usury 1. Take heed of rebelling against the light as Job saith some doe Job 24.13 To him that knoweth to doe good saith St. James and doth it not to him it is sin Jam. 4.17 to him especially If you know usury to be evil you know that it is good to abstaine from it and then if you doe not your sin is the greater 2. Take heed of turning from the light of being averse from hearing and meditating of that which may discover the unlawfulness of usury unto you It argues the heart to be in love with sin and unwilling to forsake it if it be unwilling to be convinced of it This is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Joh. 3.19 20 21. 3. Take heed of adventuring upon usury as if it were lawful because of the commonness of it If a thing be grown common it is soon taken to be lawful But that is a most unsafe rule to walk by Caepit licitum esse quod publicum est Cypr. Thou shalt not follow a multitude to do evil Exod. 23.2 It may be evil though a great multitude doe it and therefore we must take heed of presuming that a thing is good and lawful because generally people practice it indeed in that respect it is the more to be suspected For wide is the gate and broad is the way that leadeth to destruction and many there be that goe in thereat Mat. 7.13 4. Be not allured and drawn away with usury because of the gainfulness of it A little that a righteous man hath is better then the riches of many wicked Psal 37.16 Better is a little with the fear of the Lord then great treasure and trouble therewith trouble of conscience which sin will bring at the last Prov. 15.16 Wo unto him that increaseth that which is not his How long Hab. 2.6 He that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a fool Jer. 17.11 But another inference from the Doctrine is this That Use 3 if usury be unlawful then restitution ought to be made of that which is gotten by usury None can have a just right to that which he hath unjustly gotten and therefore having no just right to it he ought not to keep it but to restore it Then it shall be because he hath sinned and is guilty that he shall restore that which he violently tooke away or the thing which he hath deceitfully gotten c. Levit 6.4 If the wicked restore the pledge give again that he hath robbed c. Eze. 33.15 Zacheus professed himself ready to restore fourfold if he had taken any thing from any man unjustly Luk. 19.8 This restitution ought to be made to those of whom the gain was unjustly gotten or to their heirs or if that cannot be so much should be given to pious uses I know this will seeme harsh to many and we may preach it long but few will practice it Yet howsoever we must declare the truth though few or none will regard it Thou shalt speake my words unto them whether they will hear or whether they will forbear saith God to the Prophet Ezekiel Ezek. 2.7 And again 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 Yet if thou warne the wicked and he turne not from his wickedness nor from his wicked way he shall die in his iniquity but thou hast delivered thy soul Ezek. 3.18 19. So also Ezek. 33.8 the same words are repeated Wherefore I take you to record this day said Paul to some among whom he had preached 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. Use 4 In the last place let this be added That as all ought to refraine from usury so they ought also to give and to lend freely as the necessities of others require and their own abilities permit This is implied in the other for a meer negative holiness not to doe evil will not suffice there must be an affirmative holiness also to doe good Psal 34.14 Isai 1.16 17. It is not enough therefore not to take usury but it is requisite also to exercise charity and to shew mercy To doe good and to communicate forget not for with such sacrifices God is well pleased Heb. 13.16 Charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the living God who giveth us all things richly to enjoy That they doe good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6.17 18. He that hath pity on the poor lendeth to the Lord and that which he hath given will he pay him againe Prov. 19 17. Foeneratur Domino qui miseretur pauperis so the vulgar Latine translation hath it that is He that hath mercy on the poor lendeth unto the Lord upon usury so he doth for he shall receive of the Lord with usury that which he gave to the poor for the Lords sake God saith Austine that forbids thee to be an usurer commands thee to be an usurer thou must take usury of God but not of men Deus noster qui te prohibet esse foeneratorem jubet te esse foeneratorâ—m dicitur tibi foenera Deo Aug. in Psal 36. conc 3. Charity also is shewed in lending as well as in giving to wit in lending freely A good man is merciful and lendeth saith David Psal 112.5 Doe good and lend hoping for nothing againe saith our Saviour Luke 6.35 that is lend to such as are never likely to lend to you again Now If you know these things happy are you if ye doe them Joh. 13.17 SERM. XXVIII SERM. 28 Psal 15.5 Nor taketh reward against the innocent THis is the last special property of the person spoken of ver 1. to wit one that shall abide in Gods tabernacle and dwell in his holy hill he is one that taketh not a reward against the innocent Nor taketh reward The Hebrew word here used viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shochad is sometimes rendred gift as Exod. 23.8 and Deut. 16.19 Sometimes reward as in the text Mic. 3.11 Isa 5.23 and 45.13 and Prov. 21.14 Sometimes a present 1 Kin. 15.19 and 2 King 16.8 Sometimes bribes 1 Sam. 8.3 Psal 26.10 or bribery Job 15.34 Though the word be rendred sometimes gift or reward or present and
