reckoneth backbiting and whisperings among other sins which the Corinthians were guilty of and for which he said God would humble him when he comes among them 2 Cor. 12.20 21. 3. He that is guilty of bacâ—biting that speakes evil of another behinde his backe if that which he speakes be false is guilty of lying which as we have seene before is prejudicial to salvation If that which he speakes be true yet he is voide of charity in seeking to defame another For as Salomon observes Love covereth all sins Prov. 10.12 Where there is love and charity there will be a covering and concealing of mens sinnes as much as may be Now where charity is wanting there salvation is not to be expected 1 Cor. 13.1 c. 1 John 3.14 15. Use 1 This then makes for the conviction and terrour of all such as make no conscience of this sin of backbiting A common sin it is even too common God knowes with the better sort of people But with many it is so rife that at their tables by their fires and in all their meetings scarce any thing is so usual with them as to talke oâ— those that are absent and to speake evil of them behinde their backes They will not tell them of their faults to their faces to reforme them but they will tâ—ll others of them behinde their backes to defame them whereas that which they omit is enjoyned Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Lev. 19.17 And that which they practize is forbidden there in the very next verse before as was also before cited Thou shalt not goe up and downe as a tale-bearer among thy people Both wayes they shew themselves voide of that love which they ought to beare towards their neighbour Some think so much the better of themselves by how much they speake the worse of others they thinke that as the depressing of one scale is the lifting up of the other so what they detract from others they adde unto themselves But this is a great vanity and folly For if a man think himself to be something when he is nothing he deceiveth himself But let every man proove his owne work and so shall he have rejoycing in himself alone and not in another For every man shall beare his owne burthen Gal. 6.3 4 5. Some have an artificial kinde of backbiting Videas praemitti alta suspiria Doleo vehementer pro eo Grande damnum c. Bern. in Cant. Serm. 24. they will fetch deepe sighs as if it did much grieve them that it should be so as they speake they will say that they are exceeding sorry for him whom they speake evil of It is great pitie will they say for him and the like Thus some understand that of Salomon The words of a tale bearer are as wounds and they goe down into the innermost parts of the belly Prov. 18.8 and 26.22 As if the meaning were The words of a tale-bearer are like the words of men that are wounded they are uttered in a lamentable and doleful manner they pretend much love towards him of whom they speake Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. qui non egit dolum in linguâ suâ that so they may make the infamy sticke more close unto him And to such backbiters as these agree the words of the Text directly as they are rendred by the Greeke interpreters whom the vulgar Latine translatour doth follow for thus they reade the words Who hath not used deceit with his tongue Some will thinke to excuse themselves saying that they speak no more then is true But 1. Though the words of a backbiter simply considered be true yet usually they are false in respect of that intent which he hath in speaking them to wit that a man may seem worse then indeed he is Doeg said but what was true concerning David and Abimelech 1 Sam. 22. compared with 21. Yet because his intent was to make Saul beleeve that they did conspire against him therefore David saith that he had a deceitful tongue Psal 52.4 compared with the title 2. All that is true is not to be spoken at all times Charity is requisite as well as verity wee must speake the truth in love Ephes 4.15 Now it is certain that though the thing be true that is spoken yet it is not spoken in love if we speake evil of a man behinde his backe when there is no just occasion for it when it tends to no other end but to defame him and to make others think ill of him and it may be deale ill with him Some will say that they speake only to such as will conceale that which is spoken unto them and so it shall spread no further But how know they this what reason have they to thinke that he to whom they speake evil of another will conceale it when as they themselves cannot conceale it As they tell it to one hoping that he wil conceale it so may that one tell it to another with the like perswasion and he again to another and so the matter may passe from one to another without end 2. Let all be perswaded to eschew this sin of backbiting Use 2 An evil and odious thing it is and so it will appeare 1. If we consider it absolutely It wounds and kils three at once namely the backbiter himself the person spoken of and the person or Quoâ—um dum auâ—es inficit animas interficit Bern. ubi sup persons spoken unto Hence some suppose that a false witness of which kinde one of the worst is a backbiter is compared to three destroying instruments a maule and a sword and a sharpe arrow Prov. 25.18 And for this reason also some suppose that the tongue of a backbiter is called in the Chaldee a third tongue Drus Ebâ— Quaest è libro Masar because it hurts three at once Again this sin of backbiting makes a man especially to resemble the divel whose special property it is to backbite and slander whence he hath his name both in Greeke and Syriake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called the accuser of the brethren that accuseth them before God day and night Revel 12.10 As blessed are the peacemakers for they shall be called the children of God Matth. 5.9 So cursed are the stâ—ife-makers and such some backbiters are for they shall be called the children of the divel 2. Consider it comparatiuely A backbiter is worse then an open railer For 1. A rayler speaks to a mans face so that a man may heare what is said against him and may answer for himself as occasion doth require but a backbiter speaking of a man behinde his backe a man cannot so easily wipe off the aspersion that is cast upon him 2. A railer plainly professeth his hatred against him on whom he raileth and so they that heare him will the lesse regard what he speaketh but a
doth also signifie to goe about to play the spie and the word for a tale-bearer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachil is usually joyned with a word which signifieth to walke or goe about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halach as Lev. 19.16 Jer. 9.5 Ezek. 22.9 It is the propertie of tale-bearers and backbiters to be thus curious and busie to goe about and see what they can espie in others that they may defame them and speake evil of them And withal saith the Apostle of some they learne to be idle wandring from house to house and not only idle but tattlers also and busie bodies speaking things they ought not 1 Tim. 5.13 Such as are busie-bodies will be tattlers also and will speake things they ought not Plutarch doth wel observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Curiosit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. that curiosity or busie medling in other mens matters is necessarily attended with evil speaking And that sycophants or slanderers and busie-bodies are very neare allied both of one tribe and of one familie Therefore be not curious nor busie to meddle in that which concernes you not When Peter was too forward this way saying Master what shall this man doe Christ sharply reprooved him for it saying If I will that he tarry till I come what is that to thee follow thou me John 21.21 22. As if he should say Minde what thou hast to doe and doe not trouble thy self about that which concernes another and not thee Study to be quiet saith Paul and to doe your own business 1 Thes 4.11 And Peter rankes busie-bodies in other mens matters with murderers theeves and evil-doers 1 Pet 4 15. It was a worthie answer which Plato is reported to have given to Dionysius when Dionysius telling him he feared Plut. in Dion that when he came into the Academy among his companions he would speake evil of him he answered God forbid that there should be such scarcity of matter to talke of in the Academy that they should talke of thee And excellent is that advice of Plutarh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Curios Turne thy curiosity and busie-medling humour inward c. Thou hast matter enough at home to busie thy self about Examine thy self as the heathen man also could admonish and say Where have I been what have I done what have I omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I ought to have done This was Davids course I thought on my wayes saith he Psal 119 59. And this is the Apostles precept Examine your selves proove your own selves 2 Cor. 13.5 6. Idleness As curiosity doth occasion backbiting so idleness doth occasion curiosity and so consequently backbiting The Apostle having said first They learne to be idle wandring from house to house he addes and not only idle hut tattlers also and busie-bodies speaking things they ought not 1 Tim. 5.13 They that can finde nothing to doe of their own will be busying themselves about other mens matters We heare saith the Apostle to the Thessalonians that there are some which walke among you disorderly not working at all but are busie-bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3.11 And who use more to goe about with tales and to talke evil of others behinde their backes then such as either have no calling or neglect it And for such as otherwise are laborious enough when are they most apt to busie themselves in this kinde and to backbite others but when they are vacant and have no imployment Have a care therefore to be alwayes well exercised one way or other Conferre together about things which concerne you as the two disciâ—les did that were going to Emaus Luke 24. If thou hast a familie spend such times as thou canst spare from other imployments in catechising and instructing admonishing and exhorting thy children and servants