therefore of all reproches an ingenious man can least brooke this that another to his face should say Thou lyest But if the very heathen people doe so highly esteeme of Truth how much more doth it become vs Christians to loue and embrace it who are his children that is the Truth who are redeemed by him that is the Truth and vnto whom wee are to conforme our selues who are regenerated by the spirit of truth by whome we are to be led into all truth who are sanctified by the word of God which is the truth who are of the truth so many as are of God Therefore nothing lesse becommeth a Christian than lying nothing more than truth Eightly but if no other arguments will preuaile with vs let vs consider on the one side what rewards the Lord hath promised to them that speake the truth and on the other side what â—udgements he hath denounced against lyars To the speakers of truth the Lord hath promised that they shall neuer be remooued that they shall be established for euer that they shall dwel in Gods holy mountaine as before hath beene shewed against lyars the Lord hath threatened fearefull judgements A false witnesse shall not be vnpunished and he that speaketh liesâ— shall not escape For first he is punished with infamie and looseth his credit insomuch that no man will beleeue him when he speaketh the truth For as one sayth What truth can be spoken of a lyar Secondly he is discarded of the godly he that telleth lies sayth Dauid shall not remaine in my sight But these are light punishments in comparison of those that follow for God doth not onely punish lyars but also destroy them Psal. 5. Thou shalt destroy them that speake lies Prou. 19. A false witnesse shall not he vnpunished and he that speaketh lies shall perish For God destroyeth them either with a temporall death as Ananias and Sapphirâ— because they had lied were stricken dead Act. 5. or with eternall for who so euer loue or make lies shall be excluded out of the heauenly Ierusalem and shall haue their part in the lake which burneth with fire and brimstone which is the second death Ninthly and lastly seeing the holy ghost hath reckoned Truth among the markes of Gods children it behoueth vs as we desire to haue any assurance that we belong vnto the Lord or shall dwell with him in the mountaine of his holinesse so to loue and embrace the truth and to detest and abhorre falshood And thus haue we shewed in generall that lying is wicked and detestable and that the truth is to bee loued and embraced of all those who would be held citisens of heauen But here are two questions to be decided of vs. First Whether it be lawfull for a Christian man at any time to lie Secondly Whether he be bound alwayes to professe the truth and how farre forth As touching the former we are to hold a distinction of lics or vntruths for an vntruth is either vnproperly so called or properly that is vnproperly called an vntruth which being true in sence is false onely in shew of words as figuratiue speeches and fabulous parables the lawfulnesse where of is warranted by the vse of speech in the Scriptures for howsoeuer if we respect the sound of the words they seeme to containe some falshood yet if we regard the sence and meaning of the speaker as it is fit we should they expresse the truth either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more significantly or more profitably More significantly as figuratiue speeches especially such as we call Hyperbolae where of there are some examples in the Scriptures As when the holy ghost would signifie a very great or innumerable multitude he vseth to compare it with the sand of the sea And likewise Iohn the Euangelist when he would signifie that Christ our Sauior did work very many or rather innumerable miracles and other acts worthy to be registred he sayth That if euery one of them should be set downe in writing he supposeth that the whole world could not contain the books that should be written And as for fabulous parables they hide not the truth but more profitably lay it foorth that it may be more clearely discerned and more sincerely acknowledged for the truth is more clearely discerned when as by a fit sâ—â—ilitude for such these parables are it is illustrated And it is more sincerely and vnpartially acknowledged when the person of whom it is meant is withdrawne For better doe men comprehend vnder the person of another what is to bee thought of themselues examples hereof see 2. Sam. 12. 1. Mat. 21. 33. 41. Iudg. 9. 7. 2. King 14. 9. and 2. Chron. 25. 18. 