of Justice in the Sword of the Publique Magistrate The Magistrate is said not to bear the Sword in vain to be a terror to evill works to be the Minister of God Rom. 13.3 4. a Revenger to execute his wrath upon him that doth evill c. To shew both him what is his office and others what to look for from him In those Kingdoms and Cities and Common-wealths where Justice flourishes and the execution of good and wholsome Laws is in any force sin will be sure to find men out in this regard Secondly II. By the hand of violence By the Hand of Violence in the sword of the Common Enemy Those which scape the executions of peace they meet sometimes with the punishments of warre and common invasion And the Souldier here does that though it may be upon other principles which the Magistrate should have done afore him There 's many a one has been a prisoner of warre which should have been a prisoner of Common-justice Many one has been plundred who should have been confiscated And many an one has lost his life by a Bullet which it may be if he had had his due should have lost it another way In the prosecution of these late bloody warres amongst our selves as God has punisht the whole Kingdom in generall for the common abominations so he has met with some persons in particular no question for their particular miscarriages which in so great a number on either side may be well supposed without any uncharitablenesse Thirdly III. By the hand of Falshood By the Hand of Falshood in the sword of strange Children As God meets with men by common Enemies so also by false friends whom he makes sometimes Instruments of Justice As Benhadad slain by Hazael Sennacherib by his own two sons Ishbosheth by his servants c. Fourthly IV. By the hand of Despair By the Hand of Fury and Despair in the sword of Men themselves 〈◊〉 then sin shall not find some men out God will make it to find them out now and then even by their own wicked hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Saul and Achitophel and Judas and such as these so fearfull a thing is it for any to take liberty in any sinfull course upon hope of escaping punishment Though they might be safe from others yet they are not sure to be safe from themselves And this for the Means of Accomplishment Now further yet for the Designation of the persons The Designation of the persons It is said here in the Text Your sin will find you out You Who 's this you Surely if we take it historically it is no more but Reu'en and Gad the two Tribes which are here mentioned in the Chapter But if moreover we take it morally as indeed we ought to take it so it reaches to many more even to all sinners whatsoever And that under All the Priviledges and Qualifications which may seem to exempt them and to make for the discharge of them As briefly these First you though never so Great The sin of Noblemen and Princes Secondly you though never so wise The sin of Statesmen and Politicians Thirdly you though never so good the sin of godly men and Saints Fourthly you though never so many The sin of an whole Land and Nation You in All these acceptions will sin be sure to find out First I. Great men You though never so Great The sin of Noblemen and Princes I do not come hither Right Honourable in a cynicall humour to reproach or in the least manner to detract from outward greatnesse whether greatnesse of Birth and Parentage or greatnes of Authority and place I honour them and esteeme them as I ought Neither do I come hither to deny or cast a Veyl upon the Graces and Vertues which are in divers great Honorable persons I acknowledge them and rejoyce in them That there are those in this number which are a great ornament to Religion which are a great blessing to the Kingdom which are a great incouragement of godlinesse in others of inferiour condition But yet with all give me leave to adde this as a Minister of Christ that if there be any which are not thus but rather the quite contrary as I would with all my heart it were uncharitable once to suppose their greatnesse can be no shelter to their wickednesse Sin will find us out though never so great under a coat of Velvet as well as under a garment of Ragges under Tissue as well as under sackcloth Kings and Princes and Nobles and all the Great ones and Honourable of the earth their sin without repentance will be sure to fall heavy upon them as well as on any other There 's but one way to heaven both for great and meaner persons And the same wayes and means of salvation which are necessary for either Ye see that Nature makes no difference of you and why should ye expect it from Grace If ye be sick it is the same Physick must cure you if you be wounded it is the same Balsam must heal you which must also other men you must be purged and blooded and lanced and scarified and blisterâ—d as occasion serves as well as those of meaner condition And is it not so in spirituals as well as in corporals Yes out of all question that so you may the better entertain these ministeriall awakenings For though ye may be above the Preacher yet ye are not above the Ordinance and though the speaker be inferior to you yet the Word has a command over you Alas my Lords what do we speak of greatnesse when we think of the Great God 2 King 10.4 and that Majesty which is in Him who if he do but let a sparkle of his wrath fall upon the conscience the greatest that are cannot subsist or hold up their heads Two KINGS could not stand before him as was once said of Jehu how then shall We stand Oh let Great men stand in awe of this Great God let Great men take heed of Great sins and yea of little ones too which in them are greater then in others and so are easier found out * Sâ—honoratior est persona peccantis peccati quâ—â— major invidia ubi sublimior est prerogativa major est culpa Salvian you though never so Great Secondly 2. Wife men Eccles 7.12 you though never so wise The sin of Statesmen and Politicians Wisdome sayes the Preacher is a defence and so indeed it is It keeps off many an evill which might fall either upon a State or upon a person But it is still wisdome in a right and good way Where there is not Piety as well as Policy there can be no absolute safetie Prov. 21.30 There 's no wisdome nor counsell nor under standing against the Lord. Men may use all the tricks that may be to shift themselves from the searchings of sin 2 Sam. 16.23 but it will at last for all this
ERRATA PAge 26 line 1 for in proving read improving p. 26 l. 15 for More may follow the light r. More light is communicated c. p. 26. l. 17. for merits r. receits p. 27. l. 14. for receive r. leave Sinnes Discovery AND REVENGE As it was Delivered in a SERMOM to the Right Honorable House of PEERS in the Abbey Church at Westminster on Wednsday December 30. 1646. being the Day of the Monethly Publick Fast BY THOMAS HORTON B. D. Reader of Divinity in Gresham Colledge and Pastor of Colechurch in LONDON Published by the Order of the said House Gen. IV. VII If thou doest not well sin lyeth at the doore I Tim. V. XXIIII XXV Some mens sins are open before hand going before to judgement and some men they follow after likewise also the good works of some are manifest before hand and they that are otherwise cannot be hid LONDON Printed by F Neile for Samuel Gellibrand and are to be sold at his Shop at the Brasen Serpent in Pauls Church-yard 1646. Die Jovis 31 Decemb. 1646. ORdered by the Lords in Parliament Assembled That this House gives Thanks to Mr. Horton for his great pains taken in his Sermon Preached the last Fast before the Lords of Parliament in the Abbey Church Westminster And he is hereby desired to Print and publish the same which is to be Printed onely by Authority under his own Hand Jo Brown Cleric Parliamen I Do appoint Samuel Gellibrand to Print my Sermon Tho Horton TO THE RIGHT HONORABLE HOUSE of PEERS At This Time Assembled in PARLIAMENT My Lords WHen Your Lordships were pleased to summon me to this Work of Preaching to You I must confesse I had at the first some reluctancies in me as being privy to mine own unworthines and insufficiency to so Great a Task But when I had recollected my self and consider'd that in Your summons there was in a sort the Call of God I now began to be very much satisfied yea to draw incouragement from that which before was a dis-heartning to me Observing this very well that it is the usuall manner of God in such businesses as these are not onely to work by weak and worthlesse Instruments but also sometimes by them to choose rather then others 2 Cor. 4.7 that the Excellency of the power might be of Him and not of us It is no matter what be the Tongue in the motion of so Admirable a Guide as his own Spirit nor it is no matter what be the Pen in the Hand of so excellent a Scribe as Himself is Surely the Providence of God in those Imployments whereunto Himself cals us does make a very Great Difference in those Persons which are otherwise the same either by raysing the Actuall performance above the Habituall Qualification in regard of Assistance or by blessing the present performance with an efficacy beyond it self in regard of successe In these Thoughts and Hopes Right Honourable have I under taken this Double Service in Obedience to Your Honours Commands in the Pulpit first and now in the Presse The latter of which â—specially I should never have ventur'd upon * Mihiquidem ad scribâ—ndum animus non tam est cupidus quam nec idoneus Scienti nonesse â—bsque periculo multorum Judiciis ingenium tenue exile committere Russinus in Exposu symbol sub Nom. cypr. if as I was warranted thereunto by the fulnesse of Your Lordships Authority Hoc ad crimina nostra addimus ut câ—m in ommbus rei simus â—â—â—â—m bonos nos sanctos esse credamus ac sic in nobis cumulentur iniquitatis offensae praesumptione justitiae Salv. de Gube Dei lib 3. Rev. 12.12 2 Cor. 2.11 De verb. Apli Ser 26. so I had not been animated thereunto by the Freenesse of Your Lordships Invitation I here humbly present both to Your Honours and to the World an Argument which I conceive most sutable to these Times which are now upon us Being at once both Dayes of sin and Dayes of security wherein as Salvian of old complain'd of those Times which Himself lived in we do aggravate our Iniquity by the conceit of our Innocency and are so much the worse as we think our selves the Better Indeed I know very well that the Devill is there most busie where he thinks he has the shortest time And Times of Reformation are for the most part Times of Temptation but therefore we should not be ignorant of Satans devices but there increase our Jealousies where he studies to increase our Dangers There are two things which as Austin well observes do make the Dayes to be Evill MALITIA MISERIA Sin and the Punishment of sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd Histor l. 1. sub finem We have our share in Both at this present Time And the latter as consequent to the Former We might save God a Great deal of labour and our selves a Great deal of sorrow if we had but lesse sin amongst us Which as Pericles said once to the Athenians is to be feared does us more hurt then all the plots of our Enemies besides ' The work of this insuing Sermon is in some small and weak measure to lay open this unto us and to affect us with it All that I now take care for is to have the Blessing of God upon it to make it successefull whtch besides the daily remembrance of Your Lordships unwearied Indeavours for the Publick Good is the earnest and most hearty prayer of Your Honours most humbly devoted in the service of Christ Tho Horton A SERMON Preached to the Right Honourable HOUSE of LORDS On the Day of the Monethly Fast December 30. 1646. Numb Chap. XXXII Vers XXIII But if ye will not do so behold ye have sinned against the Lord and be sure your sin will find you out THis Day it is a searching Day And this Text it is a searching Text. The Day calls us to the finding out of our sins as the proper work of a Fast and Humiliation of our souls before God And the Text tels us of our sins finding out of our selves upon supposition of falling into them and voluntary continuance in them It is a Text which extends it self not onely to the limits of this Auditory and the Assembly now met together in this particular place but which reaches as well to the whole Kingdom besides and to the Conscience of every man that lives in it If a man could preach to All England Personally as I do in part at this time Representatively this Scripture might very well sute and correspond with such an occasion It was for the first Original and Primitive rise of it The Coherence deliver'd by the Holy Man Moses to two of the Tribes of Israel Reuben and Gad. And that upon a Petition prefer'd by them to himself together with Eleazar the Priest and the Princes of the Congregation for the injoying of their Inheritance on that side Jordan as ye may
the businesse home to their particular Consciences Here 's no mincing nor daubing at all but plain-dealing If you will not do so you have sinned He joyns the sin and the persons together layes the saddle upon the righ Horse and the Censure there where it belongs He does not say onely It is a sin but you have sinned The life of Doctrine lies in the Application of it as Nathan in his dealing with David Thou art the man And that the rather in regard of our disposition to the contrary which is still to drive it off from our selves as nothing concerned in it If it be ours then forsooth 't is not sin take heed of that by all means If it be sin then again it is not ours be sure to rid our own hands of it But therefore does the Ministery of the Word supply this defect in us It is a sin and you guilty of it Besides further the manner of expression may be taken notice of in the laying of the Accusation in that it is here put in the preter perfect tense ye have sinned Have sinned Nay but soft I pray why so One would haâ—â— thought it had been a great deal more sutable in the ordinary congruity of speech to have laid it in the future and so 〈◊〉 to have set it thus If ye will not do so ye shall sin or ye will sin and not to say ye have sinned this seems to be a little improper and preposterous and somewhat too quick to take them up before they are down But yet it is that which the holy Ghost rather makes choice of for very good reason as namely this first hereby to signifie that there is a guilt even in evill purposes and resolutions before they come into Act. The very thought of foolishnesse is sin Prov. 24.9 as Solomon tels us For any but to resolve with themselves to withdraw from that which is their duty it is a sin in Gods account though they have not yet withdrawn from it so it was here with these people in the Text. Whiles they now had such thoughts in themselves to decline that work which belonged unto them it had the danger of guilt upon them though they had not as yet done it This is that which we should think for our selves that God considers and judges of us by what we are in our Intentions as we has by what we are in our Actions whether in good or evil what we would be that with him we are Secondly it is said ye have sinned rather then ye shall Hereby to put it more out of doubt as a thing which was certainly so indeed as sure as if they had done it already And so much also for that Fourthly Observe the Nature of the Argument IIII. The Nature of the Argument which Moses here uses unto them There 's somewhat which we may learn also from that When he would put this People upon a service which concern'd them and became them to undertake How does he go about to perswade them and to work upon them Why he does it in the first place thus by telling them that in the Omission of it they should be guilty of sin Here was now Argumentum ad Homines He knew whom he spake to at least for a great party amongst them to wit the people of God wherby he would hint thus much unto us That there is no such forcible Argument to prevail upon Gods people for the doing of any thing which is their duty as by working this upon them that they should sin if they did not perform it If ye will not do so ye have sinned Moses thinks he has now said enough And so indeed he had because this is that main Principle which the godly still go by that they shun and avoid this whatsoever they do besides This is that which 〈◊〉 Gracious Heart does absolutely propound to it self as the 〈◊〉 which shall bear sway with it upon all occasion By no means willingly to sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prometh The rule which others go by is By no means willingly to suffer At no hand to undergo any sorrow though the escaping of it cost them their souls They 'l be sure to look to that And so as Elibu speaks choose iniquity rather then affliction * Ioh 36.21 But this is the purpose of those which are good not to allow themselves wittingly in any sin So that now if ye can but convince them of this ye have sufficiently wrought upon them and may bring them to what you will Which therefore is a very good course to be taken by our selves in such cases as these are When we would take men off from any thing which is amâ—â—â—â— or put them for ward upon any thing which becomes them this is the readiest way which we can take with them if they be such as are religious to warn them of sin Onely Caution I must put in this caution That we be sure that it be so indeed and that we proceed upon right grounds Otherwise we our selves shall be guilty of a great miscarriage which too many sometimes full into who to work about their own ends and to accomplish their private designes which they lay down to themselves do intangle the Consciences of the weak by those burthens which they lay upon them because they know they are tender and scrupulous This is an horrible profanation of Gods ordinances and a great abuse of Gods people which therefore we must be wary of Moses here did not so He knew it was a sin indeed this supposed omission and accordingly is thus urgent with them to take heed how they fell into it And further V. The Amplification of the Argument for the Amplification of this Argument Ye have sinned against the LORD There 's a speciall emphasis in that allo To signifie that this in all our sins should most of all affect us It was somewhat that they should have sinned against Moses and against then Brethren and against themselves as indeed they had done all this in such a neglect yea but against the LORD This was that which pincht most How can I do this great wickedness a Gen. 39.9 and sin against God saies Joseph* when he was tempted to uncleannesse And God forbid that I should sin against the LORD b 1 Sam. 12.23 in ceasing to pray for you saies Samuel sometime to the people* c Psal 51.4 And David concerning himself Against thee thee onely have I sinned That is I stand upon nothing so much as I do upon this 1 Sam. 2.29 And old Eli gives us the reason in his arguing with his sons If one man sin against another the Judge shall judge him But if a man sin against the LORD who shall intreat for him Thâ—s is that which Moses urges upon these Tribes the more to work upon them Ye have sinned and ye have sinned against the LORD Lastly hereâ—s the
will save or recover England he must begin first at Ireland as we use to speak And so much of the first Generall in the Text viz. The Discovery of sin But if ye will not do so ye have finned c. I come now to that The second Generall which I chiefly and principally aime at in this Scripture And that is the second Generall in the Denunciation of Judgement And be sure your sin will find you out This is added by way of further inforcement of the foregoing Intimation He had said in the clause before that they had finned against the Lord why but to this some might either have said in open terms or at least have secretly thought it in their hearts Why what great matter of that sin against the Lord so we hope we may do and yet do well enough for all that For the Lord He is gracious and mercifull and long-suffering and slow to wrath And as for sin it self we hope there 's no such great matter in it but that we may scape well enough with it To this Moses here addes by way of prevention and anticipation and tels them in sober sadnesse that it is but a folly for them to flatter themselves Be sure your sin will find you out In which clause here are two particulars further considerable of us First a word of Threatning and commination upon supposition of a miscarriage Your sin will find you out Secondly A word of strengthening and confirmation upon supposition of a mis-conceit Be sure you sin c. We 'l begin with the last first The first particular as being first in the order of the words And that is the word of Confirmation Be sure Be sure Why but what needs this Does any man doubt of that or call it in question that his sin will sometime or other find him out Yes many thousands in the world not onely doubt of it and call it in question whether it will but beleeve it and are verily perswaded that it will not that it will never find them out So that here now we have implicitly signified by this expression which is the point to be observed by us the disposition of most sorta of people as concerning the Apprehensions of sin which is to think when they have once committed it that they shall never