answer Not so he that made all will not save all he might in justice have damned all for all have sinned and come short of the glory of God Rom. 3.23 That any are justified and saved it is freely by his grace v. 24. And his Grace being free he may bestow it as he pleaseth for who hath given unto him first and it shall be recompensed to him again Rom. 11.35 To the third God is merciful to all I answer He is so but not in respect of saving mercy No in this respect He hath mercy on whom he will have mercy and whom he will he hardneth Rom. 9.18 God is just as well as merciful and he will have the Glory of his Justice in the deserved damnation of some as well as the Glory of his Mercy in the undeserved Salvation of others To the fourth Christ died for all I answer Christ's death is not available to the Salvation of all I lay down my life for the sheep saith he Joh. 10.15 And again I pray for them I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 That 1 Joh. 2.2 He is the propitiation for our sins and not for our sins only but also for the sins of the whole world that I say is meant not for the sins of the Jews only but for the sins of the Gentiles also whoever they be throughout the whole World that believe in him And so all those places of Scripture where Christ is said to be the Saviour of the World or to have died for all or the like are to be understood in this manner It is a light thing that thou shouldest be my servant so speaks God unto Christ as Man to raise up the tribes of Jacob and to restore the dispersed of Israel I have also given thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Isa 49.6 Christ is there said to be God's Salvation unto the ends of the earth because not only the Jews but the Gentiles also should enjoy Salvation by him Paul and Barnabas alledged this place of Esay to prove that the Gospel was to be preached not only to the Jews but also to the Gentiles Lo we turn to the Gentiles say they for so hath the Lord commanded saying I have set thee for a light of the Gentiles that thou shouldst be for salvation to the ends of the earth Act. 13.46 47. So Simeon having said Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation which thou hast prepared before the face of all people to shew how Christ is a Salvation prepared of God before the face of all people he adds immediately To be a light to lighten the Gentiles and the glory of thy people Israel Luke 2.30 31 32. Thus also the four Beasts and the four and twenty Elders that is the whole Company of the Redeemed say unto the Lamb that is unto Christ Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Rev. 5.9 Not all of every Kindred and Tongue and People and Nation but us that is some out of every Kindred and Tongue and People and Nation That of the Apostle 1 Cor. 15.22 As in Adam all die so in Christ shall all be made alive is explained by the Apostle himself in the very next verse to be meant not simply and absolutely of all but of all that are Christs that belong unto Christ and are his All that believe in Christ shall be saved by him For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3.16 But all have not faith 1 Thess 3.2 No Faith is the gift of God Ephes 2 8. And God vouchsafes it not to all but to some as he pleaseth For unto you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Phil. 1.29 Therefore even to believe in Christ is a gift vouchsafed only unto some and not unto all 2. Therefore this may serve to rouze us up out of the Use 2 slâ—ep of security and presumption and to stir us up to have a care that we be of the number of those that shall be Heirs of Salvation seeing it belongs not unto all but only unto some yea but to a few in comparison of those that miss and come short of it When one asked our Saviour saying Lord are there few that shall be saved he answered Strive to enter in at the strait gate for many I say unto you shall seek to enter in and shall not be able Luke 13.23 24. Think not that thou arâ— safe bâ—cause thou walkest in the same path wherein others and iâ— may be the most walk for it may be they whom thou followest are out of the way that leadeth to Salvation and therefore try the way thou walkest in and chuse the way of truth as David saith he did Psal 119.30 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall finde rest to your souls Jer. 6.16 I am the way the truth and the life saith Christ no man cometh to the Father but by me John 14.6 No coming to Salvation but by Christ There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Neither is there any coming unto Christ but by Faith for to come unto him is to believe in him He that cometh to me shall never hunger saith Christ and that we may know