against his brother in your heart But they refused to hearken and pulled away the shoulder and stopped their ears that they should not heare Yea they made their hearts as an adamant-stone lest they should hear the law and the words which the Lord of hosts hath sent in his Spirit by the former Prophets this was the aggravation of their sin therefore came a great wrath from the Lord of hosts c. Zach. 7.10 11 12. 4. Such as have been convinced of the evil which they have unjustly done unto others and confessed it promising to do so no more and yet do it Thus Saul was convinced of his injurious dealing with David he did confesse it and promise that he would desist from it This we finde 1 Sam. 24.16 c. Yet when he saw his opportunity he fell to persecute David as much as ever 1 Sam. 26.1 2. And though again he confessed his fault and promised amendment saying I have sinned returne my son David for I will no more do thee harme c. 1 Sam. 26.21 yet the Scripture intimates that Saul would still have persecuted David but that David fled into another country and so got him out of Sauls reach And it was told Saul That David was fled to Gath and he sought no more for him 1 Sam. 27 4. Because he saw he had no hope to find him otherwise he would have sought him still his heart was still malitiously bent against him 2. Evil is aggravated in respect of the persons to whom it is done As 1. If it be done to parents He that smiteth his father or his mother shall be surely put to death Exod 21.15 And he that curseth his father or his mother shall surely be put to death vers 17. 2. If evil be done to Magistrates When David had Saul at advantage and some perswaded him to lay hold on the opportunity and to free himself from ever being molested by him any more The Lord forbid said he that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord 1 Sam. 24.6 And again when upon the like advantage Abishai desired David to let him smite Saul David would not give way to it saying Destroy him not for who can stretch forth his hand against the Lords anointed and be guiltless 1 Sam. 26.9 Curse not the king no not in thy thought saith Salomon Eccles 10.20 Curse not any but not him especially 3. It is an aggravation of the evil that is done if it be done to Ministers Doe my Prophets no harme saith God Psal 105.15 Do none harme but especially not them Moses before his death blessing the several tribes when he comes to the tribe of Levi he saith thus Blesse Lord his substance and accept the work of his hands smite thorough the loines of them that rise against him and of them that hate him that they rise not again Deut. 33.11 When king Jeroboam being offended with the Prophet that came and spake against the altar that he had set up put forth his hand to lay hold on him the Lord was so offended with him for it that immediately he made his hand to drie up so that he could not pull it in again unto him 1 King 13.4 R. Salomon upon the place observes that God shewed more zeale in revenging the injurie done to the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. in 1 Reg. 13. 4. then in revenging the injury done immediately to himself For when Jeroboam burnt incense in an idolatrous manner his hand did not drie up but when he offered to doe violence to the Prophet then it dried up So when the people of the Jews mocked the messengers of God and misused his Prophets then the wrath of the Lord arose against them till there was no remedy Therefore he brought upon them the king of the Chaldees c. 2 Chron. 36.16 17. c O Jerusalem Jerusalem said our Saviour thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate Matt. 23. verses 37 38. 4. So when evil is done to Masters Judas ought not to have betrayed any but especially not his Master What a faithful servant was Jacob unto Laban though he had a very hard Master of him Ye know said he to Labans daughters that with all my power I have served your father Gen. 31.6 And pleading with Laban himself These twenty years said he have I beene with thee thy ewes and thy shee-goates have not cast their young and the rams of thy flocke have I not eaten That which was torne of beasts I brought not unto thee I bare the losse of it of mine hand didst thou require it whether stolne by day or stolne by night Thus I was in the dâ—y the drought consumed me and the frost by night and my sleep departed from mine eyes Gen. 31.38 39 40. So the Apostle requires that servants be obedient into their Masters and please them well in all things not answering again Not purloyning but shewing all good fidelity Tit. 2.9 10. 5. The evil also that is done to others is aggravated if it be done to those that are professours of the true religion such as have special relation unto God and in a peculiar manner belong unto him Why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Nay ye do wrong and defraud and that your brethren 1 Cor. 6.7 8. Though they were Jews or Turks or whatsoever they were yet they were not to be wronged or defrauded much lesse are brethren Christians such as professe the true God and Jesus Christ to be so used How grievous then is their sin who the more any appeare to be religious and godly the more they seek to do them hurt such especially shew themselves to be of their father the devil who is the professed enemy of God Plus possidetur à diabolo qui non solum ipse malus est verum etiam gratis odit servientes Deo Aug. and of those that have any thing of God in them Cain was of the wicked one that is the devil and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous 1 John 3.12 How God is provoked against such as do evil to his people may appeare by his dealing with Amalek for this very cause Because when the Israelites were travelling towards Canaan Amalek came and fought against them God commanded Moses saying Write this for a memorial in a booke and rehearse it in the eares of Joshua for I will utterly put out the name of Amalek from under heaven Exod. 17.8 14. And vers 16. The Lord hath sworne that the Lord will have war with Amalek from generation to