as the Lord commands saying And these words which I command thee shall be in thine heart And thou shalt teach them diligently unto thy children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Original it is as the Margent noteth thou shalt whet or sharpen them often repeate and inculcate that they may pierce into them and shalt talke of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up Deut. 6.6 7. Now as we must take heed of backbiting any so in respect of some this ought more especially to be avoided We must speake evill of no man Tit. 3.2 Especially not of such as to whom we owe especial respect and reverence as subjects to their rulers people to their Ministers servants to their masters children to their parents and wives to their husbands Peter notes this as a grand sin in some they are not affraid to speake evil of dignities those that are in high place and authority 2 Pet. 2.10 So also Jude in his Epistle vers 8. This was the impiety of Absalom when he aspired to the kingdome he traduced the king and spake evil of him behinde his backe to draw away the people and to steale their hearts and affections from him Thy matters said he are good and right but there is no man deputed of the king to heare thee as if the king heeded not to governe the people and to doe them justice 2 Sam. 15.3 So for people to backbite their Ministers is worse then if they deale so with others The Prophet Jeremie complains sore of the people in his time for dealing thus with him Come said they and let us devise devices against Ieremiah Come and let us smite him with the tongue and let us not give heed to any of his words Jer. 18.18 Because he smote them with his tongue by reprooving them for their sinnes and denouncing the judgments of God against them for the same therefore they would be even with him they would smite him with their tongue by backbiting him and reporting evil of him behinde his backe I heard saith he the defaming of many feare on every side report said they and we will report Jer. 20.10 The Apostle bids Against an Elder that is a Minister receive not an accusation but before two or three witnesses 1 Tim. 5.19 An accusation against a Minister is not so much as to be received none is to be permitted to accuse him Quum presbyter accusatur peculiare quiddam vult Apost observari nempe ut ne ad accusandum quidem admittatur quisquam nisi priùs duobus aut tribus testibus fecerit futurae accusationis fidem Nempe quia nulli sunt equè omnibus calumniis obnoxii atque pii doctores deinde quia in presbyterum non potest privatum quodammodo judicium constitui quum non possit non esse cum publico totius Ecclesiae offendiculo conjunctum adeò ut etiamsi absolvatuâ— tamen aliqua inde infamia in totam Ecclesiam redundet sitque non modò in judicando sed etiam in
And how injurious he had been he shewes in another place saying Many of the Saints did I shut up in prison c. And I punished them oft in every synagogue and compelled them to blaspheme Act. 26.10 11. R. Salomon acutely observes R. Sal. in Deut. 23.7 in Hos 12. ult that a severer law is made against the Moabites and Ammonites who drew the Israelites into sin Num. 25. then against the Egyptians and Edomites whereof the one drowned the male-children of the Israelites Exod. 1. and the other came out against them with the sword Num. 20.20 The Lord commanded Moses saying Vex the Midianites and smite them For they vex you with their wiles therewith they have beguiled you in the matter of Peor and in the matter of Cozbi c. Num. 25. vers 17 18. Guilty also this way viz. of doing evil to mens souls are all open and notorious sinners who infect others by their evil example A little leaven leaveneth the whole lumpe 1 Corinth 5.6 One sinner destroyeth much good Eccles 9.18 One roote of bitterness springing up is enough to trouble and defile many Heb. 12.15 Mischievous unto the souls of others also are seducers and false teachers They are called ravening wolves Matth. 7.15 Grievous wolves not sparing the flock Act. 20.29 If any one appeare to be of this stampe a broacher of heretical and damnable doctrine Receive him not into your house saith S. John neither bid him God speed For he that biddeth him God speed is partaker of his evils deeds 2 John 10. and 11. Chap. Such also are all hinderers of the word of God and of the meanes of mens salvation When Sergius Paulus desired to heare the word preached by Paul and Barnabas and Elymas a sorcerer withstood them and sought to turn the deputy from the faith Paul being full of the Holy Ghost set his eyes upon him and said unto him O full of all subtilty and all mischiefe thou child of the devill thou enemy of all righteousness wilt thou not cease to pervert the right wayes of the Lord And now behold the hand of the Lord is upon thee and thou shalt be blinde not seeing the sun for a season Which sentence was immediately executed And immediately there fell on him a mist and a darkness and he went about seeking some to lead him by the hand Act. 13.10 11. So the Jews both refusing to heare the Gospel themselves and also seeking to deprive the Gentiles of it this brought the full vials of Gods wrath upon them Forbidding us saith the Apostle of them to speake unto the Gentiles that they might be saved to fill up their sins alway for the wrath of God is come upon them to the uttermost 1 Thess 2.16 Of this sort of evil doers also are they who do not according to their place and calling indeavour to bring others to the truth and to build them up in it They are guilty of the blood of others even of the blood of their souls Son of man I have made thee a watchman to the house of Israel therefore hear the word at my mouth and give them warning from me When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand Ezel 3.17 18. And v. 20. Again when a righteous man doth turne from his righteousness and commit iniquity and I lay a stumbling block before him he shall die because thou hast not given him warning he shall die in his sin and his righteousness which he hath done shall not be remembred but his blood will I require at thine hand So also Ezek. 33.7 8. Paul therefore taking his leave of some among whom he had lived after that he was called to the work of the ministry I take you to record this day said he unto them that I am pure from the blood of all men For I have not shunned to declare unto you the whole counsel of God Act. 20.26 27. Neither doth this only concerne Ministers though them especially but also others Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 Those who thus or any other way doe evill to mens souls are especially like unto the devil whose chief spite is at the souls of men them he chiefly labours to destroy The devil put it into the heart of Judas to betray Christ John 13.2 because he knew that Judas thereby would betray his own soule It was Satan that filled the heart of Ananias to lie unto the Holy Ghost Act. 5.3 He is called the tempter Matth. 4.3 And 1 Thess 3.5 because he is ever tempting to sin one way or other Now this sin of doing evil unto others is aggravated divers wayes 1. In respect of the persons by whom it is done As 1. If they be such as by their place and calling or profession of friendship and trust reposed in them ought to protect and defend others from harme For Ananias sitting as a judge to cause Paul unjustly to be smitten was far worse then if another had done it Sittest thou said Paul unto him to judge me after the law and commandest me to be smitten contrary to the law Act. 23.3 So David aggravates the evil that was done unto him saying Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal 41.9 For it was not an enemy that reproached me then I could have borne it neither was it he that hated me to wit â—penly and professedly that did magnifie himself against me then I would have hid my self from him But it was thou a man mine equall my guide and mine acquaintance we tooke sweet counsel together and walked unto the house of God in company Psal 55.12 13 14. Judas by this shewed himself to be a devil â—s Christ termed him John 6.70 that being one of Christs Apostles he betrayed him John 6.71 2. Such as reproove and condemne others for doing evill to their neighbour and yet do so themselves Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things Rom. 2.1 Thou therefore that teachest another teachest thou not thy self thou that preachest a man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery vers 21. and 22. 3. They that have been much and oft admonished to refraine from doing evil to their neighbour and yet do it Thus speaketh the Lord of hosts saying Execute true judgment and shew mercy and compassion every man to his brother And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil
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