19. A lie or vntruth so properly called is such a speech as in sence and meaning at the least is false And such an vntruth is deliuered either for no cause at all as that which is called merum mendacium a meere lie or else for some purpose The meere lie is that which is vttered neither with a desire to hurt nor purpose to helpe any but onely in a vanitie and pleasure taken in lying Which sheweth our notable vanitie and pronenesse to lying that many are delighted therewith for it selfe But this vanitie especially sheweth it selfe in those persons who in all their speeches almost loue to tell of strange and wonderfull things And of this kind of lie there can be no question but that it is vnlawfull The lie which is told for some cause is either to hurt some man or to pleasure him That which is told to hurt any body it is called mendacium perniciosum a pernicious or hurtfull lie neither can there be any controuersie but that this is wicked and diuellish The lie which is told to pleasure any is either mendacium iocosum the merry lie or officiosum the lie for aduantage And of these two sorts is all the controuersie For there are which thinke these lies either to be no sinnes at all or else not mortall sinnes because they seeme to them not to breake that commaundement wherein lies are forbidden For these lies say they are not spoken against our neighbor but rather for him namely either to delight him as the jeasting lie or to helpe him as the officious lie I answere that the ninth commaundement whereof they speake is generally to be vnderstood for first vnder false testimonie we are to vnderstand all false speech concerning our neighbour and not onely false speech but also all vaine talke For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both As also the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed in the third commaundement And in the fift of Deuteronomie where the law is repeated Moses in the ninth commaundement in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wee may vnderstand not onely false speech to be forbidden but also that which
LECTVRES ON THE XV. PSALME Read in the Cathedrall Church of S. Paule in London Wherein besides many other very profitable and necessarie matters the question of Vsurie is plainely and fully decided By GEORGE DOVVNAME Doctor of Diuinitie Whereunto are annexed two other Treatises of the same authour the one of Fasting the other of Prayer LONDON Printed by Adam Islip for Cuthbert Burbie and are to be sold in Paules Church-yard at the signe of the Swan 1604. TO THE MOST HIGH AND MIGHTY KING IAMES BY THE GRACE OF GOD KING of great Brittaine Fraunce and Ireland defender of the Faith c. YOVR Maiesties gracious acceptance of my Treatise concerning Antichrist hath emboldened me to dedicat these my labours vnto your Highnesse which are in no other respect worthie of your royall patronage but that they haue bene imployed in the explanation of an excellent Psalme of the royall Prophet Dauid whose writings the holy Ghost hath the rather commended to posteritie that by his example Kings and Princes might be admonished to spend part of their time which they may spare from their royall administration in heauenly meditations and spirituall exercises whereby they might gather assurance to themselues that after their earthly kingdome is ended they shall inherit an euerlasting kingdome in heauen for although it be a singuler fauour of God vouchsafed vnto them that they should so beare the image of his power and authoritie amongst men as that they should bee called Gods yet godly and Christian kings are not so much to glorie in the fruition of their temporall crownes and kingdomes as to solace themselues in the comfortable expectation of that incorruptible crowne of glorie which is laid vp for them in heauen For which cause King Dauid thought it to be his dutie to giue all diligence as Peter since hath exhorted vs all to make his calling and election sure and by vndoubted testimonies and infallible tokens to gather assurance vnto himselfe that hee was the true child of God And that he should not take his marks amisse as men are apt to deceiue themselue in this point he intreateth the Lord in this Psalme to reueale vnto him the vndoubted marks of the sons heires of God which hauing learned by the information of the holy Ghost he publisheth them to the common good of the Church Shewing as it were from the Oracle of God that not all that professe the true religion nor all that are able to discourse therof but those that walke worthie of their calling that behaue themselues as it becōmeth the children of the light that is that liue vprightly worke righteousnesse speake the truth from their hearts c. are the sound members of the Church militant vpon earth and shall bee inheritors of glorie in the Church triumphant in heauen The meditation and practise of which things I do so much the more boldly commend to your Maiestie because it euidently appeareth by your former both studies in priuat and also speeches in publicke and writings published you haue propounded Dauid to your selfe as a patterne for imitation And now as a Minister of God I exhort your Highnesse to immitat him still as in speaking and writing so especially in the conscionable practise of