrayned from actuall murther, yet how many haue offred violence against the person of their neigh∣bour, by quarrelling and fighting, hurting and wounding of their bodyes, thinking this to bee a small or no sinne at all, if they doe not take away their liues?

So that if the Lord should contend with vs, and arraigne vs before his iudgement seate; vve must generally plead guil∣ty, and put our selues wholy vpon the doome of Gods infinite mercy.

The fift sinne wherof the Israelites are indited and con∣demned, is Stealing, of which the whole people of this land is guilty many vvayes. For first, if vve speake of the highest degree of this sinne, the naturall disposition of this people is so inclinable hereunto, that it doth not vndeseruedly beare the brand and reproach of this vice amongst other nations. And in truth amongst our selues vve haue great experience hereof: for howsoeuer theft is punished seuerely in this land by death it selfe, yet the most of our able poore, if they bee of a base minde giue themselues to begging, and those who are of more spirit and courage, choose rather to rob and steale then to liue by their honest labours.

But howsoeuer many may plead not guilty in respect of this highest degree of theft, by reason of their sufficiencie of maintenance, or feare of punishment; yet the other kindes of Theft, which are not punished by humaine lawes, abound amongst vs: as first, the Theft of the Heart, discontented∣nesse with mens owne estates; and couetousnesse, whereby

they desire by vnlawfull meanes to get vnto themselues the wealth of other men, doth as much abound in this nation, as amongst any people of the world. And hereby the seede of Gods word and all spirituall graces are exceedingly choaked, all holy duetyes of pietie and Christianitie neglected, the re∣liefe of the poore and all works of mercy omitted, and the contrary vices vnmeasurably increased.

Come from the theft of the hart, to the theft which is in fact, both through violence and deceipt, and we shal find our selues entred into an Ocean without eyther bottome or end: for where amongst any ciuill people was euer seene the like tyrannicall oppression, whereby the rich and mighty eate vp the weake and needy as the greater fishes deuoure the lesse? when was there euer heard of the like exactions, impositi∣ons, inhaunsement of rents to such vnreasonable rates, that poore men can not with the sweat of their browes earne their bread? such delaying, if not peruerting of justice for friend∣ship and respect of persons? In what age of the world was there such corruption in courts and Offices, such inhaunsing of fees, such extortion and intollerable pilling, proling and bribing? When did euer the Lawyers so flourish by the com∣mon spoyle, by deceipt and impostures, protractions of suites, defending injury and fashood, betraying the cause of the innocent, like theeues contending one with another in counterfaite strife, who shall haue the true mans purse.

Neyther is the state of the ministery to be acquitted of this crime of Theft; for how many is there in this land, which liue vpon the common spoyle of the Parish, performing no duety for it? how many vnprofitable Drones, who eate the honie and neuer labour? some because they cannot by rea∣son of their insufficiency & ignorance, which are those dumb dogs, of which the Prophet speaketh, which not being able to barke, betray the flocke into the jawes of the rauenous Wolfe: some through idlenesse, because they will not take paines, prizing their owne sweate at a higher rate, then the precious soules of all those which are committed to their charge: some through couetousnes, adding liuing vnto liuing,

and so become negligent Non-residents, who feede them∣selues but starue the people, &c.

And as the ministers offend by defrauding their flocks of that spirituall foode which should nourish them to euerlast∣ing life; so also doe the people generally in the land, and es∣pecially in this Citie, defraud their Ministers of that suffici∣ent maintenance, which both by the Lawes of God and of the land are due vnto them: some by might & force, some by deceiptfull conueyances, crafty collusions, and other vnjust and fradulent courses; which although men in their carnall security can slightly passe it ouer, yet let them bee assured that if euer they come vnto any sense of sinne, it will lye heauy vpon their consciences, that they haue thus defrauded their ministers, and in them God himselfe. Mal. 3. 8.

