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
filiis Israel melior illo si non erat hic verè justus nullus tunc fuisset in universo populo Dei verè justus Quod falsum esse certum est cum adhuc viveret Samuel c. Bell. de Justif lib. 3. cap. 14. Similiter Bertius de Apost Sanct. pag. 28. should shew himself so childish and so ridiculous as to endeavour to prove that Saul was once truly righteous because it is said of him that he was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he from his shoulders and upward he was higher then any of the people 1 Sam. 9.2 Hence Bellarmine infers that if Saul were not truly righteous then among all God's people there was none truly righteous whereas Samuel was then alive and so other Godly persons But what is this else but to dally with the Scripture There is nothing spoken of Sauls righteousness but only of the goodliness of his person and the talness of his stature as the words alledged do make manifest Bellarmine was ready to take hold on the vulgar Latine Translation Gen. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchrae Sic explicat Kimchi in Rad. atque addit ita accipi vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 9.2 exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulcher aspectu ac notat Chaldaeum Paraphrasten similiter interpretari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bonus good and melior better but he was not ignorant that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tob is not only good but also goodly fair tall and the like and so it must needs there be taken as is clear by those words from his shoulders and upward he was higher then any of the people which words are added exegetically to shew the meaning of that which went before to wit that Saul was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he For David and Salomon they fell indeed fearfully Bell. ubi supra but neither finally nor totally Bellarmine urgeth also the example of Peter as if he also fell from Grace when he denyed Christ and that with Oathes and Execrations Yet he himself elswhere lest Peters fall might seem to make against the Popes infallibility saith that Peter denyed Christ with his mouth Addo praetereà Christum à Petro negatum fuisse ore non corde proinde perdidisse Petrum confessionem fidei non ipsam fidem Bell. de Pontif. lib. 4. cap. 8. but not with his heart so that he lost the confession of Faith but not Faith it self And so it is true of David and Salomon they lost the exercise of Grace but not Grace it self SERM. XXXIV Psal 15.5 He that doth these things shall never be moved THe point concerning the perseverance of the Godly who shall never be moved so as to fall from that state of Grace whch they are in I have already proved and for the vindicating of the truth and the confuting of those that do oppose it I have answered one Objection that is made against it There are yet many other Objections Obj. 2 which it is meer to answer Secondly Therefore the Adversaries of this Doctrine object that some are compared to the stonie ground to wit such as hear the Word and anon with joy receive it Yet have they no root in themselves but endure only for a while for when tribulation or persecution ariseth because of the Word by and by they are offended Mat. 13.20 21. For a while they believe and in time of temptation they fall away Luk. 8.13 But all Believers are not such as we speak of to wit such as are engrafted into Christ by a living and justifying Faith Answ Simon Magus was in some sense a Believer Act. 8.13 but not such a Believer vers 21. 23. So neither are they such Believers who are compared to the stonie ground for they are distinguished from those who with an honest and good heart receive the Word Luk. 8.15 The same also appears by this that they are said to have no root that argues that their Faith is but superficial it is not rooted in the heart as true justifying Faith is Object 3 Bert. de Apostas Sanct. Again it is objected that Gods Covenant is not such that he will simply and absolutely save but that he will save those that Believe and obey and that so as to persevere in Faith and obedience to the end By which also ye are saved if ye keep in memory or as the Margent hath it if ye hold fast what I preached unto you unless ye have believed in vain 1 Cor 15.2 To them who by patient continuance in well doing seek for glory and honour and immortality God will render eternal life Rom. 2.7 Shall he prosper that doth such things Shall he break the Covenant and be delivered Ezek. 17.15 When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be remembred but for his iniquity that he hath committed he shall dye for it Ezek. 33.13 When the righteous turneth from his righteousness and committeth iniquity he shall even dye thereby vers 18. The just shall live by Faith but if any man draw back my soul shall have no pleasure in him Heb. 10.38 Every branch in me that beareth not fruit he taketh away Joh. 15.2 It is impossible for those who were once enlightned and have tasted of the heavenly gift and were partakers of the holy Ghost And