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A SINNERS INDITEMENT. By WILLIAM WARD Minister of the word of GOD.  
 Woodcut printer's device (not in McKerrow).  
Imprinted at London by W. White, for Tho. Pauier in Iuielane. 1615.   
Leuit. 26. vers. 3, 4, 18, 19, 20. 
3 If you walk in mine Ordinances, and keep my Commandements, and do them.  
4 I will sand you rain in due season, & the Land shall yield her increase, and the Trees of the Field shall give their fruit.  
18 And if you will not for these things obey me, then will I punish you seven times more, according to your sins.  
19 And I will break the pride of your power, and I will make your heaven as Iron, and your Earth as brass.  
20 And your strength shall be spent in vain; neither shall your Land give her increase, neither shall the Trees of the land give their fruit.   

To the right worshipful & worthy Patron of good Learning, S. henry Pierre-pont Knight, one of his majesties Iustices of the Peace in the County of Nottingham, W. W. Minister of the word of God at Prestwold in Leicestershire, wisheth the rich blessings of God, external, internal, and eternal.  
SIR: When the Tabernacle was builded by Moses for the worship and service of God, every one brought such as they 
Exod. 25. 3, 4, 5, 6, 7.  had, some more, some less; some better, some worse; and all was necessary for the work: even so, for the building of Gods Church, every one should bring such as they haue, according to the ability which the Lord of the House hath given unto them, to profit withall; and therefore I( though the least of the Apostles children) do hold myself bound to do something; for Pauls Woe will light vpon me, If I preach not the gospel; assuring my 
1. Cor. 9. 16.  self, that the master of the work will accept of my poor service, as our saviour Christ did of the Widdows Mite cast into the treasury. 
Luk. 21. 2. 3.   
I know very well( right worshipful) that some are so puffed up, that they scorn, so much as to 
1. Cor. 4. 18. 19.  afford their eyes to red, or their ears to hear the writings or words of any, but onely such as are excellent, and eminent for Learning and Eloquence: notwithstanding experience teacheth, that men of meaner gifts, and( for their Learning) not worthy to carry the books of the Learned after them, do sometimes speak as effectually to the Consciences of the Country people, as those whom the Lord hath graced and entrusted with many Talents: Neither do I doubt, but as the Apostle speaks of alms, so in this action. If first there be a willing mind, it is accepted 
2. Cor. 8. 1.  according to that a man hath, and not according to that he hath not. Now the special cause of my presuming to present this poor Paper-gift into your hands, arising not onely out of that christian and reciprocal love that I bear to your person, because you favour Learning & love them that are Learned( so that, as it was once truly said of the house of that renowned and blessed Saint of God henry late earl of huntingdon I President of york, that it was in his time a sanctuary for the clergy) so it may as truly be reported, and pass for currant, that your House( most noble Knight) I speak before God, without flattery, is not onely a Nursery for poor Schollers, but also a refuge and receptacle for all faithful, painful, and godly Ministers, and yourself a Sword and Shield, to your posse, for them: But also for the many and vndeserued kindnesses and favours, which( by the blessing of God) I haue found flowing from you vpon so small acquaintance; and that your mere bounty, without the least desert of mine: which if I should bury in oblivion, or drown in the river Lethe, I might justly be condemned of ingratitude with the nine lepers, and accounted( as 
Luk 17. 17.  ovid speaks) Telluris inutile pondus, not worthy to enjoy the common air, because, Ingratum si dixeris, omnia dixisti. When I was driven to a non plus what course to take for the preferring of that young imp, my son, to the university, it pleased God( who worketh all for the best to those that are his) to make you the blessed instrument of no less comfort unto me, then the Angel was to Hagar in the wilderness. 
Gen. 21. 15. 16.   
And when I heard that it pleased you to take a good liking of him, being a scholar near to your house in Nottingham, and vpon my first acquaintance with you, commended him, not only to me, but also to that good Knight S. William Skip with, who was his Godfather, and of whom the Country hath now a great loss, I was ravished with no less ioy, then was old jacob, when 
Gen. 45, 27  he saw the Chariots which his son joseph had sent to carry him into egypt. For what greater earthly comfort to a Father, then to see and hear his Child accepted of, and commended, by those that are wise, learned, and in place of government, and authority. To knit up all in a word, my especial desire is, that it may please you to accept of my simplo service herein, and to take this poor offering with like affection as that famous Artaxerxes did the Water which a poor man brought him in the hollow of his hand: which favour, if I may find at your Worships hands( as I cannot doubt but it will easily be found) then shall I account myself thrice happy. Thus, beseeching the Almighty to multiply his blessings vpon you, and yours, with increase of Worship in this life, & perfection of Honour and Glory in the life to come, I commit you to the protection of him, who never leaveth his.  
Prestwold. june. 20. 1612. Your Worships in Christ to be commanded during life, William Ward.   

A SINNERS INDITEMENT.  Hosea. 4. vese. 1, 2, 3. 
1. hear the word of the Lord ye children of Israel, for the Lord hath a controversy with the Inhabitants of the Land, because there is no truth, nor mercy, nor knowledge of God in the Land.  
2. By Swearing, and Lying, and Killing, and Stealing, and Whoaring, they break out, and Blood toucheth Blood.  
3. Therefore shall the Land mourn, and every one that dwells therein shall be cut off, with the beasts of the Field, and with the fowls of the heaven: and also the Fishes of the Sea, shall be taken away.  
THe Lord by the ministery and service of the Prophet Hosea, laboured the space of Threescore and ten yeares, to draw the people to repentance; but they notwithstanding grew worse and worse, so that neither Mercies, nor Iudgments, threatenings, nor promises, could win them, nor work vpon them: Therefore the Prophet Hosea giveth them over, and leaveth them to Gods judgements. Of this Scripture there are four parts.  

1. First, an Inditement or Citation of the people to appear before the Lord: hear the Word. &c.  
2. The matter of the Inditement or Citation, in these words: The Lord hath a controversy. &c.  
3. The cause of the controversy: sin.  
4. Iudgement against them: Therefore the Land shall mourn. &c.   
In the Inditement, or Citation.  

1. He stirreth up the people to attention: hear.  
2. he setteth 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.   
In the matter of the Inditement he sheweth,  

1. Who is the plaintiff, viz. The Lord.  
2. Who are the Defendants: The Inhabitants of the Land.   
The cause of the Inditement or controversy, is sin: which is of two sorts;  