Christian duties that you may bee more and more as he was a man according to Gods owne hart walking before the Lord as he did in truth and righteousnesse and vprightnesse of heart and gouerning and guiding the people of God according to the integritie of his heart and the singuler wisedome of his hands So shall the Lord take pleasure in you as he did in him and will not onely giue your Highnesse long and prosperous dayes but will also blesse your posteritie after you and establish them in the throne of these kingdomes for euer to the euerlasting glorie of his name and the perpetuall good of his Church which mercies the Lord graunt for his Christs sake Amen Your Maiesties obedient and loyall subiect George Downame LECTVRES ON the 15. Psalme Verse 1. A Psalme of Dauid Lord who shall soiourne in thy Tabernacle who shall dwell in the mountaine of thy holinesse THis Psalme of Dauid is a Psalme of doctrine wherin the Kingly Prophet sheweth by what markes and notes a sound member of the Church militant and a true citizen of the kingdome of heauen may bee discerned and knowne And it is set downe in forme of a dialogue betwixt Dauid and the Lord consisting on two parts Dauids question Verse 1. and Gods answer in the rest of the Psalme The occasion of the question seemeth to haue beene the disguising and counterfeiting of many professors in all ages who liuing in the Church and not being of it but as goats among the sheepe and as tares among the corne doe notwithstanding by an externall profession of religion and false opinion of true pietie deceiue not only others but sometimes themselues also For many there are who place all religion in the performance of the outward worship And therefore such persons if they frequent the Church heare the word receiue the sacraments call vpon God with the rest of the congregation they imagine that they haue sufficiently discharged their dutie though their life and conuersation be irreligious and vnrighteous Yea and not a few seeme to repose such trust and affiance in the very name of the Church that if they imagine themselues to bee in the true Church and doe not gaine say the doctrine therein professed they take no further care for their saluation but liue securely as though all the members of the visible Church were also members of the inuisible and as though all which haue the externall Church to their mother had also God to their spiritual father in Christ. Wherefore to the end that men should no longer deceiue themselues with vaine opinions fond conceits the Prophet hauing first consulted as it were with the Oracle of God setteth downe certaine marks or notes of a true Christian and citizen of heauen wherby euery man may discerne himselfe And withall he teacheth that in a sound and liuely member of the Church an externall profession of the faith and an outward communion with the Church of God is not sufficient vnlesse the vprightnesse of our life be answerable to our profession And the same is confirmed by our Sauiour Christ Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my father which is in heauen Many shall say vnto me in that day Lord Lord haue not wee prophecied in thy name and cast out diuels in thy name and done great wonders in thy name And then will I professe vnto them saying I know you not depart from me you workers of iniquitie But now let vs search out the true sence and meaning of this question By the names of Tabernacle and Mountaine we are to vnderstand the two parts of the
person or by a more ciuill honest man who is void of faith of religion of the loue and feare of God although materially they be good yet are they euill as they proceed from him For whiles the tree is euill the fruit cannot be good whiles the person is not accepted as just in Christ as none but the faithfull are his actions cannot be acceptable for without faith it is impossible to please God And this is that which the Apostle saith that the end and consummation of the commandement is loue out of a pure heart a good conscience and faith vnsained In respect of the manner our good workes must be performed vprightly not in hypocrisie and dissimulation otherwise it is vnfained and counterfeit For though we doe that which is right yet if we doe it not with an vpright heart we doe it not rightly neither can we be sayd to worke righteousnesse In respect of the end we are to perfome good workes that by the discharge of our duty God may be glorified But if our end be to be seene of men if to win praise and glorie to our selues if to merit of God and as it were to bridle him by our good deed all our workes though neuer so glorious in the eyes of the world yet are they splendida peccata that is to say glorious sinnes To this purpose we are to remember that we are to worship God not onely in holinesse but in righteousnesse also and we worship him in righteousnesse when as in a sincere obedience