have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them again unto repentance c. Heb 6.4 5 6. For Answer to this Objection Answ 1. Gods Covenant is not only to save those that believe and obey but also to make his Elect so to believe and obey that they shall be saved I will put my Law in their inward part and write it in their hearts Jer. 31.33 A new heart will I give unto 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 a heart of flesh And I will put my Spirit within you and cause you to walk in my Statutes c. Ezek. 36.26 27. I will put my fear into their hearts that they shall not depart from me Jer. 32.40 2. The places objected do not prove that any Belivers and such as are regenerate can fall away That in Ezek. 17.15 is concerning the King of Judah who brake his covenant with the King of Babylon to whom he had sworn to be subject yet afterward he rebelled against him What is this to the purpose Doth this argue that one who is in the state of Grace and salvation may fall from it These places 1 Cor. 15.2 Rom. 2.7
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
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
for doing evil to their neighbour but also for doing it at such a time when especially they ought not to have done it Behold saith he in the day of your fast you finde pleasure and exact all your labours or as the marginal reading hath it Things wherewith you grieve others Behold you fast for strife and debate and to smite with the fist of wickedness ye shall not fast as you do to day to make your voice to be heard on high Isai 58. vers 3 4. 4. The evil which some do to others is aggravated in respect of the manner how they do it and that divers wayes 1. When any Plot and studie devise and imagine evil against others This was an aggravation of the sin of Judas in betraying Christ the Jewish rulers having covenanted with him for 30. pieces of silver from that time forth he sought opportunity to betray him Matt. 26.16 Thus also David aggravated the evil that Doeg did to him and others Thy tongue deviseth mischiefe said he unto him like a sharpe rasor working deceitfully Psal 52.2 He that deviseth to do evil saith Salomon shall be called a mischievous person Prov. 24.8 That indeed shewes a mischievous disposition even the disposition of the devil who goeth about seeking whom he may devoure 1 Pet. 5.8 Therefore Salomon speaking of a naughty and wicked person he describes him by this Frowardness saith he is in his heart he deviseth mischiefe continually he soweth discord Then he addes Therefore shall his calamity come suddenly suddenly shall he be broken without remedy Pro. 6. vers 14 15. And immediately after speaking of those things which the Lord doth hate and which are an abomination unto him among the rest he reckons this for one A heart that deviseth wicked imaginations v. 18. The Prophet Micah cryes wo to those that are guilty in this kind Wo to them that devise iniquity and work mischiefe upon their beds Mic. 2.1 When they should be sleeping they are studying how to do mischief But as they devise evil against others so the Prophet tels them God will devise evil against them vers 3. 2. When any take pleasure and delight in doing evil to others Their feet run to evil and make hast to shed blood Prov. 1.16 Who rejoyce to do evil Prov. 2.14 They sleep not except they have done mischiefe and their sleep is taken away unless they cause some to fall Pro. 4.16 Among those things that are odious and abominable in the sight of God he reckons feet that be swift in running to mischief because that argues a great delight in it Prov. 6.18 He that is glad at calamities saith he shall not be unpunished Prov. 17.5 Though he be not the author of those calamities yet if he be glad at them he shall not escape punishment much lesse shall he escape if he both be the author of them and also be glad at them 3. When any do evil to others under a shew of love and good affection which they beare towards them The words of his mouth saith David were smoother then butter but war was in his heart his words were softer then oil yet were they drawn swords Psaâ— 55.21 One saith Jeremie speaketh graciously to his neighbour with his mouth but in his heart he layeth his wait Jer. 9.8 Thus Saul pretended much love and respect to David he would needs make him his son in law but it was that his daughter might be a snare unto him and that by that meanes he might work his ruine 1 Sam. 18. So Absalom made as if Amnon were very deare unto him by all meanes he must have him a ghest at his table but it was only to this end that so he might cause his servants to slay him 2 Sam. 13. Thus also Joab under a pretence of love treacherously slew first Abner and after that Amasa 2 Sam. 3. and 20. Chap. Joab took Abner aside in the gate to speak with him quietly and smote him there under the fifth rib that he died In like manner he dealt with Amasa or rather worse Art thou in health my brother said he unto him and he took him by the beard to kisse him and then smote him in the fifth rib and shed out his bowels to the ground Thus also Judas pretended love and respect to Christ saying