And these with many other kindes of theft are commit∣ted vsually in this land in ordinary dealing out of contract, besides which, there are innumerable kindes of theft com∣mitted in contracts; as that legall theft of Vsury, vnder cou∣lour of lending, which now (especially in this citie) is growne into such a common trade, that if there were a Corporation made of those who chiefly liue by this profession, it would exceed in number the greatest Company in the City. The like theft is vsually committed in buying and selling; for what innumerable deceipts are vsed in our times by men of this profession? what false lights? what vnequall measures, and deceiptfull waights? what corrupt and bad wares? what de∣ceipt in ouer-prizing them aboue their double value? what facing, lying, swearing, forswearing and ouer-reaching? in which respects these professions, may well keepe their old names of Crafts and Mysteryes, seeing almost euery shop is now become a Schoole of deceipt and falshood, in which there are so many hidden subtilties, so many vnknowne se∣crecies, and subtle turnings and windings, that in their dea∣lings there is not onely fraude, but euen a Mysterie of deceipt.

And thus haue I briefly poynted at some kindes of theft commonly practised in this land; the which if I should relate

in al the particulars thereof, the very names of the diuers sorts of this sin, would be suffficient to fill a volume. But this which hath beene sayd is inough to prooue that by this sinne of Theft we haue justly deserued, that the Lord should con∣tend with vs, and inflict vpon vs his fearefull judgements and most grieuous punishments.

The last sinne laid to the Israelits charge is Adulterie, with which filthynesse this land was neuer so much desiled as in these times, so that, if wee could plead not guilty in re∣spect of the former crimes, yet this sinne of vncleannesse were sufficient in it selfe alone, to cause this land in Gods just wrath, to vomit out her inhabitants, who haue thus wic∣kedly defiled it. For to say nothing of the inward vncleannes of the heart, of which the Lord alone and mens consci∣ences are the witnesses and iudges; How many are there whose whoredomes are written in their for-heads, and who carrie their adulterie, betweene their brests? How many are there who commit the adulterie of the tongue, whilest they take their cheefe delight in ribauld and obsceane speaches, rotten and filthy communication? How many is there who commit the adultery of the eare, whilst with pleasing delight they attentiuely listen to baudie jests, and are neuer merrier then when they are in the companie of filthy ribaulds? how many commit the adulterie of the eyes, whilst they are so far from making with Iob a couenant with their eyes, that they wil not lasciuiously looke vpon a woman, that they purpose∣ly open them that they may take full view of obsceane ob∣jects, and frequent those places where they may most glut their adulterous eyes with wanton spectacles? How many openly professe their inward vncleannesse of heart, by their immodest attire, wanton & esseminate apparell, and by lay∣ing open to the common view their naked breasts, as though it were a bill affixed to the doore post, to signifie to the passers by, that within that place dwelleth an vncleane hart, & that whosoeuer wil may there buy honestie & chastitie at an easie rate? Yea how many are there in this land, who giue themselues ouer to all manner of vncleannes and adulterie

in the highest degree, spending both their strength and whole estates vpon filthie harlots, euen till they rot with loathsome diseases, and haue brought themselues to vtter beggerie? The which adulterous filthines the more raigneth, because the Magistrates doe (if not altogether wincke at it) yet so slightly punish it, as though they jumped with the Pa∣pists in iudgement, that it is but a veniall sinne, which may be well tollerated; or as though the multitude of offenders did priuiledge the sinne, and take away all hope of reformation, the guilty which should be punished, exceeding the number of the innocent who should see them punished.