to God we seeke by performing the duties of righteousnesse to our brother to glorifie God From this note therefore of Gods children we distinguish the seeming good workes first of infidels without the Church or of more naturall men within because there can be no true righteousnesse or loue of men without faith pietie and loue of God Secondly of hypocrâ—tes and dissemblers who do no good but for sinister and by-respects and therefore their righteousnesse being hypocrisie is double injustice Lastly of all Pharisaicall and Popish justiciaries who by their good workes thinke such is their Satanicall pride to make God beholding vnto them and to merit heauen to themselues most sacrilegiously injuriously vnto Christ our Sauiour placing the matter of their justification and the merit of their saluation in themselues In a word that is no true righteousnesse which is seuered from holinesse neither is that a worke of righteousnesse which is not a righteous worke rightly done as that is not which is done in hypocrisie or to an ill end He therefore vndoubtedly is the sonne and heire of God who professing the true faith laboureth to demonstrat his faith by good works his faith working by loue and his loue proceeding from faith vnfained who in vpright obedience towards God seeketh by the exercise of righteousnesse and discharge of his dutie towards his neighbour to glorifie God The third note of the child God is Truth which the holy ghost expresseth in these words and speaketh the truth in his heart Which words sayth Augustine are not thus to be vnderstood as though keeping the truth in the heart we should vtter vntruth with our mouth But the holy ghost vseth this phrase of speech because a man may with his mouth vtter the truth which will nothing auaile him if he hold not the same in his heart Wherefore although this phrase of speaking the truth in his heart seeme somewhat harsh notwithstanding if it be rightly vnderstood it doth more fully expresse the disposition of a man which is addicted to the truth than if it had been said from the heart Thus therefore I read who speaketh the truth which is in his hâ—rt that is who vttereth with his tongue the truth which he hath conceiued in his mind For that we may be vcraces that is speakers of the truth there is a double conformitie or agreement required which is here expressed the one of the speech with the mind namely that we should speak as we thinke the other of the mind with the thing it selfe namely that wee should conceiue in our mind according to the truth of the matter For as the rule and measure of truth in words is the agreement of them with our thoughts so the rule and measure of truth in our thoughts is the agreement thereof with the things themselues It is true indeed that in some sciences either agreement alone sufficeth vnto the truth as in morall philosophy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speaker of the truth who speaketh as he thinketh although perhaps he thinketh otherwise than the thing it selfe is And in Logicke he is said to speake the truth who speaketh as the thing is although perhaps he thinketh otherwise But in diuinitie both as I said is required Neither can we be said if either be wanting to be veraces that is such as speake the truth which is in our heart for he which deliuereth an vntruth supposing it to bee true howsoeuer hee bee free from the vanitie of lying yet he cannot be said to bee a speaker of the truth for in his mouth he vttereth an vntruth though in his heart he be well affected to the truth Contrariwise he that speaketh the truth which he thinketh to be false he is a lyar though he speake the truth because he hath truth in his mouth but not in his heart Such a one therefore because hee speaketh with an heart and an heart may not vnworthily be said to lie For mentâ—ri est contra mentemire to lie is to speake otherwise than a man thinketh Wherefore that a man may bee said to speake the truth which is in heart there is a double agreement required the one of the tongue with the mind the other of the mind with the things themselues And to this double conformitie in speaking the truth there is opposed a double falshood namely when a man speaketh either that which is false or falsely He speaketh that which is false who speaketh otherwise than the thing is whether he thinkes it to be so or otherwise He speaketh falsely who speaketh otherwise than hee thinketh He which speaketh a falshood supposing it to be true is not so much to be blamed for lying as for vnaduifednesse and rashnesse For we ought to be sure of those things which we affirme But he which either speaketh that which hee knoweth to bee false or speaketh that which is true falsely that is animo fallendi with a purpose to deceiue as the diuell sometimes doth he is a lyar neither can you easily determine whether is in the greater fault for as the one hath lesse truth in his mouth so the other hath more deceit in his heart Now that the loue of the truth and likewise the detestation of falshood is to be reckoned among the notes of Gods children it is testified not onely in this place but also elsewhere in the Scriptures Zeph. 3. The remnant of Israell that is