reading kindred he hath denied the faith and is worse then an infidel Yet our beneficence must not be confined to some and restramed from others but it must be so farre as we are able extended unto all Though they be wicked and ungodly yet if need be we must help and succour them As we have opportunity we must do good not only to those that are of the houlshold of faith but unto all therefore even so such as are aliens from the faith and enemies unto it Our Saviour bids Be ye merciful at your heavenly Father is merciful Luke 6.36 And immediately before he shewes how merciful God is For he is kinde saith he to the unthankful and to the evil vers 35. He maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Matth. 5.45 This Chrysostome presseth with great vehemencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Though he that asketh relief af thee saith he be a murtherer though he be a robber whatsoever he be dost thou not think him worthy of a piece of bread or of a litle money Yet thy Lord doth even cause his sun to shine upon him It is not merit but misery that is the object of mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Bâ—neficia impendamus non inquirentes merita quod spectat ad justitiam sed subvenientes indigentiae quod spectat ad misericordiam Simon de Cassia Deus non cui detur sed quo animo detur attendit Aug. de Civ Dei lib. 21. cap. 27. Seest thou therefore any in misery looke no further that is enough why thou shouldest shew mercy This also is to be considered that the good which is done to any is not accepted of God according to the qualification of him to whom it is done but according to the affection of him that doth it Some may here object that in 2 Chron. 19.2 Shouldest thou helpe the ungodly and love them that hate the Lord there fore wrath is upon thee from before the Lord. But I answer That was spoken unto Jehoshaphat who joyned Ne pigrescant in hoc viscera misericordiae quia tibi homo peccator occurrit aliud quòd homo aliud quòd peccator quòd homo opus Dei quòd peccator opus hominis da operi Dei noli operi hominis August in Psal 102. with Ahab a wicked man and assisted him in a wicked enterprize to wit in going up to battel against Ramoth-Gilead when as God by the Prophet Micaiah had expressely declared his minde against it See 2 Chron. 18. Thus indeed the wicked are not to be helped not so as to maintaine them in their wickedness but so as to relieve them their distresse In peccatore duo sunt culpa natura Est subveniendum peccatori quantum ad sustentationem naturae non autem quantum ad fomentum culpae Aquin. 22. quaest 31. art 2. they are to be helped Again although they be meere strangers to us such as we never saw before nor it may be shall ever see again yet if the case and condition that they are in call for it we ought to do them good Our Saviour by a parable Luke 10.30 c. teacheth us that though one be otherwise never so much a stranger yet we are to account him a neighbour and if he stand in neede to afford him succour Though they be such as are never likely to make requital yet we must not refuse to do them good If you do good saith Christ to them which do good to you what thank have ye for sinners also do even the same Luke 6.33 And vers 34. Do good saith he and lend hoping for nothing again that is not hoping to receive again the like courtesy and your reward shall be great in heaven and ye shall be the children of the Highest The more we do good to those that are not able to requite us the more we resemble God who doth good to all but cannot be requited by any And the lesse able men are to requite us the more will God requite us if we do them good for his sake When thou makest a dinner or a supper saith Christ call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighbours only such as are able and likely to requite thy kindness lest they also bid thee again and a recompence be made thee But when thou makest a feast call the poore the maimed the lame and the blinde And thou shalt be blessed for they cannot recompence thee for thou shalt be recompenced at the resurrection of the just Luke 14.12 13 14. Finally though they be our enemies yet if their necessities require it and we be able to doe it we ought to do them good If thou meet thine enemies oxe or his asse going astray thou shalt surely bring it back to him again If thou see the asse of him that hateth thee lying under his burthen and wouldest forbear to help him thou shalt surely help with him Exod. 23.4 5. If thine enemy be hungry give him bread to eat and if he be thirsty give him water to drink For thou shalt heap coales of fire on his head either melt him with thy kindness or bring more wrath upon him for his obstinacy and ingratitude and the Lord shall reward thee Pro. 25.21 22. Rom. 12.20 You have heard that it hath been said viz. by the Scribes and Pharisees who did put false glosses upon the law of God thou shalt love thy neighbour and hate thine enemy But I say unto you Love your enemies blesse them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you Mar. 5.43 44 4. Do good to others especially in respect of their souls Christ went about doing good and healing all that were oppressed of the devil Act. 10.38 He healed those that were oppressed of the devil corporally but more especially those that were spiritually oppressed of him his chief care was for the soule So Paul especially laboured to do good to the souls of others I will very gladly spend and be spent saith he for you 2 Cor. 12.15 In the Original as is noted in the margent it is for your souls Thus ought Ministers to care for the souls of people feeding the flocke of God which is among them 1 Pet. 5.2 Feeding them with knowledge and with understanding Jer. 3.15 So ought parents chiefly to provide for the souls of their children bringing them up in the nurture and admonition of the Lord Ephes 6.4 And masters should have special care of the souls of their servants that both they themselves and their house also even all of their family may serve the Lord Josh 24. vers 15. And generally all should especially do good to the souls of others teaching and admonishing one another Col. 3.16 and edifying one another 1 Thess 5.11 SERM. XIV Psal 15.3 Nor taketh up a