hypocrire pretending one thing and intending another thing quite contrary Such an hypocrite was Herod who pretended that he would goe and worship Christ when his intent was meerly to kill him Mat. 2. Such also was the hypocrisie of Iudas who made a shew of much love and respect to Christ saying Haile Master and kissing him and yet he sought only to betray him Mat. 26. They that are hypocrites in this kinde neede onely to abhorre themselves and to repent of their hypocrisie there is no need that they should examine themselves to finde out whether they be upright or no for they certainly know themselves to be hypocrites But 2. there is another kinde of hypocrisie which is more subtil and secret when a man speakes and acts as he thinkes for the present yet his heart is not sound at the bottome he is like a pond which is fair and cleare above but underneath is full of mud and filth Such was the hypocrisie of Jehu he thought himselfe very zealous for God in destroying the worshippers of Baal Come with me said he to Jehonadab and see my zeale for the Lord 2 Kin. 10.16 But saith the Holy Ghost vers 31. Jehu tooke no heede to walke in the law of the Lord God of Israel with all his heart for he departed not from the sinnes of Jeroboam who made Israel to sin Such an hypocrite also was the rich man that came to our Saviour desiring to know what he should doe that he might inherit eternal life And when our Saviour told him of the commandments he said All these have I observed from my youth he spake as he thought but his heart did deceive him it was not right in him For when our Saviour bad him goe and sell that he had and give it to the poore and come and follow him and he should have treasure in heaven he went away sorrowfull because he had great possessions Mar. 10.17 c. Covetousness did reigne in him though he was not sensible of it his riches did rather possesse him then he them and therefore rather then he would part with them he would forsake Christ and let goe heaven and eternal happiness Now as uprightness is opposite to this kinde of hypocrisie it behooves us to try whether or no we be upright Markes of uprightness And if we be 1. we will have a care to walke so as to please God in all things as well in one thing as in another Wee will endeavour to walke worthy of the Lord unto all pleasing and to be fruitfull in every good worke Col. 1.10 This shewed the uprightness of Zacharie and Elizabeth they walked in all the commandments and testimonies of the Lord Luke 1.6 By this it did appeare that they were righteous before God and not before men onely righteous indeed and in truth not in shew and appearance only Then shall I not be ashamed when I have respect to all thy commandments saith David unto God Psal 119.6 This having respect unto all Gods commandments shewed his heart to be sound and upright this shewed him to be a man after Gods owne heart as for this very reason God did terme him I have found saith he David the son of Iesse a man after mine owne heart which shall fulfill all my will Act. 13.22 Such also Christ doth terme his friends You are my friends saith he if ye doe whatsoever I command you Joh. 15.14 Herod went farre he did many things Mar. 6.20 but he went not farre enough there was one thing that he would not doe when John told him that it was not lawfull for him to have his brothers wife in this he would not heare him Herein also appeared the unsoundness of Iehu's heart though he rooted out the idolatrous worship of Baal which Ahab brought in yet he did not turne from the idolatrous worship of the calves which Ieroboam set up 2 Kin. 10.31 They that are undefiled or upright in the way and seeke the Lord with their whole heart they doe none iniquitie Psal 119.1 2 3. that is they doe not take libertie to themselves to doe any iniquitie they refraine their feet from every evill way Psal 119.101 They hate every false way vers 104. and 128. More particularly if we be upright then 1. We will keepe no darling or bosome sin either for the profit or for the pleasure of it Ioseph appeared to be upright by this that when it might have seemed advantagious unto him in respect of the world to consent unto the enticement of his Mistris yet he repelled the temptation saying How can I doe this great wickedness and sin against God Gen. 39.9 1 Sam. 24. and 26. So when David might have killed Saul and have freed himselfe from much trouble and danger which by reason of Sauls persecuting of him he was liable to yet he would not doe it this shewed that his heart was upright with God To this his behaviour toward Saul he seemeth to have reference when he saith The Lord rewarded me according to my righteousness according to the cleanness of of mine hands hath he recompenced me For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgments were before me and I did not put away his statutes from me I was also upright before him and kept my selfe from mine iniquitie Psal 18.20 21 22 23. He shewed his uprightness in this that he kept himself from that iniquity which respect unto outward and earthly advantages would especially have put him upon Hypocrites and such as whose hearts are not sincere though they will avoid some sinnes yet not such as whereby they have their gaine as Demetrius said to his fellow crafts-men concerning the worship of Diana Act. 19.25 Iehu could well spare the idolatrie of Baal and theref re he put dâ—wne that but he kept up the idolatrie of Ieroboams calves for he thought if he should let the people goe to Jerusalem to worship there as they ought to have done then they would fall from him to the king of Judah and so he should lose his kingdome for the preventing of which inconvenience Ieroboam first erected that idolatrie as we reade 1 Kin. 12.26 c. So the pleasure which that sin brought and it may be the profit also made Herod that he would not leave his Herodias though Iohn told him never so much that it was not lawfull for him to have her she being his brothers wife 2. We will have a care to observe even the least thing that God commands As it is grosse hypocrisie to be observant of lesser duties and to neglect the greater Woe unto you Scribes and Pharisees for you pay tithe of mint and annise and cummin and have omitted the weightier matters of the law judgment mercy and faith These things ought you to have done and not to leave the other undone Ye blinde guides which straine at a gnat and swallow a camel Matth. 23.23 24.
unto him with their tongues Their hearts were not right with him neither were they stedfast in his covenant Psal 78.34 35 36 37. David sheweth his uprightness by this that when he was delivered out of trouble he was carefull to performe what he had promised when he was in trouble I will goe into thine house so saith he unto God with burnt-offerings and will pay thee my vowes which my lipps have uttered and my mouth hath spoken when I was in trouble Psal 66.13 14. 3. If we be upright we will be willing to be plainly dealt with and to have the word brought home to our consciences and particularly applied unto us Doe not my words do good to him that walketh uprightly saith God Mic. 2.7 When the Prophet Nathan dealt roundly with David telling him plainly that he was the man to wit that had sinned grievously and did aggravate his sins against him David humbly cried peccavi saying I have sinned against the Lord 2 Sam. 12.7 13. Neither did he love Nathan a whit the lesse for being so plaine with him but did highly honour him even to his dying day as appeares by the historie 1 Kin. 1.24 27. So when the prophet Esay had sharpely reproved and severely threatned Ezekiah for that wherein he was faultie Ezekiah answered Good is the word of the Lord which thou hast spoken Isa 39.8 Thus also Eli when he percieved that the Lord had spoken concerning him unto Samuel though Samuel was but a child yet he disdained not to heare him yea though he knew it was a very harsh message which Samuel had to deliver unto him and saw that Samuel was afraid to deliver it yet he straitly charged him to doe it and when he heard it he meekly submitted unto it saying It is the Lord let him doe what seemeth him good 1 Sam. 3.16 17 18. But on the other side when Amaziah was reprooved by the prophet for worshipping the gods of Edom he scorned the reproof and taunted the reproover saying Art thou made of the kings counsell and then he also threatned him saying Forbeare why shouldest thou be smitten 2 Chron. 25.15 16. This did manifest him to be unsound as it is said of him v. 2. He did that which was right in the sight of the Lord but not with a perfect heart So the leaven of the Pharisees even their hypocrisie appeared in this that when they heard our Saviour speake against covetousness they being covetous derided him Luke 16.14 15. And marke this it is a signe of an upright heart to confesse what we are guiltie of not only to God but also to men when they charge us with it and reproove us for it So David did to Nathan 2 Sam. 12.13 and Jonah to the mariners Jon. 1.10 See also Josh 7.19 4. If we be upright we will be more ready to judge and censure our selves then others Our Saviour makes it the property of an hypocrite to behold a moâ—e in his brothers eye and not to consider a beame in his owne eye Matth. 7.3 To admonish and reproove others is not a fault yea it is a dutie Col. 3.16 Levit. 19.17 But to tell others of their faults and not to minde our owne to reproove others and nor to reforme our selves this savours strongly of hypocrisie Therefore that man after Gods heart David saith I thought on my wayes and turned my feet into thy testimonies Psal 119.59 5. If we be upright we will he humble Pride argues hypocrisie Behold saith the Prophet Habakkuk his soule that is lifted up is not upright in him Hab. 2.4 He that is upright seekes the glorie of God see Ioh. 7.18 but he that is proud feeketh his own glorie therefore pride and uprightness are inconsistent and cannot stand together 6. If we be upright then Jesus Christ doth dwell in our hearts by faith Ephes 3.17 For it is faith faith in the Lord Jesus by which our hearts are purified Act. 15.9 A heart of unbeliefe is an evill heart Heb. 3.12 I shall make but one use more of the point and that is Use 2 for Exhortation Let us therefore have a care to walke uprightly if we fast pray give almes what ever we doe let us be sure that our hearts be upright in it To incite us the more hereunto let us consider 1. That if the heart be upright Motives to perswade unto uprightness God will accept of weake service pardoning our failings and passing by our imperfections I will spare them saith he as a man spareth his son that serveth him Mal. 3.17 A man will not be over-rigid and severe with his son that serveth him but will spare him knowing that though he doth things weakely yet he doth them sincerely that his desire is to please his father whom he serveth even so will God be indulgent and favorable to those whose hearts he knoweth to be upright with him God will pardon every one that prepareth his heart to seeke him though he be not cleansed according to the purification of the sanctuary 2 Chron. 30.18 19. Asa had divers failings as we reade 2 Chron. 16. and 16. yet God spared him and accepted the integrity and uprightness of his heart The high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his dayes 2 Chron. 15.17 On the otherside the most glorious service is of no worth if the heart be not upright in it This marr'd all that Amaziah did he did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 God cannot endure those that draw neare him with their mouth and honour him with their lips but remoove their hearts farre from him Isai 29.13 Hollow-hearted performances may procure some outward temporal reward for the encouragement of others thus God rewarded Iehu for what he did though his heart was not sincere 2 Kin. 10.30 31. But the reward of the inheritance as the Apostle calles it Col. 3.24 such services shall not procure Yea though Iehu's service in one respect was rewarded to wit as the thing done the judgment executed upon Ahab and his familie was pleasing unto God yet it was punished and accounted as murther in that he was not upright in that which he did he sought indeed his owne ends and not the glorie of God in it Yet a little while saith God and I will avenge the blood of Iezreel that is of Ahab and his familie slaine in Jezreel upon the house of Iehu c. Hos 1.4 But if the service proceed from a heart grosly hypocritical purposely making a shew of that which it meaneth not it is much more odious and abominable in the sight of God Ye are they said Christ to the Pharisees that justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Luke 16.15 And againe Woe unto you Scribes and Pharisees hypocrites Simulata