of his life notwithstanding seeing it so neerly concerned the glory of God the good of his followers and the conuiction of his aduersaries he made a notable confession of the truth And that the truth sometimes may be concealed it may be proued by the authoritie of God himselfe For when as the Lord appointed Samuel to go to Bethlehem to annoint Dauid king Samuel desired to be informed how that might safely be done for if Saul should heare thereof he would be sure to kill him The Lord therefore teacheth him this godly pollicy Thou shalt take an heifer with thee and say I am come to sacrifice or as some read to selebrate a feast to the Lord. Whereas therefore Samuel was sent to Bethlehem for two causes he was by the commandement of God to conceale the more principall which teacheth vs that the simplicity of doues is to be tempered with the wisedome of seruants The same is proued by the example of Abraham which himselfe doth justifie for whereas Sara was not onely his sister according to the Hebrew phrase but also his wife he professed the one that she was his sister and concealed the other that she was his wife when as therefore the profession of the truth not necessary is joyned with the damage or danger either of our selues or others and so is vnseasonable howsoeuer we may neither deny the truth nor vtter an vntruth yet we may or rather must conceale the truth either wholly or in part As for example An innocent man who is persecuted for righteousnesse sake is sought for by his persecutors that he may be brought to punishment committeth himselfe to your fidelitie and safe custody The persecutors come and demaund of you where this partie is What will you do in this case If you tell where he is you betray the innocent If you knowing where he is shall say you cannot tell where he is or shall say he is where you thinke he is not you shall lye Will you offend in lying against your owne soule or in treachery against the innocent Forsooth the circumstances are to be considered If you plainely see that notwithstanding whatsoeuer you shall say he cannot be concealed it is all one in respect of the innocent partie whether you conceale the truth or confesse it For neither by confessing the truth shall you betray him nor by concealing it saue him If it be doubtfull whether by concealing the truth he may be preserued or not hide the truth so much as thou mayst and by telling some other truth as Raâ—ab did diuert the fury of the persecutors another way But if the partie be so hid that vnlesse thou discouer him he cannot be found and perhaps thou be asked concerning the very place where he is whether he be there or not here if you say nothing you betray him if you say I cannot tell you lye Therefore as Augustine faith A man in such a case must say I know where he is but I will neuer tell you for which Christian humanitie whatsoeuer you shall constantly endure it is so far from being worthy of blame that it is to be commended And here unto belongeth that memorable example recorded by Augustine in the same place of a certaine Bishop Firmâ—â—s by name but more firme as he saith in resolution For when as messengers sent from a persecuting emperour enquired of him concerning a Christian whom he had hid as secretly as he could where he was he answered them that neither could he lie neither would he betray the man neither could they by any tortures make him to discouer the partie Whereupon they bring him to before the emperour who admiring the constancie and courage of the Bishop was content for his sake to pardon the other Likewise in heathen writers the constancy of Zeno the Philosopher is highly commended who rather than he would be forced by any tortures to vtter secrets against his will he did bite off his tongue and spit it in the tyrants face And thus much may suffice to haue spoken of the three generall notes this onely remaineth that we should apply them to our selues Wherefore from this proposition of the holy Ghost Those that walke vprightly worke righteousnesse embrace the truth are such as shall inherit the kingdome of heauen and reciprocally those that shall inherit the kingdome of heauen are such as walke vprightly exercise iustice speake the truth in their hearts let vs consider what euery mans conscience will assume for if thy conscience shall make this assumption But I walke vprightly worke righteousnesse embrace the truth though with great imperfection yet with my true endeuour and vnfained purpose and desire of mine heart then vpon these premises will follow this happy conclusion Therefore thou are one of those