it self John 2.13 14 c. So Moses in his own cause was the meekest man upon earth when Aaron and Miriam murmured against him he held his peace as if he had heard nothing Num. 12.1 2 3. But when he saw the people dishonour God by their idolatrous worshipping of the golden calf then his anger waxed hot and he cast the tables out of his hands and brake them beneath the mount And he took the calf which they had made and burned it in the fire and ground it to powder and strawed it upon the water and made the children of Israel drinke of it He made proclamation also saying Who is on the Lord's side let him come unto me and he caused about 3000. of the transgressors to be slain Exod. 32. vers 19 20 26 27 28. But in contemning the wicked divers cautions are to be observed 1. We must take heed of being rash and hasty to judge others wicked Cautions to be observed in contemning the wicked Eli was over-forward to censure Hannah for being drunke when she was troubled in spirit and powred forth her heart before the Lord 1 Sam. 1. vers 13 14 15. Better it is in this case to erre on the right hand then on the left better to judge well of those that deserve ill then ill of those that deserve well Some mens sins go before unto judgment 1 Tim. 5.24 They declare their sins as Sodome they hide them not Isai 3.9 Such are to be judged wicked and vile as they are But charity thinketh no evil 1 Corinth 13. vers 5. Where it seeth none it suspecteth none 2. Though any be notoriously wicked yet they are not so to be contemned as to be accounted reprobates and cast-awayes such as of whom there is no hope Peter did not so contemne Simon Magus though he saw him to be in the gall of bitterness and in the bond of iniquity But he bade him repent of his wickedness and pray God if peradventure the thought of his heart might be forgiven him Act. 8. vers 22 23. See also 2 Tim. 2.25 26. and 2 Thess 3.10 11. 3. We must beware of contemning others out of a high conceit of our selves like those whom the Prophet Esay taxeth Which say Stand by thy self come not neare me I am holier then thou Isai 65.5 So when our Saviour saw some That trusted in themselves that they were righteous and despised others he propounded the parable of the Pharisee and the Publican for the purging out of that humour Luke 18.9 c. Who maketh thee to differ saith the Apostle and what hast thou that thou hast not received and if thou hast received it why boastest thou as if thou hadst not received it 1 Corinth 4. vers 7. 4. We must not so contemne the wicked as to contemne their power and authority but must shew them such respect as by their place and calling is due unto them Give unto Cesar the things that are Cesars said our Saviour though Tiberius a man eminently wicked was then Cesar or Emperour Matth. 22.21 Render to all their due saith S. Paul honour to whom honour Rom. 13.7 In Elisha's carriage towards Jehoram king of Israel 2 King 3.13 14. there was something extraordinary and not to be imitated by us we not having the same spirit which he had as Christ told his disciples in a like case Luke 9.55 So also it seemes there was in the carriage of Mordecai toward Haman Some of the Rabbins say that Haman had the image of some false god about him Abeâ— Ezra and that therefore Mordecai would not bow to him lest he might seeme to bow to the idol Others of them say that Haman did make himself a god R. Salomon and required such worship as is due unto God only So also some Christian expositours say Junius that it was more honour then did belong to a man which they gave to Haman But that is most probable that therefore Mordecai refused to bow unto Haman because he was an Amalekite of that nation with which God had especially charged his people to have war Exod. 17.14 16. Deut. 25.17 18 19. These examples therefore though they proove that the wicked are to be contemned to which purpose I alledged them before yet not so but that respect is to be shewed to Magistrates and men in authority though they be wicked So wives children and servants must not withstanding the wickedness of their husbands parents and masters shew all due respect unto them 5. We ought not so to contemne the wicked as to refuse to do them good See before Sermon 13. 6. Nor so as to refuse good from them Paul thought it not unmeet to appeale to Cesar when that did make for his safety though Nero who was then Cesar was monstrously wicked Act. 25.11 They are therefore injurious to themselves and indeed to God also who so contemne wicked Ministers as to contemne their ministery and to refuse to partake of Gods ordinances administred by them Thus the people because of the wickedness of the priests the sons of Eli abhorred the Lords offering 1 Sam. 2.17 but in this they did transgresse vers 24. Christ required the people to hear the Scribes and Pharisees notwithstanding their ungodliness and to observe all that they did say so long as they taught the law of Moses Matth. 23.2 3. 7. Neither are the wicked so to be contemned as that we should refuse to joyne with them in that which is good So far forth as the Pharisees held the truth Paul held with them and professed himself one of them Act. 23.6 And he bids Come out from among them viz. the wicked separate your selves but how and touch not the uncleane thing 2 Cor. 6.17 that is do not joyne with the wicked in that which is evil but must we therefore refraine from that which is good rather then joyne with the wicked in it Where doth the Scripture teach this lesson Now that we may be enabled to contemnne the wicked Motives to inable us to contemne the wicked 1. We must consider the odiousness of sin and get a thorough hatred of it I will set no wicked thing saith David before mine eyes I hate the work of them that turne aside it shall not cleave to me Then immediately after A froward heart shall depart from me I will not know a wicked person Whoso privily saith he slandereth his neighbour him will I cut off him that hath a high look and a proud heart will not I suffer He that worketh deceit shall not dwell in my house he that telleth lies shall not tarrie in my sight I will early destroy all the wicked of the land c. Psal 101.3 4 5 7 8. 2. We must especially beware of covetousness for that will make us to have mens persons in admiration because of advantage Jude vers 16. This made Pilate so to honour Cesar as for feare of him to condemne Christ whom he knew
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