Haile Master and kissing him but by that meanes he betrayed him into the hands of those that sought his life Iudas betrayest thou the Son of man with a kiss said Christ unto him Luke 22.48 It was too bad to betray him it all but much worse to do it in that manner 4. The evil that is done to any is aggravated when it is done under a forme of justice As Ahab by the Counsel of Jezabel caused Naboth to be accused condemned and put to death as one that had blasphemed God and the king when indeed he was guilty of no such thing but Ahab would by any meanes have his life that so he might have his vineyard 1 King 21. Thus also the adversaries of our Saviour dealt with him they urged Pilate to condemne him that he might be crucified and when Pilate said unto them What accusation do you bring against this man Quae venit indignè poena dolenda venit Ovid. they answered If he were not a malefactour we would not have delivered him up unto thee John 18.29 30. This is to turne judgment to worm-wood Amos 5.7 to make that which should be most sweet to be most bitter See also Amos 6.12 5. When any under pretence of piety and religion do evil to their neighbour this is a great aggravation of it As the sons of Jacob pretending that they might not joyne in affinity with such as were uncircumcised and had not the badge of their religion by that meanes got the men of Schechem to circumcise themselves and then when they were sore and not able to stand up in their own defence they came upon them and slew them Gen. 34. So Absalom under a colour of religion he had made a vow forsooth and must needs go to Hebron to pay it thus did he conspire against David and sought to take away both life and kingdome from him 2 Sam. 15. Ahab also and Jezebel seeking how to get the life and vineyard of Naboth they pretended religion and piety they proclaimed a fast that so they might accomplish their designe against Naboth and cause him to be put to death as a blasphemer it being the custome it seemes among the Israelites in their solemne fasts to inquire more strictly into mens wayes and to inflict punishment more severely upon transgressours 1 King 21. Thus also Herod under a pretence of going to worship Christ sought to slay him Mat. 2.8 And the Scribes and Pharisees for a pretence made long prayers that they might devoure widowes houâ—es for which our Saviour cryed wo unto them and said that therefore they should receive the greater damnation Mat. 23.14 Use 2 I come now
to a second use of the point to wit for exhortation Let all therefore be exhorted to take heed of doing evil in any kind to their neighbour And besides what hath been said already let these motives be considered 1. Nature it self doth teach thus much that one ought not to doe evil to another The very heathens who had nothing but the light and law of nature to direct them had lawes against murther theft and the like Yea it is said of Alexander Severus a heathen Emperour Bucholcer in Chronol that he was so delighted with this saying Quod tibi non vis fieri alteri ne feceris That which thou wouldest not have done to thee do not thou to another that he caused it to be written on the walls of houses and to be publikely proclaimed by a cryer that all might the better take notice of it and observe it Thus as the Apostle saith the Gentiles which have not the law not written as the Jews had and we have do by nature the things contained in the law these having not the law are a law unto themselves Rom. 2.14 And is it not then a most gross and shameful thing if we having not only the dim light of nature but the clear light of Scripture either know not or regard not this duty Shall not the very heathens rise up in judgment against us and condemne us Shall not uncircumsion saith the Apostle which is by nature if it fulfil the law judge thee who by the letter and circumcision dost transgresse the law Rom. 2.27 He that knew his Masters will saith our Saviour and did it not shall be beaten with many stripes Luke 12.48 And if any have the meanes of knowledge and regard them not but are willingly ignorant 2 Pet. 3.5 their ignorance doth no whit excuse them but condemne them rather Hos 4.6 2. Innocent and harmless conversation is a thing that doth much grace religion it makes religion beautious and lovely in the eyes of aliens it procures peace and quietness to the professours of it but the contrary doth much disgrace religion it makes religion stink in the nostrils of aliens and brings trouble and persecution upon those that professe it Lego in Romanorum Hostoriis Alexandrum Severum Imp solitum dicere ideò Christianos sibi placere quòd quae sibi fieri vellent allis id ipse facerent Non dixisset fortasse si nostrâ vixisset aetate neque mores nostros sed legem laudare potuisset Maldon ad Matth. 