expedition against Ramoth-Gilead Goe and prosper for the Lord shall deliver it into the hand of the king 1 Kin. 22.15 The Prophet meant that Ahab should not go up for that if he did he should not prosper as a little after he plainly told him And Ahab it seemes perceived that Micaiah did not speake seriously or at least suspected so much and therefore he said unto him vers 16. How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord But such speeches are no lies because the gesture and pronuntiation of him that speaketh doe shew that he intends the contrary to what he speaketh These things premised I come to the Uses of the Doctrine Use 1 And first it speakes reproofe and terrour to many who regard not to speake the truth and to refraine from lying What sin almost is more common then this Among many other sins even this of lying is one for which we may say with the Prophet Hosea God hath a controversy with the Land Hos 4.1 2. Few make conscience of speaking the truth they are not as Jeremie sayes valiant for the truth Jer. 9.3 And some even make an art and trade as it were of lying As the same Prophet there complaines They bend their tongues like their bowes for lies And vers 5. They will deceive every one his neighbour and will not speake the truth they have taught their tongue to speake lies c. But that every one may the better perceive how farr forth he is guiltie I will speake more distinctly of the several kindes of lying Mendacium est triplex Perniciosum jocosum officiosum The most usual and received division of lies is that of the Schoolmen who distinguish a lie into pernicious sportful and officious First there is a pernitious lie when a man by lying is prejudicial and hurtful to another Now there are many kindes of pernitious liars 1. The covetous cosening liar who by lying cheates and defraudes him with whom he dealeth and makes a prey of him Such a liar was Gehazi who â—â—n after Naaman the Syrian and by forging a lie got great gifts of him 2 Kin. 5.22 23. This kinde of lying is most rise and common among people in buying selling and bargaining It is naught iâ— is naught saith the buyer but when he is gone he boasteth Prov. 20.14 So on the other side the seller will be as ready to say It is good it is good Laudat venales qui vult extrudere merces when he knoweth that it is not good or not so good as he would make it It is an ordinary thing with some to say and sweare too it may be that a commoditie cost them so much and they were offered so much for it and the like when indeed no such matter What faire market shop house or place almost can one come into but this kinde of lying is to be found in it In respect of this one kinde of lying we may take up the words of Salomon and say Who can finde a faithful man Prov. 20.6 But whosoever use this kinde of lying let them consider what the same wise man saith The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seeke death Prov. 21.6 It is a thing very frequent tossed to and fro but it is a vanity and they that use it doe but seeke death and destruction by it 2. The false witness-bearing lyar How pernitious a lyar this is Salomon shewes saying A man that beareth false witness against his neighbour is a maule and a sword and a sharpe arrow Prov. 25.18 When a man being called to give evidence in a matter speakes yea â—wars what he knows to be otherwise or at least knows it not to be so this is likely to doe much mischiefe David complaines of this as a great injurie that was done him False witnesses did rise up they laid to my charge things that I know not Psal 35.11 Therefore the very letter of the commandment runnes thus Thou shalt not beare false witness against thy neighbour Exod. 20.16 So Exod. 23.1 Put not thine hand joyne not with the wicked to be an unrighteous witness No take heede of it for though hand joyne in hand yet the wicked shall not be unpunished Proverb 11.22 Such as are wicked in this kinde shall not a false witness shall not be unpunished Prov. 19.9 3. The railing and reviling liar that openly speaketh all manner of evil of another falsly Thus some when they fall out with open mouth revile one another and speake one of another they care not what This kinde of lying drunkards are more especially subject to and therefore not without cause rayler and drunkard are joyned together 1 Cor. 5.11 And so drunkards and revilers 1 Cor. 6.10 I was the song of the drunkards saith David Psal 69.12 The wicked use thus to lie of the godly railing on them and reviling them as our Saâ—iour intimates when he saith Blessed are ye when men shall revile you and persecute you and speake all manner of evil against you falsly for my sake Matth. 5.11 Thus Eliah was termed one that troubled Israel 1 Kin. 18.17 Paul was called a pestilent fellow and a mover of sedition c. Act. 24.5 Christ himself was called Beelzebub Matth. 10.25 And when the wicked are afflicted â—nd in distresse then especially doe the wicked use to whet their tongues against them and to shoote forth their arrowes at them Thus dealt Shimei with David when he saw him flie for fear of Absalon then he reviled him most bitterly saying Come out come out thou bloody man and thou man of Belial The Lord hath returned upon thee all the blood of the house of Saul c. 2 Sam. 16.7 8. Thus also was our Saviour dealt with by his adversaries when he was crucified they powred forth their venome upon him reviling hiâ— all they could See Mat. 27.39 c Luk. 23.39 But let all such liars as these all railing and reviling liars know that railers and revilers that are and continue such shall not inherit the kingdome of God 1 Cor. 6.10 4. The tale-bearing whispering and backbiting lyar This is also a pernicious lyar but the sin of bacâ—biting is to be spoken of ex professo when I come to the beginning of the next verse 5. The fawning and flattering the perfidious and treâ—cherous liar Of all pernitious liars this is the most pernitious whose words are the words of Jacob but his hands are the hands of Esau his words are faire and plausible but his deeds are foule and deadly He will with his mouth professe all love and kindness but in his heart intend all evill and mischief Both these kiâ—gs hearts shall be to doe mischiefe and they shall speake lies at one table even when they are feasting together and pretending all friendship that may be one towards the other then will they lie
did almost perswade him to be a Christian I would to God â—said Paul unto him that not only thou but also all that heare me this day were both almost and altogether such as I am except these bonds Act. 26.29 As he was partaker of the benefit of Christ so he wished that all others were like unto him but not as he was a prisoner and in bonds he wished all others the good which he enjoyed but not the evil which he suffered so far was he from doing evil to his neighbour 2. This is a thing which God expressely requireth of his people Oppresse not the widdow nor the fatherless the stranger nor the poore and let none of you imagine evil against his brother in his heart Zach. 7.10 Be harmeless as doves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.16 That ye may be blameless and harmeless Phil. 2.15 The word used in the two last places which is translated harmeless imports as much as without hornes it is a metaphor borrowed from horned beasts which push and hurt with their hornes To such are they compared who are injurious and harmeful unto others Many buls have compassed me saith David strong buls of Bashan have beset me round Psal 22.12 I lift up mine eyes saith Zacharie and saw and behold foure hornes And I said unto the Angel that talked with me What be these And he answered me These be the hornes which have scattered Judah Israel and Ierusalem Zach 1.18 19. The people of God therefore must be without hornes they must be harmless 3. It is required of all that they love their neighbour Owe nothing to any man but to love one another Rom. 13.8 Now they that indeed love their neighbour will be careful to doe him no harme Love worketh no ill to his neighbour Rom. 13.10 4. All are enjoyned not only to love their neighbour but to love him as themselves Thou shalt love thy neighbour as thy self Levit. 19.18 Matth. 19.19 That is every one must doe to his neighbour as he would that his neighbour should doe to him All things whatsoever ye would that men should do to you do ye even so to them for this is the law and the prophets Matth. 