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
things shall never fall In the Answer as it is more fully and distinctly set down the person about whom the inquiry is made is described 1. by his inward integrity of heart and affection He that walketh uprightly 2 By his outward conformity of Life and Conversation and that 1. more generally and worketh righteousness 2. More particularly and that in nine Particulars 1. And speaketh the truth in his heart 2. He that backbiteth not with his tongue 3. Nor doth evil to his neighbour 4. Nor taketh up a reproach against his neighbour 5. In whose eyes a vile person is contemned 6. But honoureth them that fear the Lord. 7. He that sweareth to his own hurt and changeth not 8. He that putteth not out his money to usury 9. Nor taketh reward against the innocent Lord In the Original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we pronounce Jehovah and so usually when the word LORD is written all with great Letters excepting some few places where the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah which is taken to be a contract of Jehovah The word Jehovah comes of a word that signifies to be and God is so called because he hath his being from none and all other things have their being from him So that this Name Jehovah is peculiar unto God and not communicable to any besides him Thou whose Name alone is Jehovah art most high c. Psal 83.18 From hence that the Question is propunded unto God Doct. we may fetch this Observation God is he that must instruct all and teach them the things which concern Salvation David here in a matter of Salvation seeks unto God and desires to learn of him So Psal 119.33 Teach me O Lord. And v. 34. Give me understanding And v. 66. Teach me good judgement and knowledge And Psal 143.8 Cause me to know the way wherein I should walk This may further be confirmed by these Arguments Reasons why the Way of salvation must be learn'd of God 1. All true knowledge is from God I say all true knowledge for there is science falsly so called 1 Tim. 6.20 Some are wise to do evil but to do good they have no knowledge Jer. 4.22 But if it deserve the name of knowledge if it be of things meet to be known God is the Author and Worker of it It is he that teacheth man knowledge Psal 94 10. The Lord giveth wisdom out of his mouth cometh knowledge and understanding Prov. 2.6 The knowledge of cunning Artificers is from God Then wrought Bezaleel and Aholiak and every wise-hearted man in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the sanctuary c. Exod. 36.1 See also Exod. 31.16 So the knowledge of the Husbandman his skill in plowing sewing and threshing this also is from God For his God doth instruct him to discretion and doth teach him Isa 28.26 This also cometh from the Lord who is wonderful in counsel and excellent in working v. 29. More especially then that knowledge Edocuit autem Dominus Mat. 11.27 quoniam Deum scire nemo potest nisi Deo docente hoc est sine Deo non cognosci Deum Iren. lib. 4. cap. 14. which concerns Salvation is from God the knowledge of God and of the things of God must needs be from God No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will reveal him Mat. 11.27 If every good gift and every perfect gift be from God as it is Jam. 1.17 then surely the more good and the more perfect any gift is the more clear and evident it is that it is from God 2. Salvation is from God it is called the salvation of God Psal 50.23 So Psal 51.12 Restore unto me the joy of thy salvation saith David unto God Therefore it is God that must teach the things that concern Salvation the way how to attain unto it In the first Verse of the Psalm we are in hand with David calls the Tabernacle and the Hill which he speaks of the Lord's Tabernacle and his Hill good reason therefore why he should as he doth consult the Lord and ask of him how he should be so qualified as to be admitted into it and so abide and dwell in it for ever Quest But may some say how doth God teach and instruct Answ I answer God doth teach and instruct both by his Word and by his Spirit 1. By his Word as the outward means It is true The Light of Nature may afford some knowledge of God The heavens declare the glory of God and the firmament sheweth his handy-work Day unto day uttereth speech and night unto night sheweth knowledge There is no speech nor language where their voice is not heard Psal 19.1 2 3. That which may be known of God is manifest in them for God hath shewed it unto them For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.19 20. But such knowledge as is requisite and necessary unto Salvation cannot be had by the Light of Nature but the Light of God's Word is it by which it must be attained In Judah is God known Psal 76.1 to wit because in Judah they had the Oracles of God committed unto them Rom. 3.2 As for the Gentiles that were without the word they were even without God in the world Eph. 2.12 without the true saving knowledge of God the Gentiles which know not God 1 Thess 4.5 Salvation is of the Jews said our Saviour to the woman of Samaria to wit because the Jews onely had the Word of God which doth shew the Way of Salvation David therefore having said Blessed is the man whom thou chastenest O Lord he adds and teachest him out of thy law Psal 94.12 And Psal 119.105 Thy word is a lamp unto my feet and a light unto my paths And v. 130. The entrance of thy words giveth light it giveth understanding to the simple 2. By his Spirit as the inward and principal Agent I will put my law in their inward parts and write it in their hearts Jer. 31.33 This God doth by his Spirit I will put my Spirit within you saith he Ezek. 36.27 Ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart saith the Apostle to the Corinthians 2 Cor. 3.3 Christ by his Spirit did open the understandings of his Disciples that they might understand the Scriptures Luk 24.45 And by his Spirit he opened the heart of Lydia to attend unto the things which were spoken by Paul Act. 16.14 This then serves first to convince all such as think to Use 1 promote and further their Salvation by observing and
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