that shall inherit the kingdome of heauen But on the other side if this be the assumption which thy con-conscience maketh Thou playest the hypocrite before God and dealest deceitfully with men thou liuest vnjustly and followest after lies vpon these premises it will follow necessarily That thou art not such an one as shall inherit the kingdome of heauen And therefore as thou wouldest hope to be saued so repent of these sinnes and embrace the contrary vertues which are here set downe as the proper notes of Gods children But let vs come to the fourth note which as also the third whereof euen now I spake respecteth the tongue and the same in part may be sayd of the eight Now whereas the holy Ghost among the ten notes of Gods children taketh two or three from the toung it appeareth that great regard is to be had of the tongue For howsoeuer many make but light account of their words which are they say but wind notwithstanding the holy Ghost affirmeth that death and life are in the power of the tongue and as men loue to vse it so shall they eate the fruit thereof And Christ our Sauiour after he had said that men are to giue an account of their idle words he adjoyneth this reason for by thy words saith he thou shalt be iustified and by thy words thou shalt be condemned Wherefore let vs learne to gouerne our tongue otherwise we shall be conuicted by three notes out of this Psalme that we neither are sound members of the Church militant nor shall be inheritors of glory in the Church triumphant but rather shall shew our profession of religion though otherwise neuer so glorious to be but vaine For as Iames saith If any man among you seemeth religious and refraineth not his tongue but deceiueth his owne heart that mans religion is vaine Moreouer betwixt the third note and this fourth there is great assinitie For thereby are signified two duties of the tongue which may not be seuered the contrary affirmatiue being vnderstood vnder this negatiue namely that the speech of the vpright man concerning his neighbour is full of charitie whereby The is so farre from
lawful and good to lend to the rich with a iust increase as to giue or lend freely to the poore and that the like opposit blessing of plenteousnesse equally belongeth to both As if Salomon had also said he that giueth to the poore freely and cheerefully and lendeth to the rich to increase himselfe shall vndoubtedly attaine to great riches Thus you see how a partiall and prejudicat mind seeketh rather to draw the Scriptures to it selfe than to conforme it selfe to the Scriptures This prouerbiall sentence is diuersly expounded the most of them that I haue seene expound the latter clause as a punishment of the former As if this were the sence and meaning of this prouerbe That he which seeketh to enrich himselfe by oppressing the needie shall contrarie to his expectation either by bribes giuen to magistrats that he may escape the punishments which by the lawes belong vnto him or else by forfeiture of his goods into great mens hands fall into pouertie Others obserue here to be noted two practises of worldly men which they read copulatiuely that is to take from the poore and to giue to the rich both of them in their intent and purpose referred to the enriching of themselues but by the just prouidence of God so disposed that in the euent they tend to their impouerishment As if Salomon had said He that taketh from the poore to enrich himselfe and giueth to the rich that from them he may receiue greater benefits which commonly is the end of gifts giuen to great men shall by the just judgement of God come to pouertie or as one vnderstandeth this prouerbe He that oppresseth the poore to enrich himself also who giueth to the rich small things that he may receiue from him greater matters and that he may do it oppresseth the poore in the meane while that he may haue to giue to the rich hee shall surely come to pouertie But suppose the holy Ghost did here match these two as equall sinnes to take from the poore and to giue to the rich yet the latter is not generally to bee vnderstood either as a sinne in it selfe as though it were simply vnlawfull to giue any thing to the rich or as great a sinne as to lend vpon vsurie to the poore but with limitation to such things as are giuen to the rich being vnjustly taken or vncharitably withheld from the poore Howsoeuer it is the holy ghost doth not speake here of lending at all and therefore those two collections from hence are absurd and impudent either that lending freely to the rich is as great a sinne as lending vpon vsurie to the poore or that lending vpon vsurie to the rich is as good a thing in his kind as lending freely to the poore Which wicked and shamelesse assertions of this patron of vsurie I wish may bee an admonition both to others that haue taken vpon them the defence of the same cause that through the partialitie of