7.12 Now no man would that another should doe him harme and therefore neither should any doe harme to another 5. Such as desire salvation must imitate Christ and not the devil My sheep saith Christ follow me And I give unto them eternal life and they shall never perish John 10.28 29. Now Christ was harmelesse Heb. 7. vers 26. He did no violence Isai 53.9 When some of his disciples were offended at the Samaritanes for refusing to entertaine them and thereupon asked him if they should call for fire from heaven to consume them alledging the example of Elias for it he rebuked them saying Ye know not what manner of spirit ye are of For the Son of man is not come to destroy mens lives but to save them Luke 9.54 55. On the other side the devil was a murtherer from the beginning John 8.44 Like a roaring lion he goes about seeking whom he may devoure 1 Pet. 5.8 He is called Abaddon that is destruction as being the author and worker of it and Apollyon that is a destroyer Rev. 9.11 Now if this be so then it speaks terrour unto many Use 1 who doe what evill they can to their neighbour they verifie the proverbe Homo homini lupus One man is a wolf to another men tearing and devouring one another But to speak more distinctly 1. Some doe evil to others in respect of their name credit and reputation slandering and defaming them of which I have partly spoken before upon the former part of the verse and also shall God willing speake more hereafter upon the last part of it 2. Some do evil to others in respect of their goods and estate and that many wayes 1. By stealing I take the word now in the more strict sense as it is commonly used for otherwise it comprehends all unjust getting that which is anothers But for stealing in the stricter sense as denoting either open robbery or secret filching what evil many do in this kind the prisons every where doe shew and much more would be done if the feare of humane laws did not prevent it Besides many are guilty in this kinde who yet do little think nor perhaps will easily be perswaded that they are so yea it may be will take it ill that any should so judge of them Such as put their cattel to feed in other mens grounds or wittingly trespasse upon them any such way such as break their neighbours fences carry away their hedges and the like What is all this else but plain stealing But whosoever doe evil to their neighbour this way viz. by stealing let them consider what the Prophet Zacharie denounceth namely this Every one that stealeth shall be cut off Zach. 5.3 And again I will bring it viz. the curse forth saith the Lord of hosts and it shall enter into the house of the thief vers 4. 2. By oppression Thus do they evil to others who unjustly and without cause or rigorously and without mercy cast them out of their houses and possessions who racke their tenants and make them pay excessiâ—ely for what they hold of them who impose upon others heavy burthens which they are not able to beare This sâ—n of oppression great ones are most guilty of who grinde the faces of the poore Isai 3.15 But the poore also may be guilty of oppression one poore man may oppresse another and that useth to be the sorest oppression A poore man saith Salomon that oppresseth the poore is like a sweeping rain that leaveth no food Prov. 28.3 But whosoever they be whether rich or poor that are guilty in this kinde let them know and consider that oppression is a sin whereby God is especially provoked This is mentioned as one of those great abominations for which the wrath of God came upon Jerusalem The people of the land have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 Woe to them saith Micah that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage Therefore thus saith the Lord Behold against this familie do I devise an evill from which you shall not remove your necks neither shall ye go haughtily for this time is evil Mic. 2.1 2 3. So the Prophet Zephanie Wo to her that is filthy and polluted to the oppressing city Zeph. 3.1 The Prophet Esay also shewes this to be the great provoking sin for which God would lay his vineyard wast He looked saith he for judgment but behold oppression In the Hebrew
generation And Moses a little before his death put the people in minde of this Remember what Amalek did unto thee by the way when ye were come forth out of Egypt How he met thee by the way and smote the hindmost of thee even all that were feeble behinde thee when thou wast faint and weary and he feared not God Therefore shall it be when the Lord thy God hath given thee rest from all thine enemies round about in the land which the Lord thy God giveth thee for an inheritance to possesse it that thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it Deut. 25.17 18 19. And though God did long even 400. years deferre to execute vengeance upon the Amalekites yet he did not forget the injury which they did unto his people but when Saul was king he sent Samuel unto him charging him to goe and utterly destroy them for it I remember said he that which Amalek did to Israel though Amalek it is likely had forgotten it yet the Lord did remember it how he laid wait for him in the way when he came up from Egypt Now go and smite Amalek and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep camel and asse 1 Sam. 15.2 3. And because Saul did not so fully execute this judgment as he should have done but spared Agag the king of the Amalekites and the best of the cattel therefore God would not spare him but cast him off and transferred the kingdom to another 6. If any do evil to those that have done no evil to them this also is an aggravation of the evil and makes the sin the greater Indeed though other have done evil to us yet we ought not therefore to doe evil unto them Say not I will do so to him he hath done to me I will render to the man according to his deeds Pro. 24.29 Recompense no man evil for evil Dearly beloved avenge not your selves but rather give place to wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coales of fire on his head Be not overcome of evil but overcome evil with good Rom. 12.17 19 20 21. Our Saviour would not do evil for evil When he was reviled he reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 So that man after Gods own heart David though Saul did hunt his soul to take it yet he would not avenge himself on him when he had opportunity but said The Lord judge between me and thee and the Lord avenge me on thee but mine hand shall not be upon thee As saith the proverbe of the ancients Wickedness proceedeth from the wicked but mine hand shall not be upon thee 1 Sam. 24.12 13. But a far greater sin it is if we do them evil who have done us none They devise deceitfull matters saith David against them that are quiet in the land such as neither meddle nor make with them as we say Psal 35.20 Wo unto thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee Isai 33.1 7. Much worse yet it is if any do evil to those who have done good to them Thus Jonathan pleaded with his father Saul in the behalfe of David when he perceived that Saul intended evil against him Let not the king said he sin against his servant against David Because he hath not sinned against thee and not only so but and because his works have been to theeward very good For he did put his life in his hand and slew the Philistine and the Lord wrought a great salvation for all Israel thou sawest it and didst rejoyce wherefore then wilt thou sin against innocent blood to slay David without a cause 1 Sam. 19. vers 4 5. This David complaines sore of They rewarded me evil for good to the spoiling of my soul Psal 35. vers 12. This made Jeremie cry out Shall evil be recompensed for good for they have digged a pit for my soul remember that I stood before thee to speake good for them and to turne away thy wrath from them Jer. 18.20 Thus Christ did aggravate the sin of Judas saying He that eateth bread with me he whom I have so respected so honoured as to make him sit with me at mine own table hath lift up his heele against me Plato called Aristotle a colt which having sucked the damme lifts up the heele and kicks her Aelian histor l. 4. c. 9. John 13.18 8. It is an aggravation of evil when it is done to those that are least able to beare it Thou shalt neither vex a stranger nor oppresse him Exod. 22.21 And vers 22. Ye shall not afflict any widow or fatherless child It is a sin to afflict vex and oppresse any but such especially So Deut. 24.14 Thou shalt not oppresse an hired servant that is poore and needy The Prophet Ezekiel complaining of the people of the Jews The people of the land saith he have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 SERM. XII SERM. 12 Psal 15.3 Nor doth evil to his neighbour I Have shewed how the evil that any do to others is agravated 1. In respect of the persons by whom it is done 2. In respect of the persons to whom it is done Now to proceed the evil that is done is also aggravated 3. in respect of the time when it is done None ought to doe evil to others at any time yet it is worse if they do it at some time then if they do it an another When Gehazi had run after Naaman and by forging a lie had gotten gifts of him Elisha aggravated his sin in respect of the time when it was committed Is it a time said he to receive money and to receive garments and olive-yards and vineyards and sheep and oxen and men-servants and maid-servants 2 King 5.26 Surely there was no time for Gehazi or any other to receive gifts in that manner as he did but least of all was it to be done at that time when he did it For now Naaman of a heathenish idolater was newly become a proselyte he was newly converted to the Jewish religion professing that thenceforth he would offer neither burnt-offering nor sacrifice unto other gods but unto the Lord 2 King 5.17 For Gehazi therefore now at this time to defraud and cheat Namaan as he did might have been enough both to alienate Naaman from his newly embraced religion and also to make it odious unto others whom otherwise Naaman and the cure wrought upon him might have been a meanes to convert unto it Thus also the Prophet Esay taxeth some not only
the sword of the children of Ammon Now therefore the sword shall never depart from thine house c. Behold I will raise up evil against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour and he shall lie with thy wives in the sight of the sun 2 Sam. 12.9 10 11. So because Josephs brethren shewed themselves cruel and inhumane â—â—wards him therefore God brought trouble and distresse upon them as they would not heare him when he besought them so neither when they pleaded for themselves could they be heard Gen. 42.21 22. Yea many times God brings it so to passe that the evil which some intended for others doth fall upon themselves Haman prepared gallowes for Mordecai but was hanged thereon himself Esth 5. and 7. And whereas he plotted utterly to destroy the Jewes the destruction did light upon his own family Esth 3. and 9. So Saul seeking to destroy David by the Philistines was himself together with his sons slaine by them 1 Sam. 18.25 with 31.6 Thus also Daniels accusers thinking to have him devoured by the lions were themselves devoured by them Dan. 6. vers 24 Thus as the wise man observes Whoso diggeth a pit shall fall therein and he that rolleth a stone it will returne upon him Proverb 26.27 He made a pit saith David and digged it and is falne into the ditch which he made His mischiefe shall returne upon his own head and his violent dealing shall come down upon his own pate Psal 7. verses 15 16. The heathen saith he are sunke down into the pit that they made in the net which they hid is their own foote taken Psal 9. vers 15. And vers 16. The wicked is snared in the work of his own hands SERM. XIII Psal 15.3 Nor doth evil to his neighbour BUT now concerning this property of a citizen of heaven aâ—d an heire of salvation to wit to doe no evil to his neighbour though it be expressed negatively yet it implies the affirmation of the contrary viz. that he doth good to his neighbour For as these special negatives Thou shalt not kill Thou shalt not commit adultery Though shalt not steale Thou shalt not beare false witness against thy neighbour as these I say include in them special affirmatives requiring us to preserve what in us lies our neighbours life chastity goods and good name so this general negative not to doe evil unto others includes in it a general affirmative to do them good This is requisite as well as the other For 1. As the doing of evil is forbidden so the doing of good is commanded I meane expressely commanded Depart from evil and do good Psal 34.14 Cease to do evil learne to do well Isai 1.16 17. Therefore as it is good not to do evil so it is evil not to do good because as it is good not to doe that which is forbidden so it is evil not to do that which is commanded 2. Gods example doth teach this that all ought not only not to doe evill but also to do good unto others Thou art good and doest good saith David unto God Psal 119.68 He left not himself without witness SERM. 13 saith Paul in that he did good giving us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.16 Be ye therefore saith he followers of God as deare children Ephes 5.1 As he who hath called you is holy saith Peter be ye also holy in all manner of conversation 1 Pet. 1.15 3. Christs example likewise doth teach the same He went about doing good and healing all that were oppressed of the devil Act. 10.38 Now if we challenge interest in Christ and relation to him we must imitate him For he left us an example that we should follow his steps 1 Pet. 2.21 And if we be his indeed we will follow it My sheep saith he heare my voyce and I know them and they follow me John 10.27 He that saith he abideth in him saith S. John speaking of Christ ought himself to walk even as he walked 1 John 2.6 4. Such as shall inherit heaven and eternal life are termed sheep John 10.27 and compared unto sheep Matth. 25.33 Now sheep are not only harmlesse creatures but they are also profitable creatures Thy teeth saith Christ to his spouse the Church are like a flocke of sheep that are even shorn which came up from the washing whereof every one beareth twinnes and there is none barren among them Cant. 4.2 All true beleevers and members of the Church bring forth twinnes Fructum geminae charitatis the fruit of a double love of love towards God and of love towards their neighbour 5. Justice doth require this that we should do good unto others Withhold not good saith Salomon from them to whom it is due Proverb 3.27 that is from those that have need of it as the Greeke interpreters and also Junius and Tremellâ—us do expresse it Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. Trem. Ne cohibeto bonum ab iis qui opus habent Hence doing good in this kinde is called righteousness Psal 112.9 and 2. Cor. 9.9 He hath dispersed abroad he hath given to the poore his righteousness endureth for ever Cum largitatem pauperibus impensam praemisisset non hanc vocare misericordiam sed justitiam maluit quid quod à communi Domino tribuitur justum est ut qui accipiunt eo communiter utantur Gregor And in the Chaldee and Syriack language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsiaka and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsitdketha which properly signifieth righteousness is used for alms and giving to the poor It is just and righteous that men should do good one to another Cum quae libet necessaria indigentibus ministramus sua illis reddimus non nostra largimur justitiae potius debitum exoluimus quà m misericordiae opus implemus Idem that such as have to spare should impart to those that want For men are not lords and owners of those things which they have but stewards only Nabal therefore did argue like himself when David being in distresse sent unto him to desire some reliefe of him he answered the messengers saying Who is David c. Shall I then take my bread and my water and my flesh that I have killed fâ—r my shearers and give it unto men whom I know not whence they be 1 Sam. 25.10 11. Had he been any thing but a Nabal that is a foole he might have known that his bread his water his flesh whatsoever he had was not so his but that he was bound to distribute to such as stood in need As every one hath received the gift saith S. Peter so minister the same one to another as good stewards of the manifold grace of God 1 Pet. 4.10 They are therefore injurious unto others and deprive them of their due who seeing them in need and being able to helpe them yet will
as he exhorted Timothy to doe 1 Tim. 1.19 Qui dicit hominem mentiri eâdem operâ dicit cum adversus Deum audacem esse adversus hominem timidum Mendax enim Deo insultat homini se incurvat Verulam de veritate A liar saith a learned man is bold against God but fearful and faint-hearted towards men So more especially is he that makes no conscience of an Oath but will take it though it be not lawful and will not keep it when he hath taken it though it be lawful But here self-confidence must be taken heed of Be strong yea be strong as the angel said to Daniel Dan. 10.19 But as the Apostle doth admonish Be strong not in your selves but in the Lord and in the power not of your own but of his might Ephes 6.10 4. And lastly We must wean our hearts from the world and set our affections on things above Col. 3.2 and lay up our treasure in heaven Mat. 6.20 This will inable us both to refuse unlawful Oathes and promises and also to keep those that are lawful though in worldly respects it prove to our hurt SERM. XXIV Psal 15.5 He that putteth not out his money to usury HEre we have the seventh special property of him that shall abide in Gods tabernacle and dwell in his holy hill He is one that putteth not forth his money to usury This subject Usury hath been much spoken and much written of indeed so much that it is hard to say any thing of it which hath not been said before And small hope there seems to be of perswading people of the unlawfulness of usury and of prevayling with them to refrain from it people in this case are so full of prejudice and partiality so unwilling to thinke that evil and sinful which they finde profitable and gainful so ready to catch at any thing though never so weake that may seem to make for it and so averse from yeelding to any thing though never so strong that doth make against it One saith Musculus That Divines shall then reclaim people from usury when Physitians cure the gout And another saith Mr. Rogers in his 7. Treat That Preachers may sooner wear their tongues to the stump then prevayl with people in this and the like cases which concern their profit That argument which Demetrius the silver-smith used to perswade his fellow-craftsmen to stand for the honour of Diana at Ephesus Yee know that by this we have our gain Act. 19.25 That argument I say is of great force and very prevalent with people to make them stand for the lawfulness of usury whatsoever be said to the contrary To use no further preamble Doct. the text in hand doth clearly hold out thus much unto us That usury is a thing unlawful and to be eschewed by all that desire to finde an abode in Gods tabernacle and an habitation in his holy hill Luther upon the Text saith Non indiget expositione sed impletione Lut. ad lec That it needeth not to be expounded but to be practised Indeed the common practice of the world doth shew that people doe but too well know what is meant by Usury it were well if people were as careful to avoyd it as they appear to understand the nature of it Yet because this is now made a controversie whether usury be unlawful or no therefore it is meet to consider what usury is that so the controversie being rightly stated it may the more easily be determined Some are apt to palliate and cloake their usury as if it were no usury or not such as both Scripture and right reason condemn and some again seeme to defend usury as not simply unlawful when indeed that which they defend and plead for is so qualified and tempered as that it is no usury it is therefore needful to shew what usury properly so called is SERM. 24 And first for the name the word here used in the Hebrew The name of Vsury and so in other places for usury is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshec which comes of Nashac to bite so that the word imports biting And usury is so called because money lent upon usury and so any other thing so lent doth bite and gnaw away some of the borrowers substance he not only repaying that which was lent but something also more meerly for the loane of it Sometimes in the Scripture where usury is spoken of together with Neshec usury there is joyned some other word as exegetical the better to explaine the meaning of it As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarbith which imports increase Levit. 25.36 Prov. 28.8 Ezek. 18.8 13 17. and 22.12 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marbith which comes of the same root and signifieth the same thing to wit increase Levit. 25.37 In the Greek tongue the word for usury is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tocos which some fetch from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toc or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacac that is deceit And indeed there is a deceit in usury it seemes to benefit a man but it doth bite him And Psal 72 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mittoc that is from deceit the Greek Interpreters called the Septuagent have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is * Vulg. Exusuris from Usury And Pro. 29.13 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish tecacim i. e. a man of deceits or a deceitful man those Interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Danistes that is an Usurer and so also our Translators in the margent render it Usurer But the Greeke word for usury to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tocos comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ticto which is to bring forth because usury makes money to bring forth money So in Latine the word for usury is foenus because it is say some quasi foetus as the brood of money The Latine word also for usury is usura whence we have our English word usury The word usura doth generally signifie the use of any thing Natura nobis dedit usuram vitae Cic. but it is appropriated to signifie the use of money the lending of it for gain and advantage Neither is there usury of money only but also of other things to wit such as are spent and consumed in the use of them as corne wine c. Deut. 23.19 and Levit. 25.37 usury of money and usury of victuals are joyned together as being of one and the same nature Now for the thing it self which we call usury it is What Usury is a mutuation or lending for gain 1. Usury is a mutuation or lending All agree in this as a Casuist observes that usury is in something that is lent In solo mutuo vâ—ro vel interpretativo consistit usura sâ—cundum omnâ—s Doctores Sum. Angel The Scripture speaking of usury speaks also of lending upon usury Exod. 22.25 and Deut. 23.19 20. Now this mutuation or lending by which usury is defined is 1. Of
help as orphans widowes and strangers and hath made special promises unto them See Exod. 22.21 22 23 24. Deut. 10.18 and 14.29 and 24.17 18 19 20. Psal 146.9 Therefore such have special reason to trust in God and not through an evil heart of unbelief to depart from him as they doe who tread in such paths as he hath forbidden fearing that otherwise they shall not know how to live Cast all your care upon God saith St. Peter for he careth for you 1 Pet. 5.7 God careth more especially we see for orphans widowes and strangers in whose behalfe he hath given so many precepts and made so many promises and shall not they especially cast their care upon God but use such meanes whereby to maintaine themselves as if God did not at all care for them It is well observed by some Fent of Vsur pag. 116. that immediately after the Law in the behalf of strangers widows and orphans Exod. 22.21 22 23 24. follows the law against usury v. 25. And shall they for whom God hath so graciously provided by a special law thinke they are allowed to transgress the very next law unto it 5. Whereas some thinke it meet and reasonable that the money of widows orphans and strangers should be put out to usury this indeed iâ— most unmeet and against reason For so such should be in a more sure and safe condition in respect of the world then others strangers then natives orphans then such children as have parents and widows then women that have husbands For the one must be subject to casualties crosses and losses and the other must be free from them so that their being strangers widowes and orphans shall be no affliction but an advantage unto them SERM. 26 SERM. XXVI Psal 15.5 He that putteth not out his money to usury I Have shewed what usury properly so called is and have both by Scripture and by reason proved it unlawful I have also answered eight objections that are made in defence of usury there are yet divers other objections which must be answered Object 9 Some object That the Commonwealth cannot subsist without usury men cannot trade without it Therefore it is necessary and consequently not to be condemned as evil and unlawful Answ But 1. I answer as before There is no necessity of sinning but the onely necessity is of not sinning 2. There is no question but that many trade and thrive by their trading without either lending or borrowing upon usury and therefore there is no such necessity of it as is pretended 3. If some cannot drive so great a trade as they do without usury such trading is not necessary and so neither is usury necessary for the supporting of it If it be said that they cannot maintain themselves and their relations without such trading it may be answered that perhaps they cannot in that manner as they doe but there is no necessity that they should so doe it They may carry a lower sayl live in a meaner fashion and so they should do rather then venture upon unwarrantable courses They that will be rich so they that will be great and pompous in the world that take up this resolution that whatever come of it they will be such fall into temptation and a snare and many foolish and hurtful lusts which drown men in perdition and destruction 1 Tim. 6.9 4. Though lending and borrowing be necessary yet usury is not necessary further then mens corrupt mindes their covetous and hard hearts do make it necessary It is objected againe That it is lawful to borrow upon Object 10 usury and therefore also it is lawful to lend upon usury Some thinke both lending and borrowing in this kinde to be unlawful some thinke them both lawful Answ and some thinke the one no more unlawful then the other so that they must be both lawful or both unlawful For my part if both must needs be of like nature and either stand or fall together I see not but that borrowing upon usury must rather be condemned then lending upon usury shall be allowed But for any thing I yet see there is not the like reason of both but the one may be lawful and the other unlawful As it may be lawful for one to accept of an oath from him that sweareth by false gods as Jacob did from Laban Gen. 31. yet it is a sin to swear in that manner so it may be lawful for one to borrow money of him that will not lend but upon usury and yet it is a sin to lend in that mâ—nner That in Isai 24.2 And it shall be as with the taker of usury so with the giver of usury to him that I say is nothing to the lawfulness or unlawfulness of the things spoken of onely the Prophet shewes the generality of Gods judgment that it should reach all and none should escape it In this respect he saith And it shall be as with the people so with the Priest as with the servant so with his master as with the maid so with her mistress as with the buyer so with the seller as with the lender so with the borrower as with the taker of usury so with the giver of usury unto him So that the Prophet Jeremie Jer. 15.10 I have neither leâ—â— on usury nor men have lent to me on usury yet every one doth curse me doth onely shew that the Prophet had given none occasion to the people to hate him as they did he had no dealings with them in respect of worldly affairs which usually are the occasion of strife and contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the Hebrew word used in those places of Esay and Jeremie is another word and not that which is commonly used for usury Some observe that the word doth not properly import lending upon usury but to lend upon security so as to exact what was lent though no more Which simply considered is not unlawful though in some cases it may be so and however it may cause contention And this is that which the Prophet sheweth he was careful to avoyd his words neither make for the lawfulness of lending nor against the lawfulness of borrowing upon usury Neither are these two of like nature for he that borroweth upon usury being inforced to it because he hath urgent occasion to borrow and cannot borrow freely he I say doth but suffer injury which is his sorrow but not his siâ— Even as one that is constrained to pay an unreasonable rent for an house or ground because he cannot otherwise shift for the present or to yeeld to any hard bargaine for the avoyding of some greater inconvenience he being but a meer patient is guiltless though the agent be guilty For the oppressour sinneth but the party oppressed doth onely suffer he sinneth not If it be said That he that borroweth upon usury doth occasion another to lend upon usury and therefore if the lender sin so doth the borrower also The answer is that the
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