And thus haue I shewed, that the people & inhabitants of this land, are in most haynous manner guilty of all these sins, whereof the Israelits are here conuicted and condemned; the which we haue also fearefully aggrauated by the same & ma∣ny other circumstances, for they are not seldome committed & in few places, but they are come to a common custome & vsuall fashion, in euery corner of the Realme, and especially in this Citie; there is no modestie or moderation in commit∣ting of them, but men breake out, and like vnrulie beasts will bee contayned by no fence; for neither Gods infinite goodnesse, his meruailous mercie, nor his innumerable bene∣fits, so bounteously bestowed vpon this country will restrain them from committing of these sinnes; no nor yet the curse of his law, the feareful denunciation of his heauy judgements, so often sounding in our eares, his fatherly admonitions and gentle chastizements, where-with we haue diuers times ben exercised. Yea so barbarously bould are men growne in their sinnes, that the more diligently the Lord vseth all good meanes to stop them in their wicked courses, the more their vnruly lusts swell, & violently breake downe the bankes of modestie, pietie, iustice, and the feare of God; and so with an vnresistable sloud of wickednes ouerflow the whole coun∣try; the more carefully the Lord applyeth vnto them such soueraigne salues as might cure the wounds of sin, the more desperate they are in plucking them off againe, that they may rot in their corruptions; the more meanes is vsed to stay

the infection of this contagious plague, the more it spreadeth it selfe ouer the whole country. And as these sinnes abound in innumerable numbers, so they are haynous and bloudy in respect of their qualitie, being committed in the highest de∣gree of their seuerall kindes: so that Gods Ministers in our times, may justly complaine of the inhabitants of our land, that those sinnes of swearing, lying, killing, &c. are vsually committed amongst them, that like beasts, they violently breake out, and bloud toucheth bloud.

Whereof it necessarily followeth, that seeing we abound in these sinnes, and will not be reclaymed from them; seeing the Lord hath often allured vs by his innumerable benefits, by his sweet promises, by his fatherly admonitions; and often terrified vs by his seuere threatnings, & fearefull judgements of famine and dearth, sicknesse and pestilence, and yet there is no amendment and reformation; that we can expect no other but that the Lord will bring this land to vtter destructi∣on and desolation; vnlesse we labour to preuent these heauie punishments by turning vnto him by speedy and vnfayned repentance. For the Lord taketh that course with vs, which we take with our children and seruants, first he contayneth vs in his feare and obedience, by his gracious benefits; then if wee notwithstanding liue in sinne hee admonisheth and threatneth vs, and if this will not reclaime vs, then he correct∣eth and punisheth vs; but if these often inflicted are not a∣uaileable, but that with full resolution wee will desperately runue on in our wicked courses, then he will reject and cast vs off, thrust vs out of his familie, withdraw from vs all signes of his fauour, and giue vs ouer to bee vtterly destroyed with those plagues which duely attend vpon such desperate sins.