loca citata to shew that none ought to judge of reports untill they understand the truth of them This course the Lord prescribed by Moses saying If thou shalt heare say in one of the cities which the Lord thy God hath given thee to dwel there saying Certaine men the children of Belial are gone out from among you and have withdrawn the inhabitants of their city saying Let us go and serve other gods which ye have not known Then shalt thou enquire and make search and ask diligently and behold if it be truth and the thing certaine that such abomination is wrought among you Thou shalt surely smite the inhabitants of that city with the edge of the sword c. Deut. 13.12 13 14 15. This rule Job observed The cause saith he which I knew not I sought out Job 29.16 Thus Nicodemus pleaded in the behalf of Christ when some were very forward to condemne him Doth our Law said he judge any man before it heare him and know what he doth John 7.51 Yea Festus a heathen man shewed that the law of the Romans in this did concurre with Gods law For relating unto Agrippa the matter concerning Paul to wit that the Jews were earnest to have judgment against him To whom said he I answered that it is not the manner of the Romans to deliver any man to die before that he which is accused have the accusers face to face and have licence to answer for himself concerning the crime laid against him Act. 25.16 It is said of Alexander the Great that when any came unto him with an accusation against another he would stop one ear reserving it for the defendant He that is first in his own cause saith Salomon seemeth just but his neighbour cometh and searcheth him Prov. 18.17 This is that which we use to say One tale is good until another be told and therefore it is meete to heare both parties Audi alteram partem Qui statuit alquid parte in auditâ alterâ Aequum licet staâ—uerit haud aequus fuerit Sen. Trag. For if a man determine any thing upon the hearing only of one partie though he determine nothing but that which is just yet he is not just in so doing These two arguments proove that none ought to receive admit or entertain a reproach against his neighbour And there are also two arguments to proove that none ought to endure or suffer a reproach against his neighbour if he can hinder it 1. He is guilty of that sin which is committed Reasons why one should not endure a reproach against another who might hinder it and doth not Thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Lev. 19.17 If thou dost suffer sin upon thy neighbour when thou mightest prevenâ—â—â—t thou bringest sin upon thy self So there the marginal reading hath it And not suffer sin for him that is for not reprooving him and so not preventing his sin The Original will beare that sense and so the Chaldee Paraphrast Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Ne habeas super illo peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint and the vulgar Latine Interpreter do expresse it The Hebrew phrase is so used Levit. 22.9 They shall therefore keepe mine ordinance lest they beare sin for it Thus Eli is charged with those sins which were committed by his sons 1 Sam. 2.29 because he did not what he might for the reclaiming of them His sons made themselves vile and he restrained them not 1 Sam. 3.13 2. Every one is bound as much as in him lieth to maintain the credit and good name of his neighbour The end of the commandment is charity c. 1 Tim. 1.5 Now charity is kinde 1 Cor. 13.4 It doth good as occasion requireth and opportunity is offered That commandment Thou shalt not kill binds us to preserve the life of our neighbour if we may So also that Thou shalt not beare false witness against thy neighbour requires an endeavour to preserve our neighbours good name and consequently not to suffer him to be reproached if we may hinder it Use 1 This then makes for the conviction and reproof of many who if they do not themselves reproach their neighbour yet will receive a reproach against him or suffer him to be reproached This is so common as if it were no sin at all so farre are people from considering Detrahentes atque audientes pari reatu detinentur Bern. that such as reproach and they that receive or suffer a reproach are alike guilty What though the devil do not possesse thy tongue so as to make thee speake reproachfully yet if he possesse thine ear so that thou dost willingly heare thy neighbour reproached is not that enough to make thee the devils captive The true mother of the child would either have it intire or not at all but the pretended mother was willing to have it divided 1 King 3.26 So God will either have all or none but the devil will be content with a part because he knowes that so he shall have all Some whatsoever reports they heare not only entertaine them but also declare them again unto others and think this a plea sufficient for them that they are not the first authours of those reports they speak but what they heard before But dost thou presently beleeve what thou hearest If so thou shewest thy self simple to beleeve a thing meerly because it is reported The simple saith Salomon beleeveth every word but the prudent man looketh well to his going Prov. 14.15 Much more is it simplicity and follie to report a thing again meerly because thou hast heard it If thou dost not beleeve the report thou art so muâ—h the more faulty in that not beleeving it thy self yet thou divulgest it to others that they may beleeve it Indeed though thou didst beleeve yea know assuredly that it is so as is reported unto thee yet if it tend only to the infamie and disgrace of thy neighbour thou oughtest neither to report it again nor to suffer it to be reported if thou mayest prevent it for love covereth all sins Prov. 10.12 But to report that which thou neither knowest nor beleevest this is most grosse Some instead of suppressing reproaches against their neighbour provoke others to raise them Report say they and wee will report Jer. 20.10 They delight especially in such as come with tales and reports against their neighbour such are most welcome ghests unto them they will feede the bellies of those that feede their ears in this kinde But David was of another disposition Whoso privily slandereth his neighbour said he him will I cut off Psal 101.5 And vers 7. He that telleth lyes shall not tarry in my sight Quisquis amat dictis absentis râ—dere famam Hanc mensaâ— vetitam noveriâ— esse sibi So it is recorded of Austine that over his table he used to