rather then others that so the glory of mans salvation may the better appear to be due not unto man but unto God For you see your calling brethren that not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty And base things of the world and things despised and things that are not hath God chosen to bring to nought things that are That no flesh should glory in his presence 1 Cor. 1.26 27 28 29. Vse 3 In the last place Let all be admonished to take heed of coming short of the common Salvation How shall we escape if we neglect so great Salvation Heb. 2.3 If we have the means whereby to attain unto Salvation and yet neglect them either not use them at all or use them negligently what do we else but neglect salvation and are we not worthy to be without if we do neglect it Men and brethren children of the stock of Abraham said Paul to the Jews and whosoever among you feareth God to you is the word of this Salvation sent Act. 13.26 Then a little after he addes this admonition Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish for I work a work in your days which you shall in no wise believe though a man declare it unto you vers 40 41. It is true we cannot be qualified and fitted for Salvation except God work this qualification and fitness in us It is he that must make us meete to be partakers of the inheritance of the Saints in light Col. 1.12 It is he that must work in us both to will and to do of his good pleasure Phil. 2.13 Yet nevertheless we must yea even therefore we must work out our own salvation with fear and trembling Phil. 2.12 God doth work in us so as that through him we must work also Acti agimus being acted by him we act and because of our selves without him we can do nothing therefore it behooves us to take heed both of sloth negligence and carelesness and also of security and presumption and self-confidence and with fear and trembling that is in all humility and with all diligence to work out our salvation 1. Therefore take heed of unbelief Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Heb. 3.12 By Christ we come unto God No man cometh to the Father saith he but by me Joh. 14.6 And by faith we come unto Christ to come unto Christ and to believe in him import one and the same thing He that cometh unto me saith Christ shall never hunger and he that believeth in me shall never thirst John 6.35 Therefore we are said to be saved through faith Ephos 2.8 And salvation is called the end of our faith 1 Pet. 1.9 2. Take heed of a false Faith Examine your selves whether you be in the faith prove your own selves 2 Cor. 13.5 See that your Faith be the Faith of Gods Elect Tit. 1.1 that is Faith unfained 1 Tim. 1.5 Faith that worketh through love Gal. 5.6 As many as walk according to this rule peace shall be upon them and mercy c. Gal. 6.16 SERM. XXX SERM. 30 Psal 15.5 He that doth these things shall never be moved HAving done with the Agent He that and the observation arising from thence I come now to the Act doth It is not said He that heareth these things or knoweth these things or professeth these things or assenteth to these things but He that doth these things Hence we may observe Doct. That it is not hearing or knowing or professing of duty or assenting to it but the doing of it that will bring a man unto salvation 1. It is not the hearing that will do it Blessed are they that hear the word of God and keep it that is observe and obey it Luk. 11.28 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the rain descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand And the rain descended and the floods came and the windes blew and beat upon that house and it fell and great was the fall of it Mat. 7.24 52 26 27. But be ye doers of the word and not hearers onely deceiving your own selves For if any man be a hearer of the word and not adoer he is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Jam. 1.22 23 24 25. Nor will knowledge serve the turn Thou Solomon my son said David unto him know thou the God of thy father and not onely know him but also serve him c. 1 Chro. 28.9 If ye know these things said Christ to his disciples happy are you if yee do them Joh. 13.17 3. Neither is profession sufficient They profess that they know God but in their works they deny him being abominable and disobedient and to every good worke reprobate Tit. 1.16 Not every one that saith unto me Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my Father which is in heaven Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy Name have cast out devils and in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity Mat. 7.21.22 23. Then shall ye begin to say We have eaten and drunken in thy presence and thou hast taught in our streets But he shall say I tell you I know not whence you are depart from me all ye workers of iniquity Luk. 13.26 27. 4. Nor is it enough to assent unto the truth such a Faith as is not active and operative shewing forth it self by good works is not availiable unto salvation What doth it profit my brethren if a man say he hath faith and have not works can faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith to wit which is without works save him Jam. 2.14 Faith if it have not works is dead being alone vers 17. Such a faith is no better then the faith of devils who believe and tremble vers 19. He is a vain man that relies on such a Faith vers 20.
mouth let thy word I pray thee be like the word of one of them and speak that which is good But Micaiah answered well saying As the Lord liveth what the Lord saith unto me that will I speak 1 King 22.13 14. So this was Joshua's resolution If it seem evil unto you said he to the people of Israel to serve the Lord chuse you this day whom you will serve c. but as for me I and my house will serve the Lord Josh 24.15 Some are apt to think that if their Superiours and such as are in authority over them enjoyn any thing it 's a warrant sufficient for them to do it But this was the sin and the undoing of Ephraim that is the ten Tribes of which Ephraim was the chief and therefore is put for all Ephraim is oppressed and broken in judgment because he willingly walked after the commandment Hos 5.11 To wit the commandment of Jeroboam the son of Nebat as R. David Kimchi doth well expound it who set up the Calves at Dan and Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad Hos 15.11 and commanded the people to worship them 1 Kin. 12.28 29. See also Mic. 6.16 Ye are bought with a price saith the Apostle be ye not the servants of men 1 Cor. 7.23 Not so the servants of men as to forget that both you and they are Gods servants and therefore not so the servants of men as simply and absolutely to do what they injoyn but so far forth as it is not repugnant to Gods injunctions Children obey your parents in the Lord Ephes 6.1 So must servants obey their masters and Subjects their Magistrates in the Lord that is so as in obeying them to obey the Lord and therefore not in any thing which the Lord doth not allow It was a worthy resolution of those three Jews who when Nebuchadnezzar threatened to cast them into the fiery Furnace if they would not fall down and worship the golden Image which he set up answered O Nebuchadnezzar we are not careful to answer thee in this matter If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O king But if not be it known unto thee O king that we will not serve thy gods nor worship thy golden Image which thou hast set up Dan. 3.16 17 18. So Peter and John being commanded by the Jewish Rulers not to speak at all nor teach in the Name of Jesus answered Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 And when these and the rest of the Apostles were asked why they had done contrary to this command they made this answer We ought to obey God rather then men Act. 5.29 Yea which I cannot but admire Socrates a Heathen Philosopher and long before the Apostles times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Apolog Socratis being accused of that which his Adversaries pretended to be a capital crime but he maintained to be a necessary duty in his Apologie which he made for himself told the Athenians that were his judges that if they would release him upon condition that he would desist from the course he followed he would answer them thus O Athenians I embrace and love you but I will obey God rather then you Finally some content themselves with this that though they have no ground or warrant from the Word of God for what they do yet they have a good minde and mean well and therefore they think God will accept what they do and reward them for it But though an ill intention may marr a good action yet a good intention cannot amend an ill action Uzzah's good meaning in putting forth his hand to stay the Ark could not secure him from Gods wrath because the action in it self was not good being not agreeable to Gods Word 1 Chron. 13.9 10. with 15.13 But again If Gods Word must be the Rule of mens Use 2 doings then must Ministers take heed what they preach it must not be any of their own or other mens inventions but the will of God revealed in his Word Ministers ought to preach what people ought to practice For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 And though people ought onely to practize what Ministers ought to preach yet they are apt to practize what the other do preach whether it be right or wrong and much rather if it be wrong then if it be right The Prophets prophesie falsly and the Priests bear rule by their means and my people love to have it so Jer. 5.31 And I have seen folly in the Prophets of Samaria they prophecyed in Baal and caused my people to erre I have seen also in the Prophets of Jerusalem an horrible thing they commit adultery and walk in lies they strengthen also the hands of evil doers that none doth return from his wickedness They say still unto them that despise me The Lord hath said Ye shall have peace and they say unto every one that walketh after the imagination of his own heart None evil shall come upon you But if they had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way and from the evil of their doings Jer. 23.13 14 17 22. The Prophet that hath a dream let him tell a dream and he that hath my word let him speak my word faithfully What is the chaff to the wheat saith the Lord vers 28. Speak unto them all that I command thee Jer. 1.17 And thou shalt speak my words unto them Ezek. 2.7 Go ye therefore and teach all Nations c. Teaching them to observe all things that I have commanded you Mat. 28.19 20. Use 3 Again if mans doings must be regulated by Gods Word then people must take heed what they hear This our Saviour doth expresly admonish saying Take heed what you hear Mar. 4.24 People must not receive obey whatsoever is delivered unto them but must examine and try whether it be agreeable to the Word of God if it be then they must submit unto it but if it be not they must reject it That of our Saviour The Scribes and Pharisees sit in Moses Chair All therefore whatsoever they bid you observe that observe and do Mat. 23.2 3. That I say is to be understood so far forth as they sitting in Moses Chair did deliver the law and doctrine of Moses not that people should otherwise without exception observe and do whatsoever the Scribes and Pharisees did teach and require Some of the Romish Writers Cum jubet servare facere quae Scribae Pharisaei dum in Cathedra Mosis sedent dicunt non de ipsorum sed de Legit ac Mosis doctriná loquitur Perinde
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