what it is to come unto him he adds immediately and he that believeth in me shall never thirst John 6.35 But this Faith which bringeth unto Christ and so procureth Salvation through Christ this Faith I say doth purifie the heart Act. 15.9 it worketh through love Gal. 5.6 it bringeth forth the fruit of good works and of all holy obedience else it is a dead Faith altogether vain and unprofitable Jam. 2 14-26 Use 3 Thirdly and lastly This may teach and admonish such as God hath vouchsafed effectually to call unto the state of Salvation by working true justifying Faith and true sanctifying Grace in them to consider the great Goodness and Mercy of God towards them and to have a care to shew themselves truely thankful unto him who hath done that for them which he hath not done for all yea which he hath done but for a few When a Benefit is both great in it self as surely Salvation is most great and also is vouchsafed but to a few this makes us to set a higher price on it and to esteem it the more What account then ought we to make of God's so great and singular Favour towards us if we finde our selves so qualified as
they are and must be that shall be saved Unto you it is given to know the mysteries of the kingdom of heaven said Christ to his Disciples but to them it is not given Matth. 13.11 Lord how is it that thou wilt manifest thy self unto us and not unto the world said Judas not Iscariot unto Christ John 14.22 Let us therefore give unto the Lord the glory due unto his Name Psal 29.2 Let us not arrogate any thing to our selves as if there were any thing more in us then in others why God should deal thus with us but let us ascribe all unto God acknowledging that all is meerly of his Free-Grace and undeserved Mercy Who maketh thee to differ and what hast thou that thou hast not received Now if thou didst receive it why doest thou glory as if thou hadst not received it 1 Cor. 4.7 By the grace of God I am that I am 1 Cor. 15.10 Not by works of righteousness which we have done but according to his mercy he saved us Tit. 3.5 By grace ye are saved Ephes 2.5 And v. 8. For by grace ye are saved through faith and that not of your selves it is the gift of God But let us also have a care to express our thankfulness by our Obedience Let us have a care to walk worthy of the Lord unto all pleasing being fruitful in every good work Giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the Saints in light Who hath translated us from the power of darkness into the kingdom of his dear Son Col. 1.10 12 13. SERM. 3 SERM. III. Psal 15.1 Lord Who shall abide in thy Tabernacle Who shall dwell in thy holy Hill THese words do yet hold out unto us another Doctrine Doct. namely this That it is a thing which doth mainly concern every one to know and consider how he must be qualified that he may be saved For this end David here makes this enquiry Lord who shall abide in thy tabernacle c. He doth it not out of curiosity and presumption as seeking to know particularly the persons that shall be saved but out of a good and godly care that he hath both of himself and others he asks how they must be qualified and what manner of persons they must be that shall enjoy Salvation And see how sollicitous he is how he ingeminates the Interrogation Who shall who shall Thus also Psal 24.3 Who shall ascend into the hill of the Lord and who shall stand in his holy place And Psal 27.4 One thing saith he have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his temple This was it that our Saviour commended Mary for when Martha complained of her because she sate at our Saviour's Feet to hear his Words and did not joyn with her in making preparation for Christ's bodily Entertainment Martha Martha said he unto her thou art careful and troubled about many things But one thing is needful and Mary hath chosen the better part which shall not be taken away from her Luke 10 41 42. This is that which our Saviour teacheth and requireth when he saith First seek the kingdom of God and his righteousness Mat. 6.33 There is great reason for it why it should be so For 1. Salvation is a thing most precious Reasons why all ought chiefly to look afâ—er Salvation and worthy to be regarded How shall we escape if we neglect so great salvation Heb. 2.3 It is a great exceeding great Salvation and therefore by no means to be neglected but by all means to be sought after Though a man have all yet if he want Salvation what is he the better What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 All that the World can afford a man cannot give him full content but still one thing or other will be wanting and even of that which he hath in greatest abundance he will still be desiring more and will not be satiâ—fied with that which he hath already Though Ahab had a Kingdom Unus Pelleo inveni non sufficit orbis Juv. Omnis mihi copia quae Deus mâ—us non est Egestas est Aug. Confes l. 13 c. 8. yet it would not satisfie him because he could not have Naboth's Vineyard 1 King 21. Though Haman were in the highest honour that the Great Monarch Ahasuerus could advance him to yet all would not suffice because Mordecai did not bow unto him Esth 5.11 12 13. He that loveth silver saith