1. sins of Omission, for duties omitted.  
2. sins of Commission, for wickedness committed.   
Their sins are amplified by a metaphor of breaking out, as a violent stream.  
Lastly, in the third verse he proceeds to Iudgement, which is first set down against the people, 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: With the Beasts of the field, &c.  
Let us first consider of the coherence of the scripture with that which went before.  
In the last verse of the former chapter, the Lord by his Prophet speaketh comfortable things unto them; now in these words, he threateneth them.  
The Ministers of the word may hence learn of the Prophet Hosea, To mingle Promises with threatenings, and Mercy with Iudgement: 
Esay. 8. 21. 22.  the Lord threateneth the people with Iudgments, but he comforteth them with the promise of the Messiah. Christ denounceth 
Eay. 9.  Curses, Woe to thee Corazin; Woe 
Math. 11. 21. 28.  to thee Bethsaida: but verse 28. he giveth comfort; Come unto me all ye that travail and be heavy loaden, and I will refresh you: yea, the very names of some of Christes Apostles, do teach thus much. Some are called Boanerges, sons of Thunder: but Barnabas was the son of Comfort. My song 
Mark. 3. 17.  
Psal. 101. 1. ( saith david) shall be of mercy and Iudgement.  
The reason hereof is this, because mercy without Iudgement, leads men to presumption; and Iudgement without mercy, drives men to desperation: therefore Promises and threatenings in a christian proportion, according to the occasion, should be mingled together.  
This should teach the Ministers to be discreet, and to preach Mercy to whom Mercy appertaineth; and judgements to them that are hardened. We should( as good Stewards) give every one that portion which is fit for him: When wee see sin abound, and the hand of God stretched forth to punish the people, wee should not then preach Peace unto them, but tell them, and tell them again, that The Lord hath a controversy with them; and Except they repent, they shall all perish.  
Secondly, whereas the Ministers ought to preach to the people both judgements and Mercy, they also( the people I mean) should use wisdom in applying them both, to themselves. The impenitent sinner, may not promise the Mercy of God to himself which he hath nothing to do withall; neither should the penitent sinner trouble himself with Gods judgements.  
If thou dost truly repent thee of thy sins, then Gods Mercy belongeth to thee, thou mayest say truly, thou hast nothing to do with Gods judgements: But if thou hearest the judgements of God pronounced against those sins whereof thou art guilty, and dost not apply those judgements to thyself, but departest in thy sins, and blessest thyself in them with an hardened heart, the promise of Gods Mercy belongs not to thee; It is the 
Deut. 29. 18  Childrens Bread, It is not for such Swine and 
Math 15 26  Dogs as thou art.  
Thirdly, every one may here examine himself, what good either the Promises or threatenings of God( so often denounced by the Ministers for sin) haue done, or what they haue 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 to with new afflictions, as with Plague, Pestilence, strange Sicknesses, and unseasonable Weather; yet we fall away daily, and grow worse & worse. We are those fools whom Salomon speaketh of: Though the Lord do bray us( as it were in a mortar) with 
Pro. 27. 22.  one Affliction after another, yet are we sowedded to wickedness, that leave it we cannot.  
Let us every one then search his own Conscience, and see what good these Afflictions haue wrought vpon vs. Happily, some may promise amendment of life, like pharaoh, while Gods hand was heavy vpon him; but when the storm is ouerblowen, then they fall again to their old by as, as bad as ever they were. What then should the Lord do with such a people as we are, whom neither his Mercies, nor judgements, can work vpon? What should a Carpender do with a piece of Wood that will serve to no use in the building, but cast it into the fire? The Law of God by Moses was, that, If any man had a 
Deut. 21. 18.  son that were stubborn and disobedient, which would not hearken unto the voice of his Father, nor the voice of his Mother; and though they chastened him, he would not obey them, then his Father and Mother should take him, and bring him out unto the Elders of his city, and unto the Gate of the place where he dwelled, and should say to the Elders of his city, This our son is stubborn and disobedient, and he will not obey our admonition: he is a Royotor, and a Drunkard. Then all the men of his city shall ston him with Stones unto death. The Lord God is our Father, we are his Children; if wee be stubborn against our heavenly Father, so as neither his Mercies nor judgements delivered by his Ministers, are of us regarded, what shall the Lord do with us, but cast us off to destruction?  
Fourthly, they are here reproved which can be contented to hear Gods Promises, but not his judgements. Felix could not abide to hear of Iudgement. 
Act. 24. 26.  Balthaser seeing Gods judgements, could 
Dan. 5. 6.  not hold a joint of him still. And this is that which maketh the Ministers of the gospel often to be hated amongst bad men; Oh( say they) he hath nothing but judgements in his mouth. So was the Prophet Micha hated of wicked King Ahab: I hate him, I never heard good from him. Ahab 
1. Kin. 22. 8.  was a bad man, and therefore the Prophet of God could not prophesy good of him. We are hated of bad men, because we ripp up their sins. Shall we see God haue a controversy with you for your sins, and we flatter you in your sins? Rather aclowledge it a blessing of God, that you haue such Ministers as can and dare tell you that the Lord hath a controversy with you. And thus much concerning the coherence of this Scripture, with that which went before in the last verse of the former Chapter.  
hear the Word of the Lord. The Prophet stirreth them up to hear the Word. When we come to teach, we should stir up the people to attention. As God in giuing the Law observed this style: hear the Word of the Lord. So did also the Prophets. hear 
Deut. 5. 1.  the Word of the Lord. harken to the Law of 
Esay. 1. 10. Iere. 13. 25.  our God. hear, and give ear, be not proud; for the Lord hath spoken it. And Christ saith, He that hath ears to hear, let him hear. Let him 
Math. 13. 9.  that hath an ear, hear what the Spirit speaketh 
Apo. 2. 29.  to the Churches.  
The Ministers should stir up the people to attention: First, for their own good, and secondly for the good of the people. It is a cheerful thing to see the people attentive. When Christ preached, The eyes of all that were in the synagogue, were 
Luke 4. 20.  fastened on him. But when the Minister seeth the hearers not attentive, it is a cooling to his spirit. When the people would not hear the Prophet Esay, he speaks to heaven and Earth. Secondly, we should stir 
Esay 12.  up the people to attention for their own good, because they shal reap no prophet, unless they be attentive. Dull we are and drowsy by nature, and therefore had need to be stirred up to attention.  
Let us then make Conscience to hear the Word of the Lord attentively. If you feel dulness, stir up yourselves. Be swift to hear. God hath given us ears not to the end that wee should take delight to hear filthy things, nor to hear pick-thankes, and make-bates, which for a piece of Bread and Cheese, or a pot of beer to carry lies & tales to set variance among neighbours; but that wee should incline our ears to hear what the Lord speaketh to us by his Ministers, whether Promises, or threatenings: neither is it enough to lend him our ears, but we must hear with attention, fear, reverence, and care to practise that which we hear.  
The first reason wherefore the Prophet stirreth them up to attention is, because it is the word of the Lord which he would haue them to hear. We should hear the Word of the Lord attentively, because it is the Word of the Lord, for the Words sake, Not as the Word of Men, but as it is in dead the 
1. Thes. 2. 13.  Word of God. Wee speak from God; God speaketh to his Church by his Ministers: he spake by the mouth of his holy Prophets. 
Luk. 1. 70.  And his Apostles: It is not ye that speak( saith Christ) but the spirit of your Father 
Mat. 10. 20.  which speaketh in you. Though the tongue of a mortal man wag, the matter is from Gods own mouth: and though sinful mans lips move, yet it is the Word of the living God. Wee must hear the Word with attention, for the Words sake; Because it is the Word of the Lord. This serveth to reprove 
gull. 1. 10.  them which hear the Word, not for the words sake, because it is the word of the Lord, but for his sake that spake it. If they like of the Preacher, why then they like of the Sermon, then he spake well. If he be a Kinsman, a Friend, a man of authority, or a Stranger, he beareth away( for the most part) the applause of the people: But if they affect not the Preacher, then they like not of his Sermons. If he be a poor man, then he is of less account; he is but a poor man, no matter what he speaks. But Gods children should not respect the man that speaketh, but hear him with reverence, and accept the Word for the words sake, because it is the Word of the Lord.  
The second reason wherefore he stirreth them up to hear the Word of the Lord is, because they were the Children of Israel. We should hear the Word of the Lord with attention, and obedience, because we are the inheritance of God. hear my Doctrine, O my people. Wee are of 
Psal 78. 1.  God; he that knoweth God, heareth us: he 
1. joh. 4. 6.  that is not of God, heareth us not. The Prophet then calling them the Children of Israel, putteth them in mind as Christ doth the Jews. If you were Abrahams children, 
joh. 8. 39.  ye would do the works of Abraham. 
joh. 8. 39.  This, & such like high titles to be called, The children of Israel, Abrahams children, children of God, christians &c. should encourage us to hear the word attentively, to believe it, and yield obedience to it.  
Hence they are justly to be reproved, which would be called the people of God, Gods children, Christians &c. And yet make no conscience to hear the word of the Lord, much less to practise it in their life, and conversation; If thou haue no care to hear the word of God with attention, and to make practise of it in the course of thy life, thou art not of God: He that is of God, heareth Gods words: ye therefore hear them not, because ye 
joh. 8. 47.  are not of God. I am of God therfore I will hear Gods word, and will labour to live according to his word. I am a Christian, therefore I will frame myself to live the life of a christian, and follow the steps of my master Christ, of whom I am called a Christian. We should hear the word of the Lord with attention, and obedience, because wee are Christians.  
Thirdly, that he might the better persuade them to attention, he tells them, it belongs to them: The iudgement, the quarrel, the Inditment is against you, therefore look you to it, ye Children of Israell. When the Lord by his Prophets or ministers doth deliver his word to the people, what is spoken before them, is spoken to them, whether comfort or threatenings. What the Minister speaks before the people, is spoken to the people, and ment of them. This is proved by the end of sending the Prophets: the Lord sand them not to smite the air, but the Heart, not to speak to the absent, but to the present. 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 ment of me; 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: but if now I omit this oportunite, who can tel whether the like occasion will ever be offered to me again. But the common sort of people cannot abide this; Nay if they do but conjecture that what is spoken toucheth them, then they spite and envy the speaker, or else post it over as spoken to others; notwithstanding Gods children do vnbowell their hearts, and possess their souls with every sentence that the minister speaketh; they haue a feelling of their sins, & therfore persuade themselves that Gods iudgments belong to them, as did david, when the angel stretched out his hand towards jerusalem to destroy it, david said, It is I that haue 
2. Sam. 24. 17.  sinned, it is I that haue done wickedly. We must not post over Gods iudgments as done to others, we must account the sin reprehended to be ours, & Gods judgements to belong to us, our sins haue deserved worse, if iudgement should be extended.  
Secondly, as you must apply what is spoken to yourselves for your amendment: so wee that are the ministers of the word, may here learn of the Prophet Hosea not to baulk the people with whom wee haue to deal, nor to flatter them in their sins, but to speak to their consciences as the prophet here doth, hear the word of the Lord ye children of Israell. We must apply our words to the people that stand before us, that they may know it belongs to them. While Nathan spake by parables, david understood him not, till it was applied to his Conscience. 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, as to the people in the Church: for as a Plaster leapt up in a Box and put into a mans Pocket, healeth not his so are, unless it be applied to it: so the Word of God cureth not the Maladies of our souls, except it be clapped close to the corrupted Conscience. And thus much concerning the Inditement.  
Now followeth the matter of the Inditement. The Lord hath a controversy with 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.   
The Prophet had cried out against their sins many yeares, and could do no good: he saw they were uncurable and therefore he puts the matter into Gods hands.  
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: then the Lord will pled his own cause. When Noah could do no good among the people, God then took the matter into his own hand. My spirit( saith he) 
Gen. 6. 3.  shall not alway strive with man, because he is but flesh. 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. God in mercy hath called us many yeeres to repentance by his Ministers, but( alas) you see many are so hardened in their sins, that wee can do no good with them, and therefore the Lord beginneth to take the matter into his own hand; and to pled his own cause, by plague and pestilence, and by sending such unseasonable weather amongst vs.  
This serveth to terrify the contemners of the word, who having so long despised the voice of Gods Ministers, are to look for nothing but the thundering voice of God from heaven, and the heavy sound of his judgements.  
The Lord hath a controversy with the Inhabitants of the Land. God is the plaintiff, he will try an action with the Inhabitants of the Land, and he will proceed in Iudgement with good aduise.  
God punisheth not but with diligent search of the matter. I will go down now 
Gen. 18. 21.  and see whether they haue done altogether according to that cry which is come unto me; if not, that I may know. What needs all this? what needs God to go down and see? God fulfils all things. This is spoken to our capacity, he proceeds to Iudgment justly, he hath cause to do it, he is just in all his ways, and holy in all his works, yea, he is Iustice itself. He is just in executing vengeance on the unjust, he spared not the Angels, nor his own people the Iewes, nor jerusalem his own city, he hath not spared his dearest children, as david, and others, but as they fell, so they felt the heavy hand of his judgements against them.  
When God is plaintiff, and hath a controversy with any people, he proceeds in Iudgement with such Iustice, that the very Consciences of the Defendants cannot but confess that they are justly punished. God is not like the unmerciful Rich men of this World, who when they are plaintiffs, and haue a controversy with any inferior to themselves in wealth and power, for the most part, they labour to weary them out with unjust suits, so as the poor man must either loose his right, or spend that portion that God hath given him, in maintaining his right, to the utter undoing, and impoverishing of himself his wife and children for ever.  
God proceeds against the Wicked justly. When men haue greatest mercies & blessings bestowed on them, & abuse them, God in iustice, executes greatest punishments on them. The Serpent was the most wise and subtle Beast; but when he abused his wisdom, he was accursed 
Gen. 3. 1.  above all other beasts. The place of Sodom was a fruitful Valley, compared to the Garden Eden; but when they abused 
Gen. 13. 10.  the blessings of God, where before it was a most pleasant place, and fruitful, God sent such punishment vpon them, that it became a place most odious, no Beast, foul, nor Fish is able to abide in it. jerusalem was the place of Gods worship, and the Iewes Gods people: But when they abused Gods blessings, they were destroyed, and their Temple made a heap of Stones. dives abused Gods gifts in delicate Fare; but at last, he would haue been glad of A drop of Water 
Luk. 16. 24.  to cool his tongue. The prodigal son, who want only wasted his Childes part with drunkenness, Rioting, & whoredom,( like our English Spend-thriftes) was in the end glad to be a swineherd, 
Luk. 15. 16.  and fare as the Swine fed.  
This serveth for our instruction. God hath dealt more mercifully with us, then with any Nation under heaven; we haue had health, peace, and plenty: but wee haue abused them all, and therefore it is a just thing with God, to proceed as plaintiff against us: neither doth he us any wrong, if he turn our Health into sickness, our Peace into war, and our Plenty into Want; our sins haue iusty deserved it. I report me to your own knowledge, how plentifully God hath blessed us with the fruits of the Earth from year to year; so that the valleys stand so thick with corn, that they laugh and sing, as david speaks. But 
Psal. 65. 14. ( alas) how do wee abuse, and imbezell those rich blessings of God?  
And therefore God may in iustice deal with us, as he did with the Noble man in the famine of Samaria; Who 
2. Reg. 7. 2.  when Elisha prophesied that within four and twenty howes, their Famine should be relieved with Plenty; He answered: Though the Lord would make windows in the heaven, could this thing come to pass? Elisha replied: Behold, thou shalt see it with thine eyes, but thou shalt not eat thereof. So( I say) God may justly deal with us, for abusing the fruits of the Earth: Wee see a plentiful harvest on the Ground, but God may( for our sins) so continue this unseasonable Weather, that, though we see great plenty, and are ready to reap it, yet except God in mercy▪ look vpon us, wee shall neither eat it, nor enjoy it. GOD may justly deal with us, as with the Israelites, the Lord gave them abundance of 
Num. 11. 31. 32.  quails, but withall he sent leanness into their souls; and while the Meate was yet in their mouths, the heavy Wrath of GOD fell vpon them. So 
Psal. 78. 31.  though God haue sent abundance of corn vpon 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; and it is an heavy Iudgement of God, when( for our sin) he turneth his blessings into Curses unto us: And executeth Vengeance in those things that should 
Mal. 2. 2.  bee blessings unto vs. The rain is a Blessing of GOD, which he promiseth to his Seruants, to make the earth 
Leuit. 26. 4.  fruitful. Among other blessings to his people, the Lord promiseth to open The heaven, to give them rain in due season: 
Deut. 28. 12.  for without rain, the Earth would be altogether barren, and unfruitful: But how heavy a Iudgement is it, when God, because of sin, turneth his blessings into Curses, and destroyeth the fruits of the earth, with immoderate and too much rain.  
This should teach us to justify God in his iudgments, he never punisheth but justly, and our consciences witness against us, that we haue deserved worse: let us not think with job, that our punishment is greater then our sin, though Gods hand in punishing bee heavy and his iudgments great and grievous, he hath cause to do it, he is just in all his ways, and holy in all his works.  
And seeing God can turn his blesings into curses, as a just reward of our sin, let us aclowledge the power of God, and let us hate sin, which is cause of his judgements vpon vs. And if wee would haue his heavy hand removed, wee must first remove our sins: if wee continue in our wickedness, and heap sin vpon sin, Gods hand willbe stretched out still, to heap Iudgment vpon Iudgment, and prosecute his suite against us, till he haue destroyed us: but if wee would haue God let his suit fall, and be at one with us, we must turn every one from his evil way, and then God will turn his iudgments from vs.  
The Lord hath a controversy with the inhabitants of the Land. If the Lord haue a controversy or quarrel with a kingdom, Country, or people, Who is able to stand in 
Psal. 90. 9.  his sight when he is angry? As, If the Lord be 
Rom. 8. 21.  on our side, who can be against us: So if the Lord haue a controversy with us, what creature shalbe able to stand for us? Nay, if God be against us, nothing in heaven, nor in earth can do us any good, but will be ready to execute Gods vengeance on vs. look how many creatures God hath in heaven, earth, and hell, so many means he hath to punish us, or utterly to destroy us, if because of our sins he bee at odds with us, or haue a quarrel against vs. He can as easily sand strange plagues and diseases among us, as in former times he hath done: he can arm all his creatures against us, he is the Lord of Hostes. He hath the Angels in heaven, men, and all creatures on the earth, and all the divels in hell, at his 
Ecclsias. 39. 29.  beck to punish and destroy. He hath the sun, moon, stars, Fire, Water, air, Earth, to take vengeance on us for our sins. In Noah his time, the drops 
Gen. 7. 17.  of rain were Gods army, to destroy the first World. Fire was his Host to destroy Sodom and Gomorrah. hailstones, 
Gen. 19. 24. job 38. 22. 23. Ios. 10. 11.  and Snow. frogs, Flies, Lice, and all creatures are Gods army, and when God sends them forth to punish, though in their kind they be as weak as Water( as wee say in the proverb) yet God can make them strong, and able to destroy whole Countries and kingdoms. God having a controversy with pharaoh, and the egyptians: Exo. 8. 6. 16. He sent not out Legions of Angels against them, neither did he privy an Army of Footmen and Horsemen against them; but he sent out an Host of Flies, Frogs, & other his weakest creatures, and these were confessed to be the Finger of God, and were able to bring down all the pride of Pharaoh, 
Exod. 8. 19.  and the egyptians. When God had a controversy with the philistines, because they 
1. Sam. 6. 5.  had destroyed the people, taken away the ark of God, and blessed their Idols for the victory, the Lord sent a multitude of Mice to destroy their Land. So also, when the Lord had a 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; He was eaten with 
Act. 12. 1, 2, 3.  worms, and gave up the ghost. I red of one Hatto, sometimes Bishop of Mentz in Germany, who in time of dearth, having great store of corn, would not bring it forth for the relief of the people, but suffered the rats to eat it; 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; and at last, having a strong Tower in the midst of the great river rhine, which yet remaineth to this day, he fled thither, as to his Ultimum refugium; But the rats, like Gods valiant army, swam after him thither also, and there devoured him: and therefore it is called the rats Tower to this day. 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; and can arm the weakest of them with strength, to execute his wrath vpon us; he can scatter us as chaff before the wind, he can tread us under foot, as day in the streets: he can make the smallest vermin to be our destruction, and the least Dust to be our death. The murder of Habel lay so heavy vpon the conscience of Kain, that it 
Gen. 4. 14.  made him stand in fear of every Creature that met him, or overtook him: If then wee would be at peace with the Creatures, and find that peace in ourselves which passeth all understanding, we must first labour to be at peace with God, let him haue no controversy with us, for sin; and then wee need not to stand in fear of the Creatures: 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, and the Beasts of the field to be 
job 5. 23.  at peace with vs.  
The Lord hath a controversy with the Inhabitants of the Land. The people had long abused the patience, and long suffering of God; 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, but will try an action with thē himself.  
It is the manner of God, to threaten and give warning, before he punish, that men may haue time to aduise themselves to repent, or else to stand unexcusable before God: for though Gods Bow be always bent, and his arrows ready within his quiver to shoot; yet seldom smites he, but first giveth warning pieces of his wrath. God gave warning to the wicked world, in the dayes of 
Gen. 6. 9.  Noah, an hundred and twenty yeares before he executed vengeance on them. God bare with the abomination of Canaan, 
Gen. 15. 13.  four hundred year. God suffered the Israelits in their sins, forty yeares. virtues were wrought in Corazin and 
Psal. 95. 10.  Bethsaida before the Woe fell on them. he that had the Figtree in his Vineyard, 
Math. 11. 21.  came year by year, the space of three yeares, & sought fruit thereon, and found none; then he said, Cut it down, 
Luk. 13. 6. 7. 8 9.  why keepeth it the ground barren, but vpon entreaty he suffered it to grow the fourth year, and he caused it to be digged and manured, still expecting fruit. Let us take heed we abuse not the long suffering of God; hath the Lord pleaded his cause from heaven amongst us, by giuing us warning of his wrath? Hath he testified it by dearth, fearful thunderings from heaven, unseasonable Weather, Plague and Pestilence in blood. Doth he yet sand 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, and not harden us in our sins. he is slow to wrath, he 
Rom. 2. 4.  would not the death of sinners, but rather that they should repent and live. he laboureth to wooe us, and win us to repentance: Why will ye die, O ye house of Israel, seeing I haue no pleasure in the death 
Ezec. 33. 11.  of him that death,( saith the Lord.) Let us not then( I say again) abuse his long suffering any further, because we know not whether he will yet give us the space of one year, one month, or so much as one day more for Repentance. Examine thyself, in the fear of God, I aduise thee. Hast thou lived an evil life? Haue thy sins set God at variance with thee, and caused him to enter suit against thee? Hath God notwithstanding forborn and suffered thee many yeares in thy sins? think not therfore that God regards not thy sins because he doth not presently punish thee; he is slow to wrath, and prove to mercy. How many old hypocrites, old whore-mongers and whores, old drunkards, usurers, blasphemous swearers, &c. are at this day in this Christian world growing old in sin, as they wax aged in yeares, whom God hath forborn, and suffered a long time in their abominations. God dealeth not always with whore-mongers, as with Zimri and Cozbie; Whom he destroyed, even as they were committing 
Num. 25. 8.  their filthiness. Nor with hypocrites, as with Ananias and Saphira, vpon whom he inflicted sudden destruction: and 
Act. 5. 9.  therefore let no limb of satan think thus with himself, so many yeeres haue I lived an adulterer, a drunkard, a usurer, a contemner of Gods word, &c. Many a time haue I received the Sacrament of Christ his precious body & blood without preparation, without due examination of myself, or making any difference of the Lords body; yet I live, and I see God prospereth me, as well as many others, that make the matter a great deal more goodly then myself, &c. But I say to thee( and not I, but the Lord) Be not deceived, God is not mocked: whatsoever a 
Gal. 6. 7.  mansoweth, that shall he also reap. God is not always a word and a blow, but for the most part, he suffereth the wicked to treasure up sin, 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 
job. 24. 17.  God, as the sins of Sodom and babylon. God long forbore the world in Noah his 
Gen. 18. 20.  time; but at last, he paid them home with a witness. he suffered the Iewes many yeares in their sins; but at last, 
Apo. 18. 5.  he made an hand with them.  
Let no man then( I say again) secure himself in sin, because God deferreth his punishments. Quod differtur non aufertur. When all is done, a day will come that will pay for all, & as it is in the common proverb, The pitcher goeth so long to the water, that it cometh broken home at last. Though Adam for a time hide himself 
Gen. 3. 9.  among the Trees of the Garden, yet at length God brought him to light. And though he suffered Sodom for a season, to run on in their beastliness of sin, at last his heavy wrath fell on them. 
Gen. 19. 24.  And howsoever God suffer bad men to go on in their wickedness, and to spend their dayes in pleasure and vanity; in the end, a day of reckoning will come: and the longer God forbeareth, the greater shall the blow of his vengeance be, when it fals. God hath suffered us long in our sins; and in his mercy, given us many forewarninges of his wrath; as by dearth, unseasonable Weather, Plagues and Pestilences, &c. Let us no longer abuse his patience, but cast down ourselves, in true humiliation before him, & turn every one of us from that wickedness that wee haue in our hands, before the decree pass out against vs.  
And let us aclowledge Gods great mercy in forewarning and forbearing of sinners: though man for whom God hath done so much, be the most sinful crature, yet God is merciful, he warneth us before he punish us; he useth many means of mercy, to win us to himself before he take vengeance. He dealeth with us as a kind father doth with his children, he correcteth us in love, to amend us, not to confounded us, nor utterly to destroy us, if we haue grace to take any warnings: And as there is a distance between seed time & harvest, so God deferreth his fearful judgements, till our sins be ripe, and ready for the sith of destruction: yea, & though sometimes he show evident tokens of his wrath, as now by Plague, and unseasonable Weather; yet, in his mercy, he poureth not out on us the whole vials of his vengeance, but in his wrath, 
Apo. 16. 1, 2, 3, 4, 8, 10, 12. Psal. 78, 8.  remembreth mercy.  
The Lord hath a controversy with the Inbitants of the Land.  
With whom hath the Lord this controversy? with the Inhabitants of the Land. The whole Inhabitants of the land were the defendants; yea such defendants, that being accused, had never a word to speak for themselves.  
See the corrupt and guilty state of the Church sometimes; sin had overspread the Land like a leprosy, or as a spreading canker. So in Noah his time 
Gen. 6, 12.  their sins were general. All flesh had corrupted his way vpon the earth. In Sodom 
Gen 18.  and Gomorrah there was no righteous man to be found, for whose sake the Lord might spare the those Cities. In jeremy his time, there was none to be found in jerusalem that executed Iudgment, or sought 
Iere. 5. 1.  for the truth. david cried out in his time. help Lord for there is not one godly man left, 
Psal. 12. 1.  for the faithful are minished from among the Children of men. The Prophet Micha complaineth, That there was none righteous, all lay in wait for blood, every one hunted his 
Micha. 7. 2. 3 4. 5.  brother with a net. 4. The best of them was but as a brier, and the most righteous of them, sharper then a thorn hedge. 5. No man could trust his friend nor a counsellor, nor her that lay in his bosom. 6. The son reviled the father, the daughter rose up against her mother, the daughter in law against her mother in law, and a mans enemies were the men of his own house.  
Let us look among ourselves, and survey our estate, and see if the iniquity of our times do not deserve the judgements of God: and therefore the Lord may as justly proceed against us, as against Israel. Haue not al forts of people among us perverted their ways? Nay, look into those places where Gods word is most plentifully preached, and you shal find many Adulterers, Whores, Blasphemers, Drunkards, Contemners of the Word, &c. It is an hard thing to find a sound Israelits, in whom there is 
joh. 1. 47.  no guile. Let us therefore bewail the wickedness of this age, and seeing wee live among the multitude of the wicked, wee must take heed wee be not infected by them, but labour to do good among them.  
With the Inhabitants of the Land. The controversy or quarrel that the Lord hath, is with his one Church, & chosen.  
There is no people, nor person so deere to God, but he will punish them, if they sin against him. The Lord will begin at his sanctuary to execute Iudgment. lo, 
Ezec. 9. 6. jer. 25. 29.  I begin to plague the city, where my name is called vpon. Iudgment must begin at the 
1. Pet. 4. 17.  house of God. Let us not flatter ourselves then and say, we are Gods inheritance, we are Gods people, he will not deal so hardly with vs. But the more thou art in the favour of God, the greater shalbe thy punishment, if thou sin against him. Though thou were as near and deere to God, as the signet on his finger, or the apple of his eye: Yet if there be no remedy, if thou wilt not bee reclaimed from thy sins, he will try an action with thee, he will either pull thee off, or put thee out. Though jerusalem be Gods 
jer. 22. 24.  own city, and zion his beloved, and pleasing spouse, yet if she play the Harlot, and will not be reclamed, he will make her a spectalce of his vengeance. If God then spared not his own people the Iewes, when they despised his Prophets and set his corrections at nought, what may wee look for, after so many warnings, and so long abuse of his mercies, but that he will execute further Iudgments vpon us, unless we repent.  
Because there is no Truth, nor mercy, nor knowledge of God in the Land.  
The third thing to be considered of, it the cause of the controversy, which is, the sins of the people, &( as is above said) they are here noted to be of two sorts.  