their affections they runne not into the like extremities and also to vsurers that they relie not much vpon such patrons nor hazard their saluation vpon their credit who are now growne to this passe as to call vertue vice and vice vertue Would a man thinke it credible that a Christian man hauing knowledge and learning joyned with a profession of the truth should euer conceiue and much lesse commit to writing That to lend freely to the rich is as great a fault as to lend vpon vsurie to the poore and to lend vpon vsurie to the rich as lawfull and good a thing as to lend freely to the poore O tempora â—o mores in which it is a sinne not to be an vsurer and a vertue not to be liberall friendly courteous or ciuile In which religion is made to countenance vsurie for a vertue and to condemne liberalitie and humanitie for a vice Fourthly they alledge Ier. 15. 10. I neither lent vpon vsurie neither haue they lent me vpon vsurie Whence they gather that lending vpon vsurie is of the same nature with borrowing vpon vsurie and both of them are there mentioned as indifferent things I answer that the Prophet speaketh not of lending vpon vsurie or borrowing vpon vsurie though some translations so read but of lending vpon securitie or with purpose to exact that which is lent And this signification better fitteth the purpose of the Prophet which is to shew the contentious disposition of the people who contended with him when he had giuen them not onely no cause as he had done if hee had bene an vsurer but none occasion of cursed contention for he had forborne all worldly though otherwise lawfull contracts from whence many times contentions arise among men as if he had said I did neither meddle nor make with them in worldly affaires neither bought nor sold neither borrowed nor lent and yet they contend Or if the Prophet had spoken of vsurie in this place it would serue rather for the condemnation of borrowing vpon vsurie which in manie cases is vnlawfull than for justification of lending vpon vsurie which in no case is lawfull the Prophet disclaiming the one as well as the other as causes or at the lest as occasions of contention And these with some few other before confuted are all their allegations out of the old Testament Let vs come to the new for as some of them say It is not to be omitted that the Apostles of Christ in their sundry catalogues of sinnes do neuer once make mention of vsurie which is an argument that it is lawfull especially seeing in the Romane empire vnder which they liued it was commonly exercised euen vnto twelue in the hundred as also among the Iewes to whom Iames Peter and Iohn did write I answer first although it be not forbidden by name in the new Testament yet that proueth it not to bee lawfull An argument drawne from the testimonie of some one part of the Scripture negatiuely doth not hold it is sufficient that it is forbidden in the old Testament and namely in the morall law of God which is common and perpetuall And farre be it from vs to thinke that Christ in his Gospell alloweth any sinne which is forbidden in the morall law as I haue prooued vsurie to be Againe there are many other sinnes forbidden in the morall law which are not once mètioned in the new Testament For to seeke no further biting and griping vsurie is condemned in the morall law and is a thing in the confession of all simply and vtterly vnlawfull and yet thereof is no mention made in all the new Testament and therefore if this argument be good no vsurie at all be it neuer so immoderat or excessiue is vnlawfull Secondly I answer that vsurie is forbidden and condemned in the new Testament not indeed expresly and by name neither is that needfull for many things are contained in the Scriptures which are not expresly mentioned in the Scriptures There be I doubt not some sinnes condemned in the morall
And this priuiledge doth so truly and properly belong to euery sound Christian as that to the holy ghost in this place it is one the same thing to be a sound Christian and to be such an one as shall neuer be remoued For when Dâ—uid had demanded Who shall soiourne in tby Tabernacle and who shall rest in thy holy hill that is Lord by what tokens may a sound Christian and heire of the kingdome of heauen be discerned The Lord maketh answere He that walketh vprightly and worketh righteousnesse and speaketh the truth which is in his heart c. he is a sound Christian and heire of the kingdome of heauen But he vseth not those words but in stead of them he vseth these to the same sence He shall neuer be remoued Whereupon it plainely followeth that euery vpright and sound Christian is such an one as shall neuer be remoued These words therefore affoord this most comfortable doctrine That the perseuerance consequently the saluation of the vpright of the righteous of the faithful and sound Christian is certaine And this truth is elsewhere in the Scriptures most plainely and plentifully taught as shal be shewed when my treatise of Perseuerance which I haue alreadie finished shall be thought fit to be published In the meane time let vs from this doctrine gather this vse That seeing it is the priuiledge of the vpright sound Christian neuer to be remoued we ought therfore by walking vprightly by exercising righteousnesse by speaking the truth from our hearts c. labour to make our calling and election sure for if we doe these things wee shall neuer fall FINIS The Faults escaped are thus to be corrected PAg. 8 lin 20. care p. 9. l. a fine 10. jagur in Mar. l. a f. 5. are p. 13. l. 1. region l. 15. concauam l. a f 10. now l. a f. 5. vanitie and p. 15. l. 18. 