Solomon shall not be satisfied with silver nor he that loveth abundance with encrease Eccles 5.10 So is it in respect of all worldly things whatsoever Ratio vanitatis verissima haec est vanitas est quod nec confert plenitudinem continenti nec fulcimentum innitenti nec fructum laboranti Parif 2. part de Universo cap. 25. For as he also telleth us All is vanity Eccles 1.2 therefore it cannot fill it cannot satisfie But Salvation will fill the Soul and satisfie the desire of it When I awake I shall be satisfied with thy likeness saith David unto God Psal 17.15 So it must needs be for there is fulness of joy and pleasure for evermore Psal 16.11 Delight thy self in the Lord saith he and he shall give thee the desires of thine heart Psal 37.4 The Godly even in this life many times have unspeakable joy through the sense of God's Love and the assurance of Salvation Whom having not seen ye love Et aliquando intromittis me in affectum multum inusitatum intro sus ad nescio quam dulcedinem quae si perficiatur in me nescio quid erit quod vita ista non erit Aug. Confes l. 10 c. 40. in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory receiving the end of your faith the salvation of your souls 1 Pet. 1.8 9. David having lost the sense of this joy prays for the restoring of it Restore unto me saith he unto God the joy of thy salvation Psal 51.12 How much greater and more unspeakable is that joy which the Saints have in Heaven where they actually possess Salvation and have the full fruition of it Again if the things of this World could satisfie for the present yet they are transitory and fading The fashion of the world passeth away 1 Cor. 7.31 The world passeth away and the lust thereof 1 John 2.17 But Salvation is durable and eternal My salvation shall be for ever saith God Isa 51.6 Christ is the Author of eternal salvation to all that obey him Heb. 5.9 Every man that striveth for mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9.25 We look not at the things which are seen
sanctitas duplex est iniquitas for ye devour widdowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Mat. 23.14 2. Upright walking is that which will make us walke with comfort and confidence He that walketh uprightly walketh surely but he that perverteth his wayes shall be known Prov. 10.9 Whoso walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once Prov. 28.18 For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them or as the margent hath it strongly to hold with them whose heart is perfect towards him 2 Chron. 16.9 3. This will afford comfort and courage in time of affliction If our heart condemne us not then have we boldness towards God And whatsoever we aske we receive of him c. to wit so farre as he sees it to be for his glory and our good 1 Iohn 3.21 22. This is our rejoycing the testimonie of our conscience that in all simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world 2 Cor. 1.12 This was it that did support and uphold Iob in his greatest distresse Though saith he he slay me yet will I trust in him but I will maintaine mine owne waies before him He meanes the integrity and uprightness of his heart in his waies He also shall be my salvation for an hypocrite shall not come before him Job 13.15 16. And againe But he knoweth the way that I take when he hath tried me I shall come forth as gold Job 23.10 The whole 31. Chapter is also to this purpose On the otherside when affliction and distresse cometh then the sinners in Sion are afraid fearfulness doth surprize the hypocrites Isai 33.14 Will God heare his crie saith Job speaking of an hypocrite when trouble cometh upon him Job 27.9 No If I regard inquitie in mine heart saith David the Lord will not heare me Psal 66.18 The sacrifice of the wicked saith Salomon is an abomination to the Lord but the prayer of the upright is his delight Prov. 15.8 4. If we walke uprightly we neede not feare when death cometh but may have boldness at the approach of it When Ezekiah was told by the Prophet Esay that he should set his house in order for he should not live but die though in some respects he was desirous to live still yet this did comfort and encourage him that he could say Remember now O Lord I beseech thee how I have walked before thee with a perfect heart and have done that which is good in thy sight Isa 38.3 But saith Job What is the hope of the hypocrite though he hath gained when God shall take away his soule Job 27.8 5. And lastly If we walke uprightly that great day the day of judgment which will be a day of terrour and confusion unto all the ungodly will be unto us a day of triumph and rejoycing Herein is our love made perfect that we may have boldness in the day of judgment because as he is so are we in this world 1 John 3.17 When that day cometh Then the Lord will bring to light the hidded things of darkness and will make manifest the counsel of the hearts and then shall every man to wit that walketh uprightly have praise of God 1 Cor. 4.5 In this respect our Saviour bids Beware of the leaven of the Pharisees which is hypocrisy because the day will come that will reveal all and make all manifest For saith he there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12.1 