1. sins of Omission.  
2. sins of Commission.   
The quarrel was not onely for sins committed, but also for duties omitted. God will not onely take vengeance for doing that he forbiddeth, but also for leaving undone that he commandeth to be done. As there are two parts of Gods mercy towards us, namely bounty in bestowing good things on us; and favour in with-holding evil from us: so our service towards God standeth its two things; that is, in leaving evil, and cleaving to good. If wee would haue God to do good to us, wee must also do good to others: and if we would not haue him to lay evil vpon us, we must not do evil ourselves, nay, wee must not onely cease to do evil, but also learn to do well; for these two, the good action( I mean) of leaving evil, and the godly motion of doing good, issuing from a true faith, not to merit, but to perform duty, are as two wings to a sinner, wherewith he may sly up to heaven, for as a bide cannot fly with one wing, nor a man go with one leg, no more can a sinner come to heaven by the one action of leaving evil, unless he be furthered also by that other of doing good. The barren Fig-tree did not bear 
Mat. 21. 19.  bad fruit, and yet it was accursed. every three( saith Christ) that bringeth not forth 
Luk. 3. 9.  good fruit, shalbe hewn down and cast into the fire. As good no fruit, as bad furit; for bad fruit, is no fruit of faith: And therefore it is not said that the Priest & the levite did any hurt to the wounded man, but 
Luk. 10. 32. 33.  that they did him no good; which was a kind of hurting him. In the general Iudgement sentence of condemnation shall not pass vpon the reprobate because they took ought away from the poor, but because they omitted duties of charity, which they should haue performed unto them, which equalled taking away from them. Christ the judge shal not then say to thē on his left hand, Depart ye cursed into everlasting fire &c. For I was hungry, because you took from me that I should eat; but when I was hungry, you gave me no meate: which in a sort, is taking away of meate: Neither shall he say, I was naked because you 
Mat. 25. 22▪ 23.  robbed me of my garments; but I was naked, and you clothed me not: showing that to be able, and not willing to cloth the poor, may bee termed a robbing of them.  
The rich Glutton was not condemned because he took any thing away from poor Lazarus, but because he gave him nothing in his need. And the Prophet here, tells the people of Israel, 
Luk. 16. 21.  that the Lord hath a controversy with them, not onely because they broke out by Swearing, Lying, Killing, Stealing, Whoring, and doing that which God forbade to be done; but also because they failed in those duties which God required: There was no truth, mercy, nor knowledge of God in the Land. The reason is, because God did not onely create us to glorify him by abstaining from evil, but by doing good also. Christ died, and rose again for us, not onely that wee should die to sin; but also that wee should live again unto righteousness: for what is it the better, if we die to sin, if we stay there, and rise not again to righteousness of life?  
The use hereof should teach us to endeavour not onely to cleanse ourselves from all filthiness of the flesh and spirit, but also to grow up unto full holinesse in the fear 
2. Cor. 7. 1.  of God That wee should not onely cease to do evil, but also learn to do well. Not only put 
Esay. 1. 16. 17.  off the old man with his works, but also put on the new man, which after God is created in righteousness and true holiness. Ephe. 4. 22. 23. 24. Col. 3. 9. 10.  
Secondly, this serveth to reprove the proud pharisees of our time, which boast themselves of their upright dealing and living, as thus: I thank God, I am no profaner of the sabbath, no adulterer, no whore, I am no thief, murderer, drunkard; I never did harm to any & e. Therefore, they think, God is beholden to them; But thou must not onely abstain from evil, but also do good: & as the Eagle casteth her bill, and reneweth her youth, & the Snake strippeth off her Skin, and becommeth-smooth; so must thou cast off the old rags of Adams corruption, and put on the robes of righteousness, even that wedding garment, the Innocency of Christ, without which none shal be admitted to the marriage feast. Examine thyself then, not onely what sins thou hast not done, but also what good thou hast done; It is not enough that thou hast not profaned the sabbath day, but also that thou hast sanctified it. Brag not thyself that hast not oppressed the poor, not taken any thing from them, but tell me also what good thou hast done to them? If we 
1. Cor. 6. 20.  could see the proud and prodigal leave off their pride and prodigality, and give of their superfluity to the poor: if we could see jesters leave off their filthy kind of living, and now glorify God in their souls & bodies, which are 
Luk. 19. 8.  Gods. If we could find covetous misers and usurers like to Zacheus, liberal in giuing & ready in restoring their il gotted goods removing their fences, turning down their incroched furrows, which 
job. 31. 38.  cry and complain against them, and emptying( to good uses) their Houses and Coffers of their cursed Wealth wickedly gotten, &c. then wee needed not doubt, but God would let his suit fall, the controversy would cease, and wee should be reconciled to the Lord.  
Because there is no truth, &c. moreover here observe; he accuseth them first with the sins of the second Table, and then of the first. Where we may see how the Lord dealeth with hypocrites; he doth not first charge them with sins of the first Table, but of the second. hypocrites will be very forward in outward show of the works of the first Table, and often frequent public Assemblies, without care of their carriage or conversation, like satan in show of an angel of light. The Lord was even weary of the outward sacrifices, services, & prayers of the Iewes: and why? Because their hands were full of Blood. Esa. 1. 5. They made a goodly outward show: wherefore haue wee fasted( say they) and thou seest it 
Esay. 58. 3, 4. 5.  not? The Lord rejecteth their outward service, because it was but in hypocrisy.  
There is none that make so faire an outward show of Gods worship & service, as hypocrites do: They are like gilded Pots, full of poison; like the apple of Sodom, touch them, & they turn to dust; like Strumpets, which in show seem honest: Kains sacrifice in outward 
Gen. 4. 3. 4.  appearance was like Habels. The harlot will also offer her peace offerings and 
Pro. 7. 14.  vows. jesabel will haue her fast. 1. Kin. 21. 9 and so will the pharisees. Ananias & Saphira 
Math. 6. 16. Math. 9. 14.  will offer to the Church in show. Act 5. 2. Many will not stick to be circumcised, with the Sychemits to get Dina: 
Gen. 34. 24.  But you must know that it is not the painting of a filthy sepulchre that make it sweet, nor the proud decking of a strumpet that makes her an honest woman, nor the beauty of a Peacock, that proveth him to be the best bide. deceive not yourselves then, the same God that requireth the duties of the first Table, would not haue the duties of the second undone. As we should be forward in the worship and service of God, so also wee must bee careful to deal uprightly with men. Your coming to Church to holy exercises, is abomination before God, if it be but in show to seem holy: It is not the lifting up of your eyes, nor holding up of your hands, will serve the turn, unless hand and heart go together. None so cerimonious as hypocrites, none will seem more holy then they: but let us see that our life and conversation before men, express that which in word & outward show we profess; let profession & practise go hand in hand; those whom God hath joined together, let no man put asunder.  
Because there is no Truth. Strange, there was no Truth among them. This is an hard accusation: What, no Truth? No doubt but there was some Truth; but Falsehood was so general, that there seemed to be no Truth. Esay complained in his time, That no man contended for Truth; and that Truth was fallen in the street. Esay 59. 4. 14. jeremy likewise in his time; That Truth was perished and clean gone. jer. 7. 18. Christ himself saith: When the son of man cometh, shall he find faith on the earth? Luk. 18. 8.  
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.  
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. That he which will not hold with the Hare, and run with Hound; he that cannot carry two Faces under one Hood and play the Ambo-dexter, is not fit to live in this world among men: but I say, he is fitter to dwell with the divels in Hell. The sins of the Iewes were never more red-ripe then ours; we live as if we should never die, nor come to appear before the Iudgement seat of Iesus Christ the just judge, to give an account.  
Truth is a part of the Image of God, and False-hood is a part of the Image of the divell: wee are members one of an other; Let no man deceive his Brother, because God is the avenger of all such. 1. Thes. 4. 6. If a man could do it so cunningly, that it could not be seen, yet God will punish it. 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. Wee are called to the hope of eternal life by the word of Truth.  
How miserable a thing is it then, when there is no truth among men? Is it not with us as it was in Dauids time? The faithful are minished from among the Children of men( for the most part,) They flatter with their tongues, and dissemble in their double harts. Psa. 12. 1. 2. Is it not amongst us, as it was with the Iewes in Ieremies time? May not a man run up and down, 
Iere. 5. 1.  and search the streets of every city and town, yea through the whole Land, & find but a few men that seek the Truth: But, Vers. 27. As a Cage is full of birds, so a man shall find many houses stoared 
vers. 27.  with that is gotten by decept, and crafty tricks, without Truth or conscience, so as we may justly cry out and complain with the same jeremy: They be all Adulterers, & an assembly of rebels. 3. And they bend 
Iere. 9. 2, 3, 4, 5.  their tongues like their bows for lies: but they haue no courage for the Truth vpon the earth, for they proceed from evil to worse, and they haue not known me, saith the Lord. 4. Let every one take heed to his neighbour, and trust thou not in any Brother: for every Brother will use decept, and every friend will deal deceitfully. 5. And every one will deceive his friend, and will not speak the Truth, for they haue taught their tongues to speak lies, and take great pains to do wickedly.  
Want of Truth is such, that it is a usual thing to say, Wee know not whom wee may trust. Whereas in times past words were sufficient, a man might trust his neighbour, vpon his word, now bonds will not serve. Truth is a faire Flower,( but now a dayes) it groweth in the garden of few mens hearts; and therefore seldom seen sprouting out, either in their words or deeds. What is become of that ancient Truth and faithfulness of subiects towards their Prince? If it were as it ought to bee, we should not bee acquainted with so many damnable and dangerous treasons and conspiracies against Christian Princes.  
If there were that Truth between husband and wife, as should bee, the devill would not dance at so many weddings as he doth, where hands are joined, and not hearts: Neither should we hear of so many swoonings, murders, adulteries, and disagrements between man & wife, as are daily put in practise. Is not that quandam Truth of seruants towardst their Maisters, quiter banished, and worn out, so that wee can neither find trustiness in their labours, nor truth in their dealings. Truth is Rara avis in terris, nigroque simillima cygno, and therefore one said well, Multis annis iam peractis nulla fides est in factis, mell in ore, verba lactis, fel in cord, fraus in factis: Many yeeres past and gone, faith in deeds there is none, hony in mouth, words sweet, gull in heart, deceit in dead. If therefore the Lord had a controversy with the Inhabitants of the Land of Israell, because there was no Truth among them: much more may he haue with us whose state is so bad, and yet haue had the light of the gospel so long amongst vs.  
Nor mercy. The next thing whereof they are indicted, is want of Mercy, a fruit also of the second Table. Mercy among men, is an inward affection of the heart, taking part with thy brother, and having a fellow-feeling of his misery, as if it were thine own: Such was the mercy of Christ towards the people, for that he had suffered hunger himself: I haue compassion( saith he) on the multitude, because they haue now continued with me three dayes, & haue nothing to eat. Mar. 8. 2 This mercy in man, towards man, is an excellent thing, there is no sacrifice nor service acceptable to GOD without it; wee need not to go by-ways, nor offer sacrifices in vain. He hath shewed thee( O man) what is good, and what the Lord requireth of thee; surely, to do justly, and to love mercy, and to humble thyself to walk with God: Micha. 6. 8. It is required of a Christian, not onely to bee merciful, but also to love mercy. Now therefore as the 
Eph. 4. 31.  elect of God( saith the Apostle) holy and beloved, put on bowels of mercy, Col. 3. 12. Mercy should bee in the bowels, it should proceed from a feeling of the miseries of others. There were some that shut up their bowels of mercy. So that 
1. joh. 3. 17.  neither any thing could enter in, to move them to mercy, nor go forth, to do good to others. There are some whose bowels are cruelty, Pro. 12. 10. and some again, that haue no bowels of Mercy. Phil. 2. 1. But they that are Gods Children follow the counsel of the Apostle: put on the bowels of mercy. In mercy, there are two things.  