7.12 It is recorded of Alexander Severus that though he were no Christian himself yet he was favorable to them because he saw them careful to walk innocently and to do no otherwise to any then they would be done to themselves Let us take heed of verifying that which one supposeth viz. that if that Emperour had lived in our age he would have been of another minde and might rather have commended our doctrine then our conversation Plinie also Plin. lib. 10. Epist 97. a heathen man and Governour of a Province under Trajan a heathen Emperour writing unto the Emperour concerning Christians who then were much persecuted testified of them that all that could be proved against them was this that they used at set times to meet together before day to worship Christ and to bind themselves to abstaine from theft murther and adulteries to keep their promise and the like Whereupon the Emperour was moved to abate the fury of the persecution Trajan ad Plin. ibid. The Apostle therefore requires Christians to be blamelesse and harmelesse the Sons of God without rebuke in the midst of a crooked and perverse nation among whom they shine as lights in the world Phil. 2.15 And speaking of servants professing Christianity he saith They must not purloyne but shew all good fidelity and why that they may adorne the doctrine of God our Saviour in all things Tit. 2. vers 10. S. Peter also exhorts Christians to have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation 1 Pet. 2.12 This was doubtless a great cause why Abraham found so much respect among the Hittites as we read he did Gen. 23.6 11. They saw him walk so unblameably and carrie himself so justly among them On the other side when the sons of Jacob had dealt perfidiously with the Shechemites and acted great cruelty upon them Jacob said to Simeon and Levi who were chief authours and actours of that tragedie You have troubled me to make me to stinke among the inhabitants of the land among the Canaanites and the Perizzites and I being few in number they shall gather themselves together against me and slay me and I shall be destroyed and my house Gen. 34.30 This had surely been the fruit and effect of their injurious dealing but that God was gracious to Jacob and reâ—â—rained the people of those parts and suffered them not to fall upon him and his familie as otherwise they would have done Gen. 35.5 So Nehemiah hearing how after the returne out of captivity some among the Jews oppressed their brethren he reprooved them saying It is not good that ye do ought ye not to walk in the fear of our God because of the reproach of the heathens our enemies Nehem. 5.9 As if he should say If ye carry your selves in this manner and be thus injurious one to another the heathens about us that hate us will be ready to reproach not only you but your religion and your God also 3. To refraine from doing evil unto others is a thing so pleasing unto God and the contrary is so odious in his sight that if any shall think as some do to honour God with that which they have injustly gotten from others God is so far from accepting of it that he abhorres it For I the Lord saith he love judgment and hate robbery for burnt-offering Isai 61.8 How vain and foolish then are they who if they build an hospital or bestow a little for charitable uses think it will make amends for all oppression and unjust dealing Honour the Lord with thy substance saith the wise man Prov. 3.9 It must be thine own well and honestly goâ—ten else thou must not think to honour God with it So he bids thee Cast thy bread upon the waters Eccles 11.1 Give to the poore but of that which is thine own Thus the Prophet Esay also speaking of the fast Pluchréque addidit tuum ne de rapiná facias eleemosynam Hieron in Isai 58. which God hath chosen Is it not saith he to deale thy bread to the hungry Isai 58.7 Zacheus was mindful of this and careful to observe it For having said that he would give half of his goods to the poore lest any should suspect that he having been chief among the Publicanes did but give to the poore that which he
〈◊〉 That is The world cannot subsist without patient bearing of reproaches Kimchi in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some if they have to do with their inferiours and such as are under them think they may reproach them at their pleasure But Job shewes his integrity in this that he did not despise the cause of his man-servant nor of his maid-servant when they contended with him Job 31.13 He durst not raile on them and revile them as some in such cases are apt to do What then shall I do saith he when God stands up and when he shall visit what shall I answer him Did not he that made me in the wombe make him and did not one fashion us in the womb vers 14 15. But if it be not lawful to reproach inferiours much lesse superiours Thou shalt not revile the gods that is Judges and Magistrates neither shalt thou curse the ruler of thy people Exod. 22. vers 28. This precept Paul bethought himself of when having been it seemes transported with passion so as to call Ananias the high-priest a whited wall some saying unto him Revilest thou Gods high-priest he answered I wist not brethren that he was the high-priest for it is written Thou shalt not speake evil of the ruler of thy people Act. 23.3 4. They are not afraid saith S. Peter of some to speak evil of dignities Whereas angels which are greater in power and might bring not railing accusation against them before the Lâ—rd 