2. Thus then in many respects we may see that there is great cause to pray with David Let mine heart O Lord be sound in thy statutes that I may not be ashamed Psal 119.80 SERM. V. SERM. 5 Psal 15.2 And worketh righteousness THis is the next general propertie of one that shall abide in Gods tabernacle and dwell in his holy hill The former property respects the heart and affection this respects the life and conversation As the inward intention must be sincere and upright so the outward action must be just and righteous as good may not be done for an evill end so neither must evill be done for a good end Hence we may observe that He that would obtaine salvation must work righteousness Doct. He that would ascend into the hill of the Lord and stand in his holy place must have cleane hands Psal 24.3 4. The crowne of life as it is called Revel 2.10 is a crowne of righteousness as the Apostle termes it 2 Tim. 4 8. They that seek the kingdome of God must also seeke the righteousness if they would finde what they seeke Matth. 6.33 Know ye not saith the Apostle that the unrighteous shall not inherit the kingdome of God Be not deceived neither fornicatours nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde Nor theeves nor covetous nor drunkards nor revilers nor extortioners no unrighteous persons whatsoever that both are and continue such shall inherit the kingdome of God And such were some of you but ye are washed ye are sanctified c. 1 Cor. 6.9 10 11. And againe For this ye know that no whoremonger nor uncleane person nor covetous man who is an idolater hath any inheritante in the kingdome of Christ and of God Ephes 5.5 Reas Thus it must needes be in respect of God Reason the giver of salvation in respect of Christ the purchaser of salvation and in respect of heaven the place of salvation 1. In respect of God the giver of salvation It is the salvation of God Psal 50.23 Therefore except he give it Reasons why only such as worke righteousness be saved none can have it Now God is God of righteousness He is of purer eyes then to behold evill and cannot looke upon iniquity Hab. 1.13 to wit without a hatred and detestation of it Whoever therefore they be that doe not worke righteousness they must not looke for salvation For thou art not a God that hast pleasure in wickedness neither shall evill dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity Psal 5.4 5. 2. In respect of Christ the purchaser of salvation There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Now Christ is the true Melchisedec that is king of righteousness Heb. 7.2 To him is that spoken A scepter of righteousness is the scepter of thy kingdome Thou hast loved righteousness and hated iniquity Heb. 1.8 9. Therefore none may thinke to obtaine salvation through Christ except they worke righteousness 3. In respect of heaven the place of salvation The inheritance incorruptible and undefiled and that fadeth not away is reserved in heaven for us 1 Pet. 1.4
and plot how to destroy the other Dan. 11.27 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walke with slanders Jer 4.9 The words of his mouth were smoother then butter but warr was in his heart his words were softer then oil yet were they drawne swords Psal 55.21 A notable examplâ— of treacherous lying we have Luk 20.20 c. Some came unto Christ saying Master we know that thou savest and teachest rightly neither â—cceptest thoâ— the person of any but teachest the way of God truly Is it lawfuâ— for us to give tribute unto Cesar or not Thus they seemed to have a very honourable estimation of Christ and a great desire to be resolved by him when as indeed they were spies and sought to take hold on his words that thâ—y might deliver him to the power and authority of the governour Christ knew the treachery and fals-heartedness of men for he knew what was in man John 2.25 And therefore when he sent his Apostles abroad to preach he said unto them Behold I send you forth as sheep among wolves be ye therefore wise as serpents and harmless as doves R. Sal. in Gen. 37.4 But beware of men c. Mar. 10.16 17. A Jewish Rabbin commenting upon that place of Scripture where it is said of Josephs brethren that they hated him and could not speak peaceably unto him saith that this is recorded to their praise that when they hated Joseph they did not flatter and dissemble making a shew of love with their mouths when hatred was in their hearts The glosse is more acute then solid but yet this is true it is not so bad to professe hatred where it is as to professe love where it is not A man may much more easily beware of a professed enemy then he can of a false friend even as if a dog bark and look grimme before he bite one hath faire warning to look to himselfe but if he creepe and fawne upon you and then flie in your face you cannot so well avoid the danger It was not an enemy that reproached me then I could have borne it neither was it he that openly hated â—e that did magnifie himselfe against me But it was â—hou a man mine equal my guide and mine acquanitance We took sweet counsel together and walked into the house of God in company Psal 55.12 13 14. This perfidiousness of men