generation And Moses a little before his death put the people in minde of this Remember what Amalek did unto thee by the way when ye were come forth out of Egypt How he met thee by the way and smote the hindmost of thee even all that were feeble behinde thee when thou wast faint and weary and he feared not God Therefore shall it be when the Lord thy God hath given thee rest from all thine enemies round about in the land which the Lord thy God giveth thee for an inheritance to possesse it that thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it Deut. 25.17 18 19. And though God did long even 400. years deferre to execute vengeance upon the Amalekites yet he did not forget the injury which they did unto his people but when Saul was king he sent Samuel unto him charging him to goe and utterly destroy them for it I remember said he that which Amalek did to Israel though Amalek it is likely had forgotten it yet the Lord did remember it how he laid wait for him in the way when he came up from Egypt Now go and smite Amalek and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep camel and asse 1 Sam. 15.2 3. And because Saul did not so fully execute this judgment as he should have done but spared Agag the king of the Amalekites and the best of the cattel therefore God would not spare him but cast him off and transferred the kingdom to another 6. If any do evil to those that have done no evil to them this also is an aggravation of the evil and makes the sin the greater Indeed though other have done evil to us yet we ought not therefore to doe evil unto them Say not I will do so to him he hath done to me I will render to the man according to his deeds Pro. 24.29 Recompense no man evil for evil Dearly beloved avenge not your selves but rather give place to wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coales of fire on his head Be not overcome of evil but overcome evil with good Rom. 12.17 19 20 21. Our Saviour would not do evil for evil When he was reviled he reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 So that man after Gods own heart David though Saul did hunt his soul to take it yet he would not avenge himself on him when he had opportunity but said The Lord judge between me and thee and the Lord avenge me on thee but mine hand shall not be upon thee As saith the proverbe of the ancients Wickedness proceedeth from the wicked but mine hand shall not be upon thee 1 Sam. 24.12 13. But a far greater sin it is if we do them evil who have done us none They devise deceitfull matters saith David against them that are quiet in the land such as neither meddle nor make with them as we say Psal 35.20 Wo unto thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee Isai 33.1 7. Much worse yet it is if any do evil to those who have done good to them Thus Jonathan pleaded with his father Saul in the behalfe of David when he perceived that Saul intended evil against him Let not the king said he sin against his servant against David Because he hath not sinned against thee and not only so but and because his works have been to theeward very good For he did put his life in his hand and slew the Philistine and the Lord wrought a great salvation for all Israel thou sawest it and didst rejoyce wherefore then wilt thou sin against innocent blood to slay David without a cause 1 Sam. 19. vers 4 5. This David complaines sore of They rewarded me evil for good to the spoiling of my soul Psal 35. vers 12. This made Jeremie cry out Shall evil be recompensed for good for they have digged a pit for my soul remember that I stood before thee to speake good for them and to turne away thy wrath from them Jer. 18.20 Thus Christ did aggravate the sin of Judas saying He that eateth bread with me he whom I have so respected so honoured as to make him sit with me at mine own table hath lift up his heele against me Plato called Aristotle a colt which having sucked the damme lifts up the heele and kicks her Aelian histor l. 4. c. 9. John 13.18 8. It is an aggravation of evil when it is done to those that are least able to beare it Thou shalt neither vex a stranger nor oppresse him Exod. 22.21 And vers 22. Ye shall not afflict any widow or fatherless child It is a sin to afflict vex and oppresse any but such especially So Deut. 24.14 Thou shalt not oppresse an hired servant that is poore and needy The Prophet Ezekiel complaining of the people of the Jews The people of the land saith he have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 SERM. XII SERM. 12 Psal 15.3 Nor doth evil to his neighbour I Have shewed how the evil that any do to others is agravated 1. In respect of the persons by whom it is done 2. In respect of the persons to whom it is done Now to proceed the evil that is done is also aggravated 3. in respect of the time when it is done None ought to doe evil to others at any time yet it is worse if they do it at some time then if they do it an another When Gehazi had run after Naaman and by forging a lie had gotten gifts of him Elisha aggravated his sin in respect of the time when it was committed Is it a time said he to receive money and to receive garments and olive-yards and vineyards and sheep and oxen and men-servants and maid-servants 2 King 5.26 Surely there was no time for Gehazi or any other to receive gifts in that manner as he did but least of all was it to be done at that time when he did it For now Naaman of a heathenish idolater was newly become a proselyte he was newly converted to the Jewish religion professing that thenceforth he would offer neither burnt-offering nor sacrifice unto other gods but unto the Lord 2 King 5.17 For Gehazi therefore now at this time to defraud and cheat Namaan as he did might have been enough both to alienate Naaman from his newly embraced religion and also to make it odious unto others whom otherwise Naaman and the cure wrought upon him might have been a meanes to convert unto it Thus also the Prophet Esay taxeth some not only
against his brother in your heart But they refused to hearken and pulled away the shoulder and stopped their ears that they should not heare Yea they made their hearts as an adamant-stone lest they should hear the law and the words which the Lord of hosts hath sent in his Spirit by the former Prophets this was the aggravation of their sin therefore came a great wrath from the Lord of hosts c. Zach. 7.10 11 12. 4. Such as have been convinced of the evil which they have unjustly done unto others and confessed it promising to do so no more and yet do it Thus Saul was convinced of his injurious dealing with David he did confesse it and promise that he would desist from it This we finde 1 Sam. 24.16 c. Yet when he saw his opportunity he fell to persecute David as much as ever 1 Sam. 26.1 2. And though again he confessed his fault and promised amendment saying I have sinned returne my son David for I will no more do thee harme c. 1 Sam. 26.21 yet the Scripture intimates that Saul would still have persecuted David but that David fled into another country and so got him out of Sauls reach And it was told Saul That David was fled to Gath and he sought no more for him 1 Sam. 27 4. Because he saw he had no hope to find him otherwise he would have sought him still his heart was still malitiously bent against him 2. Evil is aggravated in respect of the persons to whom it is done As 1. If it be done to parents He that smiteth his father or his mother shall be surely put to death Exod 21.15 And he that curseth his father or his mother shall surely be put to death vers 17. 2. If evil be done to Magistrates When David had Saul at advantage and some perswaded him to lay hold on the opportunity and to free himself from ever being molested by him any more The Lord forbid said he that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord 1 Sam. 24.6 And again when upon the like advantage Abishai desired David to let him smite Saul David would not give way to it saying Destroy him not for who can stretch forth his hand against the Lords anointed and be guiltless 1 Sam. 26.9 Curse not the king no not in thy thought saith Salomon Eccles 10.20 Curse not any but not him especially 3. It is an aggravation of the evil that is done if it be done to Ministers Doe my Prophets no harme saith God Psal 105.15 Do none harme but especially not them Moses before his death blessing the several tribes when he comes to the tribe of Levi he saith thus Blesse Lord his substance and accept the work of his hands smite thorough the loines of them that rise against him and of them that hate him that they rise not again Deut. 33.11 When king Jeroboam being offended with the Prophet that came and spake against the altar that he had set up put forth his hand to lay hold on him the Lord was so offended with him for it that immediately he made his hand to drie up so that he could not pull it in again unto him 1 King 13.4 R. Salomon upon the place observes that God shewed more zeale in revenging the injurie done to the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. in 1 Reg. 13. 4. then in revenging the injury done immediately to himself For when Jeroboam burnt incense in an idolatrous manner his hand did not drie up but when he offered to doe violence to the Prophet then it dried up So when the people of the Jews mocked the messengers of God and misused his Prophets then the wrath of the Lord arose against them till there was no remedy Therefore he brought upon them the king of the Chaldees c. 2 Chron. 36.16 17. c O Jerusalem Jerusalem said our Saviour thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate Matt. 23. verses 37 38. 4. So when evil is done to Masters Judas ought not to have betrayed any but especially not his Master What a faithful servant was Jacob unto Laban though he had a very hard Master of him Ye know said he to Labans daughters that with all my power I have served your father Gen. 31.6 And pleading with Laban himself These twenty years said he have I beene with thee thy ewes and thy shee-goates have not cast their young and the rams of thy flocke have I not eaten That which was torne of beasts I brought not unto thee I bare the losse of it of mine hand didst thou require it whether stolne by day or stolne by night Thus I was in the dâ—y the drought consumed me and the frost by night and my sleep departed from mine eyes Gen. 31.38 39 40. So the Apostle requires that servants be obedient into their Masters and please them well in all things not answering again Not purloyning but shewing all good fidelity Tit. 2.9 10. 5. The evil also that is done to others is aggravated if it be done to those that are professours of the true religion such as have special relation unto God and in a peculiar manner belong unto him Why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Nay ye do wrong and defraud and that your brethren 1 Cor. 6.7 8. Though they were Jews or Turks or whatsoever they were yet they were not to be wronged or defrauded much lesse are brethren Christians such as professe the true God and Jesus Christ to be so used How grievous then is their sin who the more any appeare to be religious and godly the more they seek to do them hurt such especially shew themselves to be of their father the devil who is the professed enemy of God Plus possidetur à diabolo qui non solum ipse malus est verum etiam gratis odit servientes Deo Aug. and of those that have any thing of God in them Cain was of the wicked one that is the devil and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous 1 John 3.12 How God is provoked against such as do evil to his people may appeare by his dealing with Amalek for this very cause Because when the Israelites were travelling towards Canaan Amalek came and fought against them God commanded Moses saying Write this for a memorial in a booke and rehearse it in the eares of Joshua for I will utterly put out the name of Amalek from under heaven Exod. 17.8 14. And vers 16. The Lord hath sworne that the Lord will have war with Amalek from generation to
mouth let thy word I pray thee be like the word of one of them and speak that which is good But Micaiah answered well saying As the Lord liveth what the Lord saith unto me that will I speak 1 King 22.13 14. So this was Joshua's resolution If it seem evil unto you said he to the people of Israel to serve the Lord chuse you this day whom you will serve c. but as for me I and my house will serve the Lord Josh 24.15 Some are apt to think that if their Superiours and such as are in authority over them enjoyn any thing it 's a warrant sufficient for them to do it But this was the sin and the undoing of Ephraim that is the ten Tribes of which Ephraim was the chief and therefore is put for all Ephraim is oppressed and broken in judgment because he willingly walked after the commandment Hos 5.11 To wit the commandment of Jeroboam the son of Nebat as R. David Kimchi doth well expound it who set up the Calves at Dan and Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad Hos 15.11 and commanded the people to worship them 1 Kin. 12.28 29. See also Mic. 6.16 Ye are bought with a price saith the Apostle be ye not the servants of men 1 Cor. 7.23 Not so the servants of men as to forget that both you and they are Gods servants and therefore not so the servants of men as simply and absolutely to do what they injoyn but so far forth as it is not repugnant to Gods injunctions Children obey your parents in the Lord Ephes 6.1 So must servants obey their masters and Subjects their Magistrates in the Lord that is so as in obeying them to obey the Lord and therefore not in any thing which the Lord doth not allow It was a worthy resolution of those three Jews who when Nebuchadnezzar threatened to cast them into the fiery Furnace if they would not fall down and worship the golden Image which he set up answered O Nebuchadnezzar we are not careful to answer thee in this matter If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O king But if not be it known unto thee O king that we will not serve thy gods nor worship thy golden Image which thou hast set up Dan. 3.16 17 18. So Peter and John being commanded by the Jewish Rulers not to speak at all nor teach in the Name of Jesus answered Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 And when these and the rest of the Apostles were asked why they had done contrary to this command they made this answer We ought to obey God rather then men Act. 5.29 Yea which I cannot but admire Socrates a Heathen Philosopher and long before the Apostles times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Apolog Socratis being accused of that which his Adversaries pretended to be a capital crime but he maintained to be a necessary duty in his Apologie which he made for himself told the Athenians that were his judges that if they would release him upon condition that he would desist from the course he followed he would answer them thus O Athenians I embrace and love you but I will obey God rather then you Finally some content themselves with this that though they have no ground or warrant from the Word of God for what they do yet they have a good minde and mean well and therefore they think God will accept what they do and reward them for it But though an ill intention may marr a good action yet a good intention cannot amend an ill action Uzzah's good meaning in putting forth his hand to stay the Ark could not secure him from Gods wrath because the action in it self was not good being not agreeable to Gods Word 1 Chron. 13.9 10. with 15.13 But again If Gods Word must be the Rule of mens Use 2 doings then must Ministers take heed what they preach it must not be any of their own or other mens inventions but the will of God revealed in his Word Ministers ought to preach what people ought to practice For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 And though people ought onely to practize what Ministers ought to preach yet they are apt to practize what the other do preach whether it be right or wrong and much rather if it be wrong then if it be right The Prophets prophesie falsly and the Priests bear rule by their means and my people love to have it so Jer. 5.31 And I have seen folly in the Prophets of Samaria they prophecyed in Baal and caused my people to erre I have seen also in the Prophets of Jerusalem an horrible thing they commit adultery and walk in lies they strengthen also the hands of evil doers that none doth return from his wickedness They say still unto them that despise me The Lord hath said Ye shall have peace and they say unto every one that walketh after the imagination of his own heart None evil shall come upon you But if they had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way and from the evil of their doings Jer. 23.13 14 17 22. The Prophet that hath a dream let him tell a dream and he that hath my word let him speak my word faithfully What is the chaff to the wheat saith the Lord vers 28. Speak unto them all that I command thee Jer. 1.17 And thou shalt speak my words unto them Ezek. 2.7 Go ye therefore and teach all Nations c. Teaching them to observe all things that I have commanded you Mat. 28.19 20. Use 3 Again if mans doings must be regulated by Gods Word then people must take heed what they hear This our Saviour doth expresly admonish saying Take heed what you hear Mar. 4.24 People must not receive obey whatsoever is delivered unto them but must examine and try whether it be agreeable to the Word of God if it be then they must submit unto it but if it be not they must reject it That of our Saviour The Scribes and Pharisees sit in Moses Chair All therefore whatsoever they bid you observe that observe and do Mat. 23.2 3. That I say is to be understood so far forth as they sitting in Moses Chair did deliver the law and doctrine of Moses not that people should otherwise without exception observe and do whatsoever the Scribes and Pharisees did teach and require Some of the Romish Writers Cum jubet servare facere quae Scribae Pharisaei dum in Cathedra Mosis sedent dicunt non de ipsorum sed de Legit ac Mosis doctriná loquitur Perinde
appear to be perfect Remember that of S. Peter Ye are kept by the power of God unto salvation 1 Pet. 1.5 Believers are not kept by their own power but through the power of God and therefore notwithstanding all their Adversaries and Opposers they are safe Object Yea but may some again object God doth hide his face from us and doth not reach forth his helping hand unto us Answ It is true God may deal thus with his people to let them see their dependance upon him that of themselves without him they are nothing We would not brethren have you ignorant said Paul of our trouble that came unto us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God that raiseth up the dead 2 Cor. 1.8 9. But though God with-hold his hand from his people so as not to deliver them for a while from their troubles yet he doth not with-hold it from them so as not to support them in their troubles The eternal God is their refuge and under-neath are the everlasting arms Deut. 33.27 Object But may some yet further object God is wroth with us and doth turn his hand against us Answ God may deal thus also with his people to correct them for their misdoings Yet the Lord will not cast off for ever But though he cause grief he will turn again and have compassion according to the multitude of his mercies Lam. 3.31 32 For a small moment saith he have I forsaken thee but with everlasting mercies will I gather thee In a little wrath I had my face from thee for a moment but with everlasting kâ—ndness will I have mercy on thee saith the Lord thy Redeemer Isa 54.7 8. Therefore lift up the hands that hang down and the feeble knees And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed Heb. 12.12 3. Again Use 3 If the condition of the Godly be so safe and sure How should this incite and provoke all to follow after godliness the gain whereof is so certain and so durable Other things that men do so pursue are First Not sure to be obtained Many seek the profits and preferments of the World and that with all earnestness that may be and yet miss of them God doth often frustrate their labours and disappoint their expectations that so it may appear that promotion commeth neither from the East nor from the West nor from the South But God is the Judge he putteth down one and setteth up another Psal 75.67 And secondly If the men of the World do obtain those things which they seek after yet it may be they have little joy of them What joy had Ahab of Naboth's Vineyard when the Prophet Eliah said unto him Thus saith the Lord Hast thou killed and also taken possession In the place where dogs licked the blood of Naboth shall dogs lick thy blood even thine 1 King 21.19 What joy had Gehezi of the gifts that he got of Naaman when the Prophet Elisha said unto him The leprosie of Naaman shall cleave unto thee and to thy seed for ever 2 King 5.27 Thirdly These things at the best can afford no true content no solid comfort He that hath these things in most abundance still finds an emptiness in himself and remains unsatisfied He that loveth silver shall not be satisfied with silver nor he that loveth abundance with encrease Eccles 5.10 So he that loveth honour or pleasure or whatsoever the World doth afford See 1 King 21.4 5. Esth 5.11 12 13. If the men of the World do feel a kinde of content for a while in those things which they enjoy yet it lasts not when trouble and affliction comes the things wherein they solace themselves cannot support them and bear up their spirits but they sinke under the burthen that is upon them When Belshazzar was in the midst of his pompous but profane jollity no sooner did the hand-writing appear in the Wall but presently his countenance was changed and his thoughts troubled him so that the joynts of his loyns were loosed and his knees smote one against another Dan. 5.6 Their silver and their gold shall not be able to deliver them in the day of the Lords wrath saith the Prophet Ezekiel Ezek. 7.19 and so also the Prophet Zephany Zeph. 1.18 Fourthly Worldly men have no sure hold of those things which they enjoy they may be deprived of them every hour and must ere long be deprived of them Lo saith Job their good is not in their hand How oft is the candle of the wicked put out and how oft commeth their destruction upon them Job 21.16 17. In this respect the Mammon of this World is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is anothers because he that hath it knoweth not how soon another may deprive him of it Luk. 16.12 It is called that which is not Prov. 23 4. because there is no solidity nor stability in it But Grace and Godliness is quite of another nature For 1. They that seek it shall be sure to obtain it I love them that love me and they that seek me early shall finde me Prov. 8.17 Blessed are they that hunger and thirst after righteousness for they shall be filled Mat. 5.6 God will give his holy Spirit to them that ask him Luk. 11.13 2. As they that seek Grace and Godliness shall obtain what they seek so they shall have joy of that which they obtain For godliness is great gain 1 Tim. 6.6 Godliness is profitable unto all things having the promise both of the life that now is and also of that which is to come 1 Tim. 4.8 3. They shall be satisfied with it so as to rest content though they have nothing besides Godliness with contentment bringing with it contentment is great gain 1 Tim. 6.6 As having nothing yet possessing all things 2 Cor 6.10 4. Grace and Godliness will support the soul and afford it comfort in the midst of greatest troubles and distresses As sorrowing yet always rejoycing 2 Cor. 6.10 We glory in tribulations knowing that tribulation worketh patience and patience experience and experience hope And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.3 4 5. 5. Grace and Godliness is not transient and fading but permanent and lasting When the woman of Samaria thought much that Christ should ask her some of the water of that Well that she drew of he said unto her Whosoever drinketh of this water shall thirst again But whosoever drinketh of the water that I shall give him it shall be in him a Well of water springing up unto everlasting life Joh. 4.13 14. Therefore as he also exhors Labour not for the meat that perisheth but for that
things shall never fall In the Answer as it is more fully and distinctly set down the person about whom the inquiry is made is described 1. by his inward integrity of heart and affection He that walketh uprightly 2 By his outward conformity of Life and Conversation and that 1. more generally and worketh righteousness 2. More particularly and that in nine Particulars 1. And speaketh the truth in his heart 2. He that backbiteth not with his tongue 3. Nor doth evil to his neighbour 4. Nor taketh up a reproach against his neighbour 5. In whose eyes a vile person is contemned 6. But honoureth them that fear the Lord. 7. He that sweareth to his own hurt and changeth not 8. He that putteth not out his money to usury 9. Nor taketh reward against the innocent Lord In the Original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we pronounce Jehovah and so usually when the word LORD is written all with great Letters excepting some few places where the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah which is taken to be a contract of Jehovah The word Jehovah comes of a word that signifies to be and God is so called because he hath his being from none and all other things have their being from him So that this Name Jehovah is peculiar unto God and not communicable to any besides him Thou whose Name alone is Jehovah art most high c. Psal 83.18 From hence that the Question is propunded unto God Doct. we may fetch this Observation God is he that must instruct all and teach them the things which concern Salvation David here in a matter of Salvation seeks unto God and desires to learn of him So Psal 119.33 Teach me O Lord. And v. 34. Give me understanding And v. 66. Teach me good judgement and knowledge And Psal 143.8 Cause me to know the way wherein I should walk This may further be confirmed by these Arguments Reasons why the Way of salvation must be learn'd of God 1. All true knowledge is from God I say all true knowledge for there is science falsly so called 1 Tim. 6.20 Some are wise to do evil but to do good they have no knowledge Jer. 4.22 But if it deserve the name of knowledge if it be of things meet to be known God is the Author and Worker of it It is he that teacheth man knowledge Psal 94 10. The Lord giveth wisdom out of his mouth cometh knowledge and understanding Prov. 2.6 The knowledge of cunning Artificers is from God Then wrought Bezaleel and Aholiak and every wise-hearted man in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the sanctuary c. Exod. 36.1 See also Exod. 31.16 So the knowledge of the Husbandman his skill in plowing sewing and threshing this also is from God For his God doth instruct him to discretion and doth teach him Isa 28.26 This also cometh from the Lord who is wonderful in counsel and excellent in working v. 29. More especially then that knowledge Edocuit autem Dominus Mat. 11.27 quoniam Deum scire nemo potest nisi Deo docente hoc est sine Deo non cognosci Deum Iren. lib. 4. cap. 14. which concerns Salvation is from God the knowledge of God and of the things of God must needs be from God No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will reveal him Mat. 11.27 If every good gift and every perfect gift be from God as it is Jam. 1.17 then surely the more good and the more perfect any gift is the more clear and evident it is that it is from God 2. Salvation is from God it is called the salvation of God Psal 50.23 So Psal 51.12 Restore unto me the joy of thy salvation saith David unto God Therefore it is God that must teach the things that concern Salvation the way how to attain unto it In the first Verse of the Psalm we are in hand with David calls the Tabernacle and the Hill which he speaks of the Lord's Tabernacle and his Hill good reason therefore why he should as he doth consult the Lord and ask of him how he should be so qualified as to be admitted into it and so abide and dwell in it for ever Quest But may some say how doth God teach and instruct Answ I answer God doth teach and instruct both by his Word and by his Spirit 1. By his Word as the outward means It is true The Light of Nature may afford some knowledge of God The heavens declare the glory of God and the firmament sheweth his handy-work Day unto day uttereth speech and night unto night sheweth knowledge There is no speech nor language where their voice is not heard Psal 19.1 2 3. That which may be known of God is manifest in them for God hath shewed it unto them For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.19 20. But such knowledge as is requisite and necessary unto Salvation cannot be had by the Light of Nature but the Light of God's Word is it by which it must be attained In Judah is God known Psal 76.1 to wit because in Judah they had the Oracles of God committed unto them Rom. 3.2 As for the Gentiles that were without the word they were even without God in the world Eph. 2.12 without the true saving knowledge of God the Gentiles which know not God 1 Thess 4.5 Salvation is of the Jews said our Saviour to the woman of Samaria to wit because the Jews onely had the Word of God which doth shew the Way of Salvation David therefore having said Blessed is the man whom thou chastenest O Lord he adds and teachest him out of thy law Psal 94.12 And Psal 119.105 Thy word is a lamp unto my feet and a light unto my paths And v. 130. The entrance of thy words giveth light it giveth understanding to the simple 2. By his Spirit as the inward and principal Agent I will put my law in their inward parts and write it in their hearts Jer. 31.33 This God doth by his Spirit I will put my Spirit within you saith he Ezek. 36.27 Ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart saith the Apostle to the Corinthians 2 Cor. 3.3 Christ by his Spirit did open the understandings of his Disciples that they might understand the Scriptures Luk 24.45 And by his Spirit he opened the heart of Lydia to attend unto the things which were spoken by Paul Act. 16.14 This then serves first to convince all such as think to Use 1 promote and further their Salvation by observing and
practizing such things as God never taught them but they themselves or others for them have devised The Papists are most gross in this kind the most of their Religion being Superstition and the greatest part of their Worship being will-Worship Their Crosses and Holy-Waters their Pilgrimages and Images their praying in an unknown Tongue and praying unto Saints these and many other such-like things as these they set much by and think they please God and profit themselves by them whenas yet God hath taught them no such matter Justly may that be said to them which Christ said to the Pharisees In vain do they worship me teaching for doctrines the commandments of men Mar. 7.7 But to let them pass some among our selves are very precise in observing and practizing divers things as pleasing unto God and profitable to their own Souls for which they have no instruction nor direction at all from God as their coming fasting to the Lord's Table their abstaining from certain Meats at certain times and the like Yea although they do observe those things which God doth teach and require yet they do it not upon that ground but upon the same ground that they observe other things which God did never teach nor require The most that they have to alledge for what they do is 1. Custom the Example of their fore-Fathers and others among whom they live But when the woman of Samaria said Our fathers worshipped in this mountain Joh. 4.20 our Saviour answered Ye worship ye know not what v. 22. And when the Pharisees taxed Christ's Disciples for not observing the tradition of the Elders Mar. 7.5 Christ taxed them saying Laying aside the commandment of God ye hold the tradition of men as the washing of pots and cups and many other such-like things ye do v. 8. And Peter telleth us that Christ hath redeemed us from our vain conversation received by tradition from our fathers 1 Pet. 1.18 2. Good intent and meaning hereupon they think God will accept that which they do though they know no ground or warrant at all from God for it But the example of Uzzah may sufficiently shew what a broken reed this is to lean upon He had a good intent and meaning in that which he did when he put forth his hand and laid hold on the Ark for he thought only to stay it and to keep it from falling when he saw that the Oxen did shake the Cart wherein it was carried yet God was so far from being pleased with that which he did that immediately he smote him that he died for it 1 Chron. 13.9 10. David shews the reason of God's inflicting this judgement saying The Lord our God made a breach upon us because we sought him not after the due order 1 Chron. 15.13 It is not enough therefore to seek God but we must know how we do it we must do it after the due order that is so as God himself hath prescribed Paul confesseth of himself saying I verily thought with my self that I ought to do many things against the Name of Jesus of Nazareth Act 26.9 It was out of his zeal he saith that he did persecute the Church Phil. 3.6 But was that therefore which he did pleasing unto God No because his zeal was such as he speaketh of Rom. 10.2 where he saith of the Jews They have a zeal of God but not according to knowledge So our Saviour told his Disciples that the time would come when they that killed them would think they did God service John 16.2 Yet certainly God would be far from accepting such service That service which is acceptable unto God must be reasonable service as it is called Rom. 12.1 it must proceed first from the Understanding the prime and principal Faculty of the reasonable Soul and then from the Will and Affections which are reasonable only by participation Be ye not unwise but understand what the will of the Lord is saith the Apostle Ephes 5.17 Whatever service it be that is performed without Understanding it is but the sacrifice of fools as Solomon terms it Eccles 5.1 And as he adds v. 4. God hath no pleasure in fools Secondly This makes for the reproof of such as regard Use 2 not to learn of God though he affords them time and means whereby to attain to the knowledge of Salvation yet they heed not to make use of them How justly may we complain of many When for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God Heb. 5.12 Yea many are not only ignorant but as Peter speaks they are willingly ignorant 2 Pet. 3.5 They say unto God Depart from us we desire not the knowledge of thy ways as Job says of the wicked Job 21.14 How do they think to be saved who are so ignorant and still will be ignorant of those things which concern Salvation who neither know these things nor care to know them The Apostle telleth us that whom God will have to be saved them also he will have to come to the knowledge of the Truth 1 Tim. 2.4 so that without coming to the knowledge of the Truth no coming to Salvation Knowledge is the key as it is called Luke 11.52 So that if thou hast no knowledge the Gate of Salvation is fast shut and lock'd there is no entrance for thee My people is destroyed for lack of knowledge saith God Hos 4.4 The very want of knowledge is enough to cause destruction how much more the contempt of it This is the condemnation of the world saith our Saviour that light is come into the world and men loved darkness rather then light Joh. 3.19 What will they here say That God is merciful and will have mercy on them so some use to speak in this and the like case but what saith the Prophet Isaiah It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Isa 27.11 Use 3 Thirdly and lastly here is Exhortation for all to learn of God and to that end Means whereby to learn of God 1. To acquaint themselves well with God's Word for that is the ordinary means whereby God doth teach those things which concern Salvation as I have shewed before Disce cor Dei ex verbis Dei Gregor Therefore consult God's Word give heed unto it and follow it Thy word have I hid within my heart saith David unto God that I might not sin against thee Psal 119.11 And v. 24. Thy testimonies also are my delight and my counsellours And v. 99. I have more understanding then all my teachers for thy testimonies are my meditation 2. To pray unto God for his Spirit to enlighten the minde and to enable to understand his Word and to profit by it for as I have also shewed before the Spirit is the principal Agent without which the Word is
Heb. 9.27 Now what comfort and courage can we have to die if we have no well-grounded hope of a better Life when this is ended One said of the Lacedemonâ—ans that it was no marvel if they were so little afraid of death because their life was so miserable but experience shews that even such as live miserably would yet live still and are unwilling to die because they have small hope to exchange this life for a better The wicked indeed sometimes have little dread of death they even rush upon it but furor est non fortitudo it is madness not valour they are blinde and cannot see afar off 2 Pet. 1.9 Their blindeness is the cause of their boldness for if they did but see the condition they are in they could not chuse but quake and tremble to think of death When a wicked man dieth his expectation shall perish O animula vagula blandula quae nunc abibis in loca and the hope of unjust men perisheth Prov. 11.7 What hope hath the hypocrite though he have gained when God shall take away his soul Job 27.8 The wicked is driven away in his wickedness but the righteous hath hope in his death Prov. 14.32 Indeed only the Righteous are they that can have true hope in their death and therefore only they can be truly undanted at the approach of death We know saith the Apostle that if our earthly house of this tabernacle were dissolved we have a building of God a house not made with hands eternall in the heavens And thereupon he addes Therefore are we alwayes confident knowing that whilest we are at home in the body we are absent from the Lord. For we walk by faith and not by sight We are confident I say willing rather to be absent from the body and to be present with the Lord 2 Cor. 5.1 6 7 8. Desiring to be dissolved to be with Christ which is farre better Phil. 1.23 3. Judgment will come After death comes judgment Heb. 9.27 A particular judgment in respect of the soule immediately after death Eccles 12.7 Luke 16.22 23. And at length a generall judgment in respect both of soule and bodie Act. 17.31 Now how shall we be able to stand in judgment if we doe not now whiles we are here thinke of it and prepare for it by working out our salvation and by giving diligence to make our calling and our election sure Wherefore beloved seeing that you looke for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.14 But be admonished to thinke of this betimes and not to procrastinate and put it off as we are over-apt to doe untill sickness or old-age come as if it were soone enough to thinke of another life when we are redie to leave this 1. This is very preposterous to provide for earth before heaven for things temporal before things eternal Our Saviour bids First seeke ye the kingdome of God and his righteousness Matth. 6.33 The chiefest things should have the chiefest of our thoughts cares and indeavours 2. This is very dangerous for if sickness and old-age make us unmeet to looke after the things of his life so they will also make us unmeet to looke after the things of the life to come Experience shewes this even in the godly themselves many times that by reason of the sympathie which is betwixt the soule and the body the distempers of the body cause a distemper in the soule also so that they can scarce think of any thing but onely how they may be eased of that paine which they are in This is the reason why Salomon bids Remember now thy Creatour in the dayes of thy youth while saith he the evill dayes come not nor the yeares draw nigh when thou shalt say I have no pleasure in them Eccles 12.1 The time of old age and of sickness is a time of spending rather then of getting and therefore as Joseph in the yeares of plentie provided for the yeares of famine so should we in time of youth and health provide for the time of old age and sickness But besides this life is fraile and uncertaine we may be cut off before either sickness or old age come For what is our life it is even a vapour that appeareth for a little while and vanisheth away Jam. 4.14 Therefore as the Wise man doth admonish Beast not thy selfe of to morrow for thou knowest not what a day may bring forth Prov. 27.1 To day if ye will heare his voice harden not your hearts Psal 95.7 8. 4. How good and gracious the Lord is in vouchsafing yet to afford time and meanes of salvation Receive not the grace of God in vain 2 Cor. 6.1 Yet a little while is the light with you walke whiles you have the light lest darkness come upon you he that walketh in darkness knoweth not whither he goeth Joh 12.35 If we regard not the means when God affords them we provoke him to deprive us of them The Kingdome of God said our Saviour to the Jewes shall be taken from you and given to a nation that will bring forth the fruits of it Mat. 21.43 And 2. we aggravate and increase our condemnation This is the condemnation of the world that light is come into the world and men loved darkness rather then light John 3.19 If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin Joh. 15.22 See Matth. 11.20 21 22 23 24. 3. And lastly here is comfort and encouragement for Use 3 all such as set themselves seriously to learne and practize those things whereby they may attaine unto salvation Though Mical mocke and Rabshakeh raile and Saul hate and persecute yet let not such be dismayed let them not be beaten off nor drawne away but let them persist and hold on their course it is for salvation that they labour it is for salvation that they suffer and surely salvation will make amends for all their labour and for all their suffering Hearken unto me saith the Lord ye that know righteousness the people in whose heart is my law feare ye not the reproach of men neither be ye afraid of their revilings For the moth shall eate them up like a garment and the worme shall eate them like wooll but my righteousness shall be for ever and my salvation from generation to generation Ia. 51.7 8. And vers 12 13. I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall die and of the son of man that shall be made as grasse And forgettest the Lord thy maker c. The Apostle did comfort and encourage both himselfe and others with this consideration having spoken before of his and their sufferings For which cause saith he we faint not but though our outward man perish yet the inward man is renewed day by day For our light
affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory Whiles we looke not at the things which are seene but at the things which are not seene for the things that are seene are temporal but the things which are not seene are eternal 1 Cor. 4.16 17 18. By faith Moses when he was come to yeares refused to be called the son of Pharaohs daughter Chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures in Egypt for he had respect to the recompence of reward Heb. 11.24 25 26. So our Saviour himselfe for the joy that was set before him endured the Crosse despising the shame and is set downe at the right hand of God And we are required to looke unto him who is the author and finisher of our faith and so after his example to run with patience the race that is set before us Heb. 12.1 2. For if we be dead with him we shall also live with him If wee suffer we shall also reigne with him 2 Tim. 2.11 12. To him that overcometh saith he will I grant to sit with me in my throne even as I also overcame and am set downe with my Father in his throne Revel 3.21 Therefore my beloved brethren be stedfast and unmoveable alwaies abounding in the worke of the Lord knowing that your labour shall not be in vaine in the Lord 1 Cor. 15.58 SERM. 4 SERM. IIII. Psal 15.2 Vers 2. He that walketh uprightly c. HEre now followes the answer to the question before propounded and it is continued unto the end of the Psalme It containeth in it 1. the qualification of the person inquired about vers 2 3 4. and part of 5. And 12. the happiness of the person so qualified in the end of v. 5. He that doth these things shall never be moved The qualification of the person is set downe 1. more generally He that walketh uprightly and worketh righteousness 2. More particularly in the words following The more general description of the person spoken of is 1. in respect of inward affection He that walketh uprightly 2. in respect of outward action and worketh righteousness He that walketh * The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is rendred perfect but that is as much as upright or sincere uprightly To walke is a much as to order the life and conversation Walke in love Ephes 5.2 that is Live in love Let all your things be done in love 1 Cor. 16.14 To walke after the flesh Rom. 8.1 is expressed vers 12. and 13. To live after the flesh To walke uprightly is to walke so as in all things to have respect unto God to doe all in obedience unto his will and for his glorie I know also my God saith David that thou triest the heart and hast pleasure in uprightness as for me in the uprightness of mine heart I have willingly offered all these things 1 Chro. 29.17 So that uprightness doth respect the heart that is the affection and intention wherewith a thing is done The Doctrine hence to be observed is this That it is the propertie of all those that shall be saved Doct. to be of a sincere and upright heart Thus here in the very first place is he described who shall abide in Gods tabernacle and dwell in his holy hill So Psal 24.3 4. the question being asked Who shall ascend into the hill of the Lord and who shall stand in his holie hill The answer is given He that hath cleane hands and a pure heart The puritie sinceritie and uprightness of heart as well as cleanness of hands that is holiness of life and conversation is requisite and necessarie unto salvation So elsewhere David having said The Lord will give grace and glorie he addes immediately no good thing will he withhold from them that walke uprightly Psal 84.11 And againe Blessed are the undefiled in the way saith he Psal 119.1 Where the word rendred undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with that in the Text which is rendred upright only this in the Text is in the singular and the other in the plural number Thus also our Saviour shewes who they are to whom belongeth true happiness saying Blessed are the pure in heart for they shall see God Matth. 5.8 And the Prophet Jeremie cries O Jerusalem wash thine heart from wickedness that thou maiest be saved Jer. 4.14 Not thy face or hands only but thine heart also Reason Reas Thus they must needs be qualified who shall be saved Why only the upright shall be saved because God is the author of salvation It is the salvation of God Psal 50.23 Therefore they that obtaine salvation must be such as please God and approve themselves in his sight Enoch walked with God Gen. 5.22 He pleased God Heb. 11.5 Zacharias and Elizabeth were righteous before God Luke 1.6 that is they were truely and sincerely righteous Walk before me said God to Abraham and be thou perfect that is as the Margent readeth it upright or sincere it is the same word in the original with that which in the Text is rendred upright A counterfeit shew of holiness may serve in respect of men but not so in respect of God The Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart Vt aures nostrae ad voces nostras sic aures Dei ad cogitationes nostras Prosp in Sent. ex Aug. Sent. 81. Thales interrogatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè respondit Lips de Const l. 2. c. 16. Sic cogitandum tanquam aliquis in pectus intimum inspicere Possit potest Quid enim prodest ab homine aliquid esse secretum Deo nihil clusum est interest animis nostris cogitationibus mâ—diis intâ—uerit Sen. Epist 83. 1 Sam. 16.7 My Son saith God give me thine heart Prov. 23.26 He loveth truth in the inward parts Psal 51.6 He hath pleasure in uprightness 1 Chron. 29.17 The Psalmist having said God is good to Israel that we may know who this Israel is to whom God is good he addes even to them that are of a pure heart Psal 73.1 So the Apostle James having said Draw nigh unto God and he will draw nigh unto you to let us know how we must draw nigh unto God that so he may draw nigh unto us he adds Cleanse your hands your sinners and purifie your hearts you double minded Jam. 4.8 The use of this point is first for Examination to try our Use 1 selves whether we be thus qualified as they must be that shall inherit salvation that is whether we be upright Now we must know that hypocrisie which is opposite to uprightness is twofold 1. There is a grosse hypocrisie There is a twofold hypocrisie when one purposely doth play the
hypocrire pretending one thing and intending another thing quite contrary Such an hypocrite was Herod who pretended that he would goe and worship Christ when his intent was meerly to kill him Mat. 2. Such also was the hypocrisie of Iudas who made a shew of much love and respect to Christ saying Haile Master and kissing him and yet he sought only to betray him Mat. 26. They that are hypocrites in this kinde neede onely to abhorre themselves and to repent of their hypocrisie there is no need that they should examine themselves to finde out whether they be upright or no for they certainly know themselves to be hypocrites But 2. there is another kinde of hypocrisie which is more subtil and secret when a man speakes and acts as he thinkes for the present yet his heart is not sound at the bottome he is like a pond which is fair and cleare above but underneath is full of mud and filth Such was the hypocrisie of Jehu he thought himselfe very zealous for God in destroying the worshippers of Baal Come with me said he to Jehonadab and see my zeale for the Lord 2 Kin. 10.16 But saith the Holy Ghost vers 31. Jehu tooke no heede to walke in the law of the Lord God of Israel with all his heart for he departed not from the sinnes of Jeroboam who made Israel to sin Such an hypocrite also was the rich man that came to our Saviour desiring to know what he should doe that he might inherit eternal life And when our Saviour told him of the commandments he said All these have I observed from my youth he spake as he thought but his heart did deceive him it was not right in him For when our Saviour bad him goe and sell that he had and give it to the poore and come and follow him and he should have treasure in heaven he went away sorrowfull because he had great possessions Mar. 10.17 c. Covetousness did reigne in him though he was not sensible of it his riches did rather possesse him then he them and therefore rather then he would part with them he would forsake Christ and let goe heaven and eternal happiness Now as uprightness is opposite to this kinde of hypocrisie it behooves us to try whether or no we be upright Markes of uprightness And if we be 1. we will have a care to walke so as to please God in all things as well in one thing as in another Wee will endeavour to walke worthy of the Lord unto all pleasing and to be fruitfull in every good worke Col. 1.10 This shewed the uprightness of Zacharie and Elizabeth they walked in all the commandments and testimonies of the Lord Luke 1.6 By this it did appeare that they were righteous before God and not before men onely righteous indeed and in truth not in shew and appearance only Then shall I not be ashamed when I have respect to all thy commandments saith David unto God Psal 119.6 This having respect unto all Gods commandments shewed his heart to be sound and upright this shewed him to be a man after Gods owne heart as for this very reason God did terme him I have found saith he David the son of Iesse a man after mine owne heart which shall fulfill all my will Act. 13.22 Such also Christ doth terme his friends You are my friends saith he if ye doe whatsoever I command you Joh. 15.14 Herod went farre he did many things Mar. 6.20 but he went not farre enough there was one thing that he would not doe when John told him that it was not lawfull for him to have his brothers wife in this he would not heare him Herein also appeared the unsoundness of Iehu's heart though he rooted out the idolatrous worship of Baal which Ahab brought in yet he did not turne from the idolatrous worship of the calves which Ieroboam set up 2 Kin. 10.31 They that are undefiled or upright in the way and seeke the Lord with their whole heart they doe none iniquitie Psal 119.1 2 3. that is they doe not take libertie to themselves to doe any iniquitie they refraine their feet from every evill way Psal 119.101 They hate every false way vers 104. and 128. More particularly if we be upright then 1. We will keepe no darling or bosome sin either for the profit or for the pleasure of it Ioseph appeared to be upright by this that when it might have seemed advantagious unto him in respect of the world to consent unto the enticement of his Mistris yet he repelled the temptation saying How can I doe this great wickedness and sin against God Gen. 39.9 1 Sam. 24. and 26. So when David might have killed Saul and have freed himselfe from much trouble and danger which by reason of Sauls persecuting of him he was liable to yet he would not doe it this shewed that his heart was upright with God To this his behaviour toward Saul he seemeth to have reference when he saith The Lord rewarded me according to my righteousness according to the cleanness of of mine hands hath he recompenced me For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgments were before me and I did not put away his statutes from me I was also upright before him and kept my selfe from mine iniquitie Psal 18.20 21 22 23. He shewed his uprightness in this that he kept himself from that iniquity which respect unto outward and earthly advantages would especially have put him upon Hypocrites and such as whose hearts are not sincere though they will avoid some sinnes yet not such as whereby they have their gaine as Demetrius said to his fellow crafts-men concerning the worship of Diana Act. 19.25 Iehu could well spare the idolatrie of Baal and theref re he put dâ—wne that but he kept up the idolatrie of Ieroboams calves for he thought if he should let the people goe to Jerusalem to worship there as they ought to have done then they would fall from him to the king of Judah and so he should lose his kingdome for the preventing of which inconvenience Ieroboam first erected that idolatrie as we reade 1 Kin. 12.26 c. So the pleasure which that sin brought and it may be the profit also made Herod that he would not leave his Herodias though Iohn told him never so much that it was not lawfull for him to have her she being his brothers wife 2. We will have a care to observe even the least thing that God commands As it is grosse hypocrisie to be observant of lesser duties and to neglect the greater Woe unto you Scribes and Pharisees for you pay tithe of mint and annise and cummin and have omitted the weightier matters of the law judgment mercy and faith These things ought you to have done and not to leave the other undone Ye blinde guides which straine at a gnat and swallow a camel Matth. 23.23 24.