borrower upon usury is not actively an occasion of anothers lending upon usury but passively onely For though he pay usury and ingage to pay it yet it is because he must either suffer that or a greater evil A man falling into the hands of robbers for fear of losing his life with his own hands gives them his money yet is not he accessary to their sin that take it If a man in his necessity bring for a pawn or pledge that which he cannot wel subsist without he being necessitated to it sinneth not but he doth sin that doth take it God in such cases threatneth to punish the oppressour but promiseth to succour and relieve the oppressed Exod. 22.26 27. Some object and say that the law of the land doth Object 11 allow usury and therefore they conclude it is lawful But 1. If the law of the land did allow usury Answ yet that could not warrant the practise of it in point of conscience It is Gods law and not mans by which we must be judged at the last day There is one Law-giver who is able to save and to destroy Jam. 4.12 Therefore Studie to approve thy self not so much unto men as unto God 2 Tim. 2.15 Again 2. It is one thing to tolerate Nemo quod tolerat amat etiamsi tolerare amat Aug. another thing to allow The law of the land doth set bounds to usurers and stint them that they shall undergoe the penaltie of the law if they transgress and goe beyond the bounds that are set them yet doth it not allow any usury at all though it be within the bounds that are set onely it so far tolerates and permits it as not to appoint a penalty for those that practise it This doth no more justifie usury then the judicial law of Moses did justifie bills of divorce which it suffered onely for the hardness of mens hearts so that such divorce was not punishable by man yet was it evil and sinful in the fight of God That which Magistrates who have the Legislative power see that they cannot restraine without some greater inconvenience that they may tolerate and onely limit the practise of it yet the thing in it self and in point of conscience for all that toleration is never a whit the more lawful Some againe object That divers godly and learned Object 12 men both Divines and others hold usury to be lawful But 1. This is not enough to prove it lawful Answ The best men are men and may erre The testimony of the Lord is sure Psal 19.7 But so is not the testimony of any meer man whatsoever Let God be true and every man a lyar Rom. 3.4 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 They searched the Scriptures dayly whether those things were so Act. 17.11.2 If some have pleaded for usury as not simply evil and unlawful they are but few in comparison of those that have declared themselves against it If we remove saith one from the Text to the authority of Interpreters Fent of Vsury l. 2. c. 7. I suppose we might truly averre that concerning the question which the most impudent adversary that ever the Church had durst never pretend for his assertion That there was never any Church or Church-man carrying the name of a Christian who hath defended in writing any branch of usury for the space of 1500. Vide Lut. in Psal 15. years after Christ Luther who was after that time was most sharp and bitter against usury When in his time a kinde of usury was countenanced and upheld by the Pope though under colour of another contract he wondred that the world could not see by this very thing that the Pope was Antichrist I know that some of his followers say Gerhard That in his latter dayes he was more moderate in the point of usury but if it were so yet this may shew how generally until his time usury had been held a thing unlawful Austines judgment concerning usury appears by those words of his before cited Si plus expectes accipere quam dedisti foenerator es in hoc utique improbandus Aug. If thou dost look to receive more then thou didst give thou art an usurer and in this verily to be reproved Pecuniae si quam crediderit non accipiet usuram Plus accipere quà m dederit injustum est Lact. Instit lib. 6. c. 18. Taceo quod sicubi desunt Judaei pejus Judaizare dolemus Christianos foeneratores si tamen Christianos non magis baptizatos Judaeos convenit appellare Barn Epist 322. Before him Lactantius speaking of a righteous man saith If he lend any money he will not take usury To take more then one gave is unjust After them both Barnard complained that in his time Christians were usurers and doubted whether it were meet to call them Christians and not rather baptized Jews In furto comprehenditur rapina usura c. Idem super Salve Regina Serm. 4. Quid est usura venenum patrimonii Quid est usura legalis Latro praedicens quod intendit Idem de Reg. rei famil He makes usury a branch of theft and forbidden in that precept Thou shalt not steal Asking What is usury He answers The poyson of ones patrimony And What is legal Usury He answers A robber foretelling what he doth intend Many such sentences and sayings of ancient writers might be cited Neither was this the private opinion of particular men but whole Councils have determined usury to be unlawful The first general Council of Nice decreed Si quis inventus fuâ—rit post hanc definitionem usuras accipere dâ—jâ—ciaque à Clero alienus ab Ecclesiastico habeatur gradu Conc. Nic. can 18. Obliti sunt divini praecepti quo dictum est Qui pecuniam suam non dedit ad usuram Ibid. That if any of the Clergy did take usury he should be degraded And that because such did not remember Gods precept implicitly in these words He that putteth not forth his mony to usury which concerns all as well Laity as the Clergy if we may use that distincton Si quis Clericorum detectus fuerit usuâ—as accipere placuit degradari abstinere Si quis etiam Laicus in eâ iniquitate duraverit ab Ecclesiâ sciat se esse projiciendum Con. Eliber can 20. A Provincial Council at Eliberis which was about the same time with the Council of Nice viz. about 320 years after Christ punished Clergie men both with degradation and excommunication if they took usury and others with excommunication if they were admonished of that sin and yet would persist in it And a general Council at Vienna about 1005. after Christ decreed Si quis in illum errorem inciderit ut pertinaciter affirmare praesumat exâ—rcâ—re usuras non esse peccatum dâ—cernimus cum velut haereticum puniâ—nâ—um