1. To see the misery of others.  
2. To take compassion.   
A child of God will see with his eyes, and pitty with his heart. dives saw the Misery of Lazarus, Luk 16. 20. but shewed no Mercy. The Priest and the levite saw the misery of the wounded man, and passed by, and shewed no mercy: but that good samaritan did 
Luk. 10. 31, 32, 33, 34.  not onely see him lye 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, and made provision for him,( at his own charges:) here was true Mercy.  
There be many things may move us to mercifulness: first, because in showing mercy, we imitate God: Bee merciful( saith Christ) as your Father in heaven is merciful. Luk. 6. 36. And so shall you be the childred of your Father that is in heaven. Math. 5. 45. If we call God our Father, and profess ourselves to be his children, then let us be merciful as he is; wee can no way so nearly represent God, as in being merciful: a merciful man is the best image of God, and a child of God in dead. Wee say, that Child is most like his Father, which doth nearest represent him in Face and countenance: Now, mercy in the Scriptures, is called the Face or Countenance of God: God be merciful unto us, and bless us, and show us the light of his Countenance, and be merciful unto vs. Psal. 67. 1. So they that are most inclined to Mercy, are most like to God, and no doubt, but they are Gods children. Such a 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. Tobi. 2. 2. Such a merciful man was job, he delivered the poor that cried, 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 came vpon him, and he caused the widows heart to rejoice. 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, neither caused he the eyes of the widow to fail. job. 31. 16. 18, 19. 20 32 He did not eat his morsels alone, but the fatherless also did eat thereof; he would not see any perish for want of clothing, or any poor without covering, the loins of the naked blessed him, because he was covered with the fleece of his sheep. he suffered not the stranger to lodge in the street, but opened his doors to him that went by the way. Verse 32. But now pitiful job, and merciful Tobias are dead and gone, who imitated God, and bare the Image of God, in being merciful, and no doubt were Gods Children, and many an unmerciful Nabal is start up in their stead, who think all too little to themselves, and every little too much for the poor.  
2 A second thing that should move us hereunto is, because that when wee execute the works of mercy we become Gods instruments, and it is an 
Mat. 24. 45.  excellent thing to be the Instrument of God, to do good to others. God hath 
Luk 12. 42.  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, or abuse it to prodigality, but that they should, as Gods Instruments, distribute to the necessity of the Saints.  
3 A third motive to mercifulness is, because what wee do to the poor, Christ doth aclowledge it to bee done to himself. If thou give but a morsel of Bread, or a cup of water: If thou give but the meanest alms, 
Mat. 25. 40.  Christ doth aclowledge it done to himself. If wee would consider that in feeding the poor, wee seed Christ; in clothing them, we cloath Christ; in lodging them, wee lodge Christ, &c. how cheerfully then would men do it?  
4. Fourthly, the consideration of Gods mercy towards us, should move us to bee merciful to others. God 
1. Reg. 8. 5●  sheweth mercy on us that are his enemies, to the end wee should bee merciful to his friends: Christ reproved 
Mat. 18. 33.  the unmerciful seruant, Oughtest not thou also to haue had compassion on thy fellow, even as I had pitty on thee? If wee would consider that God is often merciful to us, when in Iustice he might take vengeance on us, or utterly destroy us, it would cut off all cruelty, and move us to bee merciful to our bretheren, and think this, God hath been merciful to me in may things, why should not I also bee mecifull to my poor neighbour?  
5 Fiftly, because the practise of mercy is a token of true Religion, Pure Religion and undefiled before God even the 
Iam. 1. 27.  Father is this, to visit the fatherless, and widows in their adversity, and to keep himself unspotted of the world. If thou wilt try thine hart whether thou be truly religious, see how thou art affencted with the lusts of concupiscence, and whether thou haue a care to cherish the poor, widows, and fatherless, and to relieve the needy members of Christ; who so hath these practices, is truly religious.  
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. Sometimes Mercy is compared to a seed time, or sowing, He that soweth sparing, shal reap sparing: and he that soweth liberally, shall reap also liberally. Also he that findeth 
2. Cor. 9. 10.  seed to the sour will minister likewise bread for food, and multiply your seed, and increase the fruits of year benevolence. 10. Remember when thou givest to the poor, then thou sowest spiritual seed; & that he which giveth seed to the sour & causeth it to increase, which otherways, might lye, and rot under the clods, he will also increase what thou hast, with a blessing: And as that seed which is cast into the groud, may seem to bee cast away, were not Gods blessing vpon it, so though what thou givest to the poor, may seem to bee lost, yet God will restore it again with advantage. It is also compared to a sacrifice. To do good, and to distribute, forget not, 
Heb. 13. 16.  for with such sacrifice God is well pleased. As God smelled the sweet savour of Noah his sacrifice. So if thou offer 
Gen. 8. 21.  this sacrifice of Mercy, it will yield a sweet odour unto God, and God will accept it. It is wonderful how unmerciful and hard hearted men are this way, and how lavish and liberal where they should not; when Aaron had yielded to make a golden Celfe, the people were ready not onely to give their superfluous things, but also their necessary lewels, as their Eareringes: So ready and liberal were they 
Exod. 32. 3.  also in times past, to set up Idols, and guilded Images, at their great charges, and to go many miles to offer unto them: 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; but our hearts are grieved to give a little to Iesus Christ, in his members. If men would cut themselves shorter this way, and content themselves with necessary Food and raiment, then should they 
1. Tim. 6. 8.  see Gods blessings vpon this spiritual sowing.  
He that hath Mercy vpon the poor( saith 
Pro. 19. 17.  Salomon) lendeth unto the Lord, and the Lord will recompense him that which he hath given. This is a godly kind of usury, and would God this usury, might eat up our other usury, as in Pharaoh his dream, the lean Kine did the fat. 
Gen. 41 4.  As he that lends vpon usury looketh for gain: so he that is merciful to the poor, may expect a spiritual gain, and a plentiful harvest.  
Mer●cy is also compared to Watering. The liberal person shall haue plenty, and he that Watereth shall also haue rain. If 
Pro. 11. 25.  we drop but one drop of Mercy vpon our poor brethren, God will open the windows of heaven vpon us, and water and refresh us with many blessings. It is promised to the merciful, That their light shall break forth as the morning, 
Esa. 58. 8 9, 10, 11. 12.  and their health shall grow speedily; their righteousness shall go before them, and the glory of the Lord shall embrace them. 9. Then they shall call, and the Lord shall answer, they shall cry, and he shall say, here I am. 10. Their light shall spring out in the darkness, and their darkness shall be as the noon day. 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, and like a spring of Water, whose waters fail not. &c.  
They shall haue graces outward and inward. he that withdraweth the corn 
Pro. 11. 26. ( saith Salomon the people will curse him, but blessing shalbe vpon the head of him, that giveth food. And he that giveth to the 
Pro. 28. 27.  poor, shall not lack. If thou show mercy to the poor, maimed, lame, and blind, thou shalt be blessed, and God will reward thee. And our saviour pronounceth the merciful, 
Luk. 14 14. Math. 5. 7.  blessed: for they shall obtain mercy.  
These Promises of God made to the merciful thus then considered, I say to thee in a word, as the Prophet Malachit speaketh in an other matter: Bee thou merciful to thy poor Neighbour, sow that spiritual Seed, offer that sweet Sacrifice; Water and refresh the hungry soul: yea, Cast thy Bread vpon the 
Ecclesi. 11. 1.  face of the Waters. And then prove the Lord therewith, if he will not open the windows 
Mall. 3. 10.  of heaven unto thee, and poure thee out a blessing without measure, and approve himself a true God in his promises.  
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; and therefore are compared 
Pro. 28. 15.  to cruel beasts, as to hungry lions, bears, and wolves, because they haue 
Zeph. 3. 3.  no more Mercy then ravening lions, bears, and wolves, in the evening, so greedy, that they leave not the bones till the morning. It is lamentable to see how the Rich oppress the poor, and approve themselves to haue no more mercy then beasts: But let all such unmerciful wretches consider with fear and trembling, in what miserable state they stand.  
First, their Prayers are abominable: Though thou make many Prayers( saith the 
Esay. 1. 15.  Lord) I will not hear you, because your hands 
Zach. 7. 13.  are full of blood. God rejecteth, and will not hear the Prayers of the unmerciful: 
Esa. 59. 2. 3.  so long as they haue bloody fingers, their Prayers are abominable; They haue not the spirit of Prayer, which eat 
Psal. 14. 4.  up the people of God▪ as a man would eat Bread. How horrible and fearful a Iudgement is it, to haue the doors of Gods Graces shut up against us, and the the walls of his favour and mercy locked up from us, that wee cannot draw the Water of life: Wee haue none other Messenger to God▪ but our Prayers: but unmercifulness, maketh our Prayers to return void; which is an heavy Iudgement. If then there be any among you, that carry an unmerciful affection, first let the oppressed▪ go free. Wash your bloody and unmerciful 
Esay 58. 6. Esay. 1. 16.  hands, else, never offer your Prayers unto God. 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; so they that deal unmercifully with the poor, do wrong to Christ: and he, That stoppeth his ears at the cry of 
Pro. 21. 13.  the poor, shall also cry himself, and not be heard. As then thou wouldest haue God to accept of, and to hear thy Prayers, when thou criest to him in thy greatest need: so see that thou also open thine ears, thine heart and hand too, at the cry and complaint of thy distressed poor Neighbour.  
Secondly, unmercifulness maketh a wise man mad. If a man haue never so many good gifts, if he haue once an 
Eccle. 7. 9.  unmerciful and ravening mind, all his wisdom, Learning, and other good gifts are butted and lost. Therefore every unmerciful man is an Atheist, They are resolved there is no God: For, if they thought there were either 
Psal. 14. 1.  God, or divell, heaven, or Hell, they would not deal so unmercifully with others as they do. These are they whom Salomon speaketh of: There is a generation, whose teeth are sword. he 
Pro 30. 14.  compareth them to beasts, as if they had teeth like swords or knives.  
It is true then, that unmerciful men banish God out of their hearts, and therfore they are carried with the spirit of madness, and cruelty, God is not in all their thoughts, neither are they persuaded that unmercifulness is a sin.  
Thirdly, the unmerciful man provoketh God to take vengeance on him by temporal punishments, and judgements in this life: The bloody and deceitful 
Psal. 55. 23.  man, shall not live out half his dayes: God will avenge them that are unmercifully dealt withall; and that quickly. Thou shalt 
Luk. 18. 8.  not( saith the Lord) do injury to a stranger, neither oppress him, for ye were strangers in the Land of egypt. ye shall not trouble 
Exod. 22. 21, 22. 23, 24.  any Widow, nor fatherless Child, if thou vex or trouble such, and so he call and cry unto me, I will surely hear his cry. Then shall my wrath bee kindled, and I will kill you with the sword, and your wives shalbe widows, and your Children fatherless.  
It is too common a thing to see strangers, fatherless Children, & widows unmercifully dealt withall. Strangers( for the most part) are strangely looked on; and as for Orphans, let a man die, and commit his children( with sufficient portions) to the protection of his brother or nearest kinsman, for the most part, they will uncle, and cousin the poor Orphans of that their father left them, and often use them worse then seruants. Is it not a just thing with God, to arrainge such before his Iudgement seat, and pled and prove against them, that they haue no Mercy; and therefore shall find as little Mercy at Gods hands? And is the state of widows any better, for the most part; are they not also subject to wrongs, and unmerciful dealing? But let them comfort themselves, God hath promised to bee a Father to the fatherless, defendeth the cause of the widows, and looketh 
Psal. 68. 5. Psa. 146. 9. Mal. 3. 5. Ecclesi. 35. 15. Deut. 27. 19  vpon the wrongs done to them, and will reuenge them. Doth not( saith sirach) the tears run down the widows cheeks, and her cry is against him that caused them: for from her Cheeks do they go up into heaven, & the Lord which heareth them, doth accept them.  
The Israelits being unmercifully dealt withall by the egyptians, cried in their 
Exod. 2, 23. 24. Exod. 15. 25  misery, and God heard them, took the matter into his own hand, and revenged them. david dealt unmercifully with his subject and seruant Vrias; but God would not suffer him to escape unpunished: Though david was a King, Urias a subject; david alive, Vrias dead; yet God avenged the wrong done to 
2. Sam. 12.  him, even vpon the King himself. Then God will not suffer the unmerciful 
1. Thes. 4. 6  man to escape, The Lord is the avenger of all such. The poor committeth himself unto 
Psal. 10. 14.  thee( saith david,) for thou art the helper of the friendless.  
Though the poor neither curse, nor cry vengeance against them that deal unmercifully with them; yet God will stand for them. Now for the oppression of the needy, and because of the sighs of the 
Psal. 12 5.  poor, I will up( saith the Lord,) and will set at liberty him whom the wicked hath snared; yea rather then Gods Iustice in this point should sail, The Stones and timber in the house of unmerciful men, shal cry for vengeance against them, and bring a 
Hab. 2. 11. 12.  Iudgement vpon them. There is a woe pronounced against such, God hath a 
Micha. 2. 1. 2. 3.  Plague, and a vengeance for them, which shall stick close to them; the Lands and Goods which they haue gotten by unmerciful dealing, shall be accursed unto them in the end: Yea, the furrows of their Land, shalbe accursed unto 
job. 31. 38.  them. Ahab and Iezabell dealt unmercifully 
2 King 21. 9. 10. 13.  with Naboth, cozoned him of his Land, & his life too: But Gods vengeance slept not long, they had small ioy of their bloody purchase; the wrath of 
John. 33. 36.  God abode on them. And as when a merciful man doth cloath the naked, 
job. 31. 20.  though he be unthankful, yet his loins that were naked, and now clothed, will bless him that clothed them. So when unmerciful men take that away from the poor, which should cloath their backs, or fill their Bellies, though they take it patiently; yet their hungry Bellies, and naked backs, will pled Vengeance, & God will reuenge the wrong done to them. If then thou wouldest not haue Gods heavy judgements to fall vpon thee: bee not an unmerciful dealer, because the Lord is the avenger of all such.  
Fourthly, as unmerciful men shall not escape the judgements of God in this life; so at last, death cometh: and when an unmerciful man death, his state shalbe like to jehoiakim, the son of Iosia, King of Judah, the people will 
Iere. 22. 18. 19.  not mourn for him, Alas brother, Or( ah) what a loss hath the Country of him, but he shall haue the burial of an ass. As their dead Asses were cast out of jerusalem, least they should infect the air, with their smell; so unmerciful usurers were in times past, denied the honor of Christian burial.  
Lastly, these are but small matters, but unless unmerciful men repent, they shalbe shut out of Gods kingdom; Thus saith the Lord, ye eat with the blood, and lift up your eyes towards your 
Ezec. 33. 25 1. Cor. 6. 10.  idols, and shed blood: shall ye then possess the Land? And the Apostle james saith, There shal be Judgement merciless, to him 
Iam 2. 13.  that sheweth no mercy. If at the Iudgement day they shalbe shut out of heaven, which haue not given to the needy, what judgements remain for those that haue dealt unmercifully with them? 
Math. 25.  shall they enter in? no, they shall be sure to be shut out. And God will not leave them so: What, not in Hell? Yes, for Hell shalbe their possession: but thatis not all, for God will curse them also in their posterity. The curse of God 
job. 27. 13. 14.  will so consume them, & their posterity, that nothing shall remain but the tokens of Gods vengeance. These are no invented shar-babs, the Lord hath sworn by the excellency of jacob, That 
Amos. 8. 7. 8  he will never forget, but punish all oppressors and unmerciful dealers.  
Seeing then that unmercifulness brings such heavy judgements of God with it, if ever wee look to escape his rod and punishments, and to be reconciled unto him, let us after the counsel of the Prophet, Wash, and make ourselves 
Esay. 1. 16. 17  clean from that bloody sin of unmercifulness, and then the Lord will speak comfortably to our consciences, and tell us, Though our sins were as crimson, they shalbe made white as Snow, & though 
Esay 1 18.  they were read like Scarlet, they shalbe as Well.  
And here wee may also iurney our estate, and let our own consciences answer for us, whether the Lord may not as justly charge some of us with this sin of unmercifulness, as ever he did the people of Israel.  
What Mercy with some unmerciful Land-lords, who turn housing into grazing, & make more account of their beasts then of their bretheren. So that, as the Poet ovid writ concerning Troy, after the destruction of it, Estque sedges ubi Troia fuit, Now grows corn where Troy stood: So in many places, passengers, may point with their fingers and say, In this pasture of groud stood such a town, and there another; and now Cattle feed, where sometimes christians dwelled. Such unmerciful landlords deal with their tenants as Vinteners do with their vessels, who draw them till they bee empty, and then tumble them out a doors. Is this brotherly compassion? Is this to haue a fellow-feeling of the miseries of others? Is this to do to others, as wee would they should do unto us?  
What Mercy with unmerciful usurers, but cruelty under a colour of kindness? They are the divels Alcumists, they can change other mens goods into their own. The Lord expressly forbiddeth usury in his Law, and shall wee make no conscience to use it? If thou lend Money to my people,( saith the Lord) 
Exo. 22. 25.  that is, to the poor with thee, thou shalt not be an Usurer unto him; thou shalt not oppress him with Usurie. And again. If thy brother be impoverished, or fallen into decay, &c. thou shalt take no Usury of him, nor 
levi. 25. 35. 36.  vantage; but thou shalt fear thy God, that thy brother may live with thee. And in deuteronomy: Thou shalt not give to usury, 
Deu 23. 19.  to thy brother; as usury of Money, usury of Meate usury of any thing that is put to usury. If God forbade usury among the Jews, because they were brethren; much more among us Christians, because wee are brethren in Christ. And if the breach of Gods commandments bring with it destruction both of body and soul; then usury, which God expressly forbids in his Law, deserveth destruction both of body and soul. david asketh the question, Lord, who shall dwell in thy Tabernacle, and who shall rest vpon thy holy 
Psal. 15. 1. 5.  mountain? and maketh answer, verse 5. He that giveth not his money to usury. &c. If he that giveth not his Money to usury, shall dwell in the Lords Tabernacle, and rest in his holy mountain; then it must needs follow, that he which giveth his Money to usury, shall be shut out of Gods Tabernacle, and not rest in his holy mountain. And if he That hath not given forth vpon usury, neither hath taken any increase, shall live 
Ezec. 18. 8, 9, 13.  with the Lord for ever; then he that hath given forth vpon usury, and taken increase, shall not live. vers. 13, but die, his blood shall 
Deut. 15. 8. Math. 5. 42. Luk. 6. 35. Psal. 37. 26.  be vpon him. Our saviour Christ commands us to lend, looking for nothing again. A good man( saith david) is ever merciful, and lendeth. Mercy and Lending should go together: wee must lend to others to better their estate, not to better ourselves, and beggar our brethren. As the law of divorce was permitted in Moses his time, because of the hardness of their heartes; so is usury suffered, but not allowed by the laws of our Land, because of the hardness of mens heartes, to set a bond, or mere to mens covetousness, because there is no mercy among them. And as there is no Mercy with this unmerciful brood, in forcing men to repay more then the principal which they borrowed; so if the borrower vpon extremity break day with them, he had as good be half hanged, then will they play vpon him with their cruelty; then shall he be sure to be sued vpon forfeitures, no remedy but either pay, or to Prison; they will either haue his coin, or his Carkaise.  
How dare such unmerciful wretches look up towards heaven, hope to be saved by the death of Christ, or cry to God for mercy in their misery, while they suffer their own flesh and blood, their brethren and sisters in the Lord, to lye in Prison, for not payment of a little plefe; which at the day of Iudgement 
james. 5. 3.  shall witness against them, and condemn them for ever: yea, the very Stones of the Prison, shall cry vengeance against them, for their cruelty: It is lawful indeed for every man to 
Haba. 2 11.  demand his own; but to do it in mercy, not with extremity, as that Seruant who took his fellow Seruant by the throat, saying, Pay that thou owest. 
Mat. 18. 28. 30.  And as the Iewes, who pressed down their debters. Gods Children must 
Esa. 58. 6.  show mercy even in asking their own: we may not hunt with ravening affections, but use Mercy towards all, & haue patience with our needy Brethren, though it be to our hindrance.  
Lastly, to kint up all in a word, many poor people live in misery, but where is our mercy that wee show unto them? Paul commendeth the liberality of the Churches of Macedonia, how that to their 
2. Gor. 8. 3.  power, yea and beyond their power they were willing, such bowels of mercy had they toweards their poor bretheren, that wanted. In the primitive Church they sold their Lands for the relief of the poor. 
Act 4 34 35  And the Church purposed to sand relief to 
Act. 11. 29.  the bretheren which dwelled at judea, even vnrequired thereunto, But now the Fathers of the primitive Church are dead, and merciful compassion is dead, and gone with them: 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 power-full are least pitiful; and they that haue most money, haue least mercy. They sold their Lands, and gave the money to the poor, but in this sinful age, some buy Lands, and beggar the poor; they willingly relieved their bretheren, though not required thereunto, but( alas) how hardly are men now drawn to distribute to the necissitie of the Saints, yea, even they that haue great abundance of wealth, give what they give so grudgingly, and niggardly, that the poor find little comfort: 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; and good laws, and Statutes enacted to the contrary. If then the Lord had a quarrel with the Children of Israel, and threatened judgements against them, because they were unmerciful, then will he not spare us now in this Iron age of the world, when most men haue even shut up their bowels of mercy.  Nor knowledge of God in the Land. 
They were Israelites, how happened it 
1. joh. 3. 17.  then that they wanted the knowledge of God? The Lord choose them to be his own 
Exod. 6. 7.  people, he fed them with Manna in the 
Exo. 16. 15. Exo. 19 4. Deut. 32. 11. Gen. 17. 9. Deut. 11. 20. Exo. 13. 2. 12.  wilderness, He carried them on Eagles wings out of all danger. They had the Sacrament of Circumcision. They were commanded to haue the Law of God written vpon their housepostes. Whether it were of their Children, or beasts, the first born was conscrated to God. They had the Prophets of God to teach them &c. but though they had never so many means to know God, 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.  
This is the ground of all Religion to know God. It were better to bee a beast then a man, and not know God: a beast is in better case then he, when the beast dieth, there is an end; but the soul of man shall live or die for ever. This is the wellspring of all doctrine. It is wonderful that the knowledge of God is not plentiful, seeing there is so much teaching.  Nor knowledge of God in the Land. 
This striketh at the root, that there is no knowledge of God in the Land. The wicked indeed haue a naked and bare knowledge, or light apprehension of the knowledge of God, and descending into the Heart, but swimming in the brain like that evil Seruant, That knew his Maisters will, and prepared not him 
Luk. 12. 47.  self, neither did according to his will. Yea, the very divels know there is a God, 
Mar. 1. 24. 24. Luk. 4. 41. Luk 8. 28. Act. 19. 15.  that there shalbe a resurrection, and a Iudgement.  
But there is an other knowledge of God, which carrieth the mind with a full sway to serve God: this is an holy and sanctified knowledge, descending into the Heart: of this knowledge of God, the Prophet here speaketh: As also Esay prophesying of Christ, saith; By his Knowledge, shall my righteous Seruant 
Esa. 53. 11.  justify many: for he shall bear their iniquities. John Babtist Was sent to give knowledge of this salvation. And S. John 
Luk. 1. 77. 1. joh. 2. 3.  saith. Hereby wee are sure that wee know him, if wee keep his commandments. Where this knowledge of God is, it bringeth forth holy obedience to the laws of God; not absolute, but a care to do them: our endeavour must be to please God, and how soever wee be otherways weak, wee shall find it as a mean to purge us from the corruption of our nature, and to hold us back from sin. They that haue this knowledge, are not unfruitful in good works, it worketh to their conversion. If then thou wilt know whether thou haue this sanctified knowledge of God, it shall appear if thou be fruitful in good works, if thou haue not an especial care to keep Gods commandements, all thy knowledge is sin before God.  
The Israelites had the knowledge of God; but God tells them, they are like the ox and ass. The ox knoweth his 
Esay 1. 3.  owner, and the ass his Maisters Crib; But Israel hath not known: my people hath not understood: and the reason was, because they were loaden with iniquity. vers. 4. And accusing them of sin by the Prophet ieremy. They haue not known me 
Iere. 9. 3. ( saith the Lord.) And david saith, They erred in their heartes, because they knew not 
Psal. 95. 10  his ways. So in like manner the Prophet Hoseas here summoning the people of Israel to appear before the Lord for their sins, chargeth them that they wanted the knowledge of God.  
They were accused to haue no knowledge of God, because they had not a sanctified knowledge, working in them a care, and conscience to keep Gods Commandements. And I pray God this sin be not found among vs. I fear me it may so. Some want the key of Knowledge, and therefore they cannot open the Chest of God, and deliver Manna; some are idle, and will not: and where the mean is used, it is wonderful to see how the divell seeks to pull it away, and to keep men in ignorance. Vpon the sabbath dayes, which are Gods great market dayes for the soul, when Aarons golden Belles ring, and when God calleth the people to the wells of the Water of life, It is wonderful to see how Satan draws them away, after the pleasures and profits of this World; and laboureth nothing more, then to smother Religion, and the knowledge of GOD: One day of seven is ordained of God, as the Lords great schooling day, if the divell can steal that day, let him take all. It is the work of Satan to catch the Word out of our hearts. 
Math. 13. 19   
And seeing that where the knowledge of God is wanting, all vices do abound: let us labour to haue an effectual knowledge of God, lest it be truly said of us, There is no knowledge of God amongst vs. And when wee see or hear the wicked boasting, 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 doth the Children of Israel) that they haue no Knowledge of God. This should teach us to add Practise to Knowledge.  
To conclude this part, let us present ourselves every one of us at the bar of Gods Iudgment seat, as a people indicted and arraigned vpon these several Inditements, viz. want of Truth, want of Mercy, and the Knowledge of God, and let our own consciences give evidence, and sit as Iudges too, and wee shal be found guilty in all; 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.  
And thus much concerning their sins of omission. It followeth,  
By Swearing, and Lying, and Killing, and 
vers. 2.  Stealing, and Whoring, they break out, and blood toucheth blood.  
These words are a proof of the former accusation, wherein the Prophet proceeds to chrge the children of Israell with sins of Commission: and first, with swearing.  
Swearing is of two sorts, lawful and unlawful. again, a lawful Oath is of 
Swearing.  two sorts, Promissorium and Assertorium.  
By the one, we promise to do something hereafter; By the other, wee affirm or deny a thing to bee so, or not so: but I will not stand vpon these distinctions.  
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 onely searcher of the heart, to be a witness to the truth, and a puinsher of them that swear falsely.  
A lawful Oath should haue three companions, Truth, Iudgement and 
Iere. 4. 2.  righteousness▪ this is proved. Thou shalt swear, the Lord liveth, in Truth, in Iudgement and in righteousness. As Truth should be the ground of all our speech; so specially, when wee take the God of Truth to witness, wee should be careful to speak nothing but the simplo Truth. Wee cannot swear lawfully, unless we swear truly, our heart and tongue must go together; and wee must be assured we swear nothing but the truth: And therefore Saint chrysostom that golden mouthed Father said well. Omnis qui jurat, ad hoc jurat, vt quod verum est loquatur. whosoever sweareth, sweareth to this end, that what he speaketh, be truth. The tongue and mind must swear together. Wee may not equivocate with the double hearted papists, whom GOD hateth, who swear one thing, and think another; who haue one heart for the Prince, another for the Pope, like Iacobs sons, when they talked deceitfully with the Sichemites: 
Gen. 34. 13.  but heart and tongue must join 
Heb. 6. 16. Gen. 21. 23. 24. Gen. 26 31. Gen. 31. 44. Exod. 22. 8. Numb 5 19 Deut. 21. ●.  together in one truth.  
Secondly, he that sweareth lawfully, should swear in Iudgement. When wee are called before a lawful judge or Magistrate, to testify a truth, which may not otherways be found out but 
judge. 11 9. 10 2. Sam. 5. 3. 2. Kin. 11. 4. 2. Chro. 15. 14. 2. Chro. 34. 31.  by oath; or for any other lawful cause: Then we should swear with good discretion and advisement; not lightly, not rashly, nor doubtfully, but with due consideration, and certain knowledge of every particular that wee speak of and that in matters of great importance and necessity.  
A third companion of a lawful Oath is righteousness. It must be agreeable to right and equity, and according to Iustice, which giveth both to God and man his due: It must neither be against the love of God, nor our Neighbour. It must not be an hired Oath, so to sell a mans soul to satan for Money; neither for fear, savour, friendship, nor flattery; not to do thy Friend a pleasure, and hurt thy Foe, but in a godly zeal of the righteousness of the cause, and with a desire that God may be glorified in the truth.  
But there is an other kind of Oath, which is contrary to that truth which should be in Gods children, and which the Prophet in this place condemneth in the children of Israell: and that is unlawful Swearing, as when men swear.  