David also complaines of Psal 5.9 There is no faithfulness in their mouth their inward part is very wickedness their throat is an open sepulchre they flatter with their tongue And upon this occasion he cryes out Help Lord for the godly man ceaseth for the faithful faile from among the children of men They speake vanity every one with his neighbour with flattering lips and with a double heart doe they speak Psal 12.1 2. But as he adds v. 3. The Lord shall cut off all flatterings lips and the tongue c. And Psal 120. having said vers 2. Deliver my soule O Lord from lying lips and from a deceitful tongue he addes vers 3.4 What shall be given unto thee and what shall be done unto thee thou false tongue Sharpe arrowes of the mighty with coales of juniper that is piercing plagues heâ—e and hell-fire hereafter as the Chaldee Paraphrast and R. Salomon expound it Burning lips saith Salomon that is lips that seeme to be inflamed iwith love and good affection towards one and a wicked heart are like a potsheard covered with silver drosse He that hateth dissembleth with his lips â—â—d layeth up deceit within him When he speaketh faire beleeve him not for there are seven abominations in his heart And having thus shewed the vileness of the sin he goes on to shew the greatness of the punishment saying Whose hatred is covered by deceit his wickedness shall be shewed before the whole congregation Whoso diggeth a pit shall fall therein and he that rolleth a stone it will returne upon him Prov. 26.23 27. But as of all lyars pernitious liars are the worst and of all pernitious liars fawning and flattering liars are the most pernitious so of all fawning and flattering liars false and lying prophets are the most dangerous Such prophets as cry peace and there is no peace Ezek. 13.10 Such as lull people asleepe in their sinnes and sow pillowes to their arme-holes Ezek. 13.18 People love to have it so but what will they doe in the end thereof Jer. 5.31 When God shall bring his judgments upon them for their sinnes then they will see how pernitious and destructive such prophets have been unto them Jeremie notes this as the grand cause of all the miserie that came upon the Jewish people Thy prophets saith he have seen vaine and foolish things for thee and have not discovered thine iniquity to turne away thy â—â—ptivity but have seen for thee false burthens and causes of banishment Lam. 2.14 See Zach. 13.3 SERM. VII SERM. 7 Psal 15.2 That speaketh the truth in his heart I Have spoken of one kinde of lying tâ— wit pernitious lying and of many kindes of that lying 2. The next kinde of lying is sportful lying when a man by lying intends no michiefe or hurt to any but only seekes to make himself and others merry Some referre to his head Iosephs dealing with Benjamin Gen. 43. when he caused the cup to be put into his sacke pretending as if Benjamin had stolne it But Ioseph did not this for sport but with a serious intent to try his brethren how they stood affected towards Benjamin and what care they had of their father who he knew loved Benjamin most dearly to see if they did not therefore envy and hate Benjamin as for the same cause they had envied and hated Ioseph himselfe So that if that carriage of Ioseph towards Benjamin were lying which I see no necessity to affirme it was rather officious then sportful lying However this kinde of lying in sport is such as cannot be defended For if for every idle word that men shall speake they must give an account in the day of judgment Mat. 12.36 then surely much more for every false and lying word And if foolish talking and jesting be condemned Ephes 5.4 then surely much more lying talking and such jesting as hath lying mixed with it Now of such liars there are especially two sorts 1. The storie-telling liar one that for sport-sake doth tell false and fabulous stories Who are most commonly faulty in this kinde the very terme doth shew which is usually given to such stories for they are called old wives tales or old wives fables 1 Tim. 4.7 Travellers also are commonly noted for this kinde of lying they having been in remote countries will tell strange stories mixing truth and falshood together 2. The news-telling liar one that is of the Athenian humour delighting to tell or heare some new thing Act. 17.21 Such will usually coyne
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
both that he would not give any way to the evil suggestion and instigation of his Mistriss And it came to pass as she spake to Joseph day by day that he hearkned not unto her to lie by her or to be with her Gen. 39.10 The wicked are compared to the deaf Adder that stoppeth her ear at the voyce of the Charmer charm he never so wisely Psal 58 4 5. But in this the Godly must be wise as Serpents they must stop their ears at the charming of Satan the World and the Flesh they must take heed of being enchanted by them The first motions of sin are like sparks falling among Hay or Straw or the like if they be not presently quenched they will be likely to set all on fire How long shall thy vain thoughts lodge within thee Jer. 4.14 Evil thoughts will be creeping into us but we must not give them entertainment we must not