19. the short light p. 16. Marg. for Heb 6 11. â— Heb. 4. 11. p. 19. l. 12. Charitie p. 23. l. 10. foure are p. 24. l. 8. I said the p. 25. l. 2. make l. 11. with perfect righteousnes p. 27. Mar. l. 8. Be lo-leb valeb p. 40. l. 2. 3. Salomon p. 43. l. 22. for righteousnes r. vprightnes p. 59. l. a f. 6. p. 79. l. 16. 27. ingenuous p. 67. l. 15. fruits p. 69. l. 22. for vs. Profitable p. 70. l. a fâ— viâ— regni p. 71. l. a f. 8. care of well p. 72. l. 10. workes which in l. vlt. meere ciuile p. 73. l. 13. they are fained l. 11. bribe l. 23. but splendida l. a. f. 8. By this l. a. f. 6. of meere p. 74. l. 18. child of God p. 75. l. a. f. 10 in his heart p. 76. l. vlt. But yet p. 79. l 15. seuenthly herunto p. 80. l. 3. eightly if p. 90. l. a f. 13. pereundo quaerat p. 91. l. 17. and therefore a vice p. 93. l. 14. celebrate l. 18. serpents p 101. l. 21. we are freely p. 102. l. 7. Scripture l. 14. is the pr. p. 103. l. 12. premonished p. 117. l. 9. 10. to reuenge answered p. 121. l. 18 are not onely mal l. 24. peculier p. 125 l. 20. howsoeuer all p. 129. l. a. f. 5. indices p. 137. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— 15. we haue p. 145 l. 18. implied in p. 146. Ma. l. a. f. 8. peierare p. 147. l. 9. 10. void and of p. 154. l. 5 by this p. 155. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. l. a. f. 5. whatsoeuer p. 159. col 2. l. 2. coÌ„modation p. 164. l. 7. contracts p. 166. l. 9. as belonging l. 19. thy default l. 22. quanti l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 167. l. 3. cause as it l. 12. certain or p. 170. l. vlt. of the drachmae p. 171. l. 10. diuerse rates l. 16. decunx l. 17. quincunx Mar. l. 5. sesquialtera l. 10. foeneratâ—rum haec p. 172. l. 9. Antoninus l. 11. helpe p. 179. l. 16. Rome made p. 180. l. 3. to giue 182. l. 11. restored p. 183. l. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 184. l. 8. thereof p. 186. l. 6. who making l. 12. twentie shillings l. 19. then in p. 187. l. 9. some few p. 191. l. 19. pro rata temporis p. 192. l. 22. Nubibus As p. 196. l. 7. excelsiue l. a f. 5. in hiphil p. 198 l. 7. 9. l. a f. 9. l. 199. l. 5. Nashah p. 203. l. 4. generally 207. l. 14. shal men p. 208. l. a f. 3 4. hostis p. 209. l. 22 would p. 216. l. 3 the Lord answereth he that p. 222. l. 22. because his p. 235. l. a f. 3. commuted p. 238. l. 15. of horses p. 244. l. 6. interusurium p. 252. l. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 259. Mar. l. 1. Epod. 2. p. 260. l. 11. wealthier p. 262. l. a. f. 4. trientes p. 263. l. 12. Alcoran p. 264. l. 16. forbidden p. 287. l. a. f. 3. brought p. 301. l. af 8. cariage Of p. 306. l. 2. secondly the lender p. 308. l. 22. but of other p. 310. l. 4. reuerend p. 311. l a f. 13. imprecation In Marg. l. 11. danisticum p. 313. l. a f. 9. 10. do not repent p. 314. l. a f. 12. all-sufficient p. 317. l. a f. 8. lesse p. 330. l. 4. acknowledged in the Scriptures to be no sinne p. 339. l. 10. and too p. 345. l. 18. n vsurie p. 350. l. 4. praemittimus Psal. 8â— 6. Exod. 22. 28. 2. Pet. 1. 10. 1. King 3. 6. Psal. 78. 71. 72. The Argument of the Psalme Mat 7. 21 22 23. The meaning of the words Ver. 1. 2. Chro. 3. 1. 2. Tim. 2. 19. The diuision 〈◊〉 the text Vers. 1. Esay 40. 22. Psal. 104. 2. Luke 16. 9. In Psal. 15. 2. Cor. 5. 1. 2. Pet. 1. 13 14. 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. Col. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 61. 5. c. Thâ— Church militant is the Tabernacle of God The first vse Iob. 7. 1. 1. Pet. 5. 8. Iob. 1. Gal. 5. 17. 1. Tim. 6. 1. Pet. 2. 11. 1. Cor. 7. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 58. Eph. 6. 14 15 16 17. sam 4. 7. 1. Cor. 7. 31. Tit. 2. 12. Psal. 131. 2. Col. 3. 2. Gal. 5 24. Col. 3. 5. Rom 13. 14. The second vse 1. Cor. 10. 2. Chron. 3. 1. 5. 5. Heb. 11. 37 38. The third vse 1. Tim. 3. 15. 2. Cor. 6. 16. Eph. 2. 21. Apoc. 3. 12. 2. Thess. 2. 4. Exod. 25. 8. Leuit. 26. 12. 2. Cor. 6. 16. Esay 12. 6. Deut. 13. 14. Psal. 9. 12. 132. 13. Apoc. 2. 1. Deut. 20. 3. Deuâ— 9. 3. Deut. 6. 15. Deut. 23. 14. God more especially present in the assemblies of the Church Mat. 18. 20. Gen. 4. 15. Psal. 27. 4. Psal. 42. 1. 2. 4. Psal. 84. 1 2. c