1 By Creatures.  
2 Of custom.  
3 Falsely.   
None should be taken to witness a Truth, but onely God the author of Truth: God made the Creatures to serve Mans use; not that wee should swear by them, and give that honour to them, that is due to God, and so make ourselves Idolaters.  
And the reasons are: First, because God commandeth it as a part of his worship. Thou shalt fear the Lord thy 
Deut. 6. 13.  God, and serve him, and shalt swear by his name. Esay the Prophet having spoken of the happy estate of the Church, and the misery of the wicked, saith, he that shall bless in the earth, shall bless himself 
Esa 65. 16. Psal. 63. 11. Math. 4. 10.  in the true God: and he that sweareth in the earth, shall swear by the true God.  
Secondly, because it is a part of the invocation of God. I call God( saith the 
Rom. 1. 9 2. Cor. 1. 23.  Apostle) a record to my soul.  
Thirdly, seeing God is called a witness to the conscience, wee must onely swear by him that searcheth and trieth the heart.  
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 
Iere 5. 7.  are no Gods. Our saviour Christ forbids to swear By heaven, for it is the Throne of God; nor by the Earth, for it is his footstool▪ 
Math. 5. 34.  neither by Jerusalem for it is the city of the great King; neither by thine Head, because thou canst not make one hair white or black. And the Apostle Saint james saith, Before all things my brethren, swear not neither 
Iam. 5. 12.  by heaven, nor by Earth, nor by any other Oath.  
Fiftly, because this kind of Swearing brings down the judgements of God vpon them that use it. They that swear 
Amos 8. 14.  by the sin of Samaria, that is, by Idols, and say, thy God, O Dan liveth, they shall fall, and never rise up again. And by the Prophet Zophany, The Lord threateneth to cut 
Zeph. 1. 5.  off them that swear by the Lord, and by Malcham.  
This serveth to reprove the Papists, and other profane Wretches, who swear by them that are no Gods; or join God with idols; as, by God and the World, God and the Virgin Mary, God and faith, and therefore forsake the Lord. Is the Virgin Saint Mary, a God? Is that patched idol the mass, a God? Is your faith, Truth, Fire, Light, Bread, &c. so many Gods? Such Swearers do forsake the true God of heaven, and make Creatures their gods. When the Romans swore by the fortune of Caesar, they made Caesar their God. When Nabuchadnezar swore by his throne and kingdom, he made his 
judi. 1. 12.  throne and kingdom his God. Polycarpus to save his life, would not swear by the good lucke of Caesar: and shall we swear by those that are no gods?  
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. Thou shalt not take the name of the Lord thy God in 
Exod. 20. 7.  vain, for the Lord will not hold him guiltless that taketh his name in vain.  
And the holy Ghost saith, accustom not thy mouth ta Swearing, for in it there are 
Ecclesia. 23. 9, 10, 11.  many falls; neither take up for a custom the naming of the Holy one: for thou shalt not be unpunished for such things. verse. 10. For as a Seruant which is oft punished, can not be without some scar: so he that Sweareth 
Ecclesi, 27. 14.  and nameth God( in vain) continually, shall not be faultless. A man that useth much Swearing, shall be filled with wickedness, and the Plague shall not depart from his house. Our saviour Christ likewise saith, Let your communication be yea, yea; 
Math. 5. 27.  nay, nay: for whatsoever is more then these, cometh of evil. And the Apostle Saint james saith, Let your yea, be yea; and your 
Iam. 5. 12.  nay, nay, least you fall into condemnation.  
Thus you see, that Swearing vpon custom in our ordinary talk and communication, is a sin that God will punish; it leaveth a Brand, and a mark of Gods vengeance behind it: the Plagues and judgements of God shall cleave to him, and adide in his house that useth it: The practise of it( as our saviour Christ saith) is of evil, that is, of the divell, because he is the author of it: and( as Saint james saith) the end of it is damnation, Notwithstanding the corruption of our times are such, that few men make conscience of it, every rogue taketh the sacred name of God into his mouth, & maketh it an occupation to beg by: every pedlar and Petty-chapman, burnisheth his bad wears, with the glorious name of GOD; and he is accounted a chapman not worth a Chippe, that will not swear, to deceive those that deal with him: never was ordinary and idle Swearing more in request amongst the Iewes, then now among us Christians.  
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; and forswearing in falsely affirming, or denying a thing to be so, or not so; nevertheless the one is often taken for the other.  
This perjury or false Swearing, is an horrible sin: the Lord hath expressly forbidden it in his Law. You shall not( saith he) swear by my name falsely neither 
levi. 19. 12.  shalt thou defile the name of thy God. I am the Lord. The flying book of Gods Curses shall enter into the house of him that falsely Sweareth by my name( saith the Lord,) and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof. By his Prophet ieremy 
Zach. 5. 2. 3. 4. Iere. 5. 2.  he reproveth the Iewes for this sin. Yea, the Lord Hateth and abhorreth them that gweare falsely. 
Zach. 8. 17.   
And least we should think that God would so haue done with them, he saith, They shall not dwell in his Tabernacle, nor 
Psal. 15. 2.  rest in his holy mountain. They shalbe excluded out of the holy city; And from the three of Life; and they shall haue 
Apo. 21. 8.  their part in the Lake which burneth with fire and brimstone: which is the second death. 
Apo. 22 15.   
How dangerous and damnable a sin perjury or false-Swearing is, it may appear by many Reasons; especially because they sin,  

1. Against God.  
2. Against themselves.  
3. Against their neighbours.   
First, they sin against God, because when they speak against the truth, they speak against God, and take part with the divell: and therefore God hateth 
Pro. 6. 16. 17. 19.  them.  
Secondly, because they do not onely turn the truth of God into a lye, but also make God a party in their sin, & take the name of the God of Truth, to witness a lie.  
And thirdly, because they commit high treason against God; for as when an earthly King committeth the great seal of his kingdom to the custody of some one man; If he to whom the same is committed, should therewith seal Letters of Treason, he might justly bee condemned for a traitor: So, seeing the glorious Name of God is committed to us, as a seal, to testify and confirm the truth; as if any man abuse that blessed seal of the sacred 
Heb. 6. 16.  Name of the King of heaven, to confirm a lye withall, he committeth high Treason against the majesty of God.  
2. Secondly, perjury, or False-swearing, is an horrible sin: because forsworn wretches do sin against themselves.  
First, in that they do give themselves up to Satan, by their perjury, they renounce God, and all the sweet Promises contained in the book of God, whereupon they lay their hand, and bring down vpon their own heads, all the fearful woes and curses contained in the same book; when a false-swearer reacheth out his hand to the book, he giveth it to the divell; kissing the book, he kisseth the divell; when he bringeth meate or drink to his mouth with that hand, he feedeth himself with the hand of the divell; nay, rather he remaineth a divell in carnate, then a man.  
Secondly, they do sin against themselves, because they make themselves worse then satan; For though he be a liar, and the father of lies, yet wee do 
John. 8. 44.  not red, that he durst ever presume to seal his lies with the name of God: But the filthy for-sworne Catife is one degree beyond the divell, for he is both a liar, and also dare without reverence, fear, or trembling, take Gods name into his mouth, to confirm a lie withall; which satan never durst do. 
Iam 2. 19.  There is no infirnall divell that ever cast himself into condemnation for Money; but some perjured persons there are, who readily cast soul and Body into destruction for a little pelf and dross of this world; Which one day shall witness against them. 
Iam. 5. 3.   
Thirdly, it is a dangerous and damnable sin, because for-sworne persons sin also against their neighbours; whom they hurt or offend by their perjury. First, if it be in the public place of Iustice, he sinneth against the judge, in causing him, by his perjury, to give unrighteous sentence; Iudgement is perverted thereby, and a bad cause passeth for good. Secondly, he sinneth against the jury, in causing them to give up a false verdict. Yea, in a word, his perjury sometimes prevaileth so far against his Neighbour, that thereby he carrieth away Lands and Goods wrongfully; and sometimes putteth a true mans neck into the Halter, and casteth down his own soul into Hell.  
This sin is further aggravated also, by consideration of the matter; If it be in a matter for the glory of God, the salvation of mens souls, the life of Man, or his state of living, or the public good of the Church or Commonwealth; he that sweareth falsey in such 
2. Sam. 21. 2. Ios. 9. 18.  things, his sin is most horrible. Lastly, this sin is increased, when perjured persons do not onely take Gods name to witness 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 lye. They will curse themselves to Hell, & protest they will forsake God, if it be not so as they say; they will desire God to confounded them, and pray God they may never come to heaven if it be not thus, and thus; with many such like detestable imprecations, as would make a good mans heart quake to hear them Such beastly people do provoke God to his face to take vengeance on them: and if the Lord in his Iustice, should take them at their words, how miserable were their state?  
Let us then( beloved) use the Name of God reverently; and when wee are called to take a lawful Oath, let us do it in truth, Iudgement, and righteousness: let us not accustom ourselves to swear by Creatures, nor to take Gods Name into our mouths in our ordinary talk: and be it far from us that wee should presume to seal a lie with the blessed Name of God, and so sin against his sacred majesty, against ourselves, and our souls, and against our neighbours, and make ourselves as guilty of swearing, in the highest degree, as ever did the Children of Israel, & so bring Gods fearful judgements vpon our heads.  
( And Lying:) Next to Swearing, he 
Lying.  chargeth them with Lying, and thereby proveth, that there is no truth among them: Because Swearing and Lying for the most part are Inmates, and dwell both under one roof, and walk 
Math. 26. 70. 72.  hand in hand, like the thief and the receiver: or as the usurer and the Broker,( for take a Swearer, and he is commonly a liar:) therefore the Prophet here placeth them next together.  
A lie, is a voluntary speaking of that which is untrue, with a purpose to deceive. S. Augustine maketh mention of eight kinds of lies: but others contract them into three sorts.  