2 Pet. 2. verses 10 11. So also S. Jude taxing some whom he calleth filthie dreamers saith they despise dominion and speak evil of dignities Yet Michael the archangel when contending with the devil he disputed about the body of Moses durst not bring against him a railing accusation but said The Lord rebuke thee Jude vers 8 9. This was the wickedness of Shimei that when David his lord and soveraigne was persecuted by Absalom he railed on him and reviled him most grievously calling him a man of Belial a bloody man and telling him that now God did meet with him and pay him home for all his wickedness But God did at length meet with Shimei himself for this and pay him home for it For though David upon his submission and intreatie spared him yet Salomon found out a way whereby to bring that vengeance upon him which he had deserved 1 King 2.44 46. Such also most haynously offend who reproach God's Ministers When little children mocked the Prophet Elisha calling him bald-pate God presently sent two shee-bears among them which tare in peeces two and forty of them 2 King 2.23 24. So they also that reproach Gods people Draw neare hither ye sons of the sorceresse the seed of the adulterer and the whore Against whom do you sport your selves against whom make ye a wide mouth and draw out the tongue Isai 57.3 4. Yet what more common with some then to revile or taunt both Gods people and his Ministers And especially when either Ministers or others as their place and calling doth require reproove them for their exorbitancies and miss-doings then they powre out reproaches upon them I am in derision daily saith Jeremie every one mocketh me For since I spake I cryed out I cried violence and spoile because the word of the Lord was made a reproach unto me and a derision daily Jer. 20. vers 7 8. So when the man that was borne blinde pleaded with the Pharisees in the behalfe of our Saviour and let them see how perverse they were in their carriage towards him they reviled him saying Thou wast altogether borne in sins and dost thou teach us John 9.34 But let such is reproach those that reproove them consider that of Salomon or rather of the Lord by Salomon Prov. 1. vers 22 31. How long ye simple ones will ye love simplicity and scorners delight in their scorning and fools hate knowledge Turne you at my reproof behold I will powre out my Spirit unto you I will make known my words unto you Because I called and ye refused I stretched out my hand and no man regarded But ye set at naught all my counsel and would none of my reproof I also will laugh at your calamity and mocke when your fear cometh When your feare cometh as a desolation and your destruction as a whirlwinde when distresse and anguish cometh upon you Then shall they call upon me but I will not answer they shall seek me early but they shall not finde me For that they hated knowledge and did not chuse the feare of the Lord They would none of my counsel they despised all my reproof Therefore shall they eat of the fruit of their own way and be filled with their own devices Use 2 Secondly Let all be exhorted to refrain as from other sins so this of reproaching their neighbour Consider these motives 1. Reproaches though lightly and easily uttered yet are not light and easie to be endured Indeed they that are reproached Motives to refrain from reproaching should consider what it is for which they are reproached If it be for sin they should not be so much troubled at the reproach as at the sin which is the cause of it David first prayed to be delivered from his sins and then from the reproach of men Deliver me said he from all my transgressions and make me not a reproach to the foolish Psal 39.8 If any be reproached for that wherein they are not faulty they have no reason to regard it Hearken unto me ye that know righteousness saith the Lord the people in whose heart is my law feare ye not the reproach of men neither be afraid of their revilings For the moth shall eat them up like a garment and the worme shall eat them like wool but my righteousness shall be for ever and my salvation from generation to generation Isai 51.7 8. And if as many times it happeneth any be reproached for wel-doing they have reason to rejoyce in it If ye be reproached for the name of Christ happy are you for the spirit of glory and of God resteth on you on their part he is evill spoken of but on your part he is glorified 1 Pet. 4.44 Blessed are ye saith Christ when men shall revile you and persecute you and speake all manner of evil against you falsly for my sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Matth. 5. vers 11 12. Yet however reproach in it self considered is very grievous and hard to bear Jeremie complains sore of this that he was mocked and derided Jer. 20.7 8. Habet enim aculeum quendam contumelia quem pati etiam prudentes difficillime possunt Daven in Col. 3.21 It made him even ready to give over the work that God did set him about because thereby he saw himself exposed to reproach and derision The word of the Lord saith he was a reproach unto me and a derision
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