sanctitas duplex est iniquitas for ye devour widdowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Mat. 23.14 2. Upright walking is that which will make us walke with comfort and confidence He that walketh uprightly walketh surely but he that perverteth his wayes shall be known Prov. 10.9 Whoso walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once Prov. 28.18 For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them or as the margent hath it strongly to hold with them whose heart is perfect towards him 2 Chron. 16.9 3. This will afford comfort and courage in time of affliction If our heart condemne us not then have we boldness towards God And whatsoever we aske we receive of him c. to wit so farre as he sees it to be for his glory and our good 1 Iohn 3.21 22. This is our rejoycing the testimonie of our conscience that in all simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world 2 Cor. 1.12 This was it that did support and uphold Iob in his greatest distresse Though saith he he slay me yet will I trust in him but I will maintaine mine owne waies before him He meanes the integrity and uprightness of his heart in his waies He also shall be my salvation for an hypocrite shall not come before him Job 13.15 16. And againe But he knoweth the way that I take when he hath tried me I shall come forth as gold Job 23.10 The whole 31. Chapter is also to this purpose On the otherside when affliction and distresse cometh then the sinners in Sion are afraid fearfulness doth surprize the hypocrites Isai 33.14 Will God heare his crie saith Job speaking of an hypocrite when trouble cometh upon him Job 27.9 No If I regard inquitie in mine heart saith David the Lord will not heare me Psal 66.18 The sacrifice of the wicked saith Salomon is an abomination to the Lord but the prayer of the upright is his delight Prov. 15.8 4. If we walke uprightly we neede not feare when death cometh but may have boldness at the approach of it When Ezekiah was told by the Prophet Esay that he should set his house in order for he should not live but die though in some respects he was desirous to live still yet this did comfort and encourage him that he could say Remember now O Lord I beseech thee how I have walked before thee with a perfect heart and have done that which is good in thy sight Isa 38.3 But saith Job What is the hope of the hypocrite though he hath gained when God shall take away his soule Job 27.8 5. And lastly If we walke uprightly that great day the day of judgment which will be a day of terrour and confusion unto all the ungodly will be unto us a day of triumph and rejoycing Herein is our love made perfect that we may have boldness in the day of judgment because as he is so are we in this world 1 John 3.17 When that day cometh Then the Lord will bring to light the hidded things of darkness and will make manifest the counsel of the hearts and then shall every man to wit that walketh uprightly have praise of God 1 Cor. 4.5 In this respect our Saviour bids Beware of the leaven of the Pharisees which is hypocrisy because the day will come that will reveal all and make all manifest For saith he there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12.1 2. Thus then in many respects we may see that there is great cause to pray with David Let mine heart O Lord be sound in thy statutes that I may not be ashamed Psal 119.80 SERM. V. SERM. 5 Psal 15.2 And worketh righteousness THis is the next general propertie of one that shall abide in Gods tabernacle and dwell in his holy hill The former property respects the heart and affection this respects the life and conversation As the inward intention must be sincere and upright so the outward action must be just and righteous as good may not be done for an evill end so neither must evill be done for a good end Hence we may observe that He that would obtaine salvation must work righteousness Doct. He that would ascend into the hill of the Lord and stand in his holy place must have cleane hands Psal 24.3 4. The crowne of life as it is called Revel 2.10 is a crowne of righteousness as the Apostle termes it 2 Tim. 4 8. They that seek the kingdome of God must also seeke the righteousness if they would finde what they seeke Matth. 6.33 Know ye not saith the Apostle that the unrighteous shall not inherit the kingdome of God Be not deceived neither fornicatours nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde Nor theeves nor covetous nor drunkards nor revilers nor extortioners no unrighteous persons whatsoever that both are and continue such shall inherit the kingdome of God And such were some of you but ye are washed ye are sanctified c. 1 Cor. 6.9 10 11. And againe For this ye know that no whoremonger nor uncleane person nor covetous man who is an idolater hath any inheritante in the kingdome of Christ and of God Ephes 5.5 Reas Thus it must needes be in respect of God Reason the giver of salvation in respect of Christ the purchaser of salvation and in respect of heaven the place of salvation 1. In respect of God the giver of salvation It is the salvation of God Psal 50.23 Therefore except he give it Reasons why only such as worke righteousness be saved none can have it Now God is God of righteousness He is of purer eyes then to behold evill and cannot looke upon iniquity Hab. 1.13 to wit without a hatred and detestation of it Whoever therefore they be that doe not worke righteousness they must not looke for salvation For thou art not a God that hast pleasure in wickedness neither shall evill dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity Psal 5.4 5. 2. In respect of Christ the purchaser of salvation There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Now Christ is the true Melchisedec that is king of righteousness Heb. 7.2 To him is that spoken A scepter of righteousness is the scepter of thy kingdome Thou hast loved righteousness and hated iniquity Heb. 1.8 9. Therefore none may thinke to obtaine salvation through Christ except they worke righteousness 3. In respect of heaven the place of salvation The inheritance incorruptible and undefiled and that fadeth not away is reserved in heaven for us 1 Pet. 1.4
none iniquity that is they doe not give themselves up to the practice if any iniquity Psal 119.3 they walke in Gods wayes as there it followes immediately after 2. Their sinnes would be more troublesome and grievous unto them then they are Mine iniquities are gone over mine head and are a heavy burthen too heavy for me to beare Psal 38.4 O wretched man that I am who shall deliver me from this body of death Thus did David and Paul complaine which shewes that their sinnes were indeed of infirmity but so are not theirs who rejoyce to doe evil Prov. 2.14 Who make a mocke of sin Prov. 14.9 Such as these doe not sin of infirmity but of presumption 4. Some build upon this that they performe holy duties they heare pray c. But the sacrifice of the wicked is an abomination to the Lord Prov. 15.8 to wit because as it followes vers 9. The way of the wicked is an abomination to the Lord. The Prophet Malachi speaking of Christ saith He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord c. Mal. 3.3 4. Then that is when they that offer them are made pure If a man therefore purge himselfe from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good worke 2 Tim. 2.21 A man of any quality cannot endure to be served in an uncleane vessel so much lesse can God endure that service which proceeds from the wicked and ungodly See Isai 1.11 17. and 66.3 This David considered and therefore he said I will wash mine hands in innocency and so will I compasse thine altar O Lord Psal 26.6 These and other such like grounds many have to build their hopes of heaven and heavenly happiness upon but they are false grounds and will deceive them false I say either simply in themselves or at least as they build upon them Let us then be provoked and stirred up to worke righteousness Let us consider Motives to stirre up to worke righteousness 1. That this is pleasing unto God The righteous Lord loveth righteousness Psal 11.7 And because he loveth it therefore also we shall love and practice it Ye that love the Lord hate evil Psal 97.10 Hate the evill and love the good Amos 5.15 Abhorre that which is evil and cleave to that which is good Rom. 12.9 2. That this is profitable to our selves Indeed God loves righteousness and hates iniquity but our righteousness cannot profit him nor our iniquity doe him any prejudice If thou sinnest what doest thou against him or if thy transgressions be multiplied what doest thou unto him If thou be righteous what givest thou him or what receiveth he of thine hand Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man Job 35.6 7 8. But God can neither be hurt by the one nor profited by the other Now if we be righteous we our selves shall have the benefit of it if we be unrighteous we our selves shall suffer for it If thou beest wise saith Solomon thou shalt be wise for thy selfe but if thou scornest thou alone shall beare it Prov. 9.12 Let us take heede therefore of being like Balaam who loved the wages of unrighteousness 2 Pet. 2.15 Yet he could say Let me die the death of the righteous and let my latter end be like his Num. 23.10 Let us live the life of the righteous if we would die the death of the righteous let us worke the workes of righteousness if we would obtaine the crowne of righteousness 2 Tim. 4.8 â—he wicked worketh a deceitfull worke but to him that soweth righteousness shall be a sure reward Prov. 11.18 Yea if we would enjoy the good things of this live let us have a care to worke righteousness For godliness is profitable unto all things having the promise both of the life that now is and also of that which is to come 1 Tim. 4.8 First seeke the kingdome of God and his righteousness and all these outward and earthly things shall be added unto you so farre forth as God sees them needful and expedient for you Mat. 6.33 Whether the righteous have little or much of these outward things they have Gods blessing with it which is more then all besides and without which all is nothing This the wicked want whatsoever they have besides though the things which they have in themselves considered be blessings yet to them they are not blessings but curses Because they doe not give glorie unto the name of God therefore he doth curse their blessings Mal. 2.2 Their prosperity doth destroy them Prov. 1.32 Their table is made a snare unto them and that which should have been for their welfare is unto them an occasion of ruine Psal 69.22 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just Prov. 3.33 Therefore a little that a righteous man hath is better then the riches of many wicked Psal 37.16 Quest But may some say what must we doe that we may work righteousness Answ I answer 1. We must be in Christ we must be ingrafted into him by faith For of his fulness we must all receive grace for grace John 1.16 But without him or as the margent hath it severed from him we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 15.5 Therefore our prime and principal worke must be to lay hold on Christ that he may dwell in our hearts by faith Means whereby to worke righteousness Ephes 3.17 When the Jewes asked our Saviour saying What shall we doe that we may worke the workes of God He answered This is the worke of God that ye beleeve in him whom he hath sent John 6.28 29. This is that worke without which no worke can be truely good and pleasing in the sight of God 2. We must acquaint our selves with the word of God and take heede unto it as to a light shining in a darke place 2 Pet. 1.19 Thy word saith David unto God is a lampe unto my feete and a light unto my paths Psal 119.105 Wherewithal saith he shall a young man cleanse his way by taking heede thereto according to thy word vers 9. And againe Order my steps in thy word and let none iniquity have dominion over me vers 133. Gods will is the rule of righteousness Be ye not unwise but understand what the will of the Lord is Ephes 5.17 Be not conformed to the world but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God It is Gods revealed will to which we must give heede see Deut. 29.29 Rom. 12.2 Now Gods word is that by
admittendo accusatore magnâ cautione opus Beza ad loc except he first bring two or three witnesses that will be ready to make good the accusation This the Apostle requires both because none are usually so obnoxious to calumnie and backbiting as Ministers and also it concernes not only Ministers themselves but also others that their credit be not impaired that so their ministery may not be contemned An odious thing also it is for servants to slander and backbite their Masters as Ziba did Mephibosheth 2 Sam. 16 3. My servant said Mephibosheth to David deceived me And he hath slandered thy servant unto my lord the king 2 Sam. 19.26 27. Servants ought to shew all good fidelity to their Masters Tit. 2.10 Therefore they ought not to traduce and slander them to carry tales abroad and to backbite them So for children to backbite their parents is a thing most detestable This was Chams ungraciousness that when he saw his father Noah drunken and naked he went and told others of it for this a curse came upon him and his posterity Gen. 9.21 22 23 24 25. Whereas Shem and Japhet were blessed because they covered their fathers nakedness Gen. 9.23 26 27. Thus also most haynous it is if wives slander and backbite their husbands Let the wife see that she reverence her husband Ephes 5.3 A Roman Matron is highly commended by Historians and others for her care to conceale and cover her husbands infirmity he having a stinking breath she was so far from divulging it that when some spake to her of it she answered that truely she thought that all other mens breath did smell in like manner as his did It is true Abigail did speake evil of her husband Nabal behinde his backe Let not my lord I pray thee said she to David regard this man of Belial even Nabal for as his name is so is he †Nabal in Hebrew signifieth a foole it is so used Psal 14.1 Nabal is his name and follie is with him 1 Sam. 25.25 But this was no backbiting because it was done upon just and urgent occasion it was for the preservation of Nabal and all his familie when as David was so incensed against him for his churlish and opprobrious dealing with him that he sware he would destroy him and all that did belong unto him and so he had done indeed if Abigail by her wife behaviour had not prevented it Others therefore must not thinke to doe as she did except they have the like occasion for it as she had Again as all ought to eschew backbiting so by how much any doe the more professe piety and religion by so much they ought to have the more care to keep themselves free from this sin For 1. If they be given to this vice it will quite marre all their profession If any man among you saith S. James seeme to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vaine Jam. 1.26 2. And this is one thing which especially doth open the mouthes of profane and irreligious people to speake evil of professours and their profession because some professours are so prone to censure others and to speak evil of them behinde their backes Therefore if we would adorne our profession and stop the mouthes of such as are ill affected towards it let us have care to eschew backbiting For so is the will of God saith S. Peter that with well doing ye put to silence the ignorance of foolish men 1 Pet. 2.15 SERM. 10 SERM. X. Psal 15.3 Nor doth evil to his neighbour THis is the third particular propertie of him that shall abide in Gods tabernacle and dwell is his holy hill he is one that doth no evil to his neighbour Nor doth evil in no kinde whatsoever viz. injuriously and unjustly To his neighbour to any whomsoever For by a mans neigbour is meant any one whosoever he be besides himself as our Saviour shewes by a parable Luke 10.29 c. And the Apostle instead of saying He that loveth his neighbour hath fulfilled the law expresseth it thus He that loveth another hath fulfilled the law Rom. 13.8 By another he means the same with neighbour for vers 9. he saith that this Thou shalt not commit adultery Thou shalt not kill c. is briefly comprehended in this saying Thou shalt love thy neighbour as thy selfe So that by neighbour is meant another any other whosoever The Doctrine then arising from the words is this Doct. He that would inherit heaven and eternal happiness must take heed of being injurious unto others he must beware of doing evil unto any 1. That this is the propertie of such as shall be saved we see by the Text and so we may see also by other places of Scripture The Prophet Esay speaking of the times of the Gospel and of the kingdome of Christ his kingdome of grace here sheweth what disposition the true people of Chirst shall be of The wolfe saith he shall dwell with the lambe and the leopard shall lie down with the kid and the calfe and the young lion and the fatling together and a little child shall lead them And the cow and the beare shall feed their young ones shall lie down together and the lion shall eate straw like the oxe And the sucking child shall play on the hole of the aspe and the weaned child shall put his hand on the cockatrice den They shall not hurt nor destroy in all mine holy mountaine for the earth shall be full of the knowledge of the Lord as the waters cover the sea Isai 11.6 7 8 9. Such as before had been like which leopards lions beares aspes and cockatrices most cruel and devouring most hurtful and destructive shall become most tame and mild most gentle and peaceable this is the disposition of those that belong to Christ that are partakers of his kingdome of grace here and shall be partakers of his kingdome of glory hereafter So also the same Prophet in another place The wolfe and the lambe shall feed together and the lion shall eat straw like the bullocke and dust shall be the serpents meat they shall not hurt nor destroy in all mine holy mountaine saith the Lord Isai 65.25 The elect and such as shall be saved are called sheepe John 10.27 and they are compared unto sheepe Matth. 25.33 which intimates that they are meeke and quiet innocent and harmeless such they are after that they are effectually called Paul befâ—re was a ravening wolfe and a devouring lion he made havocke of the Church entring into every house and haling men and women committed them to prison Act. 8.3 He breathed out threatnings and slaugher against the disciples of the Lord c. Act. 9.1 But after that he was called and converted unto Christ he became a lambe one that would not doe the least harme to any Memorable to this purpose is that speech of his to king Agrippa when Agrippa told him that he
did almost perswade him to be a Christian I would to God â—said Paul unto him that not only thou but also all that heare me this day were both almost and altogether such as I am except these bonds Act. 26.29 As he was partaker of the benefit of Christ so he wished that all others were like unto him but not as he was a prisoner and in bonds he wished all others the good which he enjoyed but not the evil which he suffered so far was he from doing evil to his neighbour 2. This is a thing which God expressely requireth of his people Oppresse not the widdow nor the fatherless the stranger nor the poore and let none of you imagine evil against his brother in his heart Zach. 7.10 Be harmeless as doves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.16 That ye may be blameless and harmeless Phil. 2.15 The word used in the two last places which is translated harmeless imports as much as without hornes it is a metaphor borrowed from horned beasts which push and hurt with their hornes To such are they compared who are injurious and harmeful unto others Many buls have compassed me saith David strong buls of Bashan have beset me round Psal 22.12 I lift up mine eyes saith Zacharie and saw and behold foure hornes And I said unto the Angel that talked with me What be these And he answered me These be the hornes which have scattered Judah Israel and Ierusalem Zach 1.18 19. The people of God therefore must be without hornes they must be harmless 3. It is required of all that they love their neighbour Owe nothing to any man but to love one another Rom. 13.8 Now they that indeed love their neighbour will be careful to doe him no harme Love worketh no ill to his neighbour Rom. 13.10 4. All are enjoyned not only to love their neighbour but to love him as themselves Thou shalt love thy neighbour as thy self Levit. 19.18 Matth. 19.19 That is every one must doe to his neighbour as he would that his neighbour should doe to him All things whatsoever ye would that men should do to you do ye even so to them for this is the law and the prophets Matth. 7.12 Now no man would that another should doe him harme and therefore neither should any doe harme to another 5. Such as desire salvation must imitate Christ and not the devil My sheep saith Christ follow me And I give unto them eternal life and they shall never perish John 10.28 29. Now Christ was harmelesse Heb. 7. vers 26. He did no violence Isai 53.9 When some of his disciples were offended at the Samaritanes for refusing to entertaine them and thereupon asked him if they should call for fire from heaven to consume them alledging the example of Elias for it he rebuked them saying Ye know not what manner of spirit ye are of For the Son of man is not come to destroy mens lives but to save them Luke 9.54 55. On the other side the devil was a murtherer from the beginning John 8.44 Like a roaring lion he goes about seeking whom he may devoure 1 Pet. 5.8 He is called Abaddon that is destruction as being the author and worker of it and Apollyon that is a destroyer Rev. 9.11 Now if this be so then it speaks terrour unto many Use 1 who doe what evill they can to their neighbour they verifie the proverbe Homo homini lupus One man is a wolf to another men tearing and devouring one another But to speak more distinctly 1. Some doe evil to others in respect of their name credit and reputation slandering and defaming them of which I have partly spoken before upon the former part of the verse and also shall God willing speake more hereafter upon the last part of it 2. Some do evil to others in respect of their goods and estate and that many wayes 1. By stealing I take the word now in the more strict sense as it is commonly used for otherwise it comprehends all unjust getting that which is anothers But for stealing in the stricter sense as denoting either open robbery or secret filching what evil many do in this kind the prisons every where doe shew and much more would be done if the feare of humane laws did not prevent it Besides many are guilty in this kinde who yet do little think nor perhaps will easily be perswaded that they are so yea it may be will take it ill that any should so judge of them Such as put their cattel to feed in other mens grounds or wittingly trespasse upon them any such way such as break their neighbours fences carry away their hedges and the like What is all this else but plain stealing But whosoever doe evil to their neighbour this way viz. by stealing let them consider what the Prophet Zacharie denounceth namely this Every one that stealeth shall be cut off Zach. 5.3 And again I will bring it viz. the curse forth saith the Lord of hosts and it shall enter into the house of the thief vers 4. 2. By oppression Thus do they evil to others who unjustly and without cause or rigorously and without mercy cast them out of their houses and possessions who racke their tenants and make them pay excessiâ—ely for what they hold of them who impose upon others heavy burthens which they are not able to beare This sâ—n of oppression great ones are most guilty of who grinde the faces of the poore Isai 3.15 But the poore also may be guilty of oppression one poore man may oppresse another and that useth to be the sorest oppression A poore man saith Salomon that oppresseth the poore is like a sweeping rain that leaveth no food Prov. 28.3 But whosoever they be whether rich or poor that are guilty in this kinde let them know and consider that oppression is a sin whereby God is especially provoked This is mentioned as one of those great abominations for which the wrath of God came upon Jerusalem The people of the land have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 Woe to them saith Micah that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage Therefore thus saith the Lord Behold against this familie do I devise an evill from which you shall not remove your necks neither shall ye go haughtily for this time is evil Mic. 2.1 2 3. So the Prophet Zephanie Wo to her that is filthy and polluted to the oppressing city Zeph. 3.1 The Prophet Esay also shewes this to be the great provoking sin for which God would lay his vineyard wast He looked saith he for judgment but behold oppression In the Hebrew
And how injurious he had been he shewes in another place saying Many of the Saints did I shut up in prison c. And I punished them oft in every synagogue and compelled them to blaspheme Act. 26.10 11. R. Salomon acutely observes R. Sal. in Deut. 23.7 in Hos 12. ult that a severer law is made against the Moabites and Ammonites who drew the Israelites into sin Num. 25. then against the Egyptians and Edomites whereof the one drowned the male-children of the Israelites Exod. 1. and the other came out against them with the sword Num. 20.20 The Lord commanded Moses saying Vex the Midianites and smite them For they vex you with their wiles therewith they have beguiled you in the matter of Peor and in the matter of Cozbi c. Num. 25. vers 17 18. Guilty also this way viz. of doing evil to mens souls are all open and notorious sinners who infect others by their evil example A little leaven leaveneth the whole lumpe 1 Corinth 5.6 One sinner destroyeth much good Eccles 9.18 One roote of bitterness springing up is enough to trouble and defile many Heb. 12.15 Mischievous unto the souls of others also are seducers and false teachers They are called ravening wolves Matth. 7.15 Grievous wolves not sparing the flock Act. 20.29 If any one appeare to be of this stampe a broacher of heretical and damnable doctrine Receive him not into your house saith S. John neither bid him God speed For he that biddeth him God speed is partaker of his evils deeds 2 John 10. and 11. Chap. Such also are all hinderers of the word of God and of the meanes of mens salvation When Sergius Paulus desired to heare the word preached by Paul and Barnabas and Elymas a sorcerer withstood them and sought to turn the deputy from the faith Paul being full of the Holy Ghost set his eyes upon him and said unto him O full of all subtilty and all mischiefe thou child of the devill thou enemy of all righteousness wilt thou not cease to pervert the right wayes of the Lord And now behold the hand of the Lord is upon thee and thou shalt be blinde not seeing the sun for a season Which sentence was immediately executed And immediately there fell on him a mist and a darkness and he went about seeking some to lead him by the hand Act. 13.10 11. So the Jews both refusing to heare the Gospel themselves and also seeking to deprive the Gentiles of it this brought the full vials of Gods wrath upon them Forbidding us saith the Apostle of them to speake unto the Gentiles that they might be saved to fill up their sins alway for the wrath of God is come upon them to the uttermost 1 Thess 2.16 Of this sort of evil doers also are they who do not according to their place and calling indeavour to bring others to the truth and to build them up in it They are guilty of the blood of others even of the blood of their souls Son of man I have made thee a watchman to the house of Israel therefore hear the word at my mouth and give them warning from me When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand Ezel 3.17 18. And v. 20. Again when a righteous man doth turne from his righteousness and commit iniquity and I lay a stumbling block before him he shall die because thou hast not given him warning he shall die in his sin and his righteousness which he hath done shall not be remembred but his blood will I require at thine hand So also Ezek. 33.7 8. Paul therefore taking his leave of some among whom he had lived after that he was called to the work of the ministry I take you to record this day said he unto them that I am pure from the blood of all men For I have not shunned to declare unto you the whole counsel of God Act. 20.26 27. Neither doth this only concerne Ministers though them especially but also others Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 Those who thus or any other way doe evill to mens souls are especially like unto the devil whose chief spite is at the souls of men them he chiefly labours to destroy The devil put it into the heart of Judas to betray Christ John 13.2 because he knew that Judas thereby would betray his own soule It was Satan that filled the heart of Ananias to lie unto the Holy Ghost Act. 5.3 He is called the tempter Matth. 4.3 And 1 Thess 3.5 because he is ever tempting to sin one way or other Now this sin of doing evil unto others is aggravated divers wayes 1. In respect of the persons by whom it is done As 1. If they be such as by their place and calling or profession of friendship and trust reposed in them ought to protect and defend others from harme For Ananias sitting as a judge to cause Paul unjustly to be smitten was far worse then if another had done it Sittest thou said Paul unto him to judge me after the law and commandest me to be smitten contrary to the law Act. 23.3 So David aggravates the evil that was done unto him saying Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal 41.9 For it was not an enemy that reproached me then I could have borne it neither was it he that hated me to wit â—penly and professedly that did magnifie himself against me then I would have hid my self from him But it was thou a man mine equall my guide and mine acquaintance we tooke sweet counsel together and walked unto the house of God in company Psal 55.12 13 14. Judas by this shewed himself to be a devil â—s Christ termed him John 6.70 that being one of Christs Apostles he betrayed him John 6.71 2. Such as reproove and condemne others for doing evill to their neighbour and yet do so themselves Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things Rom. 2.1 Thou therefore that teachest another teachest thou not thy self thou that preachest a man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery vers 21. and 22. 3. They that have been much and oft admonished to refraine from doing evil to their neighbour and yet do it Thus speaketh the Lord of hosts saying Execute true judgment and shew mercy and compassion every man to his brother And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil
it self John 2.13 14 c. So Moses in his own cause was the meekest man upon earth when Aaron and Miriam murmured against him he held his peace as if he had heard nothing Num. 12.1 2 3. But when he saw the people dishonour God by their idolatrous worshipping of the golden calf then his anger waxed hot and he cast the tables out of his hands and brake them beneath the mount And he took the calf which they had made and burned it in the fire and ground it to powder and strawed it upon the water and made the children of Israel drinke of it He made proclamation also saying Who is on the Lord's side let him come unto me and he caused about 3000. of the transgressors to be slain Exod. 32. vers 19 20 26 27 28. But in contemning the wicked divers cautions are to be observed 1. We must take heed of being rash and hasty to judge others wicked Cautions to be observed in contemning the wicked Eli was over-forward to censure Hannah for being drunke when she was troubled in spirit and powred forth her heart before the Lord 1 Sam. 1. vers 13 14 15. Better it is in this case to erre on the right hand then on the left better to judge well of those that deserve ill then ill of those that deserve well Some mens sins go before unto judgment 1 Tim. 5.24 They declare their sins as Sodome they hide them not Isai 3.9 Such are to be judged wicked and vile as they are But charity thinketh no evil 1 Corinth 13. vers 5. Where it seeth none it suspecteth none 2. Though any be notoriously wicked yet they are not so to be contemned as to be accounted reprobates and cast-awayes such as of whom there is no hope Peter did not so contemne Simon Magus though he saw him to be in the gall of bitterness and in the bond of iniquity But he bade him repent of his wickedness and pray God if peradventure the thought of his heart might be forgiven him Act. 8. vers 22 23. See also 2 Tim. 2.25 26. and 2 Thess 3.10 11. 3. We must beware of contemning others out of a high conceit of our selves like those whom the Prophet Esay taxeth Which say Stand by thy self come not neare me I am holier then thou Isai 65.5 So when our Saviour saw some That trusted in themselves that they were righteous and despised others he propounded the parable of the Pharisee and the Publican for the purging out of that humour Luke 18.9 c. Who maketh thee to differ saith the Apostle and what hast thou that thou hast not received and if thou hast received it why boastest thou as if thou hadst not received it 1 Corinth 4. vers 7. 4. We must not so contemne the wicked as to contemne their power and authority but must shew them such respect as by their place and calling is due unto them Give unto Cesar the things that are Cesars said our Saviour though Tiberius a man eminently wicked was then Cesar or Emperour Matth. 22.21 Render to all their due saith S. Paul honour to whom honour Rom. 13.7 In Elisha's carriage towards Jehoram king of Israel 2 King 3.13 14. there was something extraordinary and not to be imitated by us we not having the same spirit which he had as Christ told his disciples in a like case Luke 9.55 So also it seemes there was in the carriage of Mordecai toward Haman Some of the Rabbins say that Haman had the image of some false god about him Abeâ— Ezra and that therefore Mordecai would not bow to him lest he might seeme to bow to the idol Others of them say that Haman did make himself a god R. Salomon and required such worship as is due unto God only So also some Christian expositours say Junius that it was more honour then did belong to a man which they gave to Haman But that is most probable that therefore Mordecai refused to bow unto Haman because he was an Amalekite of that nation with which God had especially charged his people to have war Exod. 17.14 16. Deut. 25.17 18 19. These examples therefore though they proove that the wicked are to be contemned to which purpose I alledged them before yet not so but that respect is to be shewed to Magistrates and men in authority though they be wicked So wives children and servants must not withstanding the wickedness of their husbands parents and masters shew all due respect unto them 5. We ought not so to contemne the wicked as to refuse to do them good See before Sermon 13. 6. Nor so as to refuse good from them Paul thought it not unmeet to appeale to Cesar when that did make for his safety though Nero who was then Cesar was monstrously wicked Act. 25.11 They are therefore injurious to themselves and indeed to God also who so contemne wicked Ministers as to contemne their ministery and to refuse to partake of Gods ordinances administred by them Thus the people because of the wickedness of the priests the sons of Eli abhorred the Lords offering 1 Sam. 2.17 but in this they did transgresse vers 24. Christ required the people to hear the Scribes and Pharisees notwithstanding their ungodliness and to observe all that they did say so long as they taught the law of Moses Matth. 23.2 3. 7. Neither are the wicked so to be contemned as that we should refuse to joyne with them in that which is good So far forth as the Pharisees held the truth Paul held with them and professed himself one of them Act. 23.6 And he bids Come out from among them viz. the wicked separate your selves but how and touch not the uncleane thing 2 Cor. 6.17 that is do not joyne with the wicked in that which is evil but must we therefore refraine from that which is good rather then joyne with the wicked in it Where doth the Scripture teach this lesson Now that we may be enabled to contemnne the wicked Motives to inable us to contemne the wicked 1. We must consider the odiousness of sin and get a thorough hatred of it I will set no wicked thing saith David before mine eyes I hate the work of them that turne aside it shall not cleave to me Then immediately after A froward heart shall depart from me I will not know a wicked person Whoso privily saith he slandereth his neighbour him will I cut off him that hath a high look and a proud heart will not I suffer He that worketh deceit shall not dwell in my house he that telleth lies shall not tarrie in my sight I will early destroy all the wicked of the land c. Psal 101.3 4 5 7 8. 2. We must especially beware of covetousness for that will make us to have mens persons in admiration because of advantage Jude vers 16. This made Pilate so to honour Cesar as for feare of him to condemne Christ whom he knew
69.7 They that sit in the gate speak against me and I was the song of the drunkards vers 12. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee Reproach hath broken mine heart and I am full of heaviness vers 19 20. Have mercy upon us O Lord saith he speaking both in the behalf of himself and the rest of Gods people have mercy upon us for we are exceedingly filled with contempt Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 123.3 4. This also was the complaint of that elect vessel Paul We are made as the filth of the world and are the off-scouring of all things unto this day 1 Cor. 4.13 We were shamefully intreated as ye know at Philippi 1 Thess 2.2 See the storie Act. 16.22 23. And others had triall of cruel mockings and scourgings yea moreover of bonds and imprisonment They were stoned they were sawne asunder were tempted were slaine with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth Heb. 11.36 37 38. Such measure even our blessed Saviour himself did finde when he was in the world I am a worm and no man a reproach of men and despised of the people All that see me laugh me to scorn they shoot out the lip they shake the head saying He trusted in the Lord that he would deliver him let him deliver him seeing he delighted or as the margent hath it if he delight in him Psal 22.6 7 8. Thus complained David speaking in the person of Christ So the Prophet Esay prophecied of him saying He is despised and rejected of men a man of sorrowes and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Isai 53.3 Thus the Evangelical history shewes that it fared with him He was called a man gluttonous and a wine-bibber a friend of Publicans and sinners Matt. 11.19 He was termed Beelzebub Matth. 10.25 He was traduced as one that did cast out devils by Beelzebub the prince of devils Matth. 12.24 They did spit in his face and buffered him and others smote him with the palmes of their hands saying Prophecie unto us thou Christ who is he that smote thee Matth. 26.67 68. They preferred Barabbas a murderer before him and put him to a most ignominious death even the death of the crosse mocking and reviling him most despitefully when he was crucified Matth. 27. vers 21 22 23 39 c. If it were thus with the Head no marvel if it be so with the members If they have called the Master of the house Beelzebub much more will they call them of his houshold Matth. 10.25 Who some despise the godly Some despise the godly because they are poore and of meane quality in the world A poore wise-man by his wisdome delivered the city but no man remembred that same poore man Eccles 9.15 Though he was wise and had done much by his wisdome yet because he was poore both he and his wisdome was despised Then said I Wisdome is better then strength nevertheless the poore mans wisdome is despised and his words are not heard vers 16. In this respect Christ was despised Many hearing him wâ—re astonished saying From whence hath this man these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Mar. 6. and what wisdome is this which is given unto him that even such mighty works are wrought by his hands Is not this the Carpenter the son of Mary c. Mark 6.2 3. S. James taxeth this fault and bids Have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons For saith he if there come into your assembly a man with a gold ring in goodly apparel and there come in also a poore man in vile raiment And ye have respect to him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poore Stand thou there or sit here under my foot-shoole Are ye not then partial in your selves and are become judges of evil thoughts Hearken my beloved brethren Hath not God chosen the poore of this world rich in faith and heirs of the kingdome which he hath promised to them that love him But ye have despised the poore James 2.1 2 3 4 5. See 1 Corinth chap 1. vers 26 27 28. Some despise the godly because they are unlearned They are poore sillie creatures say some they cannot a letter on the booke and yet they must be so precise forsooth Thus the Pharisees despised those that followed Christ saying Have any of the rulers or of the Pharisees beleeved on him But this people that knoweth not the law are cursed John 7.48 49. Thus the Philosophers at Athens despised Paul calling him a babbler Act. 17.18 But let not the wise-man the wordly wise-man glorie in his wisdome Jer. 9.23 But let him that glorieth glory in this that he understandeth and knoweth me saith the Lord vers 24. Not many wise men after the flesh are called But God hath chosen the foolish things of the world to confound the wise Surgunt indocti rapiunt celum nos cum doctrinis nostris sine corde ecce ubi volutamur in carne sanguine Aug. Confes lib. 8. cap. 8. 1 Corinth 1.26 27. I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and hast revealed them unto babes Even so O Father for so it seemed good in thy sight Matth. 11. vers 25 26. But here I must adde a Caution that as none ought to despise the godly though they be not learned Caution so neither is learning it self to be despised This Caution is needful in these times wherein some not a few decry learning as a thing useless and unprofitable yea pernitious and hurtful and do what they can to seeke the extirpation of it And what is this else but to seek the extirpation even of piety it self and religion For though many may and do attaine unto saving knowledge though they are utterly ignorant of the Tongues and of Arts and Sciences yet were this knowledge utterly extinguished without extraordinary inspirations and revelations which some fanatical persons are not afraid to pretend unto what knowledge of the things that concerne salvation could there be Were it not for the knowledge of the Tongues how should we ever come to be acquainted with the Scriptures wherein the mysteries of salvation are contained they being originally written in Greeke and Hebrew which without school-learning none do understand Besides how should the truth of Religion be maintained against learned adversaries without learning And therefore that most subtle enemie of Christians and Christian Religion Julian the Apostate
contestation a bare calling on God to witness or per execrationem by execration a calling on God to punish in case of swearing falsly But properly these are not several kindes of oathes but they concurre to the constituting of an oath as several parts of it In every oath there is both a contestation and an execration though perhaps only the one be expressed yet the other also is implied Sometimes only the contestation is expressed as in the formes before cited Sometimes only the execration as 2 Sam. 3.35 Qui Deo utilur teste simul perjurii ultorem citat si fallit Tametsi hoc non semper exprimitur verbo subaudiendum est tamen Calvin ad 2 Cor. 1. â—3 So do God to me and more alfo if I taste bread or ought else till the sun be down Sometimes both the contestation and the execration are expressed as Jos 22.22 23. The Lord God of gods the Lord God of gods he knoweth and Israel he shall know if it be in rebellion or if in transgression against the Lord save us not this day that we have built us an altar to turne from following the Lord or if to offer thereon burnt offering or meat-offering or if to offer peace-offerings thereon let the Lord himself require it In these words The Lord God of gods The Lord God of gods he knoweth there is a contestation a calling on God to witness that which they spake and in those words Let the Lord himself requite it there is an execration a calling on God to punish them if it were otherwise then they spake So 2 Cor. 1.23 I call God for a record upon my soule c. First there is a contestation I call God for a record Hoc sibi vult particula In animam meam ac si dicerit non recuso quin paenam sumat si mentior Calvin ad loc and then there is an execration in the words following upon my soul which is as much as if he should say Let God take vengeance on me if I lie 2. How many kindes of oathes there be How many kinds of oaths there be An oath is either assertorie or promissorie An assertorie oath is that wherein a thing is by oath either affirmed or denied to be As that The God and Father of our Lord Jesus Christ which is blessed for evermore knoweth that I lie not In Damascus the governour c. 2 Cor. 11.31 32 33. And that I call God for a record upon my soule that to spare you I came not as yet to Corinth 2 Cor. 1.23 A promissorie oath is that wherein a thing is promised with an oath As that oath wherein David and Jonathan did sweare to be true each to other 1 Sam. 20. vers 11 c. So Abraham and Abimelech Genes 21.31 32. And Isaac and Abimelech Gen. 26.28 29. Under a promissorie oath is comprehended a comminatorie oath wherein something is threatned with an oath Then king Salomon sware by the Lord saying God do so to me and more also if Adonijah have not spoken this word against his own life 1 King 2.23 3. Whether an oath be lawful or not Whether an oath be lawful or not This may be resolved by what hath been said already but yet it requires further discussion For some mis-understanding it seemes certaine places of Scripture have thought it altogether unlawful to sweare So the Pelagians of old and the Anabaptists of late yea Theophylact and divers other authors of good account have expressed themselves so as if they were of this opinion Sixt. Sâ—nens Biblioth S. lib. 6. Annot. 26. though some have indeavoured to interpret them so as to free them from it But this opinion who ever be the authors or abettours of it is to be exploded For 1. to prove the lawfulness of an oath we have the example of Saints of Angels and of God himself Of the Saints and that before the law under the law and after the law Before the law of Abraham Gen. 14.22 I have lift up my hand unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc c. said he that is as much as I have sworne unto the Lord or by the Lord that phrase of lifting up the hand as R. Salomon upon the place observeth doth import an oath because that gesture was used in swearing as appears Dan. 12.7 and Revel 10.5 6. We find also Abraham swearing Gen. 21.31 and causing his servant to sweare Gen. 24.3 So also Isaac sware to Abimelec Gen. 26.31 And Jacob to Laban Gen. 31.53 and he caused his son Joseph to sweare Gen. 47.31 Thus also did the Saints that were under the law as David 1 Sam. 20.17 Salomon 1 King 2.23 And Eliah 1 King 17.1 And so likewise the Saints that were after the law in the time of the Gospel as appears by divers passages of Paul in the places before cited And therefore Theophylact's evasion is too weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theophyl ad Mat. 5. who saith that before indeed it was not evil to sweare but now since Christ it is evil even as to be circumcised and to observe the Jewish ceremonies We reade also of the Angels swearing Dan. 12.7 Rev. 10.5 6. And to this purpose we have the example of God himself of whose swearing we have often mention in the Scripture as Gen. 26.3 Exod. 13.5 and 33.1 Josh 5.6 and so in many other places 2. Reason also proveth an oath to be lawfull 1. If we consider an oath ex origine in respect of the ground of it It proceeds from a perswasion that men have of Gods Omniscience truth power Vide Aquin. 22. quaest 89. art 2. justice that he knowes whether we speak truly or no that he is true and that he can and will reward those that speak the truth and so on the other side plague and punish those that deale falsly And therefore to swear by Gods name is noted as a part of that honour and worship which is due unto him Deut. 6.13 and 10.20 2 If we consider an oath ex fine in respect of the end of it this also will shew it to be lawful For the end of an oath is to confirme truth to cleare the innocent and to end controversie For men verily sweare by the greater and an oath for confirmation is to them an end of all strife Heb. 6.16 see Exod. 22.10 11. and 1 King 8. vers 31 32. But against the lawfulness of an oath may be objected that of our Saviour But I say unto you Sweare not at all Object neither by heaven for it is Gods throne nor by the earth for it is his footstool neither by Jerusalem for it is the city of the great King Neither shalt thou sweare by thine head because thou canst not make one hair white or black But let your communication be yea yea and nay nay for whatsoever is more then these cometh of evil Matth. 5.34 35 36
a sin to take such an oath and a greater sin to keepe it David having taken an unjust oath to wit that he would destroy Nabal and all that did belong unto him when by Abigails advertisement he came to see and consider that he had sworne but not in righteousness he did not take himself bound to keepe his oath but he took himself bound to break it and he blessed God that had sent Abigail and Abigail and the counsel which she gave him 1 Sam. 25.22 32 33. It is a haynous thing to take God to witness that we will do that which he hates and forbids and to require him to plague us if we doe it not when he hath threatned to plague us if we do it And it is much worse if having so sworne we proceed to do the thing because we have sworne it as if out of conscience toward God we ought to sin against him So then that which is unjust Multi non otiosas tantum modò res aniles sed etiam scelera quaedam se jurant per Christi nomen esse facturos Ad hoc res cecidit ut cum per Christi nomen juraverint putent se scelera etiam religiosè facturos Salvian de Gubern lib. 4. is not to be sworne and if it be it is not to be performed If therefore that which one sweareth afterward by some accident prove evil and unlawful he ought not to do it As if one sweare to restore a sword unto a man when he shall call for it and afterward the man prove mad or shew himself resolved to do mischief with it he should not restore it These things thus premised concerning an oath Doct. I come now to the Doctrine observed from the Text viz. That a citizen of heaven is one who hath a care to performe his promises especially if they be confirmed by an oath though it prove to his own hurt First for promises compacts and covenants though they be without an oath yet being lawful and just they ought to be performed This is included in that of the Apostle Putting away lying speak the truth every man with his neighbour Ephes 4.25 Therefore what any promise they ought to purpose and to performe if they are able David complaines of the unfaithfulness of men saying They speak vanity every one with his neighbour with flattering lips and with a double heart do they speake Psal 12.2 So Jeremie They will deceive every one his neighbour and will not speak the truth Jer. 9.5 Zedekiah is threatned from the Lord because he brake the covenant which he had made with the king of Babylon Shall he prosper shall he escape that doth such things or shall he break the covenant and be delivered Ezek. 17 vers 15. The Apostle reckoneth this among the great and haynous sinnes of the heathens that they were covenant-breakers Rom. 1.31 Therefore it being a dutie to performe promise and covenant and a sin to breake it a citizen of heaven will as every one ought not breake but performe and that though some way or other he suffer by it sin being rather to be avoided then suffering and iniquity rather then affliction Job 36.21 The same may also be further confirmed by these reasons 1. God is true and faithful therefore they that belong unto God will be so also Be ye followers of God as deare children Ephes 5.1 As he who hath called you is holy be ye also holy in all manner of conversation 1 Pet. 1.15 If in all manner of conversation then in this in performing promises and keeping covenants for in this God is holy He is faithful that hath promised Heb. 10 23. He is a faithful God that keepeth covenant Deut. 7.9 Neh. 1.5 He hath remembred his covenant for ever Psal 105.8 And so he will remember it He will ever be mindful of his covenant Psal 111.5 My covenant saith he will I not breake Psal 89.34 2. Faithfulness is one of the great and weighty things of the law Matth. 23.23 By faith there is meant fidelity as the Geneva-Translation doth expresse it Fidem i. e. dictorum conventorum constantiam ac veritatem Hic Christus agit duntaxat de mutuis hominum inter se officiis Beza ad Matth. 23.23 that is a care to deale sincerely and to be stedfast in keeping covenant For as Beza observes our Saviour there doth treat only of such duties as men do mutually owe one to another But 2. oathes more especially ought to be performed and so will be by those that feare God what ever prejudice they sustain by it He that feareth God is also one that feareth an oath Eccles 9.2 He feareth to take an oath unadvisedly and having taken an oath it containing nothing but what is lawful he feareth to breake it He that shall ascend into the hill of the Lord and stand in his holy place is one that doth not lift up his minde to vanity nor sweare deceitfully Psal 24.4 Joshua and the princes of Israel having sworne to the Gibeonites though in taking that oath they were not so well advised as they should have been yet having taken it and the matter of it being just viz. to spare and preserve the Gibeonites who did yeeld up themselves unto them they would keepe it And the children of Israel smote them not because the princes of the congregation had sworne unto them by the Lord God of Israel And all the congregation murmured against the princes But all the princes said unto all the congregation We have sworne unto them by the Lord God of Israel now therefore we may not touch them Josh 9.18 19. So David having sworne to Shimei that he should not die viz. for reviling him as he had done he kept his oath and let shimei live while he himself lived 2 Sam. 19.23 and 1 King 2.8 He gave Salomon indeed an item concerning Shimei and Salomon at length put him to death but it was for a new offence whereby he made himself guiltie of death 1 Sam. 2.36 c. Zedekiah's sin in not keeping covenant with the king of Babylon is aggravated by this that he had confirmed the covenant by oath and yet did breake it As I live saith the Lord God surely in the place where the king dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the midst of Babylon shall he die Ezek. 17.16 Seeing he despised the oath by breaking the covenant when lo he had given his hand and hath done all these things he shall not escape Therefore thus saith the Lord God As I live Surely mine oath that he hath despised and my covenant that he hath broken even it will I recompence upon his own head Ezek. 17.18 19. There is great reason why special regard should be had of oathes and special care of performing them For 1. An oath is a most solemne and sacred bond an oath for confirmation being unto men an
22.22 May one therefore rob the rich because he is rich No it 's a sin to rob any but especily to rob the poore So in the verses immediately before that wherein taking usury of the poor is forbidden Thou shalt neither vex a stranger nor oppress him c. Ye shall not afflict any widow or fatherless childe Exod. 22.22 23. Doth it follow that others that are not strangers or widowes or fatherless may be so used No It is a sin to use any so but such especially So neither may it be inferreâ— that usury may be taken of such as are not poor but that it may be taken of none and especially not of the poor Some again except That the law against usury was a Excep 3 judicial law and peculiar to the Jewes so that Christians are not obliged by it But 1. Answ Neither doth this stand with the former exceptions Foâ— if the Scriptures before alledged forbid onely either biting and hurting usury or that usury which is taken of the poore then the law against usury is moral and perpetual it doth oblige all for it is granted by all that such usury is simply evil and unlawful 2. Neither is it true in it self that the prohibition of usury did onely concerne the Jewes For here in the text David makes the avoyding of usury the property of every one whoever he be that shall abide in Gods tabernacle and dwell in his holy hill so that it concerns us as much as it did the Jewes Besides we may observe that in this Psalme there is not any thing mentioned but that which is moral of perpetual and universal concernment But it is objected Object That the Jewes were permitted to take usury of strangers and were onely forbidden to take it of their brethren Unto a stranger thou mayest lend upon usury but unto thy brother thou shalt not lend upon usury Deut. 23.20 I answer Answ It doth not therefore follow that the prohibition of usury was judicial and concerned the Jews onely but the prohibition was moral binding all and the permission to take usury of strangers was judicial and belonged to the Jewes onely As the putting away of ones wife was simply forbidden and did concern all but the Jewes were permitted in some case to doe it for a reason which peculiarly concerned them to wit for the hardness of their hearts lest otherwise they should have been more cruel to their wives and have dealt worse with them Moses because of the hardness of your heart suffered you to put away your wives c. said Christ to the Pharisees Matth. 19.8 So also for the hardness of their hearts they were suffered to take usury of strangers lest otherwise they should be cruel to their brethren and take usury of them also Some by the stranger of whom the Jews were permitted to take usury understand the Canaanite whom they were commanded utterly to destroy Deut. 7.1 2. And therefore Ambrose saith Thou mayest take usury of him whom it is no sin for thee to kill Ab hoc usuram exige quem non sit crimen occidere Ambros de Tob. cap. 15. And surely as God did allow the Israelites to rob and spoyle the Egyptians though that precept be moral Thou shalt not steal Exod. 11.2 3. and 12.35 36. So might he also allow them to take usury of the Canaanites though that also be a moral precept Thou shalt take no usury and comprehended in that other of not stealing All is God's and he may doe with his own as he pleaseth he may give what he will to whom he will and how he will SERM. XXV Psal 15.5 He that putteth not out his money to usury HAving proved by the Scriptures That usury all usury properly so called is unlawful and having vindicated the places alledged from the exceptions made against them I come now to demonstrate the unlawfulness of usury by Reason Reasons to prove usury unlawful The reasons which argue usury to be unlawful may be reduced to these two heads viz. the impiety and the iniquity of it 1. There is impiety in usury For piety requires us to take such courses as to know and acknowledge our dependence upon God and so to pray unto him for success in that which we take in hand and to give him thanks when our undertakings are successful Trust in the Lord with all thine heart and lean not to thine own understanding In all thy wayes acknowledge him and he shall direct thy paths Prov. 3.5 6. Establish thou the work of our hands upon us yea the work of our hands establish thou it Psal 90.17 Thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth Deut. 8.18 But the usurer as an usurer takes such a course as whereby so much as in him lies to have no dependence upon God Whereas the husbandman in his imployment depends upon God for the former and the later raine and for temperate seasons merchant and seafaring man for good windes and calm seas the artificer Lawyer Divine and generally all for health and strength to follow their vocation it 's all one to the usurer whether it be fair or foul calme or tempestuous yea in respect of his usury it 's all one to him whether he be strong or weak in health or in sickness except the Sun and the Moon stand still and the course of the monthes and years be staid his gain still comes in whatsoever happen How then can the usurer as such look up unto God and acknowledge him How can he either pray that he may prosper in the course which he takes or give thanks if he doe prosper in it Surely usurers are of the number of those that Job speaks of saying They say unto God Depart from us Nullum genus hominum pejus de Deo sentit quam danistarum we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we should pray unto him 2. There is iniquity in usury For 1. Equity requires that every one live by his own labour Thou shalt eat the labour of thine hands Psal 128.2 Even when we were with you this we commanded you that if any would not work neither should he eat 2 Thes 3.10 and v. 12. We command and exhort by our Lord Jesus Christ that with quietness they worke and eat their own bread Usurers therefore doe not eat their own bread for as usurers they doe not worke Foerore quaestuosa sâ—gnitia Plin. hist lâ—b 33. cap. 3. they take no pains for their living but like drones live on the labours of others Usury as some of the heathens have branded it is a gainful idleness 2. Equity also requires that none pay something for nothing But the usurer makes one pay for his money so much for so much and something also for the use of it and that is indeed for nothing I mean nothing distinct
from the money For in money the propriety and the use except perhaps it be used onely for shew and ostentation cannot be severed no more then in bread or any thing that is eaten or drunken because the using of money as of bread or the like is the consuming of it so that to make a man pay so much money as was lent him and something also for the use of the money is as if one should make one pay for meat and drinke as much as it is worth and something moreover for the eating and drinking of it Therefore the usury of money and the usury of victuals are both alike forbidden as being both alike unlawful Deut. 23.19 Levit. 25.37 3. It is also agreeable to equity That two contracting together one should be liable to hazard as well as the other But in usurious contracts the lender is liable to no hazard let the borrower sink or swim gaine or lose the usurer will be sure to gaine he will have his own with advantage Now this is unequal and unjust that one should be eased and another burthened 2 Cor. 8.13 14. Thus both Scripture and reason doe sufficiently evince that usury is unlawful but many things are objected in defence of it Object 1 Usury say some is not forbidden in the New Testament and therefore it is lawful But 1. Answ Is not the Old Testament Canonical as well as the New and are there not moral and perpetually binding precepts as well in that as in the other Shall we at once expunge all the Old Testament and account all that is in it as nothing except we finde it also in the New Testament This is to come too neer the Manichees Deum qui legem per Moysâ—n dedit in Hebraeis Prophetis locutus est non esse verum Deum sed unum ex principibus tenebrarum Aug. de Manichaeis in lib. de haeres c. 46. who rejected Moses and the Prophets saying That the â—od which spake by them was not the true God but one of the Princes of darkness 2. If it be meant that usury is lawful if it be not expresly forbidden in the New Testament the consequence is not good for there are diverse things besides usury which are not expresly forbidden in the New Testament and yet all will acknowledge them to be unlawful as not to restore a pledge and to take that for a pledge which a man must necessarily use thereby to get his living and the like 3. If the meaning be That usury is no way forbidden in the New Testament it is denied for it is forbidden implicitly and in the general as namely in that of the Apostle Let him that stole steale no more but rather let him labour working with his hands the thing that is good that he may have to give to him that needeth Ephes 4.28 And so also in that of the same Apostle Let no man go beyond or defraud his brother in any matter because that the Lord is the avenger of all such as we have also forewarned you and testified 1 Thes 4.6 Some alledge another place in the New Testament as being more directly against usury to wit those wordâ— of our Saviour Lend hoping for nothing againe Luke 6.35 Some expound it thus Lend hoping for nothing againe more then was lent lend so as to look for no usury Others suppose the meaning of those words to be that we should so lend as not to hope for the principal againe not to expect so much as was lent to wit if the borrower prove to be so poore as not to be able to repay what he borrowed But though these things in themselves be true yet I conceive neither of these expositions to be genuine but that the true meaning of the words is this Lend hoping for nothing again that is for no such courtesie not hoping to borrow again of those that now borrow of you even as elsewhere Christ forbids those that invite guests to invite those that may invite them againe that is therefore to invite others that afterward they may be invited by them Luk. 14.12 13 14. This appears to be the meaning by the 32 33 and 34. verses For if ye love them which love you what thanke have ye for sinners also love those that love them And if you doe good to them which doe good to you what thanke have ye for sinners also doe even the same And if ye lend to them of whom ye hope to receive to wit the like courtesie for otherwise it is thanke-worthy to lend what thanke have ye for sinners also lend to sinners to receive as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like courtesie again Object 2 But again Some object That the New Testament doth make for usury Thou oughtest to have put my money to the exchangers and then at my coming I should have received my own with usury Mat. 25.27 Answ To this objection some answer by way of retortion Those words say they do rather prove usury unlawful Down on Psal 15. Fent of usury for that they were spoken to the servant that thought his master an hard man one that reaped where he did not sow and gathered where he strawed not therefore say they the master speaking of himself according to that opinion which the servant had of him said that he should have put forth his money to the exchangers that so he might have received his own with usury This exposition may be confirmed by that which the master also said to that servant to wit that he would condemn him out oâ— his own mouth Yet the master doth not hereby acknowledge usury to be lawful no more then he doth acknowledge himself such a hard man as the servant apprehended him This answer is acute and witty but the more solid answer as I conceive is That the words objected are part of a parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theopaylact ad Jâ—h 16.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem ad Luc. 16. in initio and a parable is not to be extended and stretched beyond the scope of it For otherwise one might prove cozenage to be lawful by the parable of the unjust steward that cozened his master Luke 16. And so theevery because Christ in Rev. 16.15 and in other places compares his coming to the coming of a thief in the night Our Saviour in that expression shewes that he will come suddenly when many doe little thinke of him and that therefore we ought to watch and prepare for his coming And by that of the unjuâ—t steward he teaches us that we are all stewards and must give account unto God therefore ought so to dispense things committed to our trust that we may provide for the future Laying up as the Apostle saith a good foundation against the time to come that we may lay hold on eternal life 1 Tim. 6.19 So for this parable from whence the objection is fetched the scope of it is to shew
It is not such a Faith as whereby Abraham was justified for his Faith did appear and evidence it self by his works vers 21 22 23. And so did Rahabs Faith vers 25. Caution 1. But let none so mis understand this as if according to the Popish Doctrine a man were justified by his works By the deeds of the Law shall no flesh be justified in his sight for by the law is the knowledge of sin Rom. 3.20 Therefore we conclude that a man is justified by faith without the deeds of the Law vers 28. See also Rom. 4.3 6 7 8. Therefore when S. James saith that by works a man is justified and not by faith onely Jacobus docet quod non side sterili sed fide foecundâ operibus justificamur Cajet in Jac. 2. Jam. 2 24. the meaning is as Cajetan himself doth expound it That a man is not justified by faith that is barren but fruitful in good works So when he saith vers 21. Was not Abraham our father justified by works when he had offered up Isaac his son upon the Altar by works must needs be meant a working Faith for he addes vers 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousness Now that was spoken of Abraham long before his offering up of Isaac as appears by Gen. 15. 22. so that Abraham was justified by faith long before but that work of obedience which he did in offering up his son shewed that his faith was a true justifying faith indeed and that it was not without good cause said of him that he believed God and it was imputed to him for righteousness Caution 2. Neither again must the Doctrine so be understood as if which the Papists also hold good works did merit heaven and eternal life It is one thing not to be saved without good works and another thing to be saved for them Aliudest secundum opera reddere aliud propter ipsa opera reddere Greg. in Psal 145.8 God will render to every one according to his deeds Rom. 2.6 but not to every one for his deeds To the wicked indeed he will render both according to their deeds also for their deeds because their deeds deserve damnation But to the godly he will onely render according to their deeds not for their deeds not for the merit of them because they do not deserve salvation For 1. The best works that any can do are due and therefore not meritorious When ye shall have done all these things which are commanded you say We are unprofitable servants We have done that which was our duty to do Luk. 17.10 Secondly If we do any good we do it not of our selves by our own power but it is God that doth inable us to do it For we are not sufficient of our selves to think any thing as of our selves but all our sufficiency is of God 2 Cor. 3.5 Therefore whatever good we do we are beholding to God and not he to us for it and consequently we cannot merit any thing at his hands by it Thirdly Our good works are mixed with evil works and are in themselves even the best of them imperfect In many things we offend all Jam. 3.2 There is iniquity even in our holy things Exod. 28.38 Therefore Nehemiah though he prayed unto God to remember him concerning the good that he had done yet to shew how far he was from presuming of the merit of it he added And spare me according to the greatness of thy mercy Neh. 13.22 Fourthly There is no proportion betwixt our works and Salvation no works that we can do are equal to it Illi namque beatae vitae in quâ cum Deo de D o vivitur nullus potest aequari labor nulla opera comparari presertim cum Apostolus dicat non sunt condigne passiones hujus temporis ad futuram glorià m quae revelabitur in nobis Gregor ubi supra and therefore neither can they merit it The most that we can do is to suffer for the Name of God and of Christ and for righteousness sake Phil. 1.29 Mat. 5.10 11. But the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Rom. 8.18 But as none must think to be saved for good works so neither must any expect Salvation without good works In Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith which worketh through love Gal. 5.6 Circumcision is nothing and uncircumcision is nothing but the keeping of the commandments of God 1 Cor. 7.19 Work out your own Salvation with fear and trembling Philip. 2.12 Vse 1 This then may serve first to vindicate our Doctrine and to wipe off the Aspersion which the Papists cast upon us as if we were adversaries and enemies unto good works teaching people that if they believe then all is well enough what ever they do however they live they are sure of Salvation This is not our Doctrine though some may make this perverse use of it We are for the necessity of good works as much as they of the Church of Rome are though we dare not ascribe so much unto them as they do See Serm. 5. Use 1. Vse 2 This also confutes the Antinomians and such as are so for the preaching of Gods mercy and free Grace that they cannot endure to have Duties preached unto people and pressed upon them This they think is legal and servile not agreeable to that Evangelical and free Estate that Christians are now in But we have not so learned Christ He indeed doth make us free Joh. 8.36 But how Not free to sin but free from sin For whosoever committeth sin is the servant of sin Joh. 8.34 Know ye not that to whom ye yeild your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of righteousness unto life But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of Doctrine which was delivered unto you Being then made free from sin ye became the servants of righteousness Rom. 16.16 17 18. For this end God sent his Son to redeem us that being delivered out of the hands of our enemies we might serve him without fear in righteousness and holiness before him all the days of our life Luke 1.74 75. For this end Christ gave himself for us He died for all that they which live might not live unto themselves but unto him that died for them and rose again 2 Cor. 5 15. He gave himself for us to redeem us from all iniquity and to purifie unto himself a peculiar people zealous of good works Tit. 2.14 There is no hope of Salvation by Christ without yielding obedience unto Christ He is the author of eternal salvation to all them that obey him Heb. 5.9 He is a King as well as a Priest and a
holiness obedience Joh. 15.8 and therefore he exhorted saying Let your light so shine forth before men that they seeing your good works may glorifie your Father which is in heaven Mat. 5.16 On the other side the evil conversation of Professors doth much dishonour God Thou that makest thy boast of the Law through breaking the Law dishonourest thou God for the Name of God is blasphemed among the Gentiles through you Rom 3.23 24. In this respect therefore it behooves us to walk answerably to our profession that so the name of God and his Doctrine may not be blasphemed 1 Tim 6 1. 2. And as it is for the glory of God that we be doers of his will so is it for our own good The wicked worketh a deceitful work but to him that soweth righteousness shall be a sure reward Prov. 11.18 A reward here and a reward hereafter For godliness is profitable unto all things having the promise both of the life that now is and also of that which is to come 1 Tim. 4.8 First seek the kingdom of God and his righteousness and all these things shall be added unto you Mat. 6.33 The eyes of the Lord are upon the righteous and his ears are open unto their cry The face of the Lord is against them that do evil to cut off their remembrance from the earth The righteous cry and the Lord heareth and delivereth them out of all their troubles Many are the afflictions of the righteous but the Lord delivereth him out of them all He keepeth all his bones not one of them is broken not so broken but that it shall be set again Psal 34.15 16 17 19 20. But hereafter in the life to come then comes the full reward then every good and faithful servant of Christ shall enter into the joy of his Lord Mat. 25.21 23. even into that joy into which the Lord Christ is entered Who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the throne of God Heb. 12.2 And where I am saith he there also shall my servant be Joh. 12.26 SERM. XXXI SERM. 31 Psal 15.5 He that doth these things shall never be moved I Have handled the Agent He that and the Act doth I now proceed to the Object these things to wit before mentioned in the Psalm Hence we may observe Doct. That the performances which are accepted of God and rewarded by him are grounded upon and guided by Gods word Not he that doth what himself liketh or what others do or have done before him but He that doth these things to wit which God in his word doth require he it is that shall never be moved This is required in matters of Gods Worship Keep thy feet when thou goest to the house of God be more ready to hear viz. what God doth require and to do that then to give the sacrifice of fools to worship God after thine own foolish fancy for they consider not that they do evil Eccles 5.1 According to all the Ordinances of the Passeover so shall they keep it Num. 9.12 A multitude of the people c. had not cleansed themselves yet did they eat the Passeover otherwise then it was written 2 Chro. 30.18 This was their sin that although they did perform the service which God required yet they did not perform it in that manner as he required The same also is required in all performances and in the ordering of the whole life and conversation See that ye walk circumspectly not as fools but as wise Be ye not unwise but understand what the will of the Lord is Ephes 5.15 17. That service which is acceptable unto God must be reasonable service Rom. 12.1 or as the words in the Original may be rendred service agreeable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of the Word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the milk of the Word such as God in his word doth require Thy word is a lamp to my feet and a light to my paths Psal 119 105. Order my steps in thy word and let none iniquity have dominion over me vers 133. The reason of this Doctrine is cleer and evident It must be obedience that God will accept and reward Behold to obey is better then sacrifice and to hearken then the fat of rams 1 Sam. 15.22 Christ is the author of eternal salvation to all that obey him Heb. 5.9 Now to obey is to do that which is commanded yea and to do it because it is commanded Though a man do never so much yet if he do not those things that are commanded and because they are commanded it is no obedience To obey the Lord is to obey his voice 1 Sam. 15.22 it is to do what he injoyneth and because of his injunction Christ was obedient unto death even the death of the cross Phil. 2.8 For it was the will of his Father that he should suffer death even that death and because it was his Fathers will therefore he did it Therefore said he doth my Father love me because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it again this commandment have I received of my Father Joh. 10.17 18. Use 1 This first shews the vanity of the Romish Religion which teacheth people to do many things as parts of Gods Worship and Service which yet God hath no where in his word required of them They are things of mens devising and not of Gods prescribing and therefore they are so far from being profitable that they are prejudicial it being superstition and idolatry to worship and serve God with other Worship and service then he himself doth appoint In vain saith he do they worship me teaching for doctrines the commandments of men Mark 7.7 This also discovers the folly of some among our selves who do this or that but neither know nor regard what warrant they have from Gods word for it Some rest meerly in the example of their fore-Fathers their Fathers before them did so and so and therefore they also will do so This was the plea that the woman of Samaria used Our Fathers said she worshipped in this mountain Joh. 4 20. But said our Saviour to her You worship ye know not what vers 22. It is not the Example of our Forefathers but the word of God that must be the Rule of our practice Be ye not as your fathers Zach. 1.4 Further then they conformed unto God we must not conform unto them Some look no further then the custom of the times and places wherein they live Others generally do such and such things and therefore they also will do them Thus the Messenger that Ahab sent unto Micaiah sought to prevail with him saying Behold now the words of the Prophets declare good unto the king with one
enim est ac si dicat Omnia quae lex et Moses vobis dixerint Scribis et Pharifaeis recitantibus servate et facite c. Mal. ad Mat. 23.2 3. to maintain that blinde odience which they would have people to perform make use of these words of our Saviour but the Jesuite Maldonate doth let them know that it is not to their purpose but that our Saviour speaks of the doctrine of the Law and of Moses not of the Scribes and Pharisees and that his meaning is this Whatsoever the Law and Moses say unto you when it is recited by the Scribes and Pharisees that observe and do That our Saviour meant no more then this is clear by that admonition which he gives in another place saying Take heed and beware of the leaven of the Pharisees and of the Sadduces Mat. 16.6 whereby their leaven he meant their doctrine v. 12. Therefore though Bellarmine stick not to say that if the Pope should err so as to command vices or to forbid vertues Si Papae erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclâ—sia credere vitia esse bona virtutes malas nisi vellet contra conscientiam agere Bellat de Pontif. lib. 4. cap. 5. the Church were bound to believe vices to be good and vertues to be evil except it would act against conscience Yet this is more then we may attribute either to man or Angel Though we or an Angel from Heaven preach any other Gospel unto you then that which wee have preached unto you let him be accursed As wee said before so say I now again If any man preach any other Gospel unto you then that ye have received let him be accursed Gal. 1.8 9. Bellarmine in that assertion is like the Jewish Rabbin who saith that a man was to believe the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad Deut. 17.11 though he told him that his right hand was the left and his left hand the right because it is said According to the sentence of the Law which they shall teach thee and according to the judgment which they shall tell thee thou shalt do Thou shalt not decline from the sentence which they shall shew thee to the right hand nor to the left Deut. 17.11 And the very next words to wit And the man that will do presumptuously and will not hearken unto the Priest that standeth to minister there before the Lord thy God or unto the Judge even that man shall die Bell. de Pontif. lib. 4. cap. 16. c v. 12. Those words I say doth Bellarmine alledge to prove that the Pope hath power and authority to make Laws which binde the conscience whereas we see it was to be the sentence of the Law to wit of the Law of God which the Priest and the Judge were to deliver and in that case indeed but not otherwise all were bound to obey it S. Paul bids Prove all things hold fast that which is good 1 Thess 5.21 and Believe not every Spirit saith S. John but try the spirits whether they be of God for there are many false Prophets gone out into the world 1 Joh 4.1 How must people try the Spirits and prove all things by the Word of God as the Bereans did who searched the Scripures daily whether those things that were preached unto them were so Act. 17.11 To the Law and to the testimony if they speak not according to this word it is because there is no light in them Isa 8.20 Use 4 Let all then have a care to acquaint themselves well with Gods Word and to make it their Rule to walk and work by Moâ—ives to perswade all to acquaint themselves with Gods Word and to make it their Rule Consider 1. God's Word is a sure rule The testimony of the Lord is sure Psal 19.7 It is very sure Psal 93.5 So is not the testimony of man no man may be deceived himself and deceive others but God can neither deceive nor be deceived Let God be true and every man a liar Rom. 3.4 2. The Word of God is a compleat Rule The Law that is the Word and Doctrine of the Lord is perfect Psal 19.7 Search the Scriptures for in them ye think to have eternal life Joh. 5.39 The holy Scriptures are able to make thee wise unto salvation 2 Tim. 3.15 But take heed of mis-understanding and mis-applying God's Word as S. Peter saith They that are unlearned and unstable Meanes to prevent the mis-understanding and mis-applying of Gods Word wrest the Scriptures to their own destruction 2 Pet. 3.16 Come therefore to the Word of God to the reading hearing and meditating of it 1. In sincerity not for by-ends and base respects but with a desire to know the will of God and with a purpose to obey it Many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his wayes and we will walk in his paths Isai 2.3 Mic. 4.2 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Joh. 17.7 What man is he that feareth the Lord him shall he teach in the way that he shall go Psal 25.12 The secret of the Lord is with them that fear him and he will shew them his Covenant vers 14. 2. Come in humility have a low esteem of your selves and a high esteem of Gods Word wisdom is too high for a fool Prov. 24.7 Especially for the proud fool that thinks himself too high for wisdom God scorneth the scorners but-giveth grace to the lowly Prov. 3.34 God resisteth the proud but giveth grace to the humble Jam. 4.6 1 Pet. 5.5 The meek will he guide in judgement and the meek will he teach his way Psal 25.9 Therefore receive with meekness the ingrafted Word which is able to save your souls Jam. 1.21 3. Pray that you may understand the Word If thou cryest after knowledge and liftest up thy voyce for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of Lord and finde the knowledge of God Prov. 2.3 4 5. Open thou mine eyes that I may behold wondrous things out of thy Law Psal 119.18 Make me to understand the way of thy precepts v. 27. Teach me O Lord the way of thy Statutes v. 33. Give me understanding vers 34. 4 Pray that you may obey the Word O that my wayes were directed that I might keep thy Statutes Psal 119.5 O let me not wander from thy Commandments v. 10. Make me to go in the path of thy Commandments vers 35. Encline mine heart unto thy testimonies c. v. 36. SERM. 32 SERM. XXXII Psal 15.5 He that doth these things shall never be moved HAving done with the Agent He that and with the Act doth