practical and Polemical COMMENTARY OR EXPOSITION On the Whole Fifteenth Psalm.  
Wherein the TEXT Is learnedly and fruitfully explained, some CONTROVERSIES Discussed, sundry CASES of CONSCIENCE are cleared; more especially that 〈◊〉 USUR●E.  
Many common places succinctly handled, and divers spiritual, holy and seasonable Observations raised.  
For the increase of Christian Knowledge, and the better understanding of the holy Scripture, the acceptations of the Original words are ●●●●●fully rendered.  
By Christopher Cartwright, late Minister of Saint Martin's 〈◊〉 the City of York.  
The Life 〈◊〉 the Reverend and Learned Author is 〈◊〉  1 Cor. 12.7. Their 〈…〉 of the Spirit is given to 〈…〉 
Printed for 〈◊〉 at the Angel 〈…〉   

To the Right honourable ROBERT HORNER Lord Major of the City of York; And the Right Worshipful the ALDERMEN.  
Right Honourable, Right Worshipful;  
I Really blush to appear in a work of this Nature, lest some put the gloss of Arrogancy upon my Endeavour: but the Sponge wherewith I shall wipe off this Stain, is, by letting such know, That I was obliged in duty to the Author; a piece of which will be, to perform what I know would have been his will, even bequeath this his Work to you, upon whom he never thought his Labour ill bestowed. Besides, the Book being Motherless, it pitied me it should be Fatherless too; and therefore I thought it better to run the hazard of a harsh censure, then that this poor Orphan should be exposed to the wide World, without either Father or Mother to fawn upon it. I should not have presumed to have troubled you with the Tuition of this Child, but that I know you did Reverence and Respect the Author's Person; and therefore I hope will smile upon this his Work. Besides, as you are Magistrates, you are Defenders of the Faith, and therefore (I hope) will not refuse to defend this, so agreeable to the Faith once delivered to the Saints. I need not say any thing in the behalf of this Treatise: though it be but young, newly come into the World, I doubt not but its sufficient to speak for itself. One Paradox (Indeed) I find in it: The Author writes against Usury; and none improved his Talon more than he; yet no contradiction: his Usury was not biting: the improvement of this Talon was not to the detriment, but advantage of others: the Church of God, I hope, will be improved by that improvement he hath made. And that your Honour and your Worships may reap some benefit to your Souls by this his Labour, shall be the real Prayers of him,  
Who wishes all happiness to you and your City, JO. TYREMAN. July 12. 1658.   

To the Christian READER.  
READER,  
I Being desired to give my Testimony, concerning that Reverend Divine, and my worthy Friend, Mr. Christopher Cartwright, and his learned Commentary on the fifteenth Psalm; I was easily induced thereunto, there being in his life-time an intimate League of Friendship between us, and he being one of rare Accomplishments.  
Not long after my publishing of my first Book, of the Divine Promises, I had the happiness to be acquainted with him; and he told me of a little mistake in one passage at the beginning thereof, which was corrected in the second Edition. I growing more and more familiar with him, and perceiving his great Abilities, made him ever after, the 
* He was a Grammarian under Ptolemy, of so exact a Judgement, that no Verse was esteemed Homer's, but what he had allowed.  Aristarchus of my Labours, and submitted them to his judicial perusal, before I published them to the World.  
Observing his great skill in the Hebrew Language, I urged him to bend his Studies that way, for the better elucidating of some part of the Old Testament. He sending two of his Sermons up to London to me, written with his own hand, I caused them, unknown to him, to be printed; and in the Epistle gave Notice of a worthy Work he had in hand on Genesis, wherein the World should perceive his skill (said I then, for which he after blamed me) in the Oriental Tongues, though I should have said, In the Hebrew Language and Rabbins: 
† Of which work he himself thus wrote to me in a Letter, as Scaliger to Drusius, Certè expedit ut quae in libello hoc non vulgaria tractavi, non ignorari: For the New Testament (which takes up almost half the Book) it is incomparably above any thing in that kind. Drusius seems to have applied himself that way, yet either saw not, or had not leisure to peruse either Bereshith Rabath, Midrash Tillim, or Midrashin: there is one long Chapter of Proverbs and Apophthegms found in Jewish Writers.  which passage of mine, hastened his Annotations on Genesis; which with those on Exodus, and also his * Mellificium Hebraicum (when it comes forth in the Appendix of the Bibliotheca Criticorum) abundantly show his accurate Knowledge of the Hebrew Language and Writers.  
And as I was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, putting him on those Studies wherein his Excellency lay; so I, by my interest in Mr. Selden and Bishop Usher, procured him the use of some rare Hebrew Books, very useful for the carrying on of his Design; and also bought of Manasseh Ben Israel, three Hebrew Books for him, very beneficial for his purpose.  
As he was singularly expert in the Hebrew, so he was very skilful both in the Latin and Greek. He wrote an Elegant Latin stile, and with ease, as his Latin Epistles frequently written by him will Evidence. For the Greek, his Works in general show his skill therein; and there is yet a Divine Living in Staffordshire, to whom he was used to write in Greek. His English Books are all useful in their kinds.  
For positive Divinity, the two Sermons before mentioned, his others unprinted, and his double Exposition of the Apostles Creed, show his Ability therein; the larger whereof would be more complete, if those Sermons he once sent up for the supplying of some things he had omitted, were annexed thereunto. For Polemical Divinity, not only his rejoinder to the Marquis of Worcester, but two other Autographs of his, which I have seen, show his Knowledge therein. For Expository Divinity, this Learned and Laborious Work on the fifteenth Psalm, shows him to be a good Interpreter of Scriptures; wherein (as Bishop Downham before him, upon that very Psalm) he discusseth accurately that great and most vexed Controversy of Usury; and both removes the several shifts and pretences made for it, and also shows the unlawfulness thereof by strong and evident Arguments.  
One that reads his Writings, or heard him Preach, might easily see, he was both copious and pertinent in Scripture-Quotations; a Gift in which Mr. Arthur Hildersham, that eminent Divine, excelled.  
It was very Commendable also in my Worthy Friend, Mr. Cartwright, his great Modesty. I having sent him my Book of Religion and Learning, wherein, amongst others, I gave him (as there was reason) a fair Character, he, after a while, by accident meeting with it, presently wrote me Word, that he could not but blush at the reading of it. But the Writings of this precious Man, are irrefragable Arguments of my own, shall I say? or Yorkshires' Loss; nay of the whole Kingdom's Loss, in the Death of so Orthodox a Divine, in such sad times. But I will no longer detain thee from the perusal of this his last Work, Reviewed and Corrected by himself; Wishing thee much spiritual Benefit thereby, and subscribing myself  
Thine, EDWARD LEIGH.   

To the READER.  
READER,  
THe name of the Reverend and Learned Author prefixed to this Treatise, with those other works of his published by himself in his life-time, might save the Labour of any Epistle or Preface thereunto, as being sufficient to recommend it unto the Church of God. But because Editions of Books are liable to prejudice and disadvantage in their entertainment, it was judged not unnecessary that something of this nature should lead forth this Book into the world; which service, at the desire of a Friend, I have readily undertaken, that so I might express that true respect I always had unto the Author, in bearing his Book after him. And first, let me assure thee, That these ensuing Sermons on the fifteenth Psalm, are the genuine issue of him, whose name they bear; being by himself prepared for the Press, and wholly printed before his death. And this, those that knew him, will believe for the very works sake, which is a true resemblance of the Author, learned and plain, critical and practical.  
There are indeed other Pictures of his (for Books may be fitly so termed) as his learned Annotations on Genesis and Exodus, his Polemical rejoinder to the Marquis of Worcester: But this Piece, as I conceive, renders him more to the life, than any of the rest; for he lived this Treatise, as well as wrote it. In this Age, wherein so many are offended, it's possible that some may stumble at the divine Zeal of the Author's matter and Method; but let such consider, that it was intended for a Highway to the heavenly Jerusalem, the Holy Hill. If any be weary of its plainness, there are difficulties in the Margin to refresh him. He that brings me good tidings, let him with Ahimaaz, Run the way of the plain, I shall have them so much the sooner. For my own part, I look upon this work as a religiously-learned seasonable Call from disputes to duties; from libertine wander, to regular walkings: and if there were no more in it, than the producing and applying so much Scripture upon the account of Truth and Holiness, it were sufficient to recommend it unto a right-spirited Christian, who rejoices in the word, as one that findeth great spoil: But there is much more, as thou wilt find in the perusal; to which, with a blessing, I leave thee, and remain  
Thine, EDWARD BOWLES. York, June 22.   

A brief and true account of the Author and of his Work.  
IN this Age, of so many monstrous Editions of Books, he that publisheth an Author, aught to be a true friend to Piety, faithful and honest to the memory of the Deceased; more especially if as good men, we consider how Popery and Heresy, profaneness and carnal mindedness, by many unworthy Obtruders on the Press, have crept into the World: for the Church's sake, these spiritual Aides should be communicated, but not against the Church; so that it will appear, To be excellent Wisdom in Christians that bear a true Zeal to Religion, to consider how men have lived, as well as how they have writ. The learned Author of this ensuing Commentary, was descended from honest and Religious Parents, born in the Parish of Saint Michael's the Belfrank, called Belfrers, within the City of York: he was baptised the first day of October, in the year of our Lord, one thousand six hundred and two; his Education was under painful Schoolmasters, from whom being accomplished for the University of Cambridge, there he was fellow of Peter-house, and took his Degrees, and remained there about fifteen years, behaving himself so regularly, that he purchased honour and respect from the most learned men in his time; and when that he was called to any public exercise, he commanded the Emulation, if not the Admiration of all his Auditors. After some removes, as the transactions of our lives are various, his preaching of the Word at Cambridge, Staffordshire and York, for the space of thirty years; in the last of which places, for his happy settlement, it pleased the divine Providence to continue this fruitful Plant of the Lord Jesus, a painful pastor in the Church of Saint martin's, in the City of York, where for many years he discharged his blessed employment from heaven, with such Pious Integrity, and learned Elocution, that his death at this time is bewailed of all good men, as the greatest loss that hath for many years befallen that County. I must not forget what Doctor Collins spoke prophetically of him, in respect of his early proficiency in the Oriental Tongues, That if it pleased God to bless him with years, he would be an incomparable Ornament to the Nation: which hath been verified in his since printed Works, his Exposition of the Creed, his Electa Thargumica Rabbinica, Annotations on Genesis, as also on Exodus, with other Works of his which at this time are extant, both in Latin and English. And that the true love he bore to learning and the honour of his Country, might not to be forgotten, he enlarged himself according to his ability, for the publishing of the large Bible in the Languages lately printed. It pleased God to bless him with life to finish this Commentary; the Sheets whereof he constantly received from the Press, and corrected them with his own hands: When after ten weeks more violent sickness of a Consumption, death seized him, he was gathered to his Fathers, at six and fifty, the Climacterical year, as he called it, of his Age. He lies buried in the Church of St. Martin's, where he continued so long in his Ministry. That learned and religious Servant of Jesus Christ, Mr Edward Bowles, preached his funeral Sermon, which was attentively heard, and drew tears from most of the Auditors; he gave an honourable account of the deceased; he took his Text out of the second of Timothy, the fourth Chapter, the seventh and eighth verses; I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not unto me only, but unto them also that love his appearing. Amongst other admirable expressions in his Sermon, he touched on three things which he desired himself and his Brethren might imitate him in: his Sobriety, his Industry, and the plainness of his preaching; for though he had read more Books than many of of us have heard of, yet he did not crowd his Sermons so much with Quotations of Authors, as not to prefer the blessed Scripture infinitely before them: and further alluding to the words of his Text, he shown how he kept the faith in his learned Expository way of his Annotations on Genesis and Exodus; in a Polemical way, by his Answer to the Marquis of Worcester; in a practical way, by his religious Life and Conversation.  
It was likewise Mr: Carthwright's almost dying request, to some of his fellow Labourers in the Gospel, That they would be pleased to have an eye to the publishing of this Volume, which to the joy of all good Christians, we now see extant. Thus much may be said of his learned studies. As touching the heavenly frame of his spirit, his holy life and conversation was sufficiently well known to all those that favoured the ways of God: he was a burning and a shining Light; the sparks of his Piety did fly abroad to all the corners of this Kingdom: This blessed Elias, after he had served his Generation, being taken up into Heaven.  
For his person, though he was worn out with his studies, yet one might read Divinity in his face. He was a man , constant in his principles, of an equal and well-balanced temper: he was an excellent Casuist, which from the acknowledgement of some weak Christian Friends of his and mine, I can confidently assert, in this blessed practice for the quieting of the Conscience, That he did not break the bruised Reed, nor quench the smoking Flax; but like the good Samaritan, poured Oil into the wounds of the afflicted Saints: yet withal, he was of so austere, but rectified a Judgement, that where he found a necessity, he knew how to lance and cauterize, behaving himself to weak Christians, more like an Angel than a Man; he observed the daily passages of his own life; and in respect of the infirmity of his Body, and troubles of his Mind, he was much exercised with spiritual Conflicts, which I shall only instance in one expression of his; Many men, said he, think if they live civilly, they have no need of a Christ; I find great need of a Christ. He was so truly sensible of his own and others miseries, that all those that rightly knew him, did acknowledge him to be a person fitted for holy employments, in regard of his much communion with God, and acquaintance with his own heart. He was learned with and without Books, as he had a sharp a Wit, and a searching Judgement: his manner of handling of Questions in this Commentary, is often by Shool-Arguments on both sides, Pro and Con, Conclusions and Answers, in which the Reader shall find how he could assent in lesser things, and with a weighty and serious respect, maintain greater matters. In all, he shown an excellent moderation. The Sons of Levi by this time, are sufficiently sensible what want there hath been of a particular Commentary on this Psalm, so few Authors having addressed their Studies this way; which want is now fully supplied by this Reverend, Learned, Religious Divine, who hath given us both Practical and Polemical Expositions of it, so spiritually and advisedly, that I cannot but acknowledge that I have not met with any of our late Writers that have excelled him in these abilities; insomuch that those that rightly knew him, believe this to be the Epitome of his many years Studies. An eminently learned Divine, a Friend of his and mine, perusing this Book in the Manuscript, observing how he consulted with the Original, said, That the Lord had endued this Author with excellent and peculiar Gifts, in a short, yet substantial way, to render the meaning of the Scripture. To conclude: Learned and Religious Reader, my Prayers are to God for his Blessing, that this Work of our Friend, now in Heaven, may do good to the future Generations, that they may have cause to send up many thanksgivings to the Father of Mercies, for the benefit they have reaped by it: so prayeth the Quondam fellow Pupil of the deceased Author.  
JO. BOLTON.   