Lord as well as a Saviour He will reign and rule over us or else he will not intercede for us and save us The Friends of Christ are they that shall be saved by Christ Eat O friends and drink saith he yea drink abundantly O beloved Cant. 5.1 Now they that are obedient unto Christ they onely are the Friends of Christ You are my Friends saith he if ye do whatsoever I command you Joh. 15.14 As for such as will not subject themselves unto Christ and be ruled by him they are his enemies and must look for nothing but destruction from him But those mine Enemies which would not suffer me to reign over them bring hither and slay them before me Luk. 19.27 This likewise makes for the Conviction of those that Vse 3 assure themselves of Heaven and Eternal Happiness and yet regard nothing less then to do those things which God doth require of them Some will not so much as hear the word of God They are such as the Prophet Isaiah complained of a rebellious people lying children children that will not hear the the Law of the Lord. Which say to the Seers See not to the Prophets Prophesie not unto us right things speak smooth things prophesie deceits Get ye out of the way turn aside out of the path cause the holy One of Israel to cease from before us Isai 30.9 10 11. But as Salomon tells us He that turneth away his ear from hearing the Law even his prayer shall be an abomination Prov. 28.9 Some hear but they do not heed to understand what they hear like those silly women of whom the Apostle speaketh they are ever learning but never able to come to the knowledge of the truth 2 Tim. 3.7 Yet they please themselves in this and think this will save them that they come to the Church and hear Sermons though they still remain as rude and ignorant as ever they were But saith our Saviour Hear and understand Mat. 15.10 Hearing without understanding is no hearing at all and therefore in the Scripture to hear sometimes is as much as to understand Go to let us go down and there confound their language that they may not understand one anothers speech Gen. 11.7 In the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that they may not hear He that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him 1 Cor. 14.2 In the Greek it is no man heareth Some both hear and also understand what the Lord in his word doth require of them but they are so far from doing it that they deride it and scoffe at it As the Pharisees being covetous and resolving to be so still derided Christ when they heard him speak against covetousness Luk. 16.14 So Saint Peter foretels of scoffers walking after their own lusts and saying Where is the promise of his coming To wit of Christs coming to Judgement 2 Pet. 3 4. But judgements are prepared for scorners Pro. 19.29 Now therefore be ye no mockers lest your bonds be made strong Isai 28. Some hear and understand and profess the Truth but do not in their hearts assent unto it but are grosly hypocritical and deceitful They draw neer unto God with their mouth but remove their heart far from him Isai 29.13 God is neer in their mouth but far from their reins Jer. 12.2 Some hear and understand and profess and assent unto the Truth but they will not obey and practice it Their Faith is not lively and operative their hearts and affections are not changed their lusts and corruptions are not subdued still they remain averse from God and disobedient unto him Such a one was Simon Magus as others in Samaria when Philip had preached unto them so Simon himself believed also Act. 8.13 He so far believed as to assent to the Doctrine which he heard being convinced by the miracles and signs which he saw wrought by Philip. Yet his heart was not right in him vers 21. but he was still in the gall of bitterness and in the bond of iniquity vers 23. Now let all these consider that their hearing knowing professing and believing without obeying and practizing is so far from being able to save them that it shall aggravate and increase their condemnation Such as hear the word and do it not are compared to a house built upon the sand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad Luc. 6.49 which not onely falls but the fall of it is great Mat. 7.27 Luk. 6.49 They that hear and do not practise are in a worse condition then they that could never hear the word at all If I had not come and spoken unto them they had not had sin to wit in that degree and measure as now they have but now they have no cloak for their sin Joh. 15.22 The more means any have the more inexcusable they are if they do not bring forth fruit answerable For unto whomsoever much is given of him shall be much required and to whom men shall have committed much of him they will ask the more Luk. 12.48 So the more knowledge any have if they do not conform their practice unto it they are the more inexcusable and liable to the greater condemnation To him that knoweth to do good and doth it not to him it is sin that is to him especially Jam. 4.17 So that they are without excuse because that when they knew God they did not glorifie him as God c. Rom. 1.20 21. That servant that knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes Luk. 12.47 The more also that any profess the Truth and assent unto it the greater is their sin and the sorer shall be their punishment if they do not yield up themselves in obedience unto it Out of thine own mouth will I judge thee thou wicked servant Luk 19.22 So out of their own mouths and hearts will Christ judge and condemn those whose lives and conversations gainsay that which their mouths profess and their hearts assent unto Let all therefore have a care as to hear and understand Vse 3 and profess and believe the word of God so also to obey it To incite us hereunto let us consider these Motives 1. It is for Gods glory which is it that we ought to aim at Motives to stir up unto obedience in all and above all Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10.31 Now we glorifie God not so much by hearing knowing professing and believing Gods word as by yielding obedience unto it I have glorified thee on earth said Christ to his Father and to shew how and wherein he had glorified him he added immediately I have finished the work which thou gavest me to do Joh. 17.4 So speaking to his disciples Herein is my Father glorified said he that ye bear much fruit to wit of