Notes

• The exposition
• Deut. 6. 13. and 10. 20.
• Psal. 63. 11.
• Esay. 65. 16.
• Ier. 4. 2.
• Of Cursing.
• 1 King. 19. 2.
• Mat. 5. 44.
• Rom. 12. 14.
• Of Lying.
• What a Lye is.
• 2. Sorts of lies.
• That he lyeth, who speaketh the truth to deceiue.
• That lying is a great sinne in gods sight.
• Leu. 19. 11.
• Ephe. 4. 25.
• Col. 3. 1.
• Pro. 12. 22.
• Ioh. 8. 44.
• Hos. 7. 3. Pro. 23. 23.
• Iob. 13. 7. 9.
• Lying maketh men resemble the Diuell.
• Psal. 15. 2.
• Apoc. 21. 8.
• Lying ouer∣throvveth the vse of speach.
• Prou. 19. 5. 9. Psal. 5. 6.
• Act. 5.
• Apoc. 22. 15. and 21. 8.
• Of Killing.
• Of Stealing.
• The diuers kindes of theft.
• Oppression.
• Esay. 3. 14. 15.
• Micah. 3. 2. 3.
• Zeph. 3. 3.
• Mal. 3. 8.
• Exod. 20. 25.
• Zach. 5. 3. 4.
• 1. Cor. 6. 10.
• Of whoredom and the diuerse kinds of vn∣cleannesse.
• Mat. 5. 28. 1. Cor. 7. 9. Hos. 7. 4.
• Gen. 6. 2. and 34. 2. and 39. 7 2. Sam. 11. 2.
• 1. Pet. 2. 14.
• Ephe. 4. 29. 5. 4. Col. 3. 8.
• Iam. 1. 26.
• Whoredome a grieuous sinne.
• First against God. 1. Thes. 4. 3. 1. Cor. 7. 2.
• 1. Cor. 6. 15. & 6. 19.
• Secondly, against their neighbour.
• Deu. 23. 2.
• Iudg. 9. 5.
• Leu. 18. 25. 27 28.
• Mat. 2. 15.
• Thirdly against them∣selues.
• 1. Cor. 6.. 18
• Pro. 5. 3. 11. and 31. 3.
• Prou. 7. 22. 23. and 7. 7.
• Prou. 6. 32.
• 1. Cor. 6. 9.
• Apoc. 21. 8.
• The punish∣ments of the sin of vncleannesse
• Prou. 29. 3. and 6. 26
• Luke. 15.
• Prou. 6. 33.
• Hos. 4. 10.
• Prou. 2. 19.
• Prou. 2. 18.
• Col. 3. 5. 6.
• Eph. 5. 5.
• Apo. 21. 27. 8.
• Exposition.
• Leu. 20. 9.
• Iosu. 2. 19. 2. Sam. 1 16 1. Kin. 2. 37 Psa. 5. 6. Mat. 17. 25.
• That we must reiect the first motions of sin
• A deceiueable conceit of cor∣rupt nature dis∣couered and refuted.
• Eccl. 11. 3.
• All impietie comprised vn∣der vnlavvfull swearing.
• Iam. 2. 10. 11.
• Iames. 1. 26.
• Why God condemneth all sinnes vnder the names of those which are greatest in that kinde.
• Mat. 5.
• Sinne if it bee not quicklie suppressed growes violent
• Rom. 7. 8.
• The vses.
• The follie of those who de∣fer repentance.
• Superiors must suppresse sinne before it bee growne too strong and vio∣lent.
• Iudg. 9.
• 1 Sam. 2. & 3.
• 2 Sam. 15. and 16.
• Psal. 101.
• Sinne bringeth vpon vs, the greatest guilt & punishment.
• Gen. 2. 17.
• Exech. 18. 13.
• Heb. 9. 22.
• Leu. 1. 4. and 3. 8.
• Heb. 9. 12.
• That we must carefully auoid sinne.
• If we haue sin∣ned we must carefully seeke reconciliation with God.
• 1 Iohn. 1. 7.
• Their conceipt confuted, who make light ac∣count of sinne.
• Application.
• That vnlaw∣full swearing exceedingly aboundeth.
• Ier. 23. 10.
• That wicked cursing is rife in these times.
• The punish∣ment of curs∣ing.
• Psal. 109. 17. 18.
• Cursing mak∣eth the com∣mon wealth liable to Gods iudgements.
• That the sinne of lying is ex∣ceeding com∣mon in these times.
• Prou. 12. 22. and 6. 17. Apoc. 22. 15. and 21. 8.
• That the land is defiled with blood.
• Gen. 9. 6. Exod. 21. 12. Num 35. 30. 31
• Of the mur∣ther of the Heart.
• Of the mur∣ther of the Tongue.
• Of the mur∣ther of the Hands.
• That the peo∣ple of this land are much ad∣dicted to stea∣ling.
• Of the theft of the Heart.
• Of oppression.
• Theft of the Ministery to∣wards the people.
• Esa. 56. 10.
• Theft of the people towards the Ministers.
• Mal. 3. 8.
• Of theft by vsury, buying and selling.
• That the land is exceedingly polluted with Adulterie.
• Leu. 18. 25. 27
• Iob. 31. 1.