1 A Merry 

lye, 

Sport, for gain, spite, 

Delight. to Profit. Hurt.        
2 An Officious  
3 A Malicions   
A Merry or jesting lie; when a man of purpose tells a lye, to delight, and make them sport that hear him. Some go about to clear this kind of lying not to be sin. But our saviour Christ saith, That of every idle word that men shall speak, they shall give account 
Math. 12. 36  at the day of Iudgement. If wee must give account for every Idle word, before that great judge Iesus Christ; then much more of Idle lies. And if the Apostle Saint Paul would not haue us so much as speak Of any filthiness, nor foolish talking, nor jesting, which are things 
Ephe. 5, 4.  not comely; but rather giuing of thankes. 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 
Col. 4. 6.  gracious, and powdered with salt, and such as is good to the use of edifying, and that it may minister( not gain) but grace unto the hearers.  
The second is an officious lye, when a man tells a lye for duties sake, thereby to gain good to others, by delivering them from death or danger, or procuring profit to themselves. So the midwives of egypt, by a lye, saved the Children of the Hebrewes alive, 
Exod. 1. 19.  Rahab by her lye preserved the Spies 
josh. 5.  of Gods people. And Michal by telling a lye, saved her Husband Dauids 
1. Sam. 19. 14. 17.  life. Though some Writers, as Origen, and Hierom, and others, seek shifts to excuse this kind of Lying in good men, yet they are deceived; for every lye is sin: yea, though a man would pretend to make a lye for the glory of God, or the safeguard of a mans life; yet wee may not do evil, that good 
Rom. 3. 8.  may come of it. And therefore Saint Augustine saith concerning the Midwiues lye, made for the preservation of the lives of the young Children of the Ebrewes, That their fear of God, tender care, and careful compassion, mercifully to spare the Infants, pleased God; but their lye pleased not God. And if( as the same Father saith) it bee not lawful to lye, though it could be to the praise of God; much less then for the saving of a mans life. job therefore reproved a lye in his friends, though it tended to defend the Lord: Will you speak Wickedly( saith 
job. 13. 7.  he) for Gods defence, and talk deceitfully for his cause? To say then that some Lies are good, is as much to say, some sins are good. Gods Law is Truth, & whatsoever is contrary to the Truth, is contrary to Gods Law: But every lye is contrary to the truth, therefore every lye is contrary to Gods Law. True it is that one sin is worse then another; so is one lye worse then another: but every lye is sin. God and Satan are two contraries; so are truth and Lying: Truth is from God, and Lying is from the divell. Though God can do all things; yet he cannot lye, because it is contrary to his nature: but 
Tit. 1. 2.  when Satan lieth, he speaketh of his 
Heb 6. 8. joh 8. 44.  own.  
Let no man then justify that which God condemneth; but let all those that love the GOD of Truth, and hate the divell, love Truth, and loathe all manner of Lies.  
again, as some go about to make good this kind of Lying, which tends to the preservation of life, and to gain good to others: So there is some amongst us, that say, it is no sin to lye for advantage, thereby to bring profit to themselves, or keep together that which they haue, alleging the example of jacob, who by his Mothers 
Gen. 27. 19.  counsel, made a lie to his Father Izhak, thereby to gain his Blessing. They might as well say that adultery and murder are no sins, because david a man after GODS own heart, committed them both. Wee must live by laws, not by Examples: The falls of Gods Children are mentioned in the book of life, for our comfort and instruction; not for our Imitation: Wee are to follow the saints no farther, then they follow the Lord. So also Gehazei made a lye to Naaman the Syrian, thereby to make a gain to 
2. King. 5. 22. 27.  himself: but it proved a mad kind of gain; for he gained the leprosy to himself and his posterity. Such there bee many now adays, who make no conscience to lye for advantage; yea, if they haue a Child or a Seruant that can lye, to gain them a Groat, oh, that is a Child alone, that is a Seruant alone: But they do little consider that such gain gotten by Lying, brings a curse vpon all that a man hath.  
Ananias and Saphira Lied for advantage, thereby purposing to save to 
Act. 5. 3. 8.  themselves half the price of their land; but they paid dear for their Lying, they made but a sorry match of it. But though Ananias and Saphira were many hundred yeares ago strike dead by Gods just Iudgement, for this kind of Lying, yet there is still some of their brood amongst vs. 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 haue it not for thee; and so looking up their charity, they make no conscience to bely the Lord, who hath given them enough both for themselves, and the poor.  
Were it not a just thing with God, to part such Peasants and their pelf, by some sudden Iudgement or other. Take heed then, learn not thy tongue to lye for advantage, though thereby thou couldst gain, or save a kingdom to thyself. every lye is sin, and the reward of sin is death. And, 
Rom. 6. 23. Mat. 16. 26.  What shall it profit a man to win all the World, and to loose his own soul.  
The third and worst kind of Lying, is a malicious or pernicious lye, proceeding from a corrupt mind, and tending to the hurt of others. So Potiphar 
Gen. 39. 14. 15. 17. 18.  his wife be-lyed joseph. Such a lye the false-witnesses testified against Naboth, 
1. Kin. 21. 13.  which cost him his Land, and his Life too. So the two Elders be-lied Susanna, 
Dan. 13. 36. 37. 38.  and set her hard for her life. Such a lye also Haman  told against Mordocai and 
easter. 3. 8.  the Iewes. And the pharisees against Christ. No man was ever so impudent, 
Math 9. 3. Mat 12, 24.  as to go about to excuse, much less to defend this kind of Lying. Whether then it bee a merry, an officious, or malicious lye, though you turn the fairest side of it outward, and make the best of it, yet if it be a lye, it is sin, and the work of Satan, and that for these reasons.  
First, because God forbids all kindes of Lies without distinction. Thou shalt 
levi. 19 16.  not( saith the Lord) walk about with Tales among thy people, &c. I am the Lord. Use 
Eccles. 7. 13.  not to make any manner of lye, for the custom thereof is not good. david saith, That God shall destroy them that speak Lies. 
Psal. 5. 6.  Our saviour Christ saith( without making difference of lies) That Satan 
joh. 8. 44.  is a liar, and the Father thereof. The Apostle Paul would haue us cast off Lying, And speak truth every man to his Neighbours: for wee are members one of 
Col. 3. 9.  another. And again, lye not one to another, seeing that you haue put off the Old man with his works: Who will not make conscience of murder, because God forbids it? And seeing God commandeth to speak Truth, and forbids all Lying, thou shouldst not lye, if thou couldst gain an house-full of Gold by it; because God forbids it.  
Secondly, because God and good men hate and abhor it, and therefore it is twice repeated among those sins which God hateth. And again, The Lying lips are abomination to the Lord. 
Prou. 6. 16. 19. Prou 12. 22.  And therefore the holy Ghost prefereth a thief, before a liar: a thief is better then a man that is accustomend to lie: But they both shall haue destruction 
Pro. 20. 24.  to heritage.  
And as God abhorreth all Lying, so good men also hate it. A righteous man( saith Salomon) hateth Lying words: 
Pro. 13. 5. Eccle. 25. 2.  but the wicked causeth slander, and shane. david would not suffer a liar to dwell in his House, nor tarry in his sight. There shall no deceitful person( saith he) dwell within mine House; he that telleth 
Psal. 101. 7.  Lies shall not remain in my sight. And therefore as Salomon prayed against Lying, so let all Gods Children do the 
Pro. 30. 8.  like.  
Thirdly, because Lying hurteth them that use it, It maketh good men weary of their company: It impayreth 
Iere. 9. 2. 3.  a mans credite, because he that accustometh his tongue to lye, shall not bee believed at all: And therefore Demetrius being asked what a liar gayneth by Lying? he answered, That he shall not be 
Eccle. 10. 23. 25.  believed when he speaketh truth. A lye is a wicked shane in a man. And again, The conditions of liars are unhonest, and 
Eccle 41. 17.  their shane is ever with them. verse 25. And therefore Gods Children should be ashamed of lying. The very care of a mans credite should make him to leave it.  
Fourthly, because it brings temporal judgements with it. A False witness 
Pro. 19. 5. ( saith Salomon) shall not be unpunished; and he that speaketh Lies, shall not escape. The Gibeonites for making a lye to josuah, 
Ios. 9. 6. 23.  were accursed, and made slaves to the Israelites. Gehazi for making a lye to 
2. Kin. 5. 22.  Elisha, was punished with leprosy. Haman for his lye was hanged. Ananias 
easter. 7. 10. Act. 5. 5. 10.  and Saphira for their lying, felt the heavy hand of Gods vengeance by sudden destruction. By the Prophet Micheas the Lord threateneth destruction against the people for their cruelty, and lying. he will make them sick in smiting 
Micha. 6. 12. 13.  them, and desolate. &c. And here he telleth the children of Israel, that the Lord hath a controversy with them, And that their Land shall mourn, &c. for lying, and other their sins.  
Fiftly, if this sin of Lying bee not repented of in this life, it bringeth at last, eternal destruction both of body and soul; For the fearful, and Vnbeleeuing, and the abominable, & Murtherers, and Whore-mongers, and Sorcerers, and Idolaters, 
Apo. 21. 8. 27.  and all liars, shall haue their part in the Lake which burneth with Fire and Brimstone; which is the second death. And they shall not enter into the holy and heavenly jerusalem; but they shall be shut out with Dogges, Enchanters, Whore-mongers, Murtherers, 
Apo. 22. 15.  and Idolaters. God will destroy them that speak lies. And the Apostle saith, 
Psal. 5. 6.  That the Law is not given unto a righteous man, but unto the lawless, and disobedient, 
1. Tim. 1. 9. 10.  to the ungodly, and the sinner, to the unholy, and to the profane, to murtherers of Fathers and mothers, to manslayers, to whoremongers, to buggers, manstealers, to liars, to the perjured &c. It must needs be a great offence, that causeth a Father to disinherit his son: but such a sin is liing, that it separateth them that use it, from the presence and favour of the God of Truth, depriveth them of his kingdom, and maketh them slaves to Satan.  
Lastly, because it is a devilish sin, both in respect of the beginning, the practise, and end of it.  
First, because Satan  told the first lye. And when he speaketh a lye, he speaketh of 
Gen. 3. 4. joh. 8. 44.  his own.  
Secondly, because they that use it, are of the divell: for as Peter was known to bee of Galilee, because his speech was as the Galileans; so liars are known to bee of the divell, because their speech is alike.  
Thirdly, because all Lies shall be punished with the divell( as you haue heard) unless they repent: Let all Gods Children then cast away lying, because God forbids it, God and good men hate and abhor it, it hurteth them that use it: it brings judgements temporal and eternal, and is a devilish sin, both in respect of the beginning, practise, and end of it.  
( And Killing.) This sheweth more particularly, that there was no mercy 
Killing.  among them; but cruelty, and Killing.  
Killing, is also of two sorts: lawful, and unlawful.  
The Magistrate may lawfully Kill, or put to death malefactors; because he beareth not the Sword for nought: 
Rom. 13. 4.  For he is the Minister of God, to take vengeance on him that doth evil. The Lord also in his Law approveth, and commandeth this, whosoever Killeth any 
Leuit. 20. 9. 10. levi. 24. 17. Deut. 19. 16. 17. Deut. 22. 22. Psal. 101. 8.  person, the judge shall slea the murderer, through Witnesses. I will( saith david) destroy all the wicked in the land. Where wee may see Dauids authority, as he was a King, he voweth to God, as a thing acceptable to him, to destroy, and roote out all the Wicked: and therefore he also charged his son Salomon, to put 
1. King. 2. 5, 6. 28. 31. 32,  joab the murderer to death: Which may serve as a warrant to Magistrates,( notwithstanding the commandement) to punish Malefactours with death. Besides this, the commandment was given to man; but the Magistrates 
2 Chro. 19. 6.  killing, it is not mans killing, it is Gods action, God putteth the Sword into his hand: he executes not the judgements 
Rom. 13.  of man, but of the Lord, and he is Gods minister applying himself for the same thing.  
They are then greatly deceived, who think it not lawful to put any man to death, for any cause, but would haue all mercy, and no Iustice. Let Salomon answer them in a word. he that justifieth the wicked, and he that condemneth 
Pro. 17. 8.  the just, even they both are abomination to the Lord. So Saul, and ahab, by their foolish pity, provoked God to 
1. Sam. 15. 3. 9 11. 18. 1. Kin. 20. 42.  wrath, in sparing of those, whom God would haue put to death.  
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: 
Psal. 142 2. 3. 4.  against all which, david prayeth.  
Killing of the Heart, is the fountain: the Tongue, and Hand, are instruments. The Lord saw that the imaginations of mans 
Gen. 8. 12.  Heart 〈◇〉 evil. And our saviour Christ saith, That those things which proceed out of the Mouth, come from the Heart; and 
Math. 15. 18. 19.  they defile the man: For out of the Heart, cometh evil thoughts, murder, adulteries, &c. It is a bloody Heart, that maketh a bloody Man. Saul was a murderer in Heart and Will, when he hunted after 
1. Sam. 18. 11. 1 Sam. 19. 2. & 20. 31. 33.  david, and carried a bloody mind against him. So was Haman a murderer in Heart, though not in effect. And the 
easter 3. 6. Mat 26. 3 4. Mar. 14. 1. Luk. 2. 2. joh. 8. 59.  Iewes were murtherers, when they went about to kill Christ. When a man carrieth a killing affection, then he is a murderer, and a right limb of the divell.  
The bloody-minded Seminaries that are sent over 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 inhuman and bloody attempts against the Lords annoynted, 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 inhuman attempts, and brought the wheel vpon themselves; yet are they accursed Murtherers before God: their blood bee vpon themselves.  
Secondly, the Tongue is an instrument wherewith the Heart killeth; and it hath also many weapons to kill withall, especially six.  