A Commentary on the 15th Psalm. SERM. 1  

SERM. I.  Psal. 15.1. 
Lord, who shall abide in thy Tabernacle? Who shall dwell in thy holy Hill?  
THis Psalm (as the Title of it doth show) was composed by David, 
The Title.  the sweet Psalmist of Israel, as he is styled, 2 Sam. 23.1. Whether David did compose all the 150 Psalms, is a question. The more ancient Rabbins (as R. David Kimchi doth testify) say, 
Kimchi in Praefat. in Psa.  That besides David there were ten Composers of the Psalms, to wit, Adam, Melchisedec, Abraham, Asaph, Heman, Jeduthun, Moses, and the three Sons of Korah, to wit, Asirs, Elkanah, and Abiasaph. The 92 Psalms, which is entitled, A Psalm, or Song for the Sabbath-day, they say, was composed by Adam, being created the day before the Sabbath. They make also Ethan, who is mentioned in some of the Titles of the Psalms, to be Abraham; and the 110 Psalms they attribute to Melchisedec as the Author of it: the other persons, to wit, Asaph, Heman, Jeduthun, Moses, and the Sons of Korah, they make the Authors of those Psalms, which are entitled by their names. As for this last, I should not much contend; but for that which they say concerning Adam and Abraham, I see no ground at all for it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be not, of David, but, for David, or concerning David, contrary to the signification of the word in other places.  And that Melchisedec was the Author of Psalm 110, we see to be both repugnant to the Title of it, which tells us, that it is a Psalm of David; and also to the Testimony of our Saviour, who makes David to be the Author of it; for he saith, that David said, The Lord said unto my Lord, Sat thou on my right hand, until I make thine enemies thy footstool: which is the beginning of the 110 Psalm. Mat. 22.43, 44. And see also Acts 2.34, 35. I see no reason to descent from Kimchi, saying, That those Psalms which have David's name in the Title, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi in Praefat.  were made by David, and so also those Psalms, that have no Inscription. For I find not only the 110 Psalms, and so other Psalms, which bear the name of David in the Title, attributed to David in the New Testament, but also such-Psalms as are neither inscribed by the name of David, nor of any other. The second Psalm, having no Title, is cited as made by David, Act. 4.25, 26.  
This Psalm divides itself into two general parts: 1. A Question in the first verse: Lord, who shall abide? etc. 2. An Answer, in the rest of the Psalm: He that walketh uprightly, etc.  
In the Question we have, 1. the person to whom the question is propounded, in the first word, Lord. 2. The thing inquired, Who shall abide in thy tabernacle? who shall dwell in thy holy hill?  
The Answer is set down, 1. more fully and distinctly, He that walketh uprightly, and worketh righteousness, and speaketh the truth, etc. 2. more briefly and summarily in the last words of the last verse: He that doth these things shall never fall.  
In the Answer, as it is more fully and distinctly set down, the person, about whom the inquiry is made, is described, 1. by his inward integrity of heart and affection: He that walketh uprightly. 2 By his outward conformity of Life and Conversation; and that, 1. more generally, and worketh righteousness. 2. More particularly, and that in nine Particulars: 1. And speaketh the truth in his heart. 2. He that backbiteth not with his tongue. 3. Nor doth evil to his neighbour. 4. Nor taketh up a reproach against his neighbour. 5. In whose eyes a vile person is contemned. 6. But honoureth them that fear the Lord. 7. He that sweareth to his own hurt, and changeth not. 8. He that putteth not out his money to usury. 9 Nor taketh reward against the innocent.  
Lord] In the Original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we pronounce Jehovah; and so usually, when the word LORD is written all with great Letters, excepting some few places, where the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, which is taken to be a contract of Jehovah. The word Jehovah comes of a word that signifies to be; and God is so called, because he hath his being from none, and all other things have their being from him. So that this Name Jehovah is peculiar unto God, and not communicable to any besides him: Thou, whose Name alone is Jehovah, art most high, etc. Psal. 83.18.  
From hence, that the Question is propunded unto God, Doct. we may fetch this Observation: God is he, that must instruct all, and teach them the things, which concern Salvation.  
David here in a matter of Salvation seeks unto God, and desires to learn of him. So Psal. 119.33. Teach me, O Lord. And v. 34. Give me understanding. And v. 66. Teach me good judgement and knowledge. And Psal. 143.8. Cause me to know the way wherein I should walk.  
This may further be confirmed by these Arguments. 
Reasons why the Way of salvation must be learned of God.   
1. All true knowledge is from God. I say, all true knowledge; for there is science falsely so called. 1 Tim. 6.20. Some are wise to do evil, but to do good they have no knowledge. Jer. 4.22. But if it deserve the name of knowledge, if it be of things meet to be known, God is the Author and Worker of it. It is he that teacheth man knowledge, Psal. 94 10. The Lord giveth wisdom; out of his mouth cometh knowledge and understanding, Prov. 2.6. The knowledge of cunning Artificers is from God. Then wrought Bezaleel and Aholiak, and every  man, in whom the Lord put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, etc. Exod. 36.1. See also, Exod. 31.16. So the knowledge of the Husbandman, his skill in ploughing, sewing, and threshing, this also is from God. For his God doth instruct him to discretion, and doth teach him, Isa 28.26. This also cometh from the Lord, who is wonderful in counsel, and excellent in working, v. 29. More especially than that knowledge, 
Edocuit autem Dominus (Mat. 11.27.) quoniam Deum scire nemo potest nisi Deo docente, hoc est, sine Deo non cognosci Deum. Iren. lib. 4. cap. 14.  which concerns Salvation, is from God: the knowledge of God, and of the things of God, must needs be from God. No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal him, Mat. 11.27. If every good gift, and every perfect gift, be from God, as it is, Jam. 1.17. then surely the more good, and the more perfect any gift is, the more clear and evident it is, that it is from God.  
2. Salvation is from God; it is called the salvation of God, Psal. 50.23. So Psal. 51.12. Restore unto me the joy of thy salvation, saith David unto God. Therefore it is God, that must teach the things that concern Salvation, the way how to attain unto it. In the first Verse of the Psalm we are in hand with, David calls the Tabernacle, and the Hill, which he speaks of, the Lord's Tabernacle, and his Hill; good reason therefore, why he should (as he doth) consult the Lord, and ask of him, how he should be so qualified as to be admitted into it, and so abide and dwell in it for ever.  
Quest. But (may some say) how doth God teach and instruct?  
Answ. I answer, God doth teach and instruct both by his Word, and by his Spirit.  
1. By his Word, as the outward means. It is true, The Light of Nature may afford some knowledge of God. The heavens declare the glory of God, and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard, Psal. 19.1, 2, 3. That, which may be known of God, is manifest in them; for God hath showed it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, Rom. 1.19, 20. But such knowledge, as is requisite and necessary unto Salvation, cannot be had by the Light of Nature, but the Light of God's Word is it by which it must be attained. In Judah is God known, Psal. 76.1. to wit, because in Judah they had the Oracles of God committed unto them, Rom. 3.2. As for the Gentiles that were without the word, they were even without God in the world, Eph. 2.12. without the true saving knowledge of God; the Gentiles, which know not God, 1 Thess. 4.5. Salvation is of the Jews, said our Saviour to the woman of Samaria, to wit, because the Jews only had the Word of God, which doth show the Way of Salvation. David therefore having said, Blessed is the man, whom thou chastenest, O Lord; he adds, and teachest him out of thy law, Psal. 94.12. And Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my paths. And v. 130. The entrance of thy words giveth light; it giveth understanding to the simple.  
2. By his Spirit, as the inward and principal Agent. I will put my law in their inward parts, and write it in their hearts, Jer. 31.33. This God doth by his Spirit; I will put my Spirit within you, saith he, Ezek. 36.27. Ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshy tables of the heart, saith the Apostle to the Corinthians, 2 Cor. 3.3. Christ by his Spirit did open the understandings of his Disciples, that they might understand the Scriptures, Luk 24.45. And by his Spirit he opened the heart of Lydia, to attend unto the things which were spoken by Paul, Act. 16.14.  
This then serves first to convince all such, as think to Use 1 promote and further their Salvation by observing and practising such things as God never taught them, but they themselves or others for them, have devised. The Papists are most gross in this kind, the most of their Religion being Superstition, and the greatest part of their Worship being will-Worship. Their Crosses and Holy-Waters, their Pilgrimages and Images, their praying in an unknown Tongue, and praying unto Saints; these, and many other suchlike things as these, they set much by, and think they please God and profit themselves by them, whenas yet God hath taught them no such matter. Justly may that be said to them, which Christ said to the Pharisees, In vain do they worship me, teaching for doctrines the commandments of men, Mar. 7.7. But to let them pass, some among ourselves are very precise, in observing and practising divers things, as pleasing unto God, and profitable to their own Souls, for which they have no instruction nor direction at all from God; as their coming fasting to the Lord's Table, their abstaining from certain Meats at certain times, and the like. Yea, although they do observe those things which God doth teach and require, yet they do it not upon that ground, but upon the same ground, that they observe other things which God did never teach nor require.  
The most that they have to allege for what they do, is,  
1. Custom, the Example of their forefather's, and others among whom they live. But when the woman of Samaria said, Our fathers worshipped in this mountain, Joh. 4.20. our Saviour answered, Ye worship ye know not what, v. 22. And when the Pharisees taxed Christ's Disciples for not observing the tradition of the Elders, Mar. 7.5. Christ taxed them, saying, Laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups, and many other suchlike things ye do, v. 8. And Peter telleth us that Christ hath redeemed us from our vain conversation received by tradition from our fathers, 1 Pet. 1.18.  
2. Good intent and meaning; hereupon they think God will accept that which they do, though they know no ground or warrant at all from God for it. But the example of Uzzah may sufficiently show what a broken reed this is to lean upon. He had a good intent and meaning in that which he did, when he put forth his hand, and laid hold on the Ark; for he thought only to stay it, and to keep it from falling, when he saw that the Oxen did shake the Cart wherein it was carried; yet God was so far from being pleased with that which he did, that immediately he smote him, that he died for it, 1 Chron. 13.9, 10. David shows the reason of God's inflicting this judgement, saying, The Lord our God made a breach upon us, because we sought him not after the due order, 1 Chron. 15.13. It is not enough therefore to seek God, but we must know how we do it, we must do it after the due order, that is, so as God himself hath prescribed. Paul confesseth of himself, saying, I verily thought with myself, that I ought to do many things against the Name of Jesus of Nazareth, Act 26.9. It was out of his zeal, (he saith) that he did persecute the Church, Phil. 3.6. But was that therefore which he did, pleasing unto God? No, because his zeal was such as he speaketh of, Rom. 10.2. where he saith of the Jews, They have a zeal of God, but not according to knowledge. So our Saviour told his Disciples, that the time would come, when they that killed them, would think they did God service, John 16.2. Yet certainly, God would be far from accepting such service. That service which is acceptable unto God, must be reasonable service, as it is called, Rom. 12.1. it must proceed first from the Understanding, the prime and principal Faculty of the reasonable Soul; and then from the Will and Affections, which are reasonable only by participation. Be ye not unwise, but understand what the will of the Lord is, saith the Apostle, Ephes. 5.17. Whatever service it be that is performed without Understanding, it is but the sacrifice of fools, as Solomon terms it, Eccles. 5.1. And, as he adds, v. 4. God hath no pleasure in fools.  
Secondly, This makes for the reproof of such as regard Use 2 not to learn of God, though he affords them time and means, whereby to attain to the knowledge of Salvation, yet they heed not to make use of them. How justly may we complain of many, When for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the oracles of God? Heb. 5.12. Yea, many are not only ignorant, but (as Peter speaks) they are willingly ignorant, 2 Pet. 3.5. They say unto God, Depart from us, we desire not the knowledge of thy ways, as Job says of the wicked, Job 21.14. How do they think to be saved, who are so ignorant, and still will be ignorant of those things which concern Salvation; who neither know these things, nor care to know them? The Apostle telleth us, that whom God will have to be saved, them also he will have to come to the knowledge of the Truth, 1 Tim. 2.4. so that without coming to the knowledge of the Truth, no coming to Salvation. Knowledge is the key, as it is called, Luke 11.52. So that if thou hast no knowledge, the Gate of Salvation is fast shut and locked, there is no entrance for thee. My people is destroyed for lack of knowledge, saith God, Hos. 4.4. The very want of knowledge is enough to cause destruction, how much more the contempt of it? This is the condemnation of the world, (saith our Saviour) that light is come into the world, and men loved darkness rather than light, Joh. 3.19. What will they here say? That God is merciful, and will have mercy on them? so some use to speak in this, and the like case: but what saith the Prophet Isaiah? It is a people of no understanding; therefore he that made them will not have mercy on them, and he that form them will show them no favour, Isa. 27.11.  
Use 3 Thirdly and lastly, here is Exhortation for all to learn of God; and to that end,  

Means whereby to learn of God.  1. To acquaint themselves well with God's Word; for that is the ordinary means whereby God doth teach those things which concern Salvation, as I have showed before. 
Disce cor Dei ex verbis Dei, Gregor.  Therefore consult God's Word, give heed unto it, and follow it. Thy word have I hid within my heart (saith David unto God) that I might not sin against thee, Psal. 119.11. And v. 24. Thy testimonies also are my delight, and my counsellors. And v. 99 I have more understanding than all my teachers; for thy testimonies are my meditation.  
2. To pray unto God for his Spirit to enlighten the mind, and to enable to understand his Word, and to profit by it: for (as I have also shown before) the Spirit is the principal Agent, without which the Word is of no force, of no effect. As ordinarily without the Word, the Spirit doth not work; and therefore the Word is not to be slighted and despised: so without the Spirit, the Word cannot possibly work; and therefore the Word is not to be rested in, but the Spirit is to be prayed for, that so the Word may be effectual. Though the Word be a Light, yet except our eyes be opened, what are we the better for it? This David considered, and therefore prayed unto God, saying, Open thou mine eyes, that I may behold wondrous things out of thy law, Psal. 119.18.  
3. To labour for such a disposition and frame of heart, as God requires in those whom he will teach.  
1. Therefore we must be humble, acknowledging our wants and imperfections, our inability to help ourselves, and our unworthiness, that God should help us. A scorner (saith Solomon) seeketh wisdom, and findeth it not; but knowledge is easy to him that understandeth; to wit, that understandeth what is requisite for the obtaining of it: Prov. 14.6. 
Humilitatis est totius spiritualis fabricae fundamentum. Bern. Epist. 87.  Seest thou (saith he) a man wise in his own conceit? there is more hope of a fool then of him, Prov. 26.12. More hope of any fool, then of a proud self-conceited fool. Professing themselves wise, (saith the Apostle) they became fools, Rom. 1.22. And therefore he bids, Let no man deceive himself: if any man among you seem to be wise in this world, let him become a fool, (let him know and acknowledge himself to be so) that he may be wise, 1 Cor. 3.18. Such a disposition Agur was of: Surely, (saith he) I am more brutish than man, and have not the understanding of a man: I neither learned wisdom, nor have the knowledge of the holy, Prov. 30.2, 3. The want of this disposition was it that made the Pharisees so blind, they thought that none were so acute and quicksighted as they were. See Mat. 15.14. and Mat. 23.16, 24, 26. with Joh. 9.34, 39, 40, 41.  
2. We must be pliable and obedient, ready to do the will of God when it is made known unto us. If any man will do his will, he shall know, etc. Joh. 7.17. What man is he that feareth the Lord? him will he teach in the way that he shall choose, Psal. 25.12. And v. 14. The secret of the Lord is with them that fear him, and he will show them his covenant. This God promiseth, saying, To him that ordereth his conversation aright, will I show the salvation of God, Psal. 50.23. It is true, God must first teach us before we can do any thing aright, or have any purpose to do it: but as our Saviour saith, To him that hath (that is, maketh good use of what he hath) shall be given, and he shall have abundance, Mat. 25.29. David therefore, praying unto God to teach him, professeth his readiness to observe and practise what he shall learn of him. Teach me, O Lord, the way of thy statutes; and I will keep it unto the end. Give me understanding, and I will keep thy law: yea, I shall observe it with my whole heart, Psal. 119.33, 34.   

SERM. II.  Psal. 15.1. 
Who shall abide in thy Tabernacle? Who shall dwell in thy holy Hill?  
BY God's tabernacle here, and by his holy hill, some understand the Church, some Heaven: some by tabernacle the Church, and by holy hill Heaven; because a Tabernacle properly denotes a temporary place of abode; and so the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is translated to abide, doth properly signify to sojourn, as the margin noteth. But neither is the word tabernacle always taken in that strict sense, as I shall show anon; SERM. 2 and the other word also doth sometimes signify to dwell, as Isa 11.6. The wolf also shall dwell (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with the lamb. Now for the word tabernacle, sometimes the Church is so called, as Amos 9.11. Acts 15.16. where, by the tabernacle of David, is meant the Church of Christ, of whom David was a type; and therefore he is sometimes called David, as Ezek. 34.23. and Hosea 3.5. The Church is termed a Tabernacle, either because from Moses unto Solomon, God was solemnly worshipped in a Tabernacle, and in it was placed the Ark, the sign of God's special presence, Exod. 40. and 2 Sam. 7 2. in which latter place it is said, The ark of God dwelleth within curtains, that is, in a Tabernacle hung about, and covered with Curtains: Or, because a Tabernacle is sometimes put for any Habitation, as Psal. 132.3. I will not come into the tabernacle of my house: and the Church is God's Habitation, the house of God, 1 Tim. 3.15. God doth dwell in it, as God hath said, I will dwell in them, 2 Cor. 6.16. In this respect, the Church may be called a Tabernacle, as there (to wit, 2 Cor. 6.16.) it is called a Temple, yet still (as it seemeth) with reference to the Jewish Tabernacle, which Moses erected, wherein God did dwell, in that there he did in special manifest himself unto his people. Again, the word tabernacle signifying (as we see) any Habitation, even the House or Palace of a King (for so it is used, Psal. 132.3.) by God's Tabernacle here may be meant Heaven, wherein God doth dwell, that is, wherein he doth especially manifest and show forth his Glory. Hear thou in heaven thy dwelling-place, saith Solomon in his Prayer to God, 1 King. 8.30. So v. 39, and 43. So our Saviour calls Heaven his Father's house, John 14.2. Those many Mansions also, which he saith are in his Father's House, that is, in Heaven, he calleth tabernacles, Luke 16.9. though to distinguish them from other Tabernacles properly so called, he calleth them everlasting tabernacles. And (as Kimchi observes upon the Text) by tabernacle may be understood Heaven, because the Heavens are spread out like a Tent or Tabernacle. See Psal. 104.2. and Isa. 40.22. For the other word hill, or (as the word in the Original doth properly import) mountain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it may also either signify the Church or Heaven. The Church, in that the Temple was built upon a Hill or Mountain, to wit, Zion; whence the Church in Scripture is frequently called Zion, or mount Zion, as Isa. 28.16. Psal. 51.21. Heb. 12.22. or the mountain of the Lord, as Isa. 2.3. Mic. 4.2. Heaven also may be understood by hill or mountain, in that it is above on high; therefore it is called the high and holy place, Isa. 57.15. So then all the Expositions before mentioned are agreeable to the words; and indeed they come all to one in effect. For whether we understand the words of the Church, or of Heaven, or partly of the one, and partly of the other, still the Question is in effect one and the same, to wit, Who shall enjoy Salvation? That this is the purport and meaning of the Question, appears by the last words of the Psalm: He that doth these things shall never be moved.  
Who shall abide in thy tabernacle? Who, etc. This very Question, which is here iterated, Who shall? who shall? this very Question, I say, doth imply, that the thing spoken of doth not belong unto all. It were in vain to say, Who shall? if all should. Observe we therefore from hence, That Salvation is not a thing common unto all: Doct. not all, but some only shall be saved.  
There are vessels of wrath fitted to destruction, as well as vessels of mercy prepared unto glory, Rom. 9.22, 23. As some are vessels to honour, so some are vessels to dishonour, 2 Tim. 2.20. As some are good seed, children of the kingdom, such as shall be saved; so some are tares, children of the wicked one, such as shall be damned: Mat. 13.38, etc. Yea, Wide is the gate, and broad is the way that leadeth to destruction, and many there be that go in thereat. But on the other side, Straight is the gate and narrow is the way, that leadeth unto life, and few there be that find it, Mat. 7.13, 14.  
The Truth of this Point may further be confirmed by these Arguments.  
1. All are not so much as outwardly called to the enjoyment of Salvation. Before Christ's coming, the outward means of Salvation were vouchsafed to no Nation of the World, but only one, to wit, the Nation of the Jews. He hath given his word unto Jacob, his statutes and his ordinances unto Israel: he hath not dealt so with any nation, etc. Psal. 147.19, 20. Salvation is of the Jews, John 4.22. In times past God suffered all nations (except the Jews) to walk in their own ways, Act. 14.16. All that were aliens from the commonwealth of Israel, were also strangers from the covenants of promise, having no hope, and without God in the world, Ephes. 2.12. After Christ's coming, though the partition-wall, which was betwixt Jews and Gentiles, was taken away by Christ's death, Ephes. 2.14. So that whereas before Christ said to his Apostles, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel, Mat. 10.5. After his death and resurrection, he bade them, Go teach all nations, etc. Mat. 28.19. Go into all the world, and preach the Gospel to every creature, Mar. 16.15. Yet still (as experience shows, and hath showed in all ages) many in the World are, and have been without the ordinary means of Salvation. That, Rom. 10.18. Have they not heard? Yes verily, their sound went out into all the earth, and their words unto the ends of the world. And so that Col 1.6. & 23. where it is said, That the Gospel was in all the World, and was preached to every creature under Heaven, that (I say) must either be understood thus, that the Gospel was preached indifferently to Jews and Gentiles, of what Nation or Country soever men were: or it is spoken hyperbolically, like that Act. 2.5. There were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. Thus than all are not so much as outwardly called; neither again, are all, that are called outwardly, called effectually, they are not all called according to purpose, as the Apostle says some are, Rom 8.28. to wit, God's purpose to save those whom he doth call. Of this calling the Apostle there speaks, v. 30. saying, Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. All that are outwarldly called, are not thus called. No, Many are called, (saith our Saviour) but few are chosen, Mat. 20.16. and 22.14. Among those that heard the Word, there are divers sorts of unfruitful and unprofitable hearers, as our Saviour showeth in the parable of the sour, Mat. 13.  
2. Only such as are in the Church, the visible Church, are in the ordinary way of Salvation. The Lord added to the church daily such as should be saved, Act. 2.47. But all are not in the Church, so much as by outward profession: some are without, 1 Cor. 5.12, 13. Col. 4.5. without the pale of the Church. Many there be in the World, as Jews, Turks, and others, that do not so much as outwardly profess the Name of Christ. And many also there be, who professing Christ, do yet hold Doctrines quite contrary to the Doctrine of Christ; as they of the Church of Rome, so the Socinians and others. And even of those, that profess the Orthodox and saving Faith, many there be, who only profess it in Word and Tongue, but not in Deed and in Truth. All are not Israel, (saith the Apostle) that are of Israel, Rom. 9.6. All are not the people of God indeed, who seem to be of the number of them. Christ pointed at Nathaniel, as a rare man, and worthy to be taken notice of; Behold, an Israelite indeed, in whom is no guile, John 1, 47. They went out from us, but they were not of us, (saith John of some that proved Apostates) for if they had been of us, they would no doubt have continued with us, 1 Joh. 2.19. In Noah's Ark there was a Cham; among Christ's Apostles there was a Judas; in the Primitive Church there was an Ananias, and a Sapphira: so in all Churches there are and will be some profane persons, and some hypocrites.  
The Use of this Point is first to convince such as persuade Use 1 themselves that Salvation belongs unto all, as well one as another: such there are; and though the contrary be most clear and evident, yet they will not yield unto it, but strive and struggle, argue and object against it all they can. What? (saith they) hath God made us to destroy us? He that made us, will also save us. Is not God merciful to all? Hath not Christ died for all? Thus (as Job speaks of some, they rebel against the light, Job 24.13. Though these Objections be frivolous, and not worth the answering, yet because Solomon bids, Answer a fool according to his folly, (that is, so as that his folly may appear, and that he may be convinced of it) lest he be wise in his own conceit, Prov. 26.5. therefore I will vouchsafe to answer them.  
To the first Objection, Hath God made us to destroy us? I answer, God made all things for himself, even the wicked for the day of evil, Prov. 16.4. Not that God doth make men wicked; but they making themselves such, God in his just judgement doth make or ordain them for the day of evil, even of wrath and destruction, Job 21.30. Had men continued such as God at first did make them, to wit, in Adam, the first man, they had been far enough from destruction: but (alas) they kept not their first estate, but plunged themselves into sin, and so into misery, being born in sin, 
Damnati antiquam nati. Bern.  Psal. 51.5. and so the children of wrath by nature, Eph. 2.3. Thus than whoever perish, may thank themselves for it. O Israel, thou hast destroyed thyself, Hos. 13.9.  
To the second, He that made us will also save us: I answer, Not so, he that made all, will not save all; he might in justice have damned all; for all have sinned, and come short of the glory of God, Rom. 3.23. That any are justified and saved, it is freely by his grace, v. 24. And his Grace being free, he may bestow it as he pleaseth; for who hath given unto him first, and it shall be recompensed to him again? Rom. 11.35.  
To the third, God is merciful to all: I answer, He is so, but not in respect of saving mercy: No, in this respect, He hath mercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9.18. God is just as well as merciful, and he will have the Glory of his Justice in the deserved damnation of some, as well as the Glory of his Mercy in the undeserved Salvation of others.  
To the fourth, Christ died for all: I answer, Christ's death is not available to the Salvation of all. I lay down my life for the sheep, saith he, Joh. 10.15. And again, I pray for them, I pray not for the world, but for them which thou hast given me; for they are thine, Joh. 17.9. That 1 Joh. 2.2. He is the propitiation for our sins, and not for our sins only, but also for the sins of the whole world: that (I say) is meant, not for the sins of the Jews only, but for the sins of the Gentiles also, whoever they be throughout the whole World, that believe in him. And so all those places of Scripture, where Christ is said to be the Saviour of the World, or to have died for all, or the like, are to be understood in this manner. It is a light thing, that thou shouldest be my servant, (so speaks God unto Christ as Man) to raise up the tribes of Jacob, and to restore the dispersed of Israel; I have also given thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth, Isa. 49.6. Christ is there said to be God's Salvation unto the ends of the earth, because not only the Jews, but the Gentiles also should enjoy Salvation by him. Paul and Barnabas alleged this place of Esay, to prove, that the Gospel was to be preached not only to the Jews, but also to the Gentiles; Lo, we turn to the Gentiles; (say they) for so hath the Lord commanded, saying, I have set thee for a light of the Gentiles, that thou shouldst be for salvation to the ends of the earth, Act. 13.46, 47. So Simeon having said, Lord, now lettest thou thy servant departed in peace; for mine eyes have seen thy salvation, which thou hast prepared before the face of all people: to show how Christ is a Salvation prepared of God, before the face of all people, he adds immediately, To be a light to lighten the Gentiles, and the glory of thy people Israel, Luke 2.30, 31, 32. Thus also the four Beasts, and the four and twenty Elders, that is, the whole Company of the Redeemed, say unto the Lamb, that is, unto Christ, Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, Rev. 5.9. Not all of every Kindred, and Tongue, and People, and Nation; but us, that is, some out of every Kindred, and Tongue, and People, and Nation. That of the Apostle, 1 Cor. 15.22. As in Adam all die, so in Christ shall all be made alive; is explained by the Apostle himself in the very next verse, to be meant not simply and absolutely of all, but of all that are Christ's, that belong unto Christ, and are his. All that believe in Christ, shall be saved by him. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, Joh. 3.16. But all have not faith, 1 Thess. 3.2. No, Faith is the gift of God, Ephes. 2 8. And God vouchsafes it not to all, but to some, as he pleaseth. For unto you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake, Phil. 1.29. Therefore even to believe in Christ, is a gift vouchsafed only unto some, and not unto all.  
2. Therefore this may serve to rouse us up out of the Use 2 sleep of security and presumption, and to stir us up to have a care, that we be of the number of those that shall be Heirs of Salvation, seeing it belongs not unto all, but only unto some; yea, but to a few in comparison of those that miss and come short of it. When one asked our Saviour, saying, Lord are there few that shall be saved? he answered, Strive to enter in at the straight gate: for many, I say unto you, shall seek to enter in, and shall not be able, Luke 13.23, 24. Think not that thou ar● safe, b●cause thou walkest in the same path, wherein others, and i● may be the most walk; for it may be they whom thou followest, are out of the way that leadeth to Salvation: and therefore try the way thou walkest in, and choose the way of truth, as David saith he did, Psal. 119.30. Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest to your souls, Jer. 6.16. I am the way, the truth, and the life, (saith Christ) no man cometh to the Father, but by me, John 14.6. No coming to Salvation, but by Christ. There is not salvation in any other, neither is there any other name under heaven given among men whereby they may be saved, Act. 4.12. Neither is there any coming unto Christ but by Faith; for to come unto him is to believe in him. He that cometh to me shall never hunger, saith Christ; and that we may know what it is to come unto him, he adds immediately, and he that believeth in me, shall never thirst, John 6.35. But this Faith which bringeth unto Christ, and so procureth Salvation through Christ, this Faith (I say) doth purify the heart, Act. 15.9. it worketh through love, Gal. 5.6. it bringeth forth the fruit of good works, and of all holy obedience, else it is a dead Faith, altogether vain and unprofitable, Jam. 2. 14-26.  
Use 3 Thirdly and lastly, This may teach and admonish such as God hath vouchsafed effectually to call unto the state of Salvation, by working true justifying Faith, and true sanctifying Grace in them, to consider the great Goodness and Mercy of God towards them, and to have a care to show themselves truly thankful unto him, who hath done that for them, which he hath not done for all; yea, which he hath done but for a few. When a Benefit is both great in itself, (as surely Salvation is most great) and also is vouchsafed but to a few, this makes us to set a higher price on it, and to esteem it the more. What account then ought we to make of God's so great and singular Favour towards us, if we find ourselves so qualified as they are and must be, that shall be saved? Unto you it is given to know the mysteries of the kingdom of heaven (said Christ to his Disciples) but to them it is not given, Matth. 13.11. Lord, how is it, that thou wilt manifest thyself unto us, and not unto the world? said Judas (not Iscariot) unto Christ, John 14.22. Let us therefore give unto the Lord the glory due unto his Name, Psal. 29.2. Let us not arrogate any thing to ourselves, as if there were any thing more in us then in others, why God should deal thus with us, but let us ascribe all unto God, acknowledging, that all is merely of his Freegrace, and undeserved Mercy. Who maketh thee to differ? and what hast thou that thou hast not received? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it? 1 Cor. 4.7. By the grace of God I am that I am, 1 Cor. 15.10. Not by works of righteousness, which we have done, but according to his mercy he saved us, Tit. 3.5. By grace ye are saved, Ephes. 2.5. And v. 8. For by grace ye are saved through faith, and that not of yourselves, it is the gift of God. But let us also have a care to express our thankfulness by our Obedience: Let us have a care to walk worthy of the Lord unto all pleasing, being fruitful in every good work▪ Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light: Who hath translated us from the power of darkness into the kingdom of his dear Son, Col. 1.10, 12, 13.   

SERM. 3 SERM. III.  Psal. 15.1. 
Lord, Who shall abide in thy Tabernacle? Who shall dwell in thy holy Hill?  
THese words do yet hold out unto us another Doctrine, Doct. namely this, That it is a thing which doth mainly concern every one, to know and consider how he must be qualified, that he may be saved.  
For this end David here makes this enquiry, Lord, who shall abide in thy tabernacle? etc. He doth it not out of curiosity and presumption, as seeking to know particularly the persons that shall be saved: but out of a good and godly care that he hath both of himself and others, he asks how they must be qualified, and what manner of persons they must be that shall enjoy Salvation. And see how solicitous he is, how he ingeminates the Interrogation, Who shall? who shall? Thus also Psal. 24.3. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? And Psal. 27.4. One thing (saith he) have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. This was it that our Saviour commended Mary for, when Martha complained of her because she sat at our Saviour's Feet to hear his Words, and did not join with her in making preparation for Christ's bodily Entertainment; Martha, Martha, (said he unto her) thou art careful, and troubled about many things: But one thing is needful, and Mary hath chosen the better part, which shall not be taken away from her, Luke 10 41, 42. This is that which our Saviour teacheth and requireth, when he saith, First, seek the kingdom of God and his righteousness, Mat. 6.33. There is great reason for it why it should be so.  
For, 1. Salvation is a thing most precious, 
Reasons why all aught chief to look af●er Salvation.  and worthy to be regarded. How shall we escape, if we neglect so great salvation? Heb. 2.3. It is a great, exceeding great Salvation, and therefore by no means to be neglected, but by all means to be sought after. Though a man have all, yet if he want Salvation, what is he the better? What is a man profited, if he shall gain the whole world, and lose his own soul? Mat. 16.26. All that the World can afford a man, cannot give him full content, but still one thing or other will be wanting; and even of that which he hath in greatest abundance, he will still be desiring more, and will not be satisfied with that which he hath already. Though Ahab had a Kingdom, 
Unus Pelleo inveni non sufficit orbis. Juv. Omnis mihi copia, quae Deus m●us non est, Egestas est. Aug. Confess. l. 13, c. 8.  yet it would not satisfy him, because he could not have Naboth's Vineyard, 1 King. 21. Though Haman were in the highest honour that the Great Monarch Ahasuerus could advance him to, yet all would not suffice, because Mordecai did not bow unto him, Esth. 5.11, 12, 13. He that loveth silver, (saith Solomon) shall not be satisfied with silver; nor he that loveth abundance, with increase, Eccles. 5.10. So is it in respect of all worldly things whatsoever. 
Ratio vanitatis verissima haec est; vanitas est quod nec confert plenitudinem continenti, nec fulcimentum innitenti, nec fructum laboranti, Parif. 2. part. de Universo cap. 25.  For (as he also telleth us) All is vanity, Eccles. 1.2. therefore it cannot fill, it cannot satisfy. But Salvation will fill the Soul, and satisfy the desire of it. When I awake, I shall be satisfied with thy likeness, saith David unto God, Psal. 17.15. So it must needs be; for there is fullness of joy, and pleasure for evermore, Psal. 16.11. Delight thyself in the Lord, (saith he) and he shall give thee the desires of thine heart, Psal. 37.4. The Godly even in this life many times have unspeakable joy, through the sense of God's Love, and the assurance of Salvation. Whom having not seen, ye love; 
Et aliquando intromittis me in affectum multum inusitatum intro sus, ad nescio quam dulcedinem; quae si perficiatur in me, nescio quid erit, quod vita ista non erit. Aug. Confess. l. 10 c. 40.  in whom though now you see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, the salvation of your souls, 1 Pet. 1.8, 9 David having lost the sense of this joy prays for the restoring of it: Restore unto me (saith he unto God) the joy of thy salvation, Psal. 51.12. How much greater and more unspeakable is that joy, which the Saints have in Heaven, where they actually possess Salvation, and have the full fruition of it? Again, if the things of this World could satisfy for the present, yet they are transitory and fading. The fashion of the world passeth away, 1 Cor. 7.31. The world passeth away and the lust thereof, 1 John 2.17. But Salvation is durable and eternal. My salvation shall be for ever, saith God, Isa. 51.6. Christ is the Author of eternal salvation to all that obey him, Heb. 5.9. Every man that striveth for mastery is temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible, 1 Cor. 9.25 We look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen are eternal, 2 Cor. 4 18. Labour not for the meat that perisheth, but for the meat which endureth unto everlasting life, John 6.27.  
2. Salvation is a thing most difficult and hard to be obtained. The Gate of Salvation is a straight Gate, and therefore they that would enter in at it, must strive for it, Luke 13.24. So Paul bids, Work out your own salvation with fear and trembling, Phil. 2.12. And Peter bids, Give diligence to make your calling and your election sure, 2 Pet. 1.10. The Life of a Christian is compared to a Race: So run that you may obtain, 1 Cor. 9.24. Let us run with patience the race that is set before us. Heb. 12.1. And to a 
* Or combating or striving, as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth.  warfare. Fight the good Fight of Faith, 1 Tim. 6 12. I have fought a good fight, 2 Tim. 4.7. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God, Rev. 2.7. So v. 11, and 17, and 26. These comparisons show that a Christian must stir and strive, if he would be saved.  
2. Salvation is a thing most rare, and few there are that do attain unto it; and in this respect it concerns all the more to look after it, and to labour for it. The way of Salvation is narrow, and few there be that find it, Mat. 7 14. The Gate of Salvation is straight, and many shall seek to enter in, and shall not be able, Luke 13.24. Christ's Flock is a little flock, as he calls it, Luke 12.32. yea, a little little flock, as the words in the Original do import, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, a very little flock. Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved, Rom. 9.27. I will take you, one of a city, and two of a family, etc. Jer. 3.14. Many are called, but few are chosen, Mat. 20.16. and 22.14.  
The Use of this Doctrine is first for reproof of those Use 1 that neglect this, which doth so much concern them, to wit, to inquire after Salvation, and the things that do accompany Salvation. And (alas) who almost is not liable to this reproof? Many with Martha are troubled about many things; but few with Mary do choose the better part, and mind that one thing needful. Many will say, Who will show us any good? as David observes, Psal 4.6. But what is the good that they take thought for? Corn, and Wine, and Oil, as David there shows, v. 7. So it is, the profits and pleasures of this life, these are the things that the most do seek and labour for; as for Salvation and the Life to come, they little think of it, much less labour for it: as if either there were no such thing at all, or it were not worth the looking after, or it were so easy to be acquired, that we need not trouble ourselves about it. Some when they are even fettered with sicknesses and diseases, that they cannot stir abroad, yet still their minds are upon the World, and the things of the World, and they cannot frame their hearts to think seriously of that World which is to come. If such as come to visit them, will talk of earthly things, this pleaseth them; but if they speak of spiritual and heavenly matters, they are soon weary of such discourse, they are not for it. Yea, this is that which makes sicknesses and diseases grievous unto them, that now they are disabled from following their worldly affairs, and their earthly employments; but that they are debarred from God's Ordinances, the means of their Salvation, this little troubles them, they are little sensible of any such matter. So old men and women, that (one would think) are past the World, that have (as we say) one foot in the grave already, even these do little take thought how they shall live hereafter in the World to come; but as their bodily eyes, so the eyes of their mind also, are so much the more down to the Earth, 
O cun●ae in terras animae, & coelestium inanes. Pers.  by how much the more their age increaseth. O ye sons of men, how long will ye love vanity? Psal. 4.2. Is it not vanity, is it not folly; yea, is it not madness, to be so careful for this life, which endures but for a moment; and so careless for the life to come, which endures for ever? O that they were wise, and understood this, and would consider their latter end! Deut. 32.29.  
Use 2 Secondly, therefore be exhorted to have a care of this, which doth so much concern you, to inquire after, and labour for the things which appertain to Salvation. Consider these Motives.  

Motives to stir up to look after the things which concern Salvation.  1 Affliction will come. Man is born to trouble, as the sparkles fly upward, Job. 5.8. And what is it that in time of affliction can afford any true and solid comfort, but only this, a true and solid hope of Salvation? Rejoicing in hope, patiented in tribulation, Rom. 12.12. We rejoice in hope of the glory of God. 
Poenare de ad verses mundi ille s ntit, cui & laetitia, & glo●ia omnis in mundo est. Ille moeret, & deflet, si sibi male sit in saeculo, cui benè non potest esse post saeculum.— Ceterum nullus iis dolor est de incursatione malorum praesentium, quibus fiducia est futurorum bonorun. Cyp. ad Demetr.  And not only so, but we glory in tribulations also, knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us, Rom. 5 2, 3, 4, 5. This was it that did support Job in his greatest extremity. I know (saith he) that my Redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin, wor●s shall destroy this body, yet in my flesh I shall see God: Whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me, Job 19 25, 26, 27. This was it, that made the believing Hebrews take (not only patiently, but even) joyfully the spoiling of their goods; they knew that they had in heaven a better, and an enduring substance, Heb. 10.34. But if we be in misery for the present, and have no sound and well-grounded hope of a better estate hereafter, then surely we are most miserable. If in this life only we had hope in Christ, (saith the Apostle) we are of all men most miserable, 1 Cor. 15.19. To wit, because here in this life of all men the Godly are most apt to be afflicted.  
2. Death will come. It is appointed to men to die once, Heb. 9.27. Now what comfort and courage can we have to die, if we have no well-grounded hope of a better Life when this is ended? One said of the Lacedæmonians, that it was no marvel if they were so little afraid of death, because their life was so miserable: but experience shows, that even such as live miserably would yet live still, and are unwilling to die, because they have small hope to exchange this life for a better. The wicked indeed sometimes have little dread of death, they even rush upon it; but furor est, non fortitudo, it is madness, not valour: they are blind, and cannot see afar off, 2 Pet. 1.9. Their blindeness is the cause of their boldness: for if they did but see the condition they are in, they could not choose but quake and tremble to think of death. When a wicked man dieth, his expectation shall perish: 
O animula, vagula, blandula, quae nunc abibis in loca?  and the hope of unjust men perisheth, Prov. 11.7 What hope hath the hypocrite, though he have gained, when God shall take away his soul? Job. 27.8. The wicked is driven away in his wickedness, but the righteous hath hope in his death, Prov. 14.32. Indeed, only the Righteous are they that can have true hope in their death; and therefore only they can be truly undaunted at the approach of death. We know (saith the Apostle) that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. And thereupon he adds, Therefore are we always confident, knowing that whilst we are at home in the body, we are absent from the lord (For we walk by faith, and not by sight.) We are confident, I say, willing rather to be absent from the body, and to be present with the Lord, 2 Cor. 5.1, 6, 7, 8. Desiring to be dissolved, & to be with Christ, which is fare better, Phil. 1.23.  
3. Judgement will come. After death comes judgement, Heb. 9.27. A particular judgement in respect of the soul immediately after death, Eccles. 12.7. Luke 16.22, 23. And at length a general judgement in respect both of soul and body, Act. 17.31. Now how shall we be able to stand in judgement, if we do not now whiles we are here think of it, and prepare for it, by working out our salvation, and by giving diligence to make our calling and our election sure? Wherefore (beloved) seeing that you look for such things, be diligent, that ye may be found of him in peace, without spot and blameless, 2 Pet. 3.14. But be admonished to think of this betimes, and not to procrastinate and put it off, as we are over-apt to do, until sickness or old-age come, as if it were soon enough to think of another life when we are ready to leave this. 1. This is very preposterous to provide for earth before heaven, for things temporal before things eternal. Our Saviour bids, First seek ye the kingdom of God, and his righteousness, Matth. 6.33. The chiefest things should have the chiefest of our thoughts, cares and endeavours. 2. This is very dangerous; for if sickness and old-age make us unmeet to look after the things of his life; so they will also make us unmeet to look after the things of the life to come. Experience shows this even in the godly themselves many times, that by reason of the sympathy which is betwixt the soul and the body, the distempers of the body cause a distemper in the soul also, so that they can scarce think of any thing, but only how they may be eased of that pain, which they are in. This is the reason why Solomon bids, Remember now thy Creator in the days of thy youth, while (saith he) the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them, Eccles. 12.1. The time of old age, and of sickness, is a time of spending, rather than of getting: and therefore as Joseph in the years of plenty provided for the years of famine; so should we in time of youth and health provide for the time of old age and sickness. But besides, this life is frail and uncertain, we may be cut off before either sickness or old age come. For what is our life? it is even a vapour, that appeareth for a little while, and vanisheth away, Jam. 4.14. Therefore (as the Wise man doth admonish) Beast not thyself of to morrow; for thou knowest not what a day may bring forth, Prov. 27.1. To day if ye will hear his voice, harden not your hearts, Psal. 95.7, 8.  
4. How good and gracious the Lord is, in vouchsafing yet to afford time and means of salvation. Receive not the grace of God in vain, 2 Cor. 6.1. Yet a little while is the light with you; walk whiles you have the light, lest darkness come upon you: he that walketh in darkness, knoweth not whither he goeth, Joh 12.35. If we regard not the means, when God affords them, we provoke him to deprive us of them. The Kingdom of God (said our Saviour to the Jews) shall be taken from you, and given to a nation, that will bring forth the fruits of it, Mat. 21.43. And 2. we aggravate and increase our condemnation. This is the condemnation of the world, that light is come into the world, and men loved darkness rather than light, John 3.19. If I had not come, and spoken unto them, they had not had sin; but now they have no cloak for their sin, Joh. 15.22. See Matth. 11.20, 21, 22, 23, 24.  
3. And lastly, here is comfort and encouragement for Use 3 all such as set themselves seriously to learn and practice those things, whereby they may attain unto salvation. Though Mical mock, and Rabshakeh rail, and Saul hate and persecute, yet let not such be dismayed, let them not be beaten off, nor drawn away, but let them persist, and hold on their course; it is for salvation that they labour, it is for salvation that they suffer; and surely salvation will make amends for all their labour, and for all their suffering. Harken unto me (saith the Lord) ye that know righteousness, the people in whose heart is my law: fear ye not the reproach of men, neither be ye afraid of their revile. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation, ja. 51.7, 8. And vers. 12, 13. I, even I am he that comforteth you; who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man that shall be made as grass: And forgettest the Lord thy maker, etc. The Apostle did comfort and encourage both himself and others with this consideration, having spoken before of his and their sufferings; For which cause (saith he) we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory. Whiles we look not at the things which are seen, but at the things which are not seen: for the things that are seen are temporal, but the things which are not seen are eternal, 1 Cor. 4.16, 17, 18. By faith Moses, when he was come to years, refused to be called the son of Pharaohs daughter; Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect to the recompense of reward, Heb. 11.24, 25, 26. So our Saviour himself for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of God. And we are required to look unto him, who is the author and finisher of our faith, and so after his example to run with patience the race that is set before us, Heb. 12.1, 2. For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him, 2 Tim. 2.11, 12. To him that overcometh (saith he) will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne, Revel. 3.21. Therefore my beloved brethren, be steadfast and unmoveable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord, 1 Cor. 15.58.   

SERM. 4 SERM. FOUR  Psal. 15.2. 
Vers. 2. He that walketh uprightly, etc.  
HEre now follows the answer to the question before propounded, and it is continued unto the end of the Psalm. It containeth in it, 1. the qualification of the person inquired about, vers. 2, 3, 4. and part of 5. And 12. the happiness of the person so qualified, in the end of v. 5. He that doth these things, shall never be moved. The qualification of the person is set down, 1. more generally, He that walketh uprightly, and worketh righteousness. 2. More particularly, in the words following.  
The more general description of the person spoken of, is, 1. in respect of inward affection, He that walketh uprightly. 2. in respect of outward action, and worketh righteousness.  
He that walketh 
* The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is rendered perfect; but that is as much as upright, or sincere.  uprightly.] To walk, is a much as to order the life and conversation. Walk in love, Ephes. 5.2. that is, Live in love, Let all your things be done in love, 1 Cor. 16.14. To walk after the flesh, Rom. 8.1. is expressed vers. 12. and 13. To live after the flesh. To walk uprightly, is to walk so as in all things to have respect unto God, to do all in obedience unto his will, and for his glory. I know also, my God, (saith David) that thou triest the heart, and hast pleasure in uprightness, as for me, in the uprightness of mine heart I have willingly offered all these things, 1 Chro. 29.17. So that uprightness doth respect the heart, that is, the affection and intention, wherewith a thing is done.  
The Doctrine hence to be observed, is this, That it is the property of all those that shall be saved, Doct. to be of a sincere and upright heart.  
Thus here in the very first place is he described, who shall abide in God's tabernacle, and dwell in his holy hill. So Psal. 24.3, 4. the question being asked, Who shall ascend into the hill of the Lord? and who shall stand in his holy hill? The answer is given, He that hath clean hands, and a pure heart. The purity, sincerity and uprightness of heart, as well as cleanness of hands, that is, holiness of life and conversation, is requisite and necessary unto salvation. So elsewhere David having said, The Lord will give grace and glory, he adds immediately, no good thing will he withhold from them that walk uprightly, Psal. 84.11. And again, Blessed are the undefiled in the way, saith he, Psal. 119.1. Where the word rendered undefiled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the same with that in the Text, which is rendered upright; only this in the Text is in the singular, and the other in the plural number. Thus also our Saviour shows who they are, to whom belongeth true happiness, saying, Blessed are the pure in heart, for they shall see God, Matth. 5.8. And the Prophet Jeremy cries, O Jerusalem, wash thine heart from wickedness, that thou mayest be saved, Jer. 4.14. Not thy face, or hands only, but thine heart also.  

Reason.  Reas. Thus they must needs be qualified, who shall be saved, 
Why only the upright shall be saved.  because God is the author of salvation. It is the salvation of God, Psal. 50.23. Therefore they that obtain salvation, must be such as please God, and approve themselves in his sight. Enoch walked with God, Gen. 5.22. He pleased God, Heb. 11.5. Zacharias and Elizabeth were righteous before God, Luke 1.6. that is, they were truly and sincerely righteous. Walk before me (said God to Abraham) and be thou perfect, that is, as the Margin readeth it, upright, or sincere; it is the same word in the original with that, which in the Text is rendered upright. A counterfeit show of holiness may serve in respect of men, but not so in respect of God. The Lord seethe not as man seethe; for man beholdeth the outward appearance, but the Lord beholdeth the heart, 
 aures nostrae ad voces nostras, sic aures Dei ad cogitationes nostras, Prosp. in Sent. ex Aug. Sent. 81. Thales interrogatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verè respondit. Lips. de Const. l. 2. c. 16. Sic cogitandum tanquam aliquis in pectus intimum inspicere Posset; & potest. Quid enim prodest ab homine aliquid esse secretum? Deo nihil clusum est, interest animis nostris, & cogitationibus m●diis int●uerit. Sen. Epist. 83.  1 Sam. 16.7. My Son (saith God) give me thine heart, Prov. 23.26. He loveth truth in the inward parts, Psal. 51.6. He hath pleasure in uprightness, 1 Chron. 29.17. The Psalmist having said, God is good to Israel; that we may know who this Israel is, to whom God is good, he adds, even to them that are of a pure heart, Psal. 73.1. So the Apostle James having said, Draw nigh unto God, and he will draw nigh unto you; to let us know how we must draw nigh unto God, that so he may draw nigh unto us, he adds, Cleanse your hands, your sinners, and purify your hearts you double minded, Jam. 4.8.  
The use of this point is first for Examination, to try our Use 1 selves, whether we be thus qualified, as they must be that shall inherit salvation, that is, whether we be upright. Now we must know, that hypocrisy, which is opposite to uprightness, is twofold. 1. There is a gross hypocrisy, 
There is a twofold hypocrisy.  when one purposely doth play the hypocrire, pretending one thing, and intending another thing quite contrary. Such an hypocrite was Herod, who pretended that he would go and worship Christ, when his intent was merely to kill him, Mat. 2. Such also was the hypocrisy of judas, who made a show of much love and respect to Christ, saying, Hail Master, and kissing him, and yet he sought only to betray him, Mat. 26. They that are hypocrites in this kind, need only to abhor themselves, and to repent of their hypocrisy; there is no need that they should examine themselves, to find out whether they be upright or no; for they certainly know themselves to be hypocrites. But 2. there is another kind of hypocrisy, which is more subtle and secret: when a man speaks and acts as he thinks for the present, yet his heart is not sound at the bottom; he is like a pond, which is fair and clear above, but underneath is full of mud and filth. Such was the hypocrisy of Jehu, he thought himself very zealous for God, in destroying the worshippers of Baal; Come with me (said he to Jehonadab) and see my zeal for the Lord, 2 Kin. 10.16. But (saith the Holy Ghost, vers. 31.) Jehu took no heed to walk in the law of the Lord God of Israel with all his heart; for he departed not from the sins 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 do 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 spoke as he thought, but his heart did deceive him, it was not right in him: For when our Saviour bade him go and sell that he had, and give it to the poor, and come and follow him, and he should have treasure in heaven; he went away sorrowful, because he had great possessions; Mar. 10.17, etc. Covetousness did reign in him, though he was not sensible of it; his riches did rather possess him, than he them; and therefore rather than he would part with them, he would forsake Christ, and let go heaven and eternal happiness. Now as uprightness is opposite to this kind of hypocrisy, it behoves us to try whether or no we be upright. 
Marks of uprightness.  And if we be, 1. we will have a care to walk so, as to please God in all things, as well in one thing as in another; We will endeavour to walk worthy of the Lord unto all pleasing, and to be fruitful in every good work, Col. 1.10. This shown the uprightness of Zacharie and Elizabeth, they walked in all the commandments and testimonies of the Lord, Luke 1.6. By this it did appear, that they were righteous before God, and not before men only; righteous indeed and in truth, not in show 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 God's commandments, shown his heart to be sound and upright; this shown him to be a man after Gods own heart, as for this very reason God did term him, I have found (saith he) David the son of jesse, a man after mine own heart, which shall fulfil all my will, Act. 13.22. Such also Christ doth term his friends, You are my friends (saith he) if ye do whatsoever I command you, Joh. 15.14. Herod went fare, he did many things, Mar. 6.20. but he went not fare enough, there was one thing that he would not do, when John told him, that it was not lawful for him to have his brother's wife, in this he would not hear 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 turn from the idolatrous worship of the calves, which jeroboam set up, 2 Kin. 10.31. They that are undefiled (or upright) in the way, and seek the Lord with their whole heart, they do none iniquity, Psal. 119.1, 2, 3. that is, they do not take liberty to themselves to do any iniquity, they refrain their feet from every evil way, Psal. 119.101. They hate every false way, vers. 104. and 128. More particularly, if we be upright, than 1. We will keep no darling or bosom sin, either for the profit, or for the pleasure of it. joseph appeared to be upright by this, that when it might have seemed advantageous unto him in respect of the world, to consent unto the enticement of his Mistress, yet he repelled the temptation, saying, How can I do 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 himself from much trouble and danger, which by reason of saul's persecuting of him, he was liable to, yet he would not do it; this shown, 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 recompensed me. For I have kept the ways of the Lord, and have not wickedly departed from my God. For all his judgements were before me, and I did not put away his statutes from me. I was also upright before him, and kept myself from mine iniquity, Psal. 18.20, 21, 22, 23. He shown 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 sins, yet not such as whereby they have their gain, as Demetrius said to his fellow craftsmen concerning the worship of Diana, Act. 19.25. jehu could well spare the idolatry of Baal, and theref re he put d●wne that; but he kept up the idolatry of jeroboams calves; for he thought if he should let the people go to Jerusalem to worship there (as they ought to have done) than they would fall from him to the king of Judah, and so he should lose his kingdom; for the preventing of which inconvenience, jeroboam first erected that idolatry, as we read 1 Kin. 12.26, etc. So the pleasure which that sin brought (and it may be the profit also) made Herod, that he would not leave his Herodias, though john told him never so much that it was not lawful for him to have her, she being his brother's wife.  
2. We will have a care to observe even the least thing that God commands. As it is gross hypocrisy to be observant of lesser duties, and to neglect the greater: Woe unto you Scribes and Pharisees, for you pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgement, mercy, and faith: These things ought you to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel, Matth. 23.23, 24. So it argues want of sincerity and uprightness, to think any thing commanded of God so small, as that it need not to be regarded; to say, as some use to do, Is this so much? Is this so great a matter? Even the tything of mint, anise, and cummin was not to be left undone, Matth. 33.23. Whosoever therefore shall break one of these commandments, and shall teach men so, (shall avow it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. ad loc.  as if it were no sin) he shall be called the least in the kingdom of heaven, Matth. 5.19. that is indeed he shall have no place in it, no admittance into it.  
3. We will have a special care to perform the duties of our special calling. Some are like Absalon, O (said he) that I were judge in the land; I would do every man right, 2 Sam. 15 4. When as in the mean time he heeded not his own duty, that which his own place and calling did require of him, as the story there showeth. But he that is upright and truly godly, is like a tree, that bringeth forth his fruit (his own proper fruit) in his season, Psal. 1.3.  
2. If we be upright, it will be our care to serve and please God at all times, as well at one time as at another. Let thine heart (saith Solomon) be in the fear of the Lord all the day long, Prov. 23.17. More particularly,  
1. As well in secret as in public. job speaking of a hypocrite, saith, Will he call upon God at all times? Job 27.10. that is, as well at one time as at another. At some times he will, namely when others may see him, and take notice of him; but at other times when he is alone by himself in secret, he regards it not. Son of man (saith God to Ezekiel) seest thou what the ancients of the house of Israel do in the dark? Ezek. 8.12. It is a shame (saith the Apostle) even to speak of those things which are done of them in secret, Ephes. 5.12. Such as these are fare from walking uprightly; they have respect to men, and not to God. For God sees as well what is done in secret as in public. Can any one hid himself in secret places, that I shall not see him, saith the Lord? do not I the Lord fill heaven and earth? Jer. 23.20. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee, but the night shineth as the day: the darkness and the light are both alike to thee, Psal. 139.11, 12. If we have forgotten the Name of our God, or stretched out our hands to a strange God: Shall not God search it out? for he knoweth the secrets of the heart, Psal. 44.20, 21. joseph shown his sincerity, and the uprightness of his heart in this, that though none was in the house when his Mistress tempted him to folly, yet he would not hearken to her, Gen. 39.11, etc. And that in Levit. 19.14. is very remarkable to this purpose; Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God. If one should curse the deaf, he needeth not to fear the deaf, because he cannot hear him. And so if one should put a stumbling block before the blind, he needeth not to fear the blind, because he cannot see him. But he that fears God, will neither do the one nor the other, because God is neither blind nor deaf, but sees and hears whatsoever is done, whatsoever is spoken.  
2. Not only when God doth cause his face to shine upon us, and makes us to thrive and prosper in the world, but also when he doth hid his face from us, and sends trouble and affliction upon us. Therefore afflictions are called in Scripture, temptations, and trials, because thereby we are tried whether we be sincere and upright or no. Now for a season (if need be) you are in heaviness through manifold temptations; That the trial of your faith, being much more precious then of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ, 1 Pet. 1.6, 7. Beloved, think it not strange concerning the fiery trial, which is to try you, 1 Pet. 4.12. Behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days, Revel. 2.10. Thou, O God, hast proved us, thou hast tried us as silver is tried. (How?) Thou broughtest us into the net, thou laidst affliction upon our loins: Thou hast caused men to ride over our heads, Psal. 66.10, 11, 12. Iob's integrity and uprightness was tried by this, that although the devil slandered him, saying, Doth Job serve God for nought? Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand, and touch all that he hath, and he will curse thee to thy face, Job 1.9, 10, 11. And again, Skin for skin, and all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face, Job 2.4, 5. Yet Job in his greatest adversity did keep close unto God, and did not turn from him; this shown him to be indeed a perfect (that is, sincere) and upright man, as he is styled, job. 1.1, 8. and 2.3. So the people of God prove their sincerity by this, that notwithstanding all their afflictions, which they endured, yet they did not fall off from following the Lord, as hypocrites in such a case use to do. All this is come upon us, (say they, meaning all the affliction before mentioned from vers. 9 to v. 16.) yet have we not forgotten thee, neither have we dealt falsely in thy covenant: Our heart is not turned bacl neither have our steps declined from thy way. Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death, Psal. 44.17, 18, 19  
3. Not only while the affliction is upon us, 
O utinam tales semper essemus sani, quales nos futuros profitemur aegroti, Plin. Epist.  but also when it is remooved, and we are delivered out of it. Some, like Pharaoh, when the afflicting hand of God is upon them, will promise and profess much reformation; but deliverance being obtained, they perform no such matter; when God doth once remove his stroke from them, presently they fall to their former practices, and show themselves as vile and lewd as every they were before. The hollow-heartedness of the Israelites is demonstrated by this, When God slew them (scent destroying judgements among them) than they sought him, and they returned, and enquired early after God: And they remembered, that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouths, and lie unto him with their tongues: Their hearts were not right with him, neither were they steadfast in his covenant, Psal. 78.34, 35, 36, 37. David showeth his uprightness by this, that when he was delivered out of trouble, he was careful to perform what he had promised when he was in trouble. I will go into thine house (so saith he unto God) with burnt-offerings, and will pay thee my vows, which my lips 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. Do 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 less for being so plain with him, but did highly honour him even to his dying day, as appears by the history, 1 Kin. 1.24,— 27. So when the prophet Esay had sharply reproved, and severely threatened Ezekiah, for that wherein he was faulty, 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 hear 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 straight charged him to do it: and when he heard it, he meekly submitted unto it, saying, It is the Lord, let him do what seemeth him good, 1 Sam. 3.16, 17, 18. But on the other side, when Amaziah was reproved by the prophet for worshipping the gods of Edom, he scorned the reproof, and taunted the reproover, saying, Art thou made of the king's counsel? and than he also threatened him, saying, Forbear, 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 hypocrisy, appeared in this, that when they heard our Saviour speak against covetousness, they being covetous derided him, Luke 16.14, 15. And mark this, it is a sign of an upright heart, to confess what we are guilty 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 ourselves then others. Our Saviour makes it the property of an hypocrite, to behold a mo●e in his brother's eye, and not to consider a beam in his own eye, Matth. 7.3. To admonish and reproove others, is not a fault, yea it is a duty, Col. 3.16. Levit. 19.17. But to tell others of their faults, and not to mind our own; to reproove others, and nor to reform ourselves, this savours strongly of hypocrisy. Therefore, that man after God's heart, David, saith, I thought on my ways, and turned my feet into thy testimonies, Psal. 119.59.  
5. If we be upright, we will he humble. Pride argues hypocrisy; Behold, (saith the Prophet Habakkuk) his soul, that is lifted up, is not upright in him, Hab. 2.4. He that is upright, seeks the glory of God, see joh. 7.18. but he that is proud, seeketh his own glory: therefore pride and uprightness are inconsistent, and cannot stand together.  
6. If we be upright, than 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 unbelief is an evil 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 walk uprightly: if we fast, pray, give alms, what ever we do, 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 persuade unto uprightness.  God will accept of weak 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 overrigid and severe with his son that serveth him, but will spare him, knowing that though he doth things weakly, yet he doth them sincerely, that his desire is to please his father, whom he serveth: even so will God be indulgent and  to those, whose hearts he knoweth to be upright with him. God will pardon every one, that prepareth his heart to seek him, though he be not cleansed according to the purification of the sanctuary, 2 Chron. 30.18, 19 Asa had divers failings, as we read 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 days, 2 Chron. 15.17. On the otherside, the most glorious service is of no worth, if the heart be not upright in it. This marred 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 near him with their mouth, and honour him with their lips, but remove their hearts fare from him, Isai. 29.13. Hollow-hearted performances may procure some outward, temporal reward, for the encouragement of others; thus God rewarded jehu for what he did, though his heart was not sincere, 2 Kin. 10.30, 31. But the reward of the inheritance (as the Apostle calls 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 judgement executed upon Ahab and his family was pleasing unto God; yet it was punished, and accounted as murder, in that he was not upright in that which he did; he sought indeed his own ends, and not the glory of God in it. Yet a little while (saith God) and I will avenge the blood of jezreel (that is) of Ahab and his family, slain in Jezreel, upon the house of jehu etc. Hos. 1.4. But if the service proceed from a heart grossly hypocritical, purposely making a show 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 justify yourselves 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 again, Woe unto you Scribes and Pharisees, hypocrites; 
Simulata sanctitas duplex est iniquitas.  for ye devour widows houses, and for a pretence make long prayer; therefore ye shall receive the greater damnation, Mat. 23.14.  
2. Upright walking is that, which will make us walk with comfort and confidence. He that walketh uprightly, walketh surely: but he that perverteth his ways, shall be known, Prov. 10.9. Whoso walketh uprightly, shall be saved: but he that is perverse in his ways, shall fall at once, Prov. 28.18. For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them, (or, as the margin hath it,) strongly to hold with them) whose heart is perfect towards him, 2 Chron. 16.9.  
3. This will afford comfort and courage in time of affliction. If our heart condemn us not, then have we boldness towards God: And whatsoever we ask, we receive of him, etc. to wit, so fare as he sees it to be for his glory and our good, 1 john 3.21, 22. This is our rejoicing, the testimony of our conscience, that in all simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, 2 Cor. 1.12. This was it, that did support and uphold job in his greatest distress. Though (saith he) he slay me, yet will I trust in him: but I will maintain mine own ways before him, (He means the integrity and uprightness of his heart in his ways.) He also shall be my salvation; for an hypocrite shall not come before him, Job 13.15, 16. And again, But he knoweth the way that I take; when he hath tried me, I shall come forth as gold, Job 23.10. The whole 31. Chapter is also to this purpose. On the otherside, when affliction and distress cometh, than the sinners in Zion are afraid, fearfulness doth surprise the hypocrites, Isai. 33.14. Will God hear his cry (saith Job, speaking of an hypocrite) when trouble cometh upon him? Job 27.9. No, If I regard inquitie in mine heart, (saith David) the Lord will not hear me, Psal. 66.18. The sacrifice of the wicked (saith Solomon) is an abomination to the Lord; but the prayer of the upright is his delight, Prov. 15.8.  
4. If we walk uprightly, we need not fear when death cometh, but may have boldness at the approach of it. When Ezekiah was told by the Prophet Esay, that he should set his house in order, for he should not live, but die, though in some respects he was desirous to live still, yet this did comfort and encourage him, that he could say, Remember now, O Lord, I beseech thee, how I have walked before thee with a perfect heart, and have done that which is good in thy sight, Isa. 38.3. But (saith Job) What is the hope of the hypocrite, though he hath gained, when God shall take away his soul? Job 27.8.  
5. And lastly, If we walk uprightly, that great day, the day of judgement, which will be a day of terror and confusion unto all the ungodly, will be unto us a day of triumph and rejoicing. Herein is our love made perfect, that we may have boldness in the day of judgement, because as he is, so are we in this world, 1 John 3.17. When that day cometh, Then the Lord will bring to light the hidded things of darkness, and will make manifest the counsel of the hearts: and then shall every man (to wit, that walketh uprightly) have praise of God, 1 Cor. 4.5. In this respect our Saviour bids, Beware of the leaven of the Pharisees, which is hypocrisy; because the day will come that will reveal all, and make all manifest. For (saith he) there is nothing covered, that shall not be revealed; neither hid, that shall not be known, Luke 12.1, 2. Thus then in many respects we may see that there is great cause to pray with David, Let mine heart (O Lord) be sound in thy statutes, that I may not be ashamed, Psal. 119.80.   

SERM. V SERM. 5  Psal. 15.2. 
And worketh righteousness.  
THis is the next general property of one that shall abide in God's tabernacle, and dwell in his holy hill. The former property respects the heart and affection, this respects the life and conversation. As the inward intention must be sincere and upright, so the outward action must be just and righteous: as good may not be done for an evil end, so neither must evil be done for a good end. Hence we may observe, that, He that would obtain salvation, must work righteousness. Doct. He that would ascend into the hill of the Lord, and stand in his holy place, must have clean hands, Psal. 24.3, 4. The crown of life, as it is called, Revel. 2.10. is a crown of righteousness, as the Apostle terms it, 2 Tim. 4 8. They that seek the kingdom of God, must also seek the righteousness, if they would find what they seek, Matth. 6.33. Know ye not (saith the Apostle) that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicatours, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners (no unrighteous persons whatsoever, that both are, and continue such) shall inherit the kingdom of God. And such were some of you; but ye are washed, ye are sanctified, etc. 1 Cor. 6.9, 10, 11. And again, For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritante in the kingdom of Christ, and of God, Ephes. 5.5.  
Reas. Thus it must needs be in respect of God, Reason. the giver of salvation; in respect of Christ, the purchaser of salvation; and in respect of heaven, the place of salvation.  
1. In respect of God, the giver of salvation. It is the salvation of God, Psal. 50.23. Therefore except he give it, 
Reasons why only such as work righteousness be saved.  none can have it. Now God is God of righteousness. He is of purer eyes then to behold evil, and cannot look upon iniquity, Hab. 1.13. to wit, without a hatred and detestation of it. Whoever therefore they be that do not work righteousness, they must not look for salvation. For thou art not a God, that hast pleasure in wickedness, neither shall evil dwell with thee: The foolish shall not stand in thy sight, thou hatest all the workers of iniquity, Psal. 5.4, 5.  
2. In respect of Christ, the purchaser of salvation. There is not salvation in any other, neither is there any other name under heaven given among men, whereby they may be saved, Act. 4.12. Now Christ is the true Melchisedec, that is, king of righteousness, Heb. 7.2. To him is that spoken, A sceptre of righteousness is the sceptre of thy kingdom: Thou hast loved righteousness, and hated iniquity, Heb. 1.8, 9 Therefore none may think to obtain salvation through Christ, except they work righteousness.  
3. In respect of heaven, the place of salvation. The inheritance incorruptible, and undefiled, and that fadeth not away, is reserved in heaven for us, 1 Pet. 1.4. Now heaven is a place of righteousness; no unrighteousness can find any room there. It is the high and holy place, Isa. 57.17. When the Angels once sinned, presently they were thrown out of heaven, 2 Pet. 2.4. So also was Adam presently after his trangression cast out of Paradise, which was a type of heaven, neither was he permitted to have any access to the tree of life, which was a type of eternal life, Gen. 3.24. To him that overcometh, (saith Christ) will I give to eat of the tree of life, which is in the midst of the Paradise of God, Revel. 2.7. Blessed are they do his commandments, that they may have right to the tree of life, and may enter in thorough the gates into the city, Rev. 22.14.  
Use 1 If this be the doctrine, which according to the Scriptures we teach and preach, than they of the Church of Rome are very injurious unto us, in calling us Solifidians, as if we were all for faith, and nothing for works, as if we persuaded people, that though they live as they list, and do what they will, yet if they believe; they shall be saved. We hold, that although imputed righteousness, whereby we are justified, and inherent righteousness, whereby we are sanctified, are divers and different one from the other, yet they are not divided, but always go together, so that where the one is, there the other is also. We hold, that though faith alone (as the hand receiving Christ, and applying his righteousness) doth justify, yet that justifying faith is not alone, but is ever accompanied with good works. And therefore we observe that of the Apostle, This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, may be careful to maintain good works: these things are good and profitable unto men, Tit. 3.8. And vers. 14. Let ours also learn to maintain good works for necessary uses, that they be not unfruitful.  
2. Away then with the horrid and damnable doctrine Use 2 of some (who went out from us, but were not of us; 
Atque adeo id sibi precipuè proponunt, ut sopiant conscientias, quò omni sollicitudine vacui hosts, quicquid sese offeret, quicquid appetierint, perpetrent. Calv. advers. libert. cap. 15. Vide etiam ib. c. 18.  for if they had been of us, they would no doubt have continued with us, 1 John 2.10.) of some, I say, who with the Libertines in calvin's time, make it the very high way to heaven, and the sure sign of salvation, for people to give the reins unto their lusts, to work all iniquity, and to commit all uncleanness even with greediness. But you have not so learned Christ: If so be ye have been taught by him, as the truth is in jesus: That ye put off (as concerning the former conversation) the old man, which is corrupt according to the deceitful lusts: And be renewed in the spirit of your mind: And that ye put on the new man, which after God is created in righteousness and true holiness, Ephes. 4.19,— 24.  
3. This doctrine serves to convince all such as look Use 3 for salvation, and yet heed not to work righteousness. Though whiles they live, they work iniquity and live wickedly, yet when they die they think to be saved as others. But this is a most vain and foolish, a most irrational and absurd imagination; as if one should sow tares, and hope to reap wheat. Be not deceived, God is not mocked; as a man soweth, so shall he reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting, Gal. 6.7, 8. It was truly said by Eliphaz, though not rightly applied to Job, whom he falsely judged wicked, because of that affliction which he was in; They that plough iniquity, and sow wickedness, reap the same, Job 4.8. It is worthy to be observed, that the Apostle speaking of this point, to wit, that the unrighteous shall not inherit the kingdom of God, nor enjoy salvation, he divers times admonisheth Christians to take heed of being deceived; as Gal. 6.7. and 1 Cor. 6.9. and Ephes. 5.6. This inculcating of our admonition, shows both that it is a dangerous thing to be deceived in this case, which all will (I presume) easily grant; and also that people herein are very apt to be deceived. And so experience shows, that in this great and weighty business people many ways deceive themselves, building castles (as they say) in the air, and promising unto themselves salvation and eternal life, though they regard nothing less than to perform this, which is required of all those that shall be saved, to wit, to work righteousness.  
1. Some presume upon this, that God is merciful. But though God's mercy be never so great, as it is infinite and incomprehensible, yet it nothing at all belongs unto them that work wickedness, I mean, that continue in that course, and will not turn from it. Let the wicked forsake his way, (saith the Prophet Esay) and the unrighteous man his thoughts, and turn unto the Lord, and he will have mercy on him, and to our God: for he will abundantly pardon, Isai. 55.7. David extolled God's mercy as much as may be; yet ever showeth to whom it doth belong, namely, to them that fear him, and so he excludes the wicked and unrighteous from having any share in it. As the heaven is high above the earth, (saith he) so great is his mercy (towards whom?) towards them that fear him, Psal. 103.11. And vers. 13. Like as a father pitieth his children; so the Lord pitieth (whom?) them that fear him. And vers. 17. The mercy of the Lord is from everlasting to everlasting upon (whom?) them that fear him, and his righteousness to children's children, To such as keep his covenant, and think upon his commandments to do them.  
2. Christ (say some) died for us; therefore they persuade themselves, that howsoever they live, yet through Christ they shall be saved. But Christ died for our sanctification, as well as for our salvation. He loved the Church, and gave himself for it, That he might sanctify it, Ephes. 5.25, 26. He gave himself for us, to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works, Tit. 2.14. None shall be saved by Christ, but such as are sanctified by him. As for those that work iniquity, he will say unto them, Depart from me, I know ye not, Matth. 7.23.  
3. Some flatter themselves as if their sins were only sins of infirmity, and therefore should not prejudice their salvation. But if they did sin of infirmity, 1. They would not make a common practice of sin, as they do. It is the property of the wicked, to set himself in a way that is not good, Psal. 36.4. Noah, Lot, David, and other godly men, through infirmity fell into sin, gross and heinous sin, but they did not make it their practice. No, thus the godly do none iniquity, that is, they do not give themselves up to the practice if any iniquity, Psal. 119.3. they walk in God's ways, as there it follows immediately after. 2. Their sins would be more troublesome and grievous unto them, than they are. Mine iniquities are gone over mine head, and are a heavy burden, too heavy for me to bear, Psal. 38.4. O wretched man that I am, who shall deliver me from this body of death? Thus did David and Paul complain, which shows that their sins were indeed of infirmity: but so are not theirs, who rejoice to do evil, Prov. 2.14. Who make a mock of sin, Prov. 14.9. Such as these do not sin of infirmity, but of presumption.  
4. Some build upon this, that they perform holy duties; they hear, pray, etc. But, the sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. to wit, because as it follows vers. 9 The way of the wicked is an abomination to the Lord. The Prophet Malachi, speaking of Christ, saith, He shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, etc. Mal. 3.3, 4. Then, that is, when they that offer them, are made pure. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work, 2 Tim. 2.21. A man of any quality cannot endure to be served in an unclean vessel, so much less can God endure that service, which proceeds from the wicked and ungodly. See Isai. 1.11,— 17. and 66.3. This David considered, and therefore he said, I will wash mine hands in innocency, and so will I compass thine altar, O Lord, Psal. 26.6.  
These, and other such like grounds many have to build their hopes of heaven and heavenly happiness upon; but they are false grounds, and will deceive them; false, I say, either simply in themselves, or at least as they build upon them.  
Let us then be provoked and stirred up to work righteousness. Let us consider,  

Motives to stir up to work righteousness.  1. That this is pleasing unto God; The righteous Lord loveth righteousness, Psal. 11.7. And because he loveth it, therefore also we shall love and practise it. Ye that love the Lord, hate evil, Psal. 97.10. Hate the evil, and love the good, Amos 5.15. Abhor that which is evil, and cleave to that which is good, Rom. 12.9.  
2. That this is profitable to ourselves. Indeed God loves righteousness, and hates iniquity; but our righteousness cannot profit him, nor our iniquity do him any prejudice. If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man, as thou art, and thy righteousness may profit the son of man, Job 35.6, 7, 8. But God can neither be hurt by the one, nor profited by the other. Now if we be righteous we ourselves shall have the benefit of it; if we be unrighteous, we ourselves shall suffer for it. If thou be'st wise, (saith Solomon) thou shalt be wise for thyself; but if thou scornest, thou alone shall bear it, Prov. 9.12. Let us take heed therefore of being like Balaam, who loved the wages of unrighteousness, 2 Pet. 2.15. Yet he could say, Let me die the death of the righteous, and let my latter end be like his, Num. 23.10. Let us live the life of the righteous, if we would die the death of the righteous: let us work the works of righteousness, if we would obtain the crown of righteousness, 2 Tim. 4.8. ●he wicked worketh a deceitful work; but to him that soweth righteousness, shall be a sure reward, Prov. 11.18. Yea if we would enjoy the good things of this live, let us have a care to work righteousness. For godliness is profitable unto all things, having the promise both of the life that now is, and also of that which is to come, 1 Tim. 4.8. First seek the kingdom of God, and his righteousness, and all these (outward and earthly) things shall be added unto you, so fare forth as God sees them needful and expedient for you, Mat. 6.33. Whether the righteous have little or much of these outward things, they have God's blessing with it, which is more than all besides; and without which all is nothing. This, the wicked want whatsoever they have besides; though the things, which they have, in themselves considered, be blessings, yet to them they are not blessings, but curses. Because they do not give glory unto the name of God, therefore he doth curse their blessings, Mal. 2.2. Their prosperity doth destroy them, Prov. 1.32. Their table is made a snare unto them, and that which should have been for their welfare, is unto them an occasion of ruin, Psal. 69.22. The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just, Prov. 3.33. Therefore a little that a righteous man hath, is better than the riches of many wicked, Psal. 37.16.  
Quest. But (may some say) what must we do that we may work righteousness?  
Answ. I answer, 1. We must be in Christ, we must be engrafted into him by faith. For of his fullness we must all receive grace for grace, John 1.16. But without him (or as the margin hath it, severed from him) we can do nothing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  John 15.5. Therefore our prime and principal work must be to lay hold on Christ, that he may dwell in our hearts by faith, 
Means whereby to work righteousness.  Ephes. 3.17. When the Jews asked our Saviour, saying, What shall we do that we may work the works of God? He answered, This is the work of God, that ye believe in him, whom he hath sent, John 6.28, 29. This is that work, without which no work can be truly good, and pleasing in the sight of God.  
2. We must acquaint ourselves with the word of God, and take heed unto it as to a light shining in a dark place, 2 Pet. 1.19. Thy word (saith David unto God) is a lamp unto my feet, and a light unto my paths, Psal. 119.105. Wherewithal (saith he) shall a young man cleanse his way? by taking heed thereto according to thy word, vers. 9 And again, Order my steps in thy word, and let none iniquity have dominion over me, vers. 133. God's will is the rule of righteousness; Be ye not unwise, but understand what the will of the Lord is, Ephes. 5.17. Be not conformed to the world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God, 
It is Gods revealed will, to which we must give heed, see Deut. 29.29.  Rom. 12.2. Now God's word is that, by which we must learn God's will, because in his word it is, that he hath revealed his will unto us. In his word it is, that he hath showed us what is good, and what he doth require of us, Mic. 6.8. Therefore let us take heed lest he complain of us, as he did of some, I have written unto them the great things of my law, but they were counted as a strange thing, Hos. 8.12. Let us take heed lest he upbraid us, as he doth the wicked, saying, Thou hatest instruction, and castest my words behind thee, Psal. 50.17.  
3. We must pray unto God for his Spirit, to enable us to work righteousness. It is God that must work all our works in us, Isai. 26.12. We are not sufficient of ourselves to think any thing, as of ourselves, but all our sufficiency is of God, 2 Cor. 3.5. It is God that worketh in us both to will and to do, of his good pleasure, Phil. 2.13. And God hath promised to work that in his people, which he doth require of them. This is one part of the new covenant, I will put my law (saith he) in their inward parts, and write it in their hearts, Jer. 31.33. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them, Ezek. 36.26, 27. We must therefore pray as David doth, Create in me a clean heart, O Lord, and renew a right spirit within me, Psal. 51.10. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end. Give me understanding, and I shall keep thy law. Yea, I shall keep it with my whole heart. Make me to go in the path of thy commandments: for therein do I delight. Incline my heart unto thy testimonies, and not unto covetousness. Turn away mine eyes from beholding vanity, and quicken thou me in thy way, Psal. 119.33, 34, 35, 36, 37.  
But again (may some say) how must we work righteousness? Quest.  
I answer, 1. We must do it sincerely: Answ. but this hath been insisted on before in the handling of those words, 
How to work righteousness.  He that walketh uprightly.  
2. It must be done entirely and universally, as well in one point as in another. Thus it becometh us to follow all righteousness, said our Saviour to John Baptist, Mat. 3.15. So it behoveth us to follow all righteousness; diligently to follow every good work, 1 Tim. 5.10. To walk worthy of the Lord, unto all pleasing, being fruitful in every good work, Col. 1.10.  
3. Willingly and cheerfully, God will meet him that rejoiceth, and worketh righteousness, Isai. 64.5. If I do it willingly, I have a reward, 1 Cor. 9.17. If there be first a willing mind, it is accepted according to what a man hath, and not according to what a man hath not, 2 Corinth. 8.12. Evil by how much it is done the more willingly, is so much the more evil. It was an aggravation of the sin of Ephraim, that he willingly walked after the commandment, to wit, of Jeroboam, who set up the golden calves to be worshipped, Hos. 5.11. So good, by how much it is done the more willingly, by so much it is the more good. As for me (said David unto God) in the uprightness of mine heart I have willingly offered all these things; 
Nemo invitus benè facit, etiamsi bonum sit quod facit, Aug.  and now have I seen with joy thy people; that are present here, to offer willingly unto thee, 1 Chro. 29.17. And vers. 14. But who am I, and what is my people, that we should be able to offer so willingly after this sort?  
4. Humbly. We must take heed lest we be proud, and puffed up because of any thing that we do. When we have done all things that are commanded us, we must say, we are unprofitable servants, we have done but what our duty waas to do, Luke 17.10. We must take heed of resting in what we have done▪ and of thinking to merit by it. Not by works of righteousness, which we have done, but according to his mercy he saved us, etc. Tit. 3.5. Good works are the way to heaven, 
Via regni, non causa regnandi, Bern.  but not the cause why we come to the enjoyment of it: The meritorious and deserving cause they are not; because 1. It is God, that doth enable us to do good works, as hath been showed before. And 2. We fail and come short in the best things that we do, so that if God should contend with us, we could not answer to one of a thousand, Job 9.3. Nehemiah therefore having spoken of a good work that he had done, saith, Remember me, O Lord, concerning this, and (not reward me according to the greatness of my merit, but) spare me according to the greatness of thy mercy, Neh 13.22.  
5. Constantly. He that is righteous, let him be righteous still: and he that is holy, let him be holy still, Revel. 22.11. Hold that fast which thou hast, that no man take thy crown, Revel. 3.11. Be thou faithful unto death, and I will give thee the crown of life, Revel 2.10. But if any man draw bacl, my soul shall have no pleasure in him, Heb. 10.38. When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die, Ezek. 18.26. It had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them, 2 Pet. 2.21.  
In the last place here is comfort for all that truly set Use 5 themselves to work righteousness. Though they be exposed for their well doing unto scorn and derision, unto obloquy and reproach, unto hatred and persecution in the world, yet they may eat their bread with joy, and drink their wine with a merry heart, for God now accepteth their works, Eccles. 9.7. Who is he that will harm you, if ye be followers of that which is good? but, and if ye suffer for righteousness sake, happy are ye; and be not afraid of their terror, neither be ye troubled. But sanctify the Lord God in your hearts, and be ready always to give an answer to every man, that asketh you a reason of the hope that is in you, with meekness and fear: Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing then for evil doing, 1 Pet. 3.13,— 17. Blessed are they, that are persecuted for righteousness sake, for theirs is the kingdom of heaven, Matth. 5.10. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busybody in other men's matters: 
Non debet quid quisque patiatur, sed quarè ●atiatur, atten●i, Aug. contra Crescon, lib. 4. cap. 46. Non poena, sed causa facit martyrem.  Yet if any suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful creator, 1 Pet. 4.15, 16, 19   

SERM. VI SERM. 6  Psal. 15.2. 
And speaketh the truth in his heart.  
HEre David gins to show more particularly how he is qualified, that shall abide in God's tabernacle, and dwell in his holy hill, that is, that shall inherit heaven, and enjoy salvation. He is one that speaketh the truth in his heart, that is, so as he conceiveth in his heart; he hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing in his mouth, and another thing in his heart, as R. Solomon and Kimchi note upon the text. The observation, which I raise hence is this: Doct. He that would be a citizen of heaven, and an heir of salvation, must have a care to speak the truth, and to eschew lying. The Prophet Zephanie notes this as the property of the true Israel of God, (upon whom shall be peace and mercy, Gal. 6.16.) that they shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth, Zeph. 3.13. And divers precepts there are both in the old and in the new Testament, wherein speaking the truth is required, and lying is forbidden. Ye shall not deal falsely, nor lie one to another, Levit. 19.11. Speak ye every man the truth to his neighbour, Zach. 8.16. Putting always lying, speak every man truth with his neighbour, Ephes. 4.25. Lie not one to another, Col. 3.9. Divers cominations and threaten of destruction there are in both Testaments