hear of it more This is that which is here supposed by Moses He saies Be sure as knowing mens natures in this particular which is to doubt and make a question of it Thus Psal 36.1 2. The transgression of the wicked saith within my heart that there is no fear of God before his eyes for he flattereth himself in his own eyes untill his iniquity be found to be hatefull S. Dent. 29.19 There is one that whiles he hears the words of the Curse blesses himself saying I shall have peace though I walk in the imagination of my heart to adde deunkennesse to thirst And so Babylon she said Sho should be a Lady for ever c. Isa 47.7 Would we know whence this proceeds It is easie I. Subtilty of Satan to give an account of it First from the subtilty of Satan who intises and perswades men hereunto He tels them and rounds them in the care that their sin shall never find them out let it be what it will be The devill has two main projects upon the souls of poore sinners The one is to tempt them to sin And the other is to tempt them to security upon sin committed by them Thus he did in the first sin of aâ—â— when he tempted our first Parents Adam and Eve in Paradise He took this course with them to perswade them that their sin should not reach them Gen. 3.4 Veâ—s 13. The Serpent said unto the woman Ye shall not surely die And she afterwards casts it upon him The Serpent beguiled me and I did eat This was that old Serpent called the devill and Satan which deceives the whole world as it is explained Revel 12.9 It is He which cheats and beguiles and deceives many a soul and perswades them that they shall do well enough not withstanding their sins Either that the thing is not a sin or if it be a sin that it is but a small one Or if a great one yet that it is not known oâ— if known yet that they shall escape punishment and that there are wayes enow to be freed from the fears and inconveniences of it * Vitate linguam diaboli c. Mâ—ntâ—ur ut â—aâ—â—â—t blanditur ut noceat bona promâ—tâ—â—t ut malurn tribuat vitam pollicetur ut perim it pacem pollicetur ne perveniri possit ad 〈◊〉 câ—m salutatem pâ—omâ—â—â—i ne cut promittit veniâ—tâ—ad salulutem Cyp li 1. Ep. 8. Thus does he ordinarily perswade them and seduce them and prevail with them which is the cause that they are to misled Hence t is said of Ananias and Sathira that SATAN had filled their heart to lie against the holy Ghâ—st b Act â— 3 He had filled their heart to perswade them to deceive and to commit sacriledge And he had filled their heart to find out a lie and pretence for the hiding of their deceit Thus had he filled their heart at both corners And so he does commonly with most men in the world first he intises them to the miscarriage and then he perswades them of the concealment or rather first perswades them of the concealment and from thence intises them to venture upon the miscarriage * Facit hostis seccures quos cuâ—pit eâ—le cap tivos Aug. Hom. 46. Telling them that if they will but try it they shall be never a whit the worse for it Indeed sometimes again as he sees occasion and as he conceives it may make most for his advantage so he will do the quite contrary that so he may drive to despair when the sin is over past But yet at another time when he would bring men off to commit it he commonly takes this course with them Secondly II. Perfidiousnes of evill Counsellors As this proceeds from the subtilty of Satan himself so also from the perfidiousnesse of evill Counsetlers which are Satans Instruments false Teachers and false-Friends and the like False teachers friends First false Teachers and seducers There are many false Prophets which in this sense also are gone out into the world which sowe pillows under mens elbows and perswade them that such and such evill shall not light upon them which is threatned to them This the Prophet Jeremy complains of Jer. 8.11 They have healed the hurt of the Daughter oâ— my people sleighily c Pacem nunc off runt qui ipsiâ—non hâ—bâ—nt pacem Cyp Epist l. 1. Ep 8. saying Peacâ— peace when there is no peace As Aâ—â—â— had his foure hundred Prâ—â—hers of the Groves which flattered him and sooth'd him up in his sin Go up to Ramâ—th Gilead and prosper Even many such like are still alive in
find them out Achitophel was a very wise man a great and deep Politician His counsell in those dayes was accounted as the oracle of God But yet for all that he proved in conclusion but the Brother of a fool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his name it self signifies and his sin it found him out for all his wit He is wise indeed that 's wise for himself and he is truly wise for himself that 's wise for his soul He that 's not wise for eternity and salvation and the things of God is a fool and a fool in grain in the midst of his greatest wisdome God delights to confound proud wits that set themselves against him in their deep projects and designes Iob 12.17 he disappoints the devices of the crafty and brings to nothing the understanding of the prudent He leads away Counsellors spoyled and makes the Judges fools So unable is Humane Wisdome to keep men off from His wrath You though never so wise Thirdly 3. Good men you though never so good The sin of Holy men and Saints God will not spare sin in his dearest servants but it shall be sure to find them out amongst