1. counsel.  
2. commandment.  
3. False witness.  
4. Silence.  
5. Slander.  
6. backbiting.   
St. james describeth the properties of a Killing tongue. It is Fire, yea a 
Iam. 3. 6, 7, 8, 9, 10.  world of wickedness, it defileth the whole body, and setteth on fire the course of Nature: and is set on fire of Hell. 7. For the whole nature of beasts, and of birds, and of creeping things, and things of the Sea, is tamed, and hath been tamed of the nature of man. 8. But the Tongue can no man tame, it is an unruly evil, full of deadly poison. &c.  
Therefore, though the Heathens know not God, yet they know this well enough, and therefore esop being sent by his master to the Market to buy the best and worst Meate, he bought all Tongues; affirming that no flesh was better then a good Tongue, and none worse then a bad Tongue: It is a killing and destroying weapon, and cutteth deceitfully like a sharp 
Psal. 52. 2. 4  razor. The double Tongue( saith the son of sirach) hath destroyed many that were at peace; it hath disquieted many, and driven 
Eccles. 28. 13. to 22.  them from nation to nation; strong Cities hath it broken down, and overthrown the houses of great men. The stroke of the rod maketh marks in the flesh; but the stroke of the Tongue breaketh the bones. 17. The tongue hath sin more then the Sword. 28. The death thereof is an evil death, Hell were better then such one. A killing Tongue is compared to a Serpents tongue. It is compared to an Arrow, and a sharp 
Psal. 140. 3.  Sword: Nay, it is worse then any sharp 
Iere. 9. 8. job. 5. 15. Psal 64. 3. Psal. 59. 7. Psal. 120. 4.  Sword, or Arrow; for the Sword, and Arrow, onely wound, or kill the Body; but a bad Tongue also hurteth or killeth a mans estimation and good name. A man may bear off, or fly from the stroke of the Sword, or shot of the Arrow; but there is no way to escape a klling Tongue. The wounds which the Sword, or Arrow giveth, may bee healed; but no salve can cure the wounds of a bad Tongue. The Sword or Arrow kill, or hurt none, but those that are at hand, or not far off: but a murdering Tongue, woundeth and killeth those often, that are many miles distant.  
Seeing then that the Tongue is such a perilous weapon, that there is no meddling with it, let us onely pray against it, as david did. hear my voice( O God) in my prayer, preserve my life from 
Psa. 64. 1. 2. 3 job. 5. 21.  fear of the enemy. hid me from the conspiracy of the Wicked, and from the rage of the workers of iniquity, which haue what their Tongue like a Sword, and shot forth their arrows bitter words.  
Thirdly, the Hand is also an instrument wherewith the Heart killeth, sometimes by the ministery of an other. So david killed Urias. So Ahab 
2. Sam 11. 6. 14 15. 1. Kin. 21. 7. 10.  and jezabel killed Naboth. So Herod killed all the male Children that were in Beth-lem, and in all the coasts thereof; which is to bee considered of such bad men, as when they cause others to commit murder, think themselves innocent: but let all such know, that they are Murtherers, though they use others as their instruments.  
Sometimes also the Hand killeth by withholding or taking away things nenessarie from them that haue need: For he that withholdeth or taketh away the means whereby life is preserved, he is a murderer.  
And therefore the Lord in the Law, saith, Thou shalt not oppress an Hired seruant, that is needy and poor, &c. But thou 
Math. 2. 16. Deut. 24. 14. 15.  shalt give him his Hire for his day, neither shall the sun go down vpon it, for he is poor, and therewith sustaineth his life, least he cry against thee unto the Lord, &c. And hence it is, that the Lord by his Prophet Esay chargeth the unmerciful 
Esay 1. 15.  and oppressing Iewes, that their Hands are full of Blood. And Iesus the son of sirach saith, Who so bringeth an Offering of 
Eccles. 34, 21. 22. 23.  the goods of the poor, doth as one that sacrificeth the son before the Fathers eyes. 21. The Bread of the needful, is the life of the poor; he that defrawdeth him thereof, is a murderer. 22. he that taketh away his Neighbours living slayeth him: and he that defrawdeth the Labourer of his Hire, is a Bloodshedder. Thus the greedy cutthroates of the World kill their Breathren, by suffering poor souls to stand crying at their doors, without comfort; of whom St. Augustine saith, Si non pauisti, occidisti.  
Others, by their immoderate enhancing of the price of things, racking rents, depopulating of towns, and turning out the poor to beg, and taking away the means of their maintenance, become guilty of their blood.  
Sometimes also the Hand Killeth by actual murder, committed vpon the body of another. So Kain killed his 
Gen. 4 8. 2. Sam. 3. 27 2. Sam. 20. 10.  brother Habel. So joab killed Abner, and Amasa.  
And lastly, when a man layeth violent hands on himself; So Saul and his armor bearer fell vpon their Swords, and 
1. Sam. 31. 4. 5. 2. Sam. 17, 23. Mat. 27. 5.  killed themselves. Thus also Ahitophel, and Iudas, hanged themselves.  
having thus shewed you how many ways this sin may bee committed; now it remaineth to show you, that this capital sin ( Killing) is most horrible and abominable, and that for these special reasons:  
First, Because God forbids it in his Law. Yea, the very Infidels abhor it. If there 
Exod. 20. 13 Deut. 5. 17. Math. 5. 21. Rom. 13. 9. Act. 28 4.  were no more but this, it were enough to make any Christian tremble to conceive so much as an intent to commit it.  
Secondly, because it is a crying sin: when Kain had killed his brother Habel, God  told him, That the voice of his brothers Blood, cried unto him from the Earth. 
Gen. 4. 10.  never was drop of Innocent blood shed, but it cried for vengeance: and therefore job saith, That the Earth can 
job. 16. 18.  not cover Blood.  
Thirdly, because it is an accursed 
Deut. 21 9.  sin.  
First, it bringeth the Curse of God 
Gen. 4. 8. 11.  vpon the murderer, and maketh him carry a guilty Conscience: as wee see in Kain.  
Secondly, it brings a Curse vpon a 
2. Sam. 3. 29  mans posterity.  
Thirdly, the Magistrate is accursed, 
2. Sam. 12. 10  that leaveth it unpunished.  
Fourthly, it defileth the Earth, and 
1. Kin. 2. 31. 33. jer. 48. 10. Iud. 20. 13. 44. Gen. 4. 12. joh. 8. 44. 1. joh. 3. 12.  maketh it accursed.  
Fiftly, because it is also a devilish sin. It proceeds from the divell, Who was a murderer from the beginning. Therefore when thou seest a murderer, thou seest the very Image and Picture of the divell. Kain the murderer, was of the divell; his murder, was the work of the divell. After that 
1. Sam. 16. 14.  the Spirit of the Lord was departed from Saul, and an evil Spirit sent of the Lord vexed him. Saul thenceforth hunted david for his life, to Kill him. The two possessed with divels, were so fierce, that no man might go by that way,( such a delight they had to Kill men.) Satan no sooner entred into Iudas, but 
Math. 8. 28. Luk. 22. 3. 4. joh. 13. 2.  presently he sought Christes blood, to haue him put to death. Therefore bloody Papists, who practise to kill & poison kings and Princes, are of the divell, and led by the spirit of the divell: Those Popish frogs whom Anti-christ sendeth to stir up hurly-burlyes among Princes▪ and hid themselves, croaking in corners, to do mischief, came out of the mouth of the 
Apo. 16. 13. 14.  Dragon, the Beast, and false Prophet. See then with what spirit the Seminaries, and other bloody minded papists are led, who practise nothing but murdering and poisoning of Christian Princes; their work is of the divell, and they are guided by his spirit. The Spirit of God is otherwise affencted; for when david might haue slain Saul, at two several times he would not, but 
1. Sam. 24. 5. 6 7. 1. Sam. 26. 8. 11.  said, The Lord keep me from doing that thing to my master▪ the Lords Annoynted; yea, he was touched in heart, because he had cut off the lap which was on Sauls Carment. If Dauids 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, & murdering of Princes but the Papists. Touch not mine Annoynted,( said God:) 
Psal, 105. 15.  Nay Kill Gods Annoynted, say the Papists. If the Pope were Peters successor, 
1. Pet. 2. 13. 17.  then would he teach the people to honour kings and Princes, and submit themselves to them, as Peter did. But the Pope sends out his blood sucking Shauelinges to kill Christian Princes; and therfore he is not Peters successor, but he is of his Father the divell, who was a murderer from the beginning.  
Fiftly, because God hath a controversy with the people for this sin, and will haue account of all the innocent blood that is shed; and will bee avenged on them that shed it. I will( saith the Lord) require your blood wherein 
Gen. 9. 5 6.  your lives are: at the hands of every Beast will I require it, and at the hand of man, even at the hand of mans brother will I require the life of man. Who so sheddeth mans blood, by man shall his blood be shed; for in the image of God, hath he made man. And the Lord God in his Law commandeth, That he that killeth any man, shall be 
levi. 24. 17. Num. 35. 16 17 18. 19 20.  put to death. And also he forbids that any shall sell the blood of the Murdered. You shall not( saith he) take any recompense for the life of the murderer, 
Num. 35. 31  which is worthy to die, but he shall bee put to death. And our saviour Christ said to Peter, That all which take the Sword, shall 
Mat. 26. 52.  perish with the Sword. joab slue Abner and Amasa, absalon, and others; and 
2. Sam 3. 27 2. Sam. 20. 9. 10. 2. Kin. 2 32. 33. 1. Kin. 18. 4. 1. Kin. 21. 8, 10, 17.  at last, by Gods just iudgement himself was slain. jesabel caused the Prophets of God to be slain, and procured Naboths death: but at last, she was cast out at a Window, her blood was sprinkled vpon the Wall, and vpon the Horses; and shee was trodden under foot, and the Dogges eat her flesh, so that no 
2. Kin. 9. 33, 35, 36.  more was found of her but the Skull, and the feet, and the palms of her Hands. Herod Agrippa, having persecuted the Christians, killed james the 
Act. 12. 2, 3, 23.  brother of John with the Sword, and put Peter in Prison &c. at last by Gods just iudgement, he was eaten of worms, and gave up the Ghost. And though the murderer sometimes die in his Bed, yet, as Goliath was slain with his own sword; 
1. sam. 17. 51  so the Murtherers own Conscience shall wound him, and continually torment him. Such a curse fell vpon Kain, his Conscience after he had killed his brother Habel, That he thought every one 
Gen. 4. 14.  that saw him, would slay him. It is written of Herod Antipas, that after he had beheaded John Baptist, he carried such an accusing 
Mat. 14. 10.  Conscience, that he thought every Bush was John Baptist. Nero also, that bloody persecutor of Christians, is said to haue had such a guilty Conscience, that he thought that all the Christians which he had put to death, followed him: and at last, when he had slain his dear 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; and so fell vpon his own Sword, and killed himself. Thus you see how God will haue account of Innocent blood-shed, and will be avenged on them that  shed it.  
And sixthly, unless such bloody wretches do repent truly while this time of grace lasts, they shall go under Gods heavy wrath for ever. Our saviour Christ saith, whosoever killeth, shall be 
Mat. 5. 21.  culpable of iudgement. The Apostle Paul pronounceth of them. That they shall not 
Gal. 5. 21.  inherit the kingdom of heaven. They shall haue their part in the Lake that burneth 
Gal. 5. 21.  with Fire and Brimstone. And they shall be shut out of Gods kingdom, with Dogges, 
Apo. 21. 8.  Enchanters, Whoremongers, &c. 
Apo. 22. 15.   
Lastly, this sin is aggravated by consideration of the person Killed, or murdered.  
If it be a great sin to Kill any Christian; much more a Saint, or Child of God, who is dear to him; in whom God delighteth, and in whom the image of God doth chiefly shine; and in whom Christ Iesus is persecuted: 
Act. 9. 4.  because who so killeth such a one, doth( as it were) sheathe his Sword in the heart of Christ. For wee are members of 
Ephe. 5. 30.  his body, of his flesh, and of his bones. If he which killed Kain, a wicked man, 
Gen. 4. 15.  should be punished seven fold, What is to be said of him, who killeth a godly man? Yea, What of those that haue killed the Saints, and martyrs of Iesus Christ? It is unpossible but that their blood should cry aloud for vengeance. How long Lord, holy, and true; dost thou not 
Apo. 6. 9. 10.  judge and avenge our blood on them that dwell on the Earth. Let the Strumpet of Rome look to this, Who hath been many yeeres drunken with the blood of the saints, 
Apo. 17. 6.  and with the blood of the Martyrs of Iesus. In the ten 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. In that bloody Nero his time, they used to make Bonefiers with the bones of Christians, whom they had murdered: In which bloody Persecution, the poor Church, and Children of God, remained from the Ascention of Christ, almost the space of four Hundred yeares, till that blessed Emperour Constantine the great, son of Helena an English woman, established the Church of Christ: 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 Emperour, to make search throughout all the monarchy of Rome, of the number of all those that had suffered in that time of Persecution, for the faith and testimony of Iesus Christ; and it was found( as Hierom writing to Chromatius and Heliodorus, doth witness) that there had been put to death in that time, for every day in the calendar, five thousand martyrs, except onely the first of Ianuarie; which day was festiually kept throughout their roman Empire, for the choosing of their Consuls.  
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 Rome, while that Church usurped supremacy in this realm, during the reign of queen Mary: and yet doth that unsatiable monster still thirst after more blood.  
To end this part, let al Gods children take heed of Killing with heart, tongue, or hand: Let the life of man be precious 
1. Sam 26. 21. Pro. 24. 11.  in our eyes. And be it far from us, that wee should defile our hands with the blood of any of Gods children, least so we should be guilty of this sin, as were the people of the Iewes, who killed 
Mat 23. 37.  the Prophets, & stoned them which were sent to them, and with whom the Lord hath a controversy for this, and other their sins.  
( And Stealing) All manner of unjust 
Stealing.  coveting, getting, or with-holding of that( which by the right of propriety) is not a mans own, is theft. The Prophet doth not here mean onely such poor and petty Theeues, as are commonly arraigned at every Sessions, but such as steal by Oppression, Extortion, usury, and the like. There be few that can truly say with Samuel, Behold here I am, bear record of me, before the 
1. Sam. 12. 3. 4.  Lord, and before his Annoynted; Whose ox haue I taken? or whose ass haue I taken? or whom haue I done wrong to? or whom haue I hurt, or of whom haue I received any bribe, to blind mine eyes therewith, &c.  
Secondly, such Captaines as having the conduct or leading of Souldiers, purse up the Princes pay to their own use, or else prodigally spend it, and so pinch the poor Souldiers, and pine them, that they are glad to leap at a crust, and often brought so low and weak, that they are forced to use unlawful means to get food, and shortly become unfit for any service.  
Thirdly, such as being in Office in the Common-wealth, do more respect Bribes, and their own private gain, then either Law or Conscience: and if unhappily they buy their Offices, then is all Fish that cometh to net with them, catch that catch may: then must the poor country people pay for that.  
Fourthly, they that get the Goods of joint-tenants, or poor fatherless Children into their hands, and either defraud them of the most part of it; or else drive them to Law, and so cause them to spend as much sometimes, as their Portions come too, before they can recover that their Parentes left them.  
Fiftly, tradesman also sometimes, play the Theeues, and sin against the Law of God, by oppressing those that deal with them, in so much as caveat 
Leuit. 25. 14  emptor, Let the buyer take heed, is frequent in every mans mouth: But God saith not so, for Christian charity requireth that the seller look unto it, that he bee not both a Chapman and a thief, but that he sell a penny-worth for a Penny, and use a good Conscience 
Amos. 8. 6.  in his Trade: not to sell counterfeit wears for good; not to use false 
Deut. 25. 13. 14.  weights or Measures, nor to buy by one weight or Measure, and sell by an 
Leuit. 19. 36 Pro. 11. 2  other: which God forbiddeth, and is abominable to the Lord.  
sixthly, and lastly,( for I will make mention of no more) are all such as bear a gallant show in the World, and gather other mens Goods into their hands, and when they haue run as far as their credite will reach, then turn Banck-rupts vpon the sudden, bearing the world in hand, that they are not worth a groat, when as they keep a great mass of other mens Money secretly to themselves, so that their Creditours are glad to grow to composition, and take that little they can quietly come by: But when every mans mouth is stopped with a thing of nought, then they shift themselves into some corner of the Country where they are not known, and there ruffle it out with other mens Riches, live in all bravery, put that forth to usury, which they haue stolen from others; and so become double and damnable theeues to the Common-wealth: whose Iudgement I leave to the Lord.  
Let us make use of this, to ourselves; And let every one of us that love the God of Truth, hate all false-getting of the Goods of this world, and labour in our several places and callings to carry a good conscience, to rest satisfied with meum and tuum, not to desire, purloin, or with-hold that, which in right is none of our own: And if any of us haue fallen this way, let us with Zacheus make restitution, as Gods law commandeth; 
Luk. 19. 8. Exod. 22. 1, 2, 3, 4, 5, 6. Nehe. 5. 11, 12, 13. Psal. 67. 1.  so shall Gods wrath be appezed, the controversy ended, and God will bless us, show us the light of his countenance, and be merciful unto vs.  
( And Whoring.) whoredom is a filthy and abominable, but yet a vulgar 
Whoring.  sin, a number of sins attend vpon 
Math. 5. 28.  it. It is taken for all uncleanness of body and mind. I will onely speak of it in act; which hath particular degrees. 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: If the parties bee within the Degrees forbidden, 
Leuit. 18.  it is Incest: If forcibly committed it is a Rape. And though one of these be more horrible sin then another, yet The wages of the least is death. And therefore S. Augustine saith, Omnia peccata 
Rom. 6. 23.  sunt mortalia, said omnia peccata non sunt equalia: 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: But the Prophet Ezekiel saith, That the same 
Ezec. 18. 20.  soul that sinneth, shall die. And Saint Paul tells them, that if it bee a sin,( mince it as they may) The wages of 
Rom. 6. 23.  it is death, without repentance and Gods mercy. And the same Prophet Ezekiel would haue them know, That if the Wicked will return from all his sins 
Ezec. 18. 21. 27.  that he hath committed, and do that which is lawful and right, he shall save his soul alive.  
So that the least sin without repentance and Gods mercy, is damnable: and the greatest sin, if it be truly repented of, and Gods mercy in Christ apprehended by a lively faith, while wee beleeue in this time of Grace, it is pardonable.  
This sin of whoredom is a filthy and abominable sin, hated of God, and all good men, and that for many reasons.  
First, because it taketh away the Heart of a man, as saith this our Prophet, whoredom, Wine, and new Wine, 
Hose. 4, 11.  take away the Heart. As Nebuchadnezer had the Heart of a Beast; so when a Whoremonger is that way given, he is carried headlong with his beastly affections. The Heart is the principal 
Pro. 23. 26.  part of man in Gods service. And our saviour Christ saith, Thou shalt love the Lord thy God with all thy Heart. And the 
Mat. 22. 32.  Apostle would haue us serve God hearty. If the Heart be away, no service 
Col. 3. 24.  can be acceptable to God: But whoredom taketh away the Heart, therefore Whoremongers can perform no service acceptable to God. wheresoever the Body of the Whoremaister is, his Heart is with his Whore; and where ever the Whore bee, her Heart is with her Whoremonger. The Whoremonger is so besotted, and destitute 
Pro. 6. 32.  of understanding, That he goeth about his business like a fool to the stocks. 
Pro 7. 22.  It made david such a fool for the time, that he went about to cover his sin, by murdering of his trusty Seruant Urias.  
Secondly, because it is a brutish sin, it maketh a man a beast, though a man in shape, yet a beast in behaviour. 
Math. 7. 6. Luk. 13. 32. Iere. 5. 8. Prou. 7. 22. Deut. 23. 18. Reu. 21. 8.  Whoremongers are compared to beasts: to fed horses: To an ox lead to the slaughter. The price of an whore and a dog is all one. By a dog he meaneth as an impudent wretch. Whoremongers are as dogges, and whores as bitches; nay, worse then beasts are they.  
Thirdly, because it hath a lawful remedy. To avoid fornication( saith the Apostle) let every man haue his wife, and let every woman haue her own husband. They 
1. Cor. 7. 2, 9.  that cannot abstain, let them mary: where there is a lawful remedy, the sin is more grievous. God gave to Adam the fruit of 
Gen. 2. 16.  all the trees in Paradise, but one: he would not be satisfied with that, but he would needs eat of the fruit of that one three also which was forbidden, therefore his sin was the greater. A poor thief is pitied that stealeth to 
Prou. 6. 33.  satisfy his hunger; but he that stealeth and hath enough of his own, his sin is the greater, and more to be punished. So he that hath a lawful remedy, and such a remedy as God hath ordained for mans good and comfort, and notwithstanding runneth a whoring, his sin is the more abominable, and deserveth greater punishment. Such was Dauids sin, he had many wives and concubines, and therefore well provided that way, yet he took another 
2. Sam. 12. 4 6, 7, 8, 9, 13.  mans wife, and therefore his sin( by his own confession) was more horrible.  
Fourthly, because satan thereby gaineth two souls at once, a freeze may steal alone, the drunkard may be drunken alone, the murderer, swearer, &c. may sin alone: But the whoremonger killeth two souls at a clap: nay, sometimes Satan gaineth many souls by means of one whoremonger or one strumpet. And therefore Ambrose vpon that, Can a man take fire in his bosom, and his clothes not bee 
Prou. 6. 27. 28.  burnt? Or can a man go vpon coals, and his feet not bee burnt? And( saith that Father) how can a strumpet dwell in a town, and young men not be drawn to whoredom? If the blood of Habel cried for vengeance, how much more shall those souls cry for vengeance against the whore-monger which are lost through his default? The whoremonger careth not how many he abuse, nay, the more, the more he rejoiceth: and the strumpet careth not how many she leads to the devill, the more customers the more merryer, and the more money too, shee openeth her quiver against 
Eccelesiasticus 26, 12.  every arrow. But if they knew that all those souls would cry, and plead vengeance against them, who haue sinned by their means, they would turn a new leaf, and return to the Lord, while time of grace lasteth.  
Fiftly, because whoremongers are the devils factors, Satan is a tempter, 
Math. 4. 13.  so are they. 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 
Mat. 16, 23.  an offence unto me: So may they answer those members of Satan, that tempt them to whoredom. And as when the divell shewed Christ all the kingdoms of the world, and the glory of them, and said 
Math. 4. 8▪ 9. 10.  unto him, All these will I give thee, if thou wilt fall down and worship me: but Iesus answered, avoid Satan. So when whoremongers do offer unto women, gold, silver, riches, or great preferments, as the price of their honesty, and souls too, if they will fall down to their filthy lust, they may answer the members as Iesus Christ did the head, avoid Satan, thou tempting devill, get thee hence. whosoever laboureth to draw others 
Act. 13. 8. 10.  from God, he is Satans Factor, a child of the devill, and an enemy to righteousness. When thou hearest or seest such, thou hearest or seest a right member of Satan, let all Gods children take heed of them.  
sixthly, because the whoremonger sinneth against the honour of his own body, and that many ways. First, the bodies of Christians are the temples of the 
1. Cor. 6. 19. 1. John 2. 17.  holy Ghost, and the holy Ghost is that ointment. As wee will not put sweet ointment into a stinking box: so God will not haue his spirit dwell in a stinking body polluted with whoredom. It banisheth the holy spirit of God, and maketh the body a den for devils. It is a great offence to pluck down the palace of a Prince, but a greater to defile the temple of God, for If any man destroy the temple of God, him will God destroy, for the temple of God is holy, 
1. Cor. 3. 17.  which wee are.  
Secondly, because our bodies are the members of Christ, but the whoremonger cuts himself off from being a member of Christ, and maketh himself a member of an harlot. Shall I take the 
1. Cor. 6. 15.  members of Christ( saith Paul) and make them the members of an harlot? God forbid. Wee are united to Christ, yea, wee are married to Christ, he is our husband, we are his spouse, we are one with him. 
Ephe. 5. 30.  How fearful a thing is it then for a man to rend and dismember himself from the body of Christ, and make himself a member of an harlot?  
Thirdly, he sinneth against his own 
Prou. 5. 11. Prou. 3●. 3. Num. 5. 22. 27.  body, because he consumeth and wasteth his body. Rotten diseases belong to this sin. The French pocks, and fearful diseases accompany it, yea, 
Ecclus 19. 3.  rottenness and worms shal haue them to heritage.  
eleventhly, because as the whoremaster sinneth against his own body, so also against his own outward state and goods, for whoredom is the highway to poverty. he that feedeth harlots( saith Salomon) wasteth his substance. The 
Prou. 29. 3.  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, and to eat husks among the swine. And therefore 
Luk. 5. 13. 16. 20.  Salomon again saith, Because of the whorish woman, a man is brought to a morsel of bread, and a woman will hunt for the precious life of a man. Whores are the devils 
Prou. 6. 26.  branches to hunt a mans soul to a morsel of bread. whoredom is compared to fire, because it will wast, consume, and destroy. whoredom is a fire( saith job) that shall devour to destruction, and which will eat out all a mans increase. 
job 31. 12.  Nay, it is worse then fire: fire consumeth but earthly things, but the fire of whoredom will consume and burn both soul and body, unless it be quenched with tears of repentance. And therfore the Lord having charged them with adultery, saith, he will melt them 
Iere▪ 9. 2, 7.  to destruction. When a man or woman is given up to whoredom, then the divell runs away with all, whores haue one part, bawds another, and the secret curse of God consumeth the rest. give an harlot as much as thou wilt, and fee her, and feed her while she will ask, and she shall be never the richer, but thou shalt be the poorer; and what though it prosper for a while with some whores, yet in the end the least blast of Gods vengeance will blow all away.  
Eightly, because the whoremonger and whore sin against their own credite, estimation, and good name: for 
Prou. 6. 33.  this sin robs a man of his good report, and brands him with a note of infamy. 
Ecclus. 19. 2. Prou. 5. 9.  Their reproach shall never be put out. A mans honour, which is his credite, and honesty, is so lost.  
Ninthly, because it brings an accusing conscience, if thou knewest but the tenth part of the horror that david endured and suffered for his adultery, thou wouldest not for a thousand worlds commit adultery.  
Tenthly, because Gods institution concerning Matrimony is so polluted, the covenant between God and man made in baptism is broken, and so is the covenant between man and wife. They are theeues to God, because by whoredom they steal away from God their souls and bodies, which are not their own but Gods, for Christ bought them with a deere price. The husband 
1. Cor. 6. 19. 20.  steals from his wife that body which is none of his own, but his wives, and the adulteress stealeth from her husband that body which is not her own, but 
1. Cor. 7. 3. 4.  her husbands. And further, the whoremonger doth not onely dishoner her body with whom he commits the sin, but also he is a thief to her husband, in robbing him of his own flesh, 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.  
Besides all this, it is an abominable sin, because God forbids it, and all the 
Exo. 20. 14. Ephes. 5. 3. Gen. 39. 12.  godly abhor it. joseph choose rather to endanger his life, then to consent to the lust of his filthy mistris. Susanna, rather then she would yield to the elders, and 
Dan. 13. 45.  lose her honesty, adventured her body to the fire, and burned she had been, had not God delivered her. But in this sinful age, many will adventure their lives to do it, and so far are some from Iosephs affection, in fleeing from bad women, that they hunt after them, till they cast themselves headlong into destruction. Yea, the very Heathens 
Rom. 2, 14, 15. Gen. 12. 18. 19. Gen. 20. 25. 9.  which knew not God, but were lead by the light of nature, did hate and abhor adultery, as may be seen in pharaoh, and Abimelech. When dionysius the King understood that the young Prince, his son, had lain with a mans wife, he sharply reproved him, and asked him, if ever he knew, or heard of any such filthiness committed by him? The Prince answered no: your father was not a King. No more( saith dionysius) shall thy son be King, unless thou amend thy manners. It is written that Alexander the great, a famous conqueror, but an heathen man, having overcome Darius King of Persia, could in no wise bee persuaded to see the queen, Darius his wife, who was reported to be wonderful faire, least he might haue been tempted to lust after her. Shall not these heathen men, which knew not God, rise up in iudgement against many Christians, which are so far from using means to avoid this sin, that they follow it with greediness, and use all means to stir themselves up to lust.  
Lastly, God will not onely afflict temporal punishments vpon whoremongers 
Num. 25. 9. Iere. 5. 7. 8. 9. 2. Sam. 12. 10. Ecclus. 19. 3 Prou. 31. 3. Prou. 6. 32. Mal. 3. 5. 1. Cor. 3. 17. 1. Cor. 6. 9, 10. Hebr. 13 4. Reu. 21. 8. & 22, 15.  in this life, but also( unless they repent) there shal be no place for them in heaven. The adulterer( saith Salomon) destroyeth his own soul. The Lord will come near to them in Iudgement, and will be a swift witness against them,( saith the Prophet Malachi.) God will destroy them, saith Paul, they shall not inherit the kingdom of heaven. God will judge them. They shall haue their portion in the lake that burneth with fire and brimstone, and shall be shut out of Gods kingdom with dogges, murtherers, &c.  
See then what an abominable sin this is, and what whoremongers gain by their whoredom. The fairest end of it is shane and repentance, as in david, Magdalen, 
Rom. 6. 21.  and others, which thing the very Heathens well considered, for Demosthenes the Philosopher( as Aulus Gel. recordeth 
awl. Gel. noct. Att. lib. 1. ca, 8.  out of photion) hearing of the famed, or rather infamy, of that notable strumpet Lais of Corinth, he went thither secretly, thinking to haue the use of her body: shee asked him no less for a nights work then ten thousand talents, which is valued to be worth of our coin a thousand french Crownes. The Philosopher answered her, Non emo tanti poenitere, I buy not repentance so dear. Let every one labour to keep his vessel in holiness and honour; and let them which haue fallen this way be ashamed of their folly 
1. Thes. 4. 4. Psal. 78. 18.  and filthy former life, and fall to repentance while they haue time, least the Heathens at the day of Iudgement cry vengeance against them. And let every one of us be careful to avoid all occasions that may stir us up to this sin; and let us not abuse Gods creatures to lust; Let us make a covenant with our eyes, as job did; and let us 
Pro. 7. 15 16. Pro. 23. 31. 33. Rom. 13 13. job 31. 1. Pro. 1. 6. 23. 24. Prou. 7. 5. Prou. 2. 16.  meditate vpon the word of God, which is a forcible mean against this sin; it shall keep us from the bad woman, which flattereth with her lips, forsaketh the husband of her youth, and breaketh the covenant of her God.  By swearing, and lying, and killing, and stealing, and whoring, they break out, and blood toucheth blood. 
( They break out.) The Prophet amplifieth their sins by a metaphor of breaking out, alluding to a stream of water, which having gotten a little issue, soon becometh a great flood, and rusheth out with violence.  
When men break out and run headlong into sin, commonly they grow impudent and shameless in their sins, then they sin before God, 
Gen. 6. 11.  they grow to such impudence, that they care not though God and man see them; Then they carry their sins in their foreheads, they haue whores faces, and 
Iere. 3. 3.  will not be ashamed: Yea, the trial of their countenance testifieth against them: they declare their sins as Sodom, and hid 
Esay 3. 9.  them not.  
It is a miserable thing to see bad men break out, and run headlong into sin without shane, as if an impudent strumpet should play the harlot in her husbands sight; and yet men now adays are grown so shameless in sin, that ( for the most part) they froth out their own shane, and brag and boast of their bad deeds. Who is ashamed of pride, whoredom, drunckennesse? &c. do not blasphemous swearers, extortioners, usurers, &c. seek to outface sin, and never blushy at it? Many are more ashamed to do good then evil, and some are more abashed at their base apparel, then their bad lives: yea, though God afflict us from year to year with new judgements, yet still wee rush headlong into sin, without shane? What year of late hath escaped us, wherein God hath not threatened us with pestilence, dearth, or unseasonable weather, and yet still wee break out into sin. Let us then break off our course of sin betime, least Gods judgements break out against us, and his decree pass out upon vs.  
again, whereas this people did break out into sin, as men impudent and shameless in their sins, it sheweth, that they were far from true repentance, for where shane 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. What 
Iere. 8. 12.  profit( saith the Apostle to the romans) had ye of those things whereof you 
Rom. 6. 21.  are now ashamed? While Adam and Heuah were in the state of innocency, though they were naked, yet were they not ashamed, but sin brought shane, and therefore they hide themselves, and sowed 
Gen. 3. 7.  fig-tree leaves together, and made themselves breeches. 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, and began to wash his feet with tears, and wiped them with the hairs of her head; all which shewed a shane 
Luk. 7. 38.  and loathing of her sin. The prodigal child after he came to true repentance, was 〈…〉 of his bad course of life 〈…〉 to his father, 〈…〉 called his son. 
Luk. 15. 21.  And the 〈…〉 was so ashamed 〈…〉 a far off, 〈…〉, &c. 
Luk 18. 13.   
They 〈…〉 ashamed of their sins, are far from repentance, but shane will bee a good mean to bring men to repentance; and therefore the Apostle requireth the Thessalonians 
2. Thes. 3. 14. 1. Cor. 5. 9, 10, 11. Math, 18. 17.  to excommunicate the obstinate, and haue no company with them, that they may be ashamed. Yea, saith Christ, let him be to thee as a heathen man, and a publican, which may serve to reprove those who haue familiarity with blasphemous swearers, common drunkards, known Adulterers, obstinate Papists, or excommunicated persons; such further Satans 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.  
Further, where the Prophet saith, That they break out into sin. It appeareth that they were not onely impudent, but also hardened in their sins. Of this hardness of heart the Apostle warneth the Hebrewes; Take heed, least 
Heb. 3. 12.  there be in any of you an evil heart.  
It is a fearful thing to be brought to hardness of heart. he that hardeneth his heart( saith Salomon) shall fall into 
Pro. 28. 14.  evil. So Zedekia hardened his neck, and made his heart obstinate, that he might not return to the Lord God of Israel. 
2. Chro. 36. 13.   
He that breaketh out into sin with an hardened heart, seeth not in what a desperate state he stands. As when a sick man feeleth not that he is sick, or a man wounded to death, will not bee persuaded that he is hurt: so desperate is he and vncureable, that breaks out into sin with an hardened heart, and hath no feeling of his sin: for when the heart is once grown hard, then the working of Gods spirit is taken away.  
again, his state is desperate, that breaks out into sin with an hardened heart, because nothing can stay him: As it is an hard thing to stop a violent stream of water, forcibly breaking out; so difficult a thing is it, to stay him that with an hardened heart rusheth out headlong into sin. When Dauids heart was hardened a while in sin, and himself broke out into a bad course of life,( though God crossed him many 
2. Sam. 11.  ways to haue stayed him) yet on he goes, nothing would work upon him, till he had added murder to his adultery, and so blood touched blood. When Balaam had once taken a bad way, nothing could hinder him( though 
Num. 22.  God used wonderful means) still forward goeth he with his wickedness. And when Iudas his heart was hardened against 
Mat. 26. 48. Mar. 14. 11.  Christ, there was no stay with him, he waked when others slept, because he would effect his intented treason. It is much ado( saith one) to stay him that rideth on the devill; so headlong run they that break out into sin with hardened hearts.  
Let every one take heed how he thus breaks out into sin: the ground that is hard, will not suffer the purest seed to grow in it; neither will an hard heart suffer the celestial seed of the word to take roote in it, nor the spirit of God to work vpon it. 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 
Rom. 1. 16.  with thee a melting heart, for if thine heart be hardened, the word( which is the ordinary means of thy conversion and salvation) will not work vpon thee, nay, thou hearest it to thy condemnation. And when thou feelest any heat, or spark of Gods spirit, then presently blow at it, and use all good means, that thine adamant heart may be pierced with the word, and operation of the spirit.  
( They break out) Lastly, where the Prophet chargeth this people that they break out by swearing, lying, killing, stealing, whoring, &c. I do further note, that there are degrees in sin, and when a man is once entred into a bad course, he ever breaks out to 
Iere. 9. 3.  worse and worse, unless God stay him. 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: So the longer a bad man runneth on in sin, the more sins he heaps up together, and therefore Salomon saith, The beginning of strife is as one that openeth the 
Prou. 17 14. Ecclus 3. 2●. Psal. 1. 1.  waters, &c. david makes mention of three steps of sin, walking, standing, and sitting down in sin. When a man is resolved to sit him down, and rest in sin, then he maketh but a iest of Gods threats. The wicked and Atheists count three sorts of people happy, The proud( say they) are blessed, they that work wickedness, are set up, and they 
Mal. 3. 15.  that tempt God, yea, they are delivered. See how Kain broke out into sin, and blood touched blood.  
First, he was angry at his brothers sacrifice, then he hated him, then he killed him, then he was so blockish, that he thought God saw not his sin, and 
Gen. 4. 5, 8.  therefore made a lie to God, and lastly, he despaired of Gods mercy. sin will grow to a stream, if it be not resisted in time. The floods of wickedness( said david) made me afraid. sin is like 
Psal. 18. 4.  the spawn of a Fish, it will increase to a multitude. As one deep calleth another, 
Psal. 42. 9.  so one sin brings on another: and as one disease of the body( if it be not in time cured) brings in a many more, so doth one disease of the soul: and as he that hath the dropsy, when he hath drunk is the drier; so when a man hath entred into a bad course of life, for the most part, he breaks out with more violence, into sin.  
david was a man beloved of God, he rose every night at mid-night to 
Psal. 119. 62. Psal. 55. 18.  prayer, but how did he break out from one sin to other, because he did not resist the first motions of sin? First he saw Bethsheba washing herself, then he lusted after her, then he lay with 
2. Sam. 11. 2. 4.  her, then he used many bad and sinful means whereby to hid his sin; and lastly, he caused Urias to be slain.  
The like wee see in Peter a notable Apostle of Christ Iesus, ready to answer at every turn; First, at the demand 
Math. 26. 70. 72. 74.  of the silly wench he denied his Master Christ; then he swore he knew him not; and lastly, he cursed himself, and swore, he knew not the man.  
If God had given Kain grace to haue resisted sin at first, he had not grown to that extremity of sin.  
If david had withstood Sathans temptations, when he saw Bethsheba washing her, he had never broken out to that height of sin, as he did.  
And if Peter had stopped sin at first when it broke out by simplo denial, he had never run headlong to swearing and cursing.  
If such excellent men as david and Peter went so far, because they resisted not sin at first, let all Gods children take heed of Sathans subtlety, and withstand the first motions of sin, and cut it down while it is sprouting; for if sin and Satan get the least entertainment, they will till thee on from bad to worse, till there bee no remedy: 
Mat. 12. 45.  and as one devill brought in seven, so one sin will bring in many.  
As he that runneth down a hill can hardly stay himself till he come to the bottom; so he that beginneth a bad course of life, can hardly stay his affections till he come to the extremity of sin.  
It is a fearful thing to go on from sin to sin, so as blood touch blood, and one sin follow in the neck of another, and therefore wee should abstain from all appearance of evil. And as 
1. Thes. 5. 22.  wee are careful not onely to avoid the pestilence, but also not to come near the clothes that are infected with it; so let us not onely labour to smother wicked motions at first, but also even hate the very garment spotted with the 
judge, 23.  flesh.  
david and Peter being admonished, strait ways repented: so let us destroy sin while it is young, least if it take head, it destroy vs.  
And as he was blessed that took the children of the babylonians, and dashed 
Psal. 137. 9.  them against the stones, so shalt thou be blessed, if thou takest thy sins while they are young, and killest them, as it were in the cradle, and destroyest them. But woe to thee, if thou suffer thy sins to domineer, to grow to an head, and to break out, like a violent stream, till one blood-giltines touch another, and then is thy state more dangerous, because grievous sins must haue great repentance.  
( And blood toucheth blood.) Blood is 
Esay 1. 15. Deut. 17. 8.  not onely taken in the Scriptures for murder, but also for great and gross sins. 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. And let us look to ourselves, 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 vpon earth, as in Noah his time? Is it not with us, as in Dauids time? Do not 
Psal. 12. 2.  most men flatter with their lips, and dissemble in their double hearts. May we not truly say, That deceit and guile go not 
Psal. 55, 11.  out of our streets. Are not Ioabs daggers, and Iudas his kisses commonly put in practise among us? and therefore let us consider how the Prophet in the next verse, denounceth Gods judgements against them, and tells them, that the land shall mourn.  
Therefore shall the Land mourn, and 
Verse 3.  every one that dwelleth therein shall bee cut off, with the beasts of the field, and with the fowls of the heaven, and also the fishes of the Sea shall be taken away.  
THis verse containeth the fourth part of my former division, namely, the temporal judgements of God against this people for their sins.  
( Therefore( saith he) shall the Land mourn, &c. As the land is said to rejoice, when God blessed it with plenty; 
Esay 30. 23. Ioel 2. 21. Psal. 65. 14.  and the valleys are said to laugh and sing, when they stand thick with corn, so here it is said, The Land shall mourn, when God shall curse it with barrenness, for mans sin; and so also the Prophet Esay saith, The earth lamenteth, and fadeth away. A fruitful 
Esay 22. 4.  Land( saith david) he maketh barren for 
Iere. 12. 4. Lam. 1. 4. Psal. 107. 34.  the wickedness of them that dwell therein. If the earth were Gold( as one saith) the grass pearls, the trees silver, and the fields full of corn and cattle, yet will not God spare any of them for mans sin. The earth hath comely Closes, fruitful fields, Vineyards, 
Zeph. 1. 13. 17.  Orchards, Gardens, Cities, Towers, towns, and stately buildings, God will destroy them, and make them desolate for mans sin.  
Not onely is man punished for sin, but also the land, and other unreasonable and unsensible creatures: the Land carrieth the curse of briars, 
Gen. 4. 12. Gen. 6. 13.  thorns, and thistles, for mans sin. And as sin increaseth, so Gods curse upon the earth, and all that is therein likewise increaseth.  
In Noah his time, for mans sin, the Land mourned, and all that dwelled therein were cut off( except onely eight persons) with the beasts of the field, fowls of the air, and living things on the earth were destroyed, nothing reserved, but what was in the ark. In pharaoh his time, the waters were turned 
Gen. 7. 4.  into blood; the earth was poisoned with frogs, infected with Flies, the cattle 
Exod. 7. 19. 20. Exod. 8. 6. 14. 21. Exod. 9. 3. 19. 21.  dyed with murrain, the trees, and herbs are smitten with hail, their barley and flax that should feed and cloath them, were destroyed for their sins.  
When Saul was commanded to destroy Amaleck, he was charged not only 
2. Sam. 15. 3.  to kill man, but also sheep, oxen, and every living thing, man, and beasts, fowls, and fishes, trees, and fruits 
Zeph. 1. 3. Iere. 7. 20. Ioel. 1. 18.  of the earth were punished for mans sin. And here wee see, when the sins of Israel were read ripe, and the bags of their iniquity sealed up, then must the poor harmless creatures also smart for it.  
sin maketh God to cut down all: As an earthly King doth not onely punish a rebel with death, but also taketh away his Land; so doth God also punish man for sin, in his commodities. See how odious sin is before God; Thou seest pestilence, and plagues among men, so as the very stones in many Cities and towns, where God hath shot his arrows for sin, haue seemed to mourn and lament their solitariness, being grown over with grass, as the plain field, know it is for thy sin. Thou seest murraines of Cattle, rots of sheep, unseasonable weather, destroying the corn, and increase of the earth, thy sins are the cause of it. Then mayest thou say with david, Its I that haue sinned, 
2. Sam. 24. 17.  yea I haue done wickedly; but these sheep what haue they done?  
And lastly, whereas the Lord threateneth, that the Land of judea should mourn, and all things therein should be destroyed, 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. Let us look into ourselves, was there ever more want of mercy among the Iewes, then among us? Is not charity key-cold, and even frozen amongst us? Are not swearing, killing, lying, stealing, 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, 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 Gods vengeance upon our heads?  
Let us then humble ourselves by hearty repentance, and break off the course of sin betimes, and then God will remove his judgements.  
Let us turn from our sins, and 
Zach. 1. 3. Ezek. 18. 3. 32.  God in mercy will turn to vs. God would not the death of sinners; yea, he expostulateth with us, or rather wooes us to himself, Why will ye die, O ye house of Israel?  
But except we leave off sinning, let us bee sure God will not leave punishing: If we continue in sinning, Gods hand will be still stretched out against us, and as our sins increase, so will he sand new judgements vpon vs. Let us then make an end of sinning, and God will haue done with afflicting.  
sin is like a surfeit, it must needs be removed, before any medicine can prevail. If you amend and redress your ways, and your works( saith the Lord) then will I let you dwell in this land; Either 
Iere. 7. 5. 7.  repent, or no favour with GOD. Wee must acquaint ourselves with GOD, be at peace with him, receive his words, lay them up in our hearts, and return to the Almighty, and then the Lord will deal mercifully 
job 22. 21. 22, 23.  with vs.  
When the weather is unseasonable, it is a common thing amongst country people, to be inquisitive to know, When changeth the moon? But rather ask, 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 
judge. 20. 12, 13.  cast out our sins. entertain the counsel of Daniel, break off your sins 
Dan. 4. 24.  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 
Psalm. 84. 9. 11.  grace, and glory, he will with-hold no good thing from us, 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. Then will the Lord bless us, show us the light of his countenance, and be merciful unto us; which God for his mercy sake in Christ Iesus grant.  
Amen.  
Trin-vni Deo glorin.  
FINIS.