And how injurious he had been he shewes in another place saying Many of the Saints did I shut up in prison c. And I punished them oft in every synagogue and compelled them to blaspheme Act. 26.10 11. R. Salomon acutely observes R. Sal. in Deut. 23.7 in Hos 12. ult that a severer law is made against the Moabites and Ammonites who drew the Israelites into sin Num. 25. then against the Egyptians and Edomites whereof the one drowned the male-children of the Israelites Exod. 1. and the other came out against them with the sword Num. 20.20 The Lord commanded Moses saying Vex the Midianites and smite them For they vex you with their wiles therewith they have beguiled you in the matter of Peor and in the matter of Cozbi c. Num. 25. vers 17 18. Guilty also this way viz. of doing evil to mens souls are all open and notorious sinners who infect others by their evil example A little leaven leaveneth the whole lumpe 1 Corinth 5.6 One sinner destroyeth much good Eccles 9.18 One roote of bitterness springing up is enough to trouble and defile many Heb. 12.15 Mischievous unto the souls of others also are seducers and false teachers They are called ravening wolves Matth. 7.15 Grievous wolves not sparing the flock Act. 20.29 If any one appeare to be of this stampe a broacher of heretical and damnable doctrine Receive him not into your house saith S. John neither bid him God speed For he that biddeth him God speed is partaker of his evils deeds 2 John 10. and 11. Chap. Such also are all hinderers of the word of God and of the meanes of mens salvation When Sergius Paulus desired to heare the word preached by Paul and Barnabas and Elymas a sorcerer withstood them and sought to turn the deputy from the faith Paul being full of the Holy Ghost set his eyes upon him and said unto him O full of all subtilty and all mischiefe thou child of the devill thou enemy of all righteousness wilt thou not cease to pervert the right wayes of the Lord And now behold the hand of the Lord is upon thee and thou shalt be blinde not seeing the sun for a season Which sentence was immediately executed And immediately there fell on him a mist and a darkness and he went about seeking some to lead him by the hand Act. 13.10 11. So the Jews both refusing to heare the Gospel themselves and also seeking to deprive the Gentiles of it this brought the full vials of Gods wrath upon them Forbidding us saith the Apostle of them to speake unto the Gentiles that they might be saved to fill up their sins alway for the wrath of God is come upon them to the uttermost 1 Thess 2.16 Of this sort of evil doers also are they who do not according to their place and calling indeavour to bring others to the truth and to build them up in it They are guilty of the blood of others even of the blood of their souls Son of man I have made thee a watchman to the house of Israel therefore hear the word at my mouth and give them warning from me When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand Ezel 3.17 18. And v. 20. Again when a righteous man doth turne from his righteousness and commit iniquity and I lay a stumbling block before him he shall die because thou hast not given him warning he shall die in his sin and his righteousness which he hath done shall not be remembred but his blood will I require at thine hand So also Ezek. 33.7 8. Paul therefore taking his leave of some among whom he had lived after that he was called to the work of the ministry I take you to record this day said he unto them that I am pure from the blood of all men For I have not shunned to declare unto you the whole counsel of God Act. 20.26 27. Neither doth this only concerne Ministers though them especially but also others Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 Those who thus or any other way doe evill to mens souls are especially like unto the devil whose chief spite is at the souls of men them he chiefly labours to destroy The devil put it into the heart of Judas to betray Christ John 13.2 because he knew that Judas thereby would betray his own soule It was Satan that filled the heart of Ananias to lie unto the Holy Ghost Act. 5.3 He is called the tempter Matth. 4.3 And 1 Thess 3.5 because he is ever tempting to sin one way or other Now this sin of doing evil unto others is aggravated divers wayes 1. In respect of the persons by whom it is done As 1. If they be such as by their place and calling or profession of friendship and trust reposed in them ought to protect and defend others from harme For Ananias sitting as a judge to cause Paul unjustly to be smitten was far worse then if another had done it Sittest thou said Paul unto him to judge me after the law and commandest me to be smitten contrary to the law Act. 23.3 So David aggravates the evil that was done unto him saying Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal 41.9 For it was not an enemy that reproached me then I could have borne it neither was it he that hated me to wit â—penly and professedly that did magnifie himself against me then I would have hid my self from him But it was thou a man mine equall my guide and mine acquaintance we tooke sweet counsel together and walked unto the house of God in company Psal 55.12 13 14. Judas by this shewed himself to be a devil â—s Christ termed him John 6.70 that being one of Christs Apostles he betrayed him John 6.71 2. Such as reproove and condemne others for doing evill to their neighbour and yet do so themselves Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things Rom. 2.1 Thou therefore that teachest another teachest thou not thy self thou that preachest a man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery vers 21. and 22. 3. They that have been much and oft admonished to refraine from doing evil to their neighbour and yet do it Thus speaketh the Lord of hosts saying Execute true judgment and shew mercy and compassion every man to his brother And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil