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
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.
This very Question which is here iterated Who shall who shall this very Question I say doth imply that the thing spoken of doth not belong unto all It were in vain to say Who shall if all should Observe we therefore from hence That Salvation is not a thing common unto all Doct. not all but some only shall be saved There are vessels of wrath fitted to destruction as well as vessels of mercy prepared unto glory Rom. 9.22 23. As some are vessels to honour so some are vessels to dishonour 2 Tim. 2.20 As some are good seed children of the kingdom such as shall be saved so some are tares children of the wicked one such as shall be damned Mat. 13.38 c. Yea Wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat But on the other side Strait is the gate and narrow is the way that leadeth unto life and few there be that finde it Mat. 7.13 14. The Truth of this Point may further be confirmed by these Arguments 1. All are not so much as outwardly called to the enjoyment of Salvation Before Christ's coming the outward means of Salvation were vouchsafed to no Nation of the World but only one to wit the Nation of the Jews He hath given his word unto Jacob his statutes and his ordinances unto Israel he hath not dealt so with any nation c. Psal 147.19 20. Salvation is of the Jews John 4.22 In times past God suffered all nations except the Jews to walk in their own ways Act. 14.16 All that were aliens from the commonwealth of Israel were also strangers from the covenants of promise having no hope and without God in the world Ephes 2.12 After Christ's coming though the partition-wall which was betwixt Jews and Gentiles was taken away by Christ's death Ephes 2.14 So that whereas before Christ said to his Apostles Go not into the way of the Gentiles and into any city of the Samaritans enter ye not but go rather to the lost sheep of the house of Israel Mat. 10.5 After his death and resurrection he bade them Go teach all nations c. Mat. 28.19 Go into all the world and preach the Gospel to every creature Mar. 16.15 Yet still as experience shews and hath shewed in all ages many in the World are and have been without the ordinary means of Salvation That Rom. 10.18 Have they not heard Yes verily their sound went out into all the earth and their words unto the ends of the world And so that Col 1.6 23. where it is said That the Gospel was in all the World and was preached to every creature under Heaven that I say must either be understood thus that the Gospel was preached indifferently to Jews and Gentiles of what Nation or Country soever men were or it is spoken hyperbolically like that Act. 2.5 There were dwelling at Jerusalem Jews devout men out of every nation under heaven Thus then all are not so much as outwardly called neither again are all that are called outwardly called effectually they are not all called according to purpose as the Apostle says some are Rom 8.28 to wit God's purpose to save those whom he doth call Of this calling the Apostle there speaks v. 30. saying Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified All that are outwarldly called are not thus called No Many are called saith our Saviour but few are chosen Mat. 20.16 and 22.14 Among those that heard the Word there are divers sorts of unfruitful and unprofitable hearers as our Saviour sheweth in the parable of the sower Mat. 13. 2. Only such as are in the Church the visible Church are in the ordinary way of Salvation The Lord added to the church dayly such as should be saved Act. 2.47 But all are not in the Church so much as by outward profession some are without 1 Cor. 5.12 13. Col. 4.5 without the pale of the Church Many there be in the World as Jews Turks and others that do not so much as outwardly profess the Name of Christ And many also there be who professing Christ do yet hold Doctrines quite contrary to the Doctrine of Christ as they of the Church of Rome so the Socinians and others And even of those that profess the Orthodox and saving Faith many there be who only profess it in Word and Tongue but not in Deed and in Truth All are not Israel saith the Apostle that are of Israel Rom. 9.6 All are not the people of God indeed who seem to be of the number of them Christ pointed at Nathaniel as a rare man and worthy to be taken notice of Behold an Israelite indeed in whom is no guile John 1 47. They went out from us but they were not of us saith John of some that proved Apostates for if they had been of us they would no doubt have continued with us 1 Joh. 2.19 In Noah's Ark there was a Cham among Christ's Apostles there was a Judas in the Primitive Church there was an Ananias and a Sapphira so in all Churches there are and will be some profane persons and some hypocrites The Use of this Point is first to convince such as perswade Use 1 themselves that Salvation belongs unto all as well one as another such there are and though the contrary be most clear and evident yet they will not yield unto it but strive and struggle argue and object against it all they can What saith they hath God made us to destroy us He that made us will also save us Is not God merciful to all Hath not Christ died for all Thus as Job speaks of some they rebel against the light Job 24.13 Though these Objections be frivolous and not worth the answering yet because Solomon bids Answer a fool according to his folly that is so as that his folly may appear and that he may be convinced of it lest he be wise in his own conceit Prov. 26.5 therefore I will vouchsafe to answer them To the first Objection Hath God made us to destroy us I answer God made all things for himself even the wicked for the day of evil Prov. 16.4 Not that God doth make men wicked but they making themselves such God in his just judgement doth make or ordain them for the day of evil even of wrath and destruction Job 21.30 Had men continued such as God at first did make them to wit in Adam the first man they had been far enough from destruction but alas they kept not their first estate but plunged themselves into sin and so into misery being born in sin Damnati antiquam nati Bern. Psal 51.5 and so the children of wrath by nature Eph. 2.3 Thus then whoever perish may thank themselves for it O Israel thou hast destroyed thy self Hos 13.9 To the second He that made us will also save us I
they are and must be that shall be saved Unto you it is given to know the mysteries of the kingdom of heaven said Christ to his Disciples but to them it is not given Matth. 13.11 Lord how is it that thou wilt manifest thy self unto us and not unto the world said Judas not Iscariot unto Christ John 14.22 Let us therefore give unto the Lord the glory due unto his Name Psal 29.2 Let us not arrogate any thing to our selves as if there were any thing more in us then in others why God should deal thus with us but let us ascribe all unto God acknowledging that all is meerly of his Free-Grace and undeserved Mercy Who maketh thee to differ and what hast thou that thou hast not received Now if thou didst receive it why doest thou glory as if thou hadst not received it 1 Cor. 4.7 By the grace of God I am that I am 1 Cor. 15.10 Not by works of righteousness which we have done but according to his mercy he saved us Tit. 3.5 By grace ye are saved Ephes 2.5 And v. 8. For by grace ye are saved through faith and that not of your selves it is the gift of God But let us also have a care to express our thankfulness by our Obedience Let us have a care to walk worthy of the Lord unto all pleasing being fruitful in every good work Giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the Saints in light Who hath translated us from the power of darkness into the kingdom of his dear Son Col. 1.10 12 13. SERM. 3 SERM. III. Psal 15.1 Lord Who shall abide in thy Tabernacle Who shall dwell in thy holy Hill THese words do yet hold out unto us another Doctrine Doct. namely this That it is a thing which doth mainly concern every one to know and consider how he must be qualified that he may be saved For this end David here makes this enquiry Lord who shall abide in thy tabernacle c. He doth it not out of curiosity and presumption as seeking to know particularly the persons that shall be saved but out of a good and godly care that he hath both of himself and others he asks how they must be qualified and what manner of persons they must be that shall enjoy Salvation And see how sollicitous he is how he ingeminates the Interrogation Who shall who shall Thus also Psal 24.3 Who shall ascend into the hill of the Lord and who shall stand in his holy place And Psal 27.4 One thing saith he have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his temple This was it that our Saviour commended Mary for when Martha complained of her because she sate at our Saviour's Feet to hear his Words and did not joyn with her in making preparation for Christ's bodily Entertainment Martha Martha said he unto her thou art careful and troubled about many things But one thing is needful and Mary hath chosen the better part which shall not be taken away from her Luke 10 41 42. This is that which our Saviour teacheth and requireth when he saith First seek the kingdom of God and his righteousness Mat. 6.33 There is great reason for it why it should be so For 1. Salvation is a thing most precious Reasons why all ought chiefly to look afâ—er Salvation and worthy to be regarded How shall we escape if we neglect so great salvation Heb. 2.3 It is a great exceeding great Salvation and therefore by no means to be neglected but by all means to be sought after Though a man have all yet if he want Salvation what is he the better What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 All that the World can afford a man cannot give him full content but still one thing or other will be wanting and even of that which he hath in greatest abundance he will still be desiring more and will not be satiâ—fied with that which he hath already Though Ahab had a Kingdom Unus Pelleo inveni non sufficit orbis Juv. Omnis mihi copia quae Deus mâ—us non est Egestas est Aug. Confes l. 13 c. 8. yet it would not satisfie him because he could not have Naboth's Vineyard 1 King 21. Though Haman were in the highest honour that the Great Monarch Ahasuerus could advance him to yet all would not suffice because Mordecai did not bow unto him Esth 5.11 12 13. He that loveth silver saith Solomon shall not be satisfied with silver nor he that loveth abundance with encrease Eccles 5.10 So is it in respect of all worldly things whatsoever Ratio vanitatis verissima haec est vanitas est quod nec confert plenitudinem continenti nec fulcimentum innitenti nec fructum laboranti Parif 2. part de Universo cap. 25. For as he also telleth us All is vanity Eccles 1.2 therefore it cannot fill it cannot satisfie But Salvation will fill the Soul and satisfie the desire of it When I awake I shall be satisfied with thy likeness saith David unto God Psal 17.15 So it must needs be for there is fulness of joy and pleasure for evermore Psal 16.11 Delight thy self in the Lord saith he and he shall give thee the desires of thine heart Psal 37.4 The Godly even in this life many times have unspeakable joy through the sense of God's Love and the assurance of Salvation Whom having not seen ye love Et aliquando intromittis me in affectum multum inusitatum intro sus ad nescio quam dulcedinem quae si perficiatur in me nescio quid erit quod vita ista non erit Aug. Confes l. 10 c. 40. in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory receiving the end of your faith the salvation of your souls 1 Pet. 1.8 9. David having lost the sense of this joy prays for the restoring of it Restore unto me saith he unto God the joy of thy salvation Psal 51.12 How much greater and more unspeakable is that joy which the Saints have in Heaven where they actually possess Salvation and have the full fruition of it Again if the things of this World could satisfie for the present yet they are transitory and fading The fashion of the world passeth away 1 Cor. 7.31 The world passeth away and the lust thereof 1 John 2.17 But Salvation is durable and eternal My salvation shall be for ever saith God Isa 51.6 Christ is the Author of eternal salvation to all that obey him Heb. 5.9 Every man that striveth for mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9.25 We look not at the things which are seen
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
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
which we must learne Gods will because in his word it is that he hath revealed his will unto us In his word it is that he hath shewed us what is good and what he doth require of us Mic. 6.8 Therefore let us take heede lest he complaine of us as he did of some I have written unto them the great things of my law but they were counted as a strange thing Hos 8.12 Let us take heede lest he upbraide us as he doth the wicked saying Thou hatest instruction and castest my words behinde thee Psal 50.17 3. We must pray unto God for his Spirit to inable us to worke righteousness It is God that must worke all our works in us Isai 26.12 We are not sufficient of our selves to thinke any thing as of our selves but all our sufficiencie is of God 2 Cor. 3.5 It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 And God hath promised to worke that in his people which he doth require of them This is one part of the new covenant I will put my law saith he in their inward parts and write it in their hearts Jer. 31.33 A new heart also will I give you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and will give you an heart of flesh And I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my judgments and doe them Ezek. 36.26 27. We must therefore pray as David doth Create in me a cleane heart O Lord and renew a right spirit within me Psal 51.10 Teach me O Lord the way of thy statutes and I will keepe it unto the end Give me understanding and I shall keepe thy law Yea I shall keepe it with my whole heart Make me to goe in the path of thy commandments for therein doe I delight Incline my heart unto thy testimonies and not unto covetousness Turne away mine eyes from beholding vanity and quicken thou me in thy way Psal 119.33 34 35 36 37. But againe may some say how must we worke righteousness Quest I answer 1. We must do it sincerely Answ but this hath been insisted on before in the handling of those words How to worke righteousness He that walketh uprightly 2. It must be done entirely and universally as well in one point as in another Thus it becometh us to follow all righteousness said our Saviour to John Baptist Mat. 3.15 So it behoveth us to follow all righteousness diligently to follow every good worke 1 Tim. 5.10 To walke worthy of the Lord unto all pleasing being fruitful in every good worke Col. 1.10 3. Willingly and chearfully God will meete him that rejoyceth and worketh righteousness Isai 64.5 If I doe it willingly I have a reward 1 Cor. 9.17 If there be first a willing minde it is accepted according to what a man hath and not according to what a man hath not 2 Corinth 8.12 Evil by how much it is done the more willingly is so much the more evil It was an aggravation of the sin of Ephraim that he willingly walked after the commandment to wit of Jeroboam who set up the golden calves to be worshipped Hos 5.11 So good by how much it is done the more willingly by so much it is the more good As for me said David unto God in the uprightness of mine heart I have willingly offered all these things Nemo invitus benè facit etiamsi bonum sit quod facit Aug. and now have I seen with joy thy people that are present here to offer willingly unto thee 1 Chro. 29.17 And vers 14. But who am I and what is my people that we should be able to offer so willingly after this sort 4. Humbly We must take heede lest we be proud and puffed up because of any thing that we doe When we have done all things that are commanded us we must say we are unprofitable servants we have done but what our duty waas to doe Luke 17.10 We must take heed of resting in what we have done and of thinking to merit by it Not by workes of righteousness which we have done but according to his mercy he saved us c. Tit. 3.5 Good workes are the way to heaven Via regni non causa regnandi Bern. but not the cause why we come to the enjoyment of it The meritorious and deserving cause they are not because 1. It is God that doth inable us to do good works as hath been shewed before And 2. We fail and come short in the best things that we doe so that if God should contend with us we could not answer to one of a thousand Job 9.3 Nehemiah therefore having spoken of a good worke that he had done saith Remember me O Lord concerning this and not reward me according to the greatness of my merit but spare me according to the greatness of thy mercy Neh 13.22 5. Constantly He that is righteous let him be righteous still and he that is holy let him be holy still Revel 22.11 Hold that fast which thou hast that no man take thy crowne Revel 3.11 Be thou faithful unto death and I will give thee the crowne of life Revel 2.10 But if any man draw backe my soule shall have no pleasure in him Heb. 10.38 When a righteous man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die Ezek. 18.26 It had been better for them not to have known the way of righteousness then after they have known it to turne from the holy commandment delivered unto them 2 Pet. 2.21 In the last place here is comfort for all that truely set Use 5 themselves to worke righteousness Though they be exposed for their well doing unto scorne and derision unto obloquie and reproach unto hatred and persecution in the world yet they may eate their bread with joy and drinke their wine with a merry heart for God now accepteth their workes Eccles 9.7 Who is he that will harme you if ye be followers of that which is good but and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be ye troubled But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and feare Having a good conscience that whereas they speake evil of you as of evill doers they may be ashamed that falsly accuse your good conversation in Christ For it is better if the will of God be so that ye suffer for well doing then for evil doing 1 Pet. 3.13 17. Blessed are they that are persecuted for righteousness sake for their's is the kingdome of heaven Matth. 5.10 But let none of you suffer as a murderer or as a thief or as an evil
have two verses written which were to this affect that it was no table for any that would backbite and reproach their neighbour Let it then be the care of every one not so much as to Use 2 receive or entertaine or endure a reproach against his neighbour Motives not to receive or endure a reproach against another Consider 1. It is a signe one is naught himself when he easily entertaineth an evil report of another A wicked doer saith Salomon giveth heed to false lips and a liar giveth ear to a naughty tongue Proverb 17.4 If we our selves be good we will not lightly judge others evil not hastily beleeve the sinister reports that we heare of them 2. Almost all the evil and mischiefe that cometh by backbiting tale-bearing and whispering cometh through the fault of those that receive and entertaine the tales which are brought unto them Whereas usually the tale-bearer hurteth three at once himself him to whom and him of whom he speaketh if eare were not given unto him if his reports were not entertained he should hurt none but himself Wherefore hearest thou mens words said David to Saul Saying Behold David seeketh thy hurt 1 Sam. 24.9 If Saul had not given eare to those that slandred David as if he had conspired against him both he had been freed from much sin and David also from much trouble 3. Even the hurt that cometh to the tale-bearer himself is partly through his fault that hearkneth unto him for by this means-he is confirmed and incouraged in his evil course If a ruler saith Salomon hearken to lies all his servants are wicked Prov. 29.12 Such as are otherwise so disposed will be the more ready to carrie tales and to raise reports when they know others ready to receive them Whereas if we did stop our ears from hearing tales we should stop the mouths of others from telling them If there were no receivers we say there would be no theeves So if there were no tale-hearers there would be no tale-bearers The north-winde saith Salomon driveth away rain so doth an angry countenance a backbiting tongue Prov. 25.23 In the margent it is otherwise read viz. thus The northwinde bringeth forth rain so doth a backbiting tongue an angry countenance And in that sense do the Chaldee Paraphrast R. Salomon and R. Levi take it but the other reading is followed by Aben Ezra and the vulgar Latine Translatour However the sense comes in effect all to one and still it is spoken as Aben Ezra notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of instruction and admonition not to receive or suffer a backbiting tongue If thou perceivest any begin to defame and reproach others Non minus auribus quam linguâ fugias detractionem Vt discat non libenter dicere quod didicerit non libenter audiri Author Epistolae ad Demetr virg cap. 19. Nemo invito auditori libenter refâ—â—â— Sagitta in lapidem nunquam figitur interdum resiliens percutit dirigentem Discat detractor dum te videt non libenter audi e non facile detrahere Hieron ad Nepotian de vita Clericorum shew him no countenance lend no eare unto him but frown upon him or turne away from him one way or other make it appeare that thou art not pleased with him and this will stop his mouth As Paul did shake off the viper so do thou shake off a backbiter 4. He that hath once entertained a reproach against another though afterward he come to see his errour yet he will not easily acknowledge the wrong that he hath done his neighbour and make him amends for it We may see this even in David who having once received Ziba's false accusation against Mephibosheth and thereupon bidden Ziba take all that did pertaine unto Mephibosheth 2 Sam. 16. Chap. when at length Mephibosheth let him understand what wrong Ziba had done him he put him off very coldly saying Why speakest thou anymore of thy matters I have said Thou and Ziba divide the land 2 Sam. 19.29 The Rabbines say that when David said Thou and Ziba divide the land R. David Kimchi ad 2 Sam. 19.29 a voice from heaven answered Let Rehoboam and Jeroboam divide the kingdome as if this happened as a punishment of Davids sin in that he hearkned unto Ziba when he slandered Mephibosheth and would not hearken to Mephibosheth when he made his apologie and shewed how perfidiously Ziba had dealt with him The Scripture shewes us not this but another cause of the division of the kingdome 1 King 11.11 12 13. and 12.29 c. Yet David herein was very faulty first to hearken to Ziba's slanderous tongue and thereupon to give a rash sentence against Mephibosheth and then not to reverse the sentence so fully as he should have done when he was convinced of the iniquity of it And this example may shew how dangerous it is to entertaine a report against another over-hastily and how hard it is to do our neighbour right when we have once done him wrong in this kinde Now by how much the credit and reputation of any is of greater concernment by so much the more all ought to be farre from receiving or enduring a reproach against them as against Magistrates and Ministers and eminent Professours of Religion I have shewed before that such especially are not to be reproached and even so against such especially a reproach is not to be received nor endured The people by hearking unto Absalom when he reproached David were drawn into rebellion 2 Sam. 15.3 c. So also people are brought into a contempt of Ministers and the ministry it selfe by entertaining the reproaches that are cast upon them And therefore as Satan and ungodly men labour what they can to asperse them and to make them infamous so such as feare God must indeavour to uphold and maintaine their reputation and not to entertaine or endure a reproach against them if they can hinder it The Apostle would not have an accusation received against an elder that is Est longè aliud condemnare de quo Deut. 17. 19. accusationem recipere Precipit â—â—itur Apostoâ—â—s ne recipiendam quidem esse accusationem adversus presbyterum nisi testium qualiâ—â—â—â— prius examinatâ Estius ad 1 Tim. 5.19 a Minister under two or three witnesses 1 Tim. 5.19 None by the law of Moses was to be condemned except there were two or three witnesses produced against him but this is much more which the Apostle requires in respect of a Minister to wit that except there be two or three to bear witness to it an accusation is not so much as to be received against him Non sacilè admittendam censet accusationem presbyteri ratione status Non enim vult ut accusatione admissâ subjaceat discrimini progressus an sint testes sufficientes an deficient testes sed quod ipsa accusatio non admittatur nisi constet de sufficientibus idoneis testibus Et hoc
she hath need of you Rom. 16.1 2. As we have opportunity saith he also let us do good unto all especially to those that are of the houshold of faith Gal. 6 10. The Use of this point may be first to provoke unto piety Use 1 seeing this is that which will make us truly honourable The heathens could see and consider that vertue is the way to honour It is said of the ancient Romanes that they had one Temple dedicated to Vertue and another to Honour and that the passage to the Temple of Honour was through the Temple of Vertue Noveris non officiis sed finibus à vitiis discâ—rnendas esse virtutes Aug contra Jul. lib. 4. cap. 3. But as Austine hath well observed it is not so much the thing done as the end for which it is done that doth distinguish betwixt vice and vertue Whatsoever you doe saith the Apostle do all to the glory of God 1 Cor. 10.31 that must be our ultimate end in all and if we honour him he will honour us 1 Sam. 2.30 If any man serve me saith Christ him will my Father honour John 12.26 So then grace and godliness is that which will indeed bring us to honour even that honour in comparison of which the honour of the world is as nothing And therefore if men be so ambitious of worldly honour how should we be ambitious of this honour We Labour saith the Apostle that whether present or absent that is whether alive or dead we may be accepted of him to wit of the Lord 2 Cor. 5.9 The word rendred we labour imports as much as we are ambitious or we ambitiously affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a good ambition we cannot be too ambitious in this kinde The honour of the world what is it but a bubble light and empty transient and fading In respect of wordly honour is is with men as with a wheele now up and now down that part of the wheele which is now highest is by and by the lowest Who in more honour then Haman for a while but his honour soone vanished away and turned into ignominy and reproach How is the candle of the wicked put out saith Iob ch 21.17 But the candle of the godly though it may burne dimme sometimes yet it shall never be put out The path of the just is as shining light that shineth more and more unto the perfect day Prov. 4.18 This honour which piety procureth is solid and substantial durable and permanent it is a far more exceeding and eternal weight of glory 2 Cor. 4.17 Use 2 Here also is comfort and incouragement for such as truly feare God though they be vilified and despised in the world yet God and good men do honour them If thou truly fearest God how meanly soever the world doth account of thee thou art honourable in Gods account and in the account of all such as judge aright When Mical despised David and scoffed at him because in his zeale he danced before the Arke he answered her saying It was before the Lord which chose me before thy Father and before all his house to appoint me ruler over the people of the Lord over Israel therefore will I play before the Lord. And I will yet be more vile then thus and will be base in mine owne sight and of the maid-servants which thou hast spoken of of them shall I be had in honour 1 Sam. 6.21 22. By giving honour to God we shall be sure to lose no honour Therefore ye that feare the Lord Feare ye not the reproach of men neither be affraid of their rebukes Isai 51.7 Though your glory may be obscured for a time yet at length it shall shine forth and appeare most gloriously namely When the Lord Jesus shall be revealed from heaven with his mighty angels c. When he shall come to be glorified in his saints and admired in all them that beleeve 2 Thess 1.7 10. Then shall the righteous shine as the sun in the kingdome of their Father Matth. 13.43 Therefore let us run with patience the race that is set before us looking unto Jesus the authour and finisher of our faith who for the joy that was set before him endured the Crosse despising the shame and is set down at the right hand of the throne of God Heb. 12.1 2. The spirit himself beareth witness together with our spirits that we are the children of God And if cildren then heirs heirs of God and joynt-heirs with Christ if so be we suffer with him that we may be also glorified together Rom. 8.16 17. Here also all they that professe the fear of God are Use 3 to be admonished to walk in his fear and to demeane themselves so as that they may preserve their honour and maintaine their reputation Dead flies saith Salomon cause the ointment of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdome and honour Eccles 10.1 The finer the cloth is the worse is the stain of it so the more any professe piety the greater is their blemish if they be exorbitant Christians must walk so as to give none occasion to the adversary to speak reproachfully 1 Tim. 5.14 And so also they must take heed of giving those that fear God occasion to think lesse honourably of them To this end we must have our hearts in the fear of the Lord all the day long as well at one time as at another Prov. 23 17. 2. We must be holy in all manner of conversation as well in one thing as in another 1 Pet. 1. vers 15. 3. We must abstaine from all appearance of evil 1 Thess 5.22 Providing for honest things not only in the sight of the Lord but in the sight of men 2 Cor. 8.21 4. When we are justly reproved we must submit unto it acknowledging what we are guilty of and shewing our selves penitent for it This is the way not to lose credit but to retain it Because David humbly cryed peccavi when the Prophet Nathan did reprove him did the Prophet therefore afterward carry himself the more contemptuously towards him No he did honour him as much as ever See 2 Sam. 12.13 with 1 King 1.23 SERM. XVIII SERM. 18 Psal 15.4 But he honoureth them that feare the Lord. Use 4 I Come now to a fourth Use of the point viz. for conviction and terrour of those that vilifie and despise the godly as alas how common a thing is this The precious sons of Sion comparable to fine gold how are they esteemed as earthen pitchers the work of the hands of the potter Lam. 4.2 This was Jeremies complaint in the destruction of Jerusalem and he found it so before by his own experience I am in derision daily said he every one mocket me Jer. 20.7 Thus also it fared with David as he complains unto God saying For thy sake I have borne reproach shame hath covered my face Psal
he stucke not to professe that he did it not out of respect to them but out of respect to himself not that he did much value them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Apothegm but that he himself by their meanes might be much valued He supposed that all would take him for a rare and excellent man who did so honour those that â—ere such So some though they will not so ingenuouslâ— acknowledge it as Dionysius did may make a shew of â—onouring the godly that so themselves may be accounted godly or for some other by-end and base respect The Scribes and Pharisees would build the tombes of the Prophets and garnish the sepulchres of the righteous as if they had been most careful to observe the admonitions of the Prophets and to follow the examples of the righteous when as indeed it was quite contrary therefore our Saviour inveighs against them and cryes woe unto them for their hypocrisie Matth. 23.29 He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Matth. 10.41 It is not enough to honour a prophet or a righteous man but it must be done eo nomine in that very respect because he is a prophet or a righteous man and then not otherwise is a reward to be expected Whosoever shall give you a cup of water to drinke in my name saith our Saviour because you belong to Christ verily I say unto you he shall not lose his reward Mark 9.41 The least respect shewed to the godly because they are godly proceeding from a true and unfained love of piety shall not be unrewarded on the other side the greatest honour done to the godly if it be not done in simplicity and godly sincerity it is worth nothing 2. We must honour the godly without paâ—â—ialitie The godly must be honoured as godly and therefore all that are godly must be honoured as well one as another 1. As well the godly that are members of the Church militant here below as they that are members of the Church triumphant in heaven The Scribes and Pharisees shewed much reverence and respect to the prophets and righteous men that were dead building their tombs and garnishing their sepulchres Matth. 23.29 but they despised and abused most shamefully such as were among them as appeared by their deportment toward John Baptist and towards Christ himself So the Papists honour the Saints departed more then enough but the Saints that are upon earth they scorne and contemne yea hate and persecute But David was not thus partial his goodness did extend to the Saints that were upon the earth those he accounted excellent and in them was all his delight Psal 16.3 Certaine it is He that doth not regard the Saints that are here upon earth whatever shew he make of honouring the Saints in heaven all is but false and fained For as S. John argueth He that loveth not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 So he that honoureth not the Saints here whom he hath seen how can he honour the Saints in heaven whom he hath not seen 2. As well the godly that are poore and of meane condition in the world as those that are rich and eminent in any wordly respect This is that which S. James prescribeth saying My brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons Jam. 2.1 For this the Apostle Paul commended the Galatians that they did honour him notwithstanding that poore and despicable condition as to the eye of the world which they saw him in And my temptation saith he which was in my flesh ye despised not nor rejected but received me as an angel of God even as Christ Jesus Gal. 4.14 In this respect also he commended Onesiphorus saying The Lord shew mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine Though Paul were a prisoner and in bonds yet Onesiphorus shewed all love and respect unto him But when he was at Rome he sought me out very diligently and found me 2 Tim. 1.16 17. Be not thou therefore said he to Timothy ashamed of the testimonie of our Lord nor of me his prisoner vers 8. Thus did Paul himself honour Onesimus a poore servant and a fugitive too but now a convert He makes honourable mention of him Col. 4.9 With Onesimus a faithful and beloved brother And the Epistle to Philemon was writen meerly in his behalf Thus also did Boaz honour Ruth though she were a stranger newly come out of another country and was so poore that she was glad to goe a gleaning yet he having heard of her vertue and piety took notice of her and shewed her much respect at the first and within a short time made her his wife Ruth 2. and 3. and 4. Chap. 3. Though they be such as are weak in gifts and graces yet appearing to be godly they are to be honoured Take heâ—dâ— that ye despise not one of thâ—se little ones Matth. 18.10 Though they be little ones yet if they be Christs they are not to be despised Inasmuch as ye have done it to one of the least of these my brethren ye have done it unto me Matth. 25.40 Inasmuch as you have not done it to one of the least of these you have not done it unto me vers 45. Him that is weak in the faith receive you Rom. 14.1 We that are strong ought to beare the infirmities of the weak and not to please our selves Rom. 15.1 The eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you Nay much more those members of the body which seeme to be more feeble are necessarie And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comliness 1 Cor. 12.21 22 23. From this similitude taken from the members of the natural body the Apostle sheweth that in the mystical body of Christ the Church those members which are more weake and feeble yet are useful and profitable and not to be despised 4. Though they differ in opinion from us and hold some errours yet if Christ appear to be formed in them we must not despise but honour them Let not him that eateth despise him that eateth not Rom. 14.3 Why dost thou set at nought thy brother vers 10. If he be a brother partaker of the grace of God in Christ though he do erre in some points yet he is not to be despised but to be had in honour But here a Caution Caution is to be added and a limitation viz. That this indulgâ—â—â—e is not to be extended unto such as subvert the very fundamentals of Religion as
too many do in these times Some have been over-respective of such pleading for them as godly and of honest life and conversation and therefore to be tolerated and borne with yea received and embraced Indeed if any appear to erre through weakness being desirous to learn and understand the truth they are not to be despised and cast off but instructed and admonished but if they be stiffe and obstinate and that in pernicious and damnable errours they are to be exploded A man that is an heretick after the first and second admonition reject Tit. 3.10 If there come any unto you and bring not this doctrine the doctrine of the Gospel receive him not into your house neither bid him God speed For he that biddeth him God speed is partaker of his evil deeds 2 John 10. and 11. Chap. To whom we gave place by subjection no not for an houre that the truth of the Gospel might continue with you Gal. 2.5 I would they were even cut off which trouble you Gal. 5.12 But I have a few things against thee because thou hast there them that hold the doctrine of Balaam c. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent or else I will come unto thee quickly and will fight against thee with the sword of my mouth Rev. 2.14 15 16. Thus Christ taxed the Church in Pergamos and so vers 20. the Church in Thyatira Notwithstanding I have a few things against thee because thou sufferest that woman Jezabel which calleth herself a Prophetesse to teach and to seduce my servants c. It is said of S. John that he would not endure to be under the same roofe where Cerinthus an arch-heretick was but said to those that were with him Let us away lest the house fall in which this enemie of the truth Cerinthus is Euseb hist lib. 3. cap. 25. lib. 4. c. 14. It is likewise recorded of Polycarpus who lived in S. Johns dayes and died a Martyr that when Marcion another prime Sectarie met him and asked him If he knew him Yes said he I know thee to be the first-borne of the devil Such was the zeale that the Apostles and Apostolical men had against hereticks Thus also Hierome writing to Ruffinus with whom he was at variance In uno consentire tibi non possum ut parcam haereticis me Catholicum non probem Si ista est causa discordiae non possum tacere non possum Hieron Apol. 2. advers Ruffin In one thing saith he I cannot consent unto thee that I should spare hereticks and not prove my self a sound Christian If this be the cause of our difference and disagreement I cannot hold my peace I cannot doe it 5. Though they slip into some exorbitancies and misdemeanours yet if in the general they shew themselves to be godly we should not despise but honour them It was the wickedness of Cham to despise his father Noah when he was drunken and lay in his tent uncovered this brought a curse upon him and his posterity when Sem and Japhet obtained a blessing because they covered their fathers nakedness Gen. 9.22 c. This also is noted as an argument of Josephs goodness that when he perceived Mary his espoused wife to be with child before they came together he not knowing how it came to passe but fearing all was not right with her yet was not willing to make her a publike example but was minded to put her away privily Matth. 1.19 The Apostles rule and direction in this case is Brethren if a man be overtaken with a fault ye which are spiritual restore such a one in the spirit of â—eekness considering thy self lest thou also be tempted Gal. 6.1 God doth not despise his servants and children because of their infirmities and failings but he spareth them as a man spareth his son that serveth him Mal. cap. 3. vers 17. Therefore neither ought we in that respect to despise the godly 6. Though the godly some way or other be injurious unto us we ought nevertheless to honour and not to despise them So Joseph did Mary though he supposed her to have dealt injuriously with him and she had done so indeed if it had been with her as he imagined Calvins resolution concerning Luther was very admirable in this respect They differed much about the presence of Christ in the Sacrament and Luther being of a vehement spirit wrote bitterly against those that did hold otherwise in that point then himself did This inforced some who were more nearly concerned in the business to prepare to answer Luther which Calvin understanding and fearing lest they being provoked by Luthers tartness should deal with him in the like kind he wrote unto Bullinger a prime man among them perswading and exhorting him to carry the business so as to shew all due respect unto Luther considering what worth and excellencie there was in him however he had demeaned himself in that particuliar And he addes that he often used to say Saep è dicere solitus sum etiamsi me diabolum voca et me tamen hoc illi honoris habiturum ut insignem Dei servum agnoscam Calv. Epist 57. that although Luther should call him devil yet he would do him that honour to acknowledge him a choice servant of God 3. We must honour the godly discreetly with such honour as is meete and nor with such honour as doth not belong unto them When Cornelius saw Peter come unto him he fell down at his feet and worshipped him Act. 10.25 This was more honour then was meete Quasi sui oblitus plus homini detulit quà m par sit Calv. ad loc The Papists are most grosse this way in that honour which they give unto the Saints departed who are indeed to be honoured but not as they honour them 1. We are to think and speak reverently of them All generations said the Blessed Virgin shall call me blessed How the saints departed are to be honoured Luke 1.48 The memorie of the just is blessed saith Salomon Proverb 10. vers 7. Which words the Rabbines commonly use when they make mention of any of those Rabbines that were before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or using only the first letters of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We are to praise and glorifie God for them They glorified God in me said Paul Gal. 1.24 viz. the Christians that heard of his conversion And so still God is to be glorified in him and for him and for the other Saints for the grace that he indued them with here on earth and for the glory that he hath conferred upon them in heaven Christ will come to be glorified in his Saints and admired in all them that beleeve 2 Thess 1.10 3. We ought to imitate them and to follow their example Be followers of them who through faith and patience inherit the promises Heb. 6.12 Take my brethren
37. So also that of James But above all things my brethren sweare not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation James 5.12 Some expound the words of our Saviour Answ as if he did not forbid to sweare by God but only to sweare by the creatures Considera quod hic Salvator non per deum jurare prohibuerit sed per coelum terram c. Hieron ad loc as by heaven or by earth c. This exposition Hierome hath upon the place and some of our late writers of good note also do embrace it Juramenta per S. Dei nomen concepta non prohiberi sed concepta tantùm per creaturas ex eo liquet quod haudquaquam dicit Dominus Ne juretis omnino neque per Deum neque per creaturas sed meminit tantùm creaturarum c. Spanhem Part. 2. Dub. 123. sect 2. because our Saviour did not say Sweare not at all neither by God nor by the creatures but he only made mention of the creatures as not to be sworne by But I cannot conceive that this was our Saviours meaning He mentioned indeed only the creatures there being special reason for it as I may shew more hereafter but he did not therefore allow swearing by God no the reasons annexed make against this For Christ forbiddeth to sweare by the creatures because of that reference which they have unto God therefore swearing by God directly and immediately is here much more forbidden Neither will that exposition consist with those words vers 37. But let your communication be yea yea nay nay c. which words do as well forbid swearing by God as by the creatures and so also do those Jam. 5.12 Nor by any other oath Some therefore thinke all swearing whatsoever simply and absolutely forbidden So Hierome in his Commentarie upon Mat. 5. saith Et hoc quasi parvulis fuerat concessum ut quomodo victimas immolabant Deo ne cas idòlu immolarent sic jurare permitteretur in Deum non quòd rectè hoc facerent sed quod melius esset Deo id exhibere quà m daemonibus Evangelica autem veritas non recipit juramentum c. Hieron ad Mat. 5.34 that as it was permitted unto the Jews to offer sacrifices unto God that so they might not offer them unto idols so they were permitted to sweare by God not that they did well in so doing but because it was better to give that honour to God then to devils But now the Gospel he saith doth not permit any oath at all In like manner doth Theophylact expound it as hath been noted before but this interpretation also hath been before confuted it having been proved both by example and by reason that both before the coming of Christ an oath was and also since his coming is lawful The meaning therefore of our Saviour and so of his Apostle is to forbid swearing not absolutely as if in no caâ—â— it might be used but so as that it is not lawful to sweare either falsly or rashly to wit when there is no just occasion for it Christ did bend his speech against the Scribes and Pharisees who held that if they did not use some certaine formes of swearing it was no matter how they did sweare See Matth. 23.16 18. Therefore Christ shewes all formes of swearing to be unlawful to wit when there is no just cause of swearing Again the Scribes and Pharisees thought that if they did not sweare falsly all was well enough Mat. 5.33 Therefore Christ forbids as well rash as false swearing Summa huc redit aliis modis frustrà accipi Dei nomen quam perjurio Calvin ad Mat. 5. giving us to know that Gods name is taken in vain as well by the one as by the other But may some say Object Christ seemes utterly to forbid swearing when he bids Let your communication be yea yea and nay nay and saith that whatsoever is more then these cometh of evil Augustine and after him Aquinas understand the words of our Saviour thus that a man is not to sweare Answ except the infirmity of another who will not beleeve him without an oath Si jurare cogeris scias de necessitate venire eorum quibus aliquid suades quae utique infirmitas malum est Itaque non dixit Quod amplius est malum est Tu enim non malum facis qui benè uteris juratione ut alteri persuadeas quod utiliter suades sed à malo est illius cujus infirmitate jurare cogeris Aug. de Serm. Dom. in monte Aquin. 22. quaest 89. art 2. constrain him to it This infirmity of another they take to be that evil spoken of when it is said Whatsoever is more then these viz. yea yea and nay nay cometh of evil And therefore they observe that it is not said Whatsoever is more is evil but cometh of evil to wit the infirmity of him who compells a man to sweare because otherwise he will not beleeve him But this exposition I cannot embrace for surely Christ speakes of the evil of him that sweareth and not of him who is the occasion why he sweareth For this evil is alledged as the reason why swearing should be avoided but the infirmity of men in not beleeving without an oath is no reason why to avoide an oath but why to use it Calvin takes this to be the meaning that swearing doth arise from the corruption that is in men Calvin ad loc who are so false and deceitful that except they sweare it is hard to trust them But the purport of Christs words I think is not to shew whence swearing doth proceed but so as withal to shew what the nature of it is to wit evil not simply and in all cases whatsoever but when there is no sufficient cause for it Thus therefore are the words of our Saviour to be understood Whatsoever is more then yea and nay that is whatsoever is affirmed or denied not barely but with an oath when there is no good And just occasion for it cometh of evil that is of mens corruption who take Gods name in vain by their rash and unadvised swearing SERM. XXI SERM. 21 Psal 15.4 He that sweareth to his own hurt and changeth not AFter the explication of the words and the doctrine observed from them I have shewed 1. What an oath is 2. How oathes are distinguished 3. That an oath may lawfully be used What things are to be observed in swearing 4. Now I come to shew what things are requisite to be observed in swearing For what the Apostle saith of the law the same is true of an oath It is good if a man use it lawfully 1 Tim. 1.8 Now that an oath may be lawfully used Jeremie shewes what is to be observed Thou shalt sweare saith he The Lord liveth in truth in judgment
as God doth sit in the Temple of God shewing himself that he is God 2 Thess 2.4 3. The Jesuites who are prime men among the Romanists assert the lawfulness of equivocation and mental reservation which doth quite destroy the force of an oath and make it of none effect But the law of God saith If a man vow a vow unto the Lord or sweare an oath to binde his soule with a bond he shall not break his word he shall do according to all that proceedeth out of his mouth Num. 30.2 Not according to what he reserveth in his minde but according to what he uttereth with his mouth so is a man bound to do According to the usual signification of words and as they are understood by him to whom one sweareth Quâ cunque arte verborum quis jurat Deus tamen qui conscientiae tâ—stis est ita hâ—c accipit sicut ille cui juratur intelligit Isidor apud Lomb. lib. 3. dist 39. without equivocation or mental reservation so ought one to sweare or else he doth sweare deceitfully which a citizen of heaven will not do Quod ita juratum est ut mens deserentis conciperet fieri oportere id servandum est Cic. de Offic. lib. 3. Psalm 24.4 Neither otherwise will an oath be as it ought to be Heb. 6.16 an end of all strife but rather a beginning or increase of it SERM. XXIII Psal 15.4 He that sweareth to his own hurt and changeth not Use 2 I Come to a second Use of the point and that is to reprove many among our selves who shew themselves most false and faithless little regarding promises covenants oathes as if they were but spiders webs things of no weight of no moment Great cause there is to cry out with David Helpe Lord for the godly man ceaseth for the faithful saile from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak Psal 12.1 2. See also Jer. 9.2 3 4 5 8. It was the saying of a heathen man but disliked even by the heathen historian that doth relate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian hist lib. 7. cap. 12. refert a nonnullis Lysandro ab aliis Philippo Macedoni dictum istud attribui addit autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That children are to be deceived with hucklebones and men with oathes I wish that many who professe themselves Christians did not too much approve and follow this perverse sentence I wish that some did not verifie that of Salvian They think perjurie but an ordinarie speech and no crime Perjurium sermonis genus putant esse non criminis Salvian lib. 4. Some when they promise and sweare a thing never inted to performe it but onely to delude those with whom they have to do This is direct and downright swearing deceitfully and with a double heart one in shew and another in deed Some perhaps intend at the present the performance of what they sweare or promise but afterwards either through inconstancy and lightness or because of some inconvenience that they are like to meet with they fall off and will not performe This is directly contrary to the Text for instead of swearing and not changing though it be to their hurts they will change when it may be there is no hurt to be feared but however rather then any hurt shall be felt by them Some are like Alcibiades of whom it is said Omnium horarum homo that he was a man for all times so they will accommodate themselves to the times and comply with them whatever they be Quo teneam nodo mutante in Protea vultus with Proteus they will transforme themselves into all shapes as the times change so will they whatever they have promised and sworne they are ready to change with the times If one oath come they take it if that which is inconsistent with the former be urged upon them SERM. 23 they swallow downe that also come what will come they are for it rather then they will suffer any prejudice by the refusal of it Thus oathes and covenants promises and ingagements are of no force with them longer then may consist with their profit They will take any oath any ingagement but will keepe none if once they come to stand in competition with their outward and earthly advantages Though they like not the thing which is imposed but plainly declare themselves against it yet they will do it rather then suffer any thing for not doing it They account them fooles that scruple at such things and make conscience of such matters They will trust God they say with their soules rather then men with their estates Thus they shew themselves to be of most profane spirits to be such fooles as Salomon speakes of saying Fooles make a mocke of sin Prov. 14.9 Plainly they declare that they feare man more then God and that they value their estates more then their soules They little heed that of our Saviour What is a man profited if he gaine the whole world and lose his own soule Mat. 16.26 Or that of Peter Let them that suffer according to the will of God commit the keeping of their soules to him in well doing as unto a faithful creatour 1 Pet. 4.19 Marke it is in well-doing not in ill-doing that we must commit the keeping of our soules to God if we do evil wittingly and wilfully we put our selves out of Gods protection we have no ground whereon to hope and trust in him Come ye children saith David hearken unto me I will teach you the feare of the Lord. What man is he that desireth life and loveth many dayes that he may see good Keepe thy tongue from evil and thy lips from speaking guile Depart from evil and do good seek peace and pursue it The eyes of the Lord are upon the righteous and his eares are open to their cry The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Psal 34.11 16. Be not deceived God is not mocked for whatsoever a man soweth that also shall he reape Gal. 6.7 Some may suppose or pretend that it is for Gods glorie that they violate their oathes and breake their promises but this is a false supposal and aâ— vaine pretence if their oathes and promises were lawful it is for Gods glory that they be performed neither may we speak falsly and deal deceitfully though it may seeme to make for Gods glory Will ye speak wickedly for God and talk deceitfully for him said Job to his friends Job 13.7 We must not do evil that good may come Rom. 3.8 In the third and last place if it be the propertie of Use 3 a Saint and Citizen of heaven to performe his oathes and his promises though it prove to his hurt then let this teach and perswade us to take heed what we promise especially what we
sweare If the oath or promise be not lawful let 's have nothing to do with it Keep thee far from a false matter Exod. 23.7 If we have been overtaken in this kinde let us not persist in it but repent of it and turne from it Stand not in an evil thing Eccles 8.3 He that covereth his sinnes shall not prosper but he that confesseth and forsaketh them shall have mercy Prov. 28.13 If the oath or promise be lawful let us not refuse it when we are lawfully called to it and having taken such an oath or made such a promise let us be careful to performe it and not start aside for feare of any detriment that may accrue unto us by it Thus this instruction and exhortation concernes us both in respect of the time past and also in respect of the time to come that we may consider both what we have done and also what we are about to do Now to presse and inforce this exhortation we must consider what was said before for proof of the point the reasons and arguments that were alledged for the confirming of it 1. That God is true and faithful and therefore we ought also to be so if we would be partakers of his happiness we must first be partakers of his holiness Every one that hath this hope purifieth himself even as he is pure 1 Joh. 3.3 2. That truth and faithfulness is one of the weightier things of the law and therefore more especially to be regarded Let us take heed therefore of being guilty of that hypocrisie which our Saviour inveighed against the Scribes and Pharisees for saying Who unto you Scribes and Pharisees hypocrites for ye pay tithe of mint and annise and cummin and have omitted the weightier matters of the law judgment mercy and faith these ought ye to have done and not to leave the other undone Ye blind guides which straine at a gnat and swallow a camel Matth. 23.23 24. Let us take heed lest God complaine of us as he did of some saying I have written unto them the great things of my law but they were counted as a strange thing Hos 8.12 3. That oathes are most sacred bonds and therefore we must not think to play fast and loose with them 4. That as all sin so especially the violation of an oath is a dishonouring of God it is a most grievous taking of his Name in vain and therefore he will not hold them guiltless that do it 5. That God hath many times revealed his wrath from heaven against men for this sin of breaking covenants and violating oathes 2 Sam. 21. vers 1 c. Ezek. 17.15 21. There are memorable examples also to this purpose in profane histories I shall only mention one viz. this In the year 1444. Uladislaus king of Hungaria made truce with Amurath the great Turk for ten years and this truce was confirmed by an oath which they mutually swore each to other But the Pope disliking the covenant absolved Uladislaus from his oath so that the Hungarians and the Turks fell to war presently and having joyned battel at first the Hungarians had the better but ere the battle was ended the Turks prevailed and got the victory Uladislaus him-himself being slain in the fight Aeneas Sylvius who was afterwards Pope Victores evadunt Turcae qui juramenta non solum domesticis fidei sed etiam hostibus servanda demonstrant Aen. Silv. Epist 81. and called Pius the Second writing of this battle saith That the event of it doth shew that Oathes are to be kept not only with those that are of the houshold of faith but also with those that are enemies unto it The place where that battle was fought was called Varna whence one cries out Remember the battle at Varna meaning that all should take heed of perjury and Covenant-breaking which cost the Christians so dear in that battle which they fought with the Turks at Varna Some write that the Turk seeing the battle to go against him drew out the Articles that were agreed upon betwixt him and the Hungarian and holding them up to Heaven said O Christ if thou art God as Christians profess thou art then avenge thy self on them who have so highly dishonored thee by breaking their Covenant and their Oath which they swore by thy name and that presently after the battle turned and went against the Christians 6. Let us consider That the heathens have shewed themselves very conscientious in this point of keeping Oathes and Covenants though it were to their hurt Marcus Regulus is famous in this respect he being the Roman General and warring with the Carthaginians was taken prisoner by them and being sent to Rome about the exchange of prisoners having first taken his Oath to return Neque verò tum ignorabat se ad câ—udelissimum hostem ad exquisita supplicia proficisci sed jussurandum consâ—â—vandâ—m puâ—abat Itaque tum cum vigilando nec abatur erat in meliori causâ quam si domi senex captivus perjurus Conlaris remansisset Cic. de Oâ—fic lib. 3. and render himself prisoner if he could not effect that which he was sent about he conceiving that exchange prejudicial to the Common-wealth disswaded the Senate from it and according to his Oath went back to the Carthaginians who put him to a mâ—st cruel and tormenting death which he could not but expect before he went but he judged it more behoofeful for him to indure the utmost that an inraged enemy could inflict then to shew himself a perjured person And Cicero writing of him saith that He was in a better case when he was so tormented by the Catharginians then he would have been in if he had escaped by perjury The same author adds Quod rediit nobis nunc mirabile videtur illis quidem temporibus alâ—ter facâ—re non potuit Itaque ista laus non est hominis sed temporum Nullum enim vinculum ad astringendam fidem jurejurando majoris arctius esse voluerunt Cic. ibid. That although in after times it did seem wonderful that Regulus should so return to the Catharginians yet in those times wherein he lived he might not do otherwise So that the prayse did not belong to the man but to the times For that the ancient Romans would have no bond of assurance more strict then that of an Oath And so much also may appear by this Cic. ibid. Polyb. apud Cic. which both Cicero others relate viz. That Hannibal having given a great overthrow to the Romans and taken many prisoners ten of the chiefest of them were sent to Rome about the redeeming of those that were taken having first sworn to return to the camp of the Carthaginians if they did not prevayl in that which they went about and one of them after he was gone a little from the camp went back pretending that he had forgotten somthing and so thought he had fulfilled his oath that he was not bound to return
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