suffer them to lodge within us We must expel them and drive them away as Abraham did the fowls that molested his sacrifice Gen. 15.11 Neither must we think any sin small so as to sleight it and make no reckoning of it as if there were no danger in adventuring upon it This is one of the wiles of the Devil one of his methodical devices and subtilties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.11 Nemo repentè fuit turpissimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transgressio trahit transsionem first to draw men to lesser sins and so by degrees to greater and greater In this the Devil shewes himself a Serpent if he can get in his head he will soon winde in the whole body If he can draw to one sin he will soon draw to another and so to another and another without end except God by his Grace prevent him Sin naturally drawes on sin and the less will draw on the greater David first falling into Adultery which was too bad afterward fell into murther which was far worse So Peter having first barely denyed Christ afterward added Oathes and Execrations 3. This watchfulness which is requisite unto perseverance consists in repenting speedily after that sin is committed Assoon as Davids heart smote him for numbring the people he presently repented of it saying I have sinned greatly in that which I have done and now I beseech thee O Lord take away the iniquity of thy servant for I have done very foolishly 2 Sam. 24.10 If we do not thus watch against sin but suffer it not only to seize on us but also to settle in us we shall soon be hardned with the deceitfulness of it Heb. 3.13 6. That we may persevere in that which is good we must have a care not stand at a stay but to go on still Non progredi est regredi and to grow better and better Not to go forward is to go backward and not to grow better is to grow worse The Lord make you to encrease and abound in love one towards another and towards all men even as we do towards you To the end that he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints 1 Thess 3.12 13. Giving all diligence add to your Faith vertue and to vertue knowledge And to knowledge temperance and to temperance patience and to patience Godliness And to Godliness brotherly kindness and to brotherly kindness Charity For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ But he that lacketh these things is blinde and cannot see afar off and hath forgotten that he was purged from his old sins Wherefore the rather brethren give diligence to make your Calling and your Election sure for if ye do these things ye shall never fall 2 Pet. 1.5 10. Beware lest ye also being led away with the errour of the wicked fall from your own stedfastness But grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. See also 1 Thess 3.12 13. 7. To meditate of the heavenly reward this also is a great help to perseverance This will quicken and stir up unto diligence this will animate and encourage against all difficulties Be stedfast and unmoveable alwayes abounding in the work of the Lord knowing that your labour is not in vain in the Lord 1 Cor. 15.58 Let us run with patience the race that is set before us Looking unto Jesus the Author and finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God Heb. 12.1 2. This made Moses to chuse rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season and to esteem the reproach of Christ greater riches then the treasures in Egypt he had respect to the recompence of reward Heb. 11.25 26. See also Phil. 3.13 14. 8. Constant attendance upon Gods Word this is likewise necessary unto perseverance For the Word of God is not only to bring in but also to carry on and to build up unto perfection And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an inheritance among all them which are sanctified Act. 20.32 Christ ordained the ministery of the Word for the perfecting of the Saints Ephes 4.11 12. 9. If we would persevere in Grace we must continue in prayer and supplication unto God for perseverance For as the beginning of Grace so also perseverance in Grace is from God He that hath begun a good work in you Ipse eos facit perseverare in bono qui facit bonos Aug. de Corr. Grat. c. 12. will also perform it until the day of Jesus Christ Phil. 1 6. As of our selves we cannot rise Si ipse operatur ut accedumus ipse etiam operatur ne discedamus Idem de bono perseverantiae when we are down so neither can we stand when we are up God must still support us or else we fall he only is able to keep us from falling Non sum mihi sine te Aug. Confess Jude vers 24. Therefore we must continually pray unto God to preserve us and to make us persevere Unite my heart to fear thy Name Psal 86.11 Let me not wander from thy Commandments Psal 119.10 Lead us not into temptation but deliver us from evil Mat. 6.13 Thus praying in the holy Ghost keep your selves in the love of God Jude vers 20. 21. Soli Deo gloria FINIS Courteous Reader these Books following are Printed for Nathaniel Brook and are to be sold at his Shop at the Angel in Cornhil Excellent Tracts in Divinity Controversies Sermons Devotions THe Catholique History collected and gathered out of Scripture Councils and Ancient