the rest There are some which would make us beleeve as if God saw no sin in his children Does he not so Yes I warrant you and to purpose and so they shall feel too to their cost which go about to put him to the tryall It is not safe to make too bold with God and to try conclusions with Him as there are too many which sometimes do who venture very desperately in this regard falling now and then upon such wayes as are not onely matter of quarrell and captiousnes to those which are naught and that watch an opportunity for their slipping but which are also matter of scandall and just exception to those which are good and that would fain cover their infirmities Which do not onely provoke their Enemies but offend their Brethren And not onely give occasion to the Adversaries of the Lord to blaspheme and to rail at them in publick but also give occasion to the people of God to mourn and to weep for them in secret Which turn the grace of God into wantonnesse pervert their successe in imployments and abuse that interest which they have in the hearts and good opinion of those which are faithfull both to the spreading and also justifying of their own unsatisfactory courses Well let all such take heed their sins will at last find them out And they shall know and see with a witnesse that the better they desired to be thought the better it has become them to be * Fx boe pso deteriores sumus si melores non sumus qui melores esse debâ—mus Cruminosior enâ—m culpa est 〈◊〉 bonestior status Salvian that goodnesse is no priviledge to sin And that the better they are for their principles the more shame not to live by them God having deserved better from them and bestowed upon them more opportunities and incouragements then others partake of The goodnesse of the person does not justifie the badnesse of the action But the badnesse of the action may give occasion to suspect the person You though never so good Fourthly 4. Many men you though never so many The sin of an whole Land and Nation Thus saith the Lord though they be quiet and likewise many yet thus shall they be cut down when he passeth through Nahum 1.12 And Job 34.29 When He gives quietnesse who then can make trouble And when He hides his face who then can behold him whether it be done against a NATION or against a MAN onely It is all one with God to punish the one as the other and it has a like easinesse in it He increases the Nations and destroys them He inlarges the Nations and straitens them again Job 12.23 We find how God has for sin destroyed the whole world and not cared to spare that 2 Pet. 2.5 Righteousnesse exalts a Nation but sin is a reproach to any people Prov. 14.34 To any people leummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To people or Nations in generall and indefinitely let them be what they will be It is true of All People and it is true of All sin The sins which find out a Nation but yet of some sins more especially which the Scripture points out unto us and which I shall briefly instance in First I. Murther and Blood the sin of murther and blood That 's a searching and a crying sin where ever it lyes It 's one of those sins for which a Land principally mourns Hos 4.2 They break out and blood toucheth blood And what then Therefore shall the Land mourn and every one that dwels therein v. 3. Blood it is such a sin as will have vent where ever it is and that Land cannot be innocent which is any way guilty of it If this do but lye at the bottom there can be no perfect peace till it be removed and taken away like a Blood-hound that follows the sent and never leaves till it hath found out the thing This a Land may be guilty of not onely by immediate commission when it lyes under some bloody Act but also by participation either by concurrence or else by connivence That Law which God gave to Noah is peremptory and indispensable Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed And this is not onely a prediction as signifying what shall be but it is likewise an Injunction as signifying what ought to be and what God Himself expects should be as appears by the words before in the 5. v. of the same Chap. Surely your blood of your lives will I require at the hand of every Beast will I require it and at the hand of Man At the hand of every mans Brother will I require the life of man Observe here two expressions At the hand of man And at the hand of every mans brother At the hand of man as the principall And at the hand of every mans brother as the accessiry That 's one land-finding sin the sin of Murther and Blood Secondly II. Injustice and oppression Injustice and oppression Wo be to her that is filthy and polluted to the oppressing City Zephan 3.1 And Isa 3.14 15. The Lord will enter into judgement with the Ancients of his people and the Princes thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why For ye have eaten up the Vineyard the spoyl of the poore is in your houses c. And Psal 14.4 Have the workers of iniquity â—â—knowledge which eat up my people as they eâ—t bâ—â—ad This oppression it is a sin which the Scripture much complains of and still notes with a tang at the end of it and which God will be same to punish where ever he finds it Thus Eccles 5.8 If thou seest the oppression of the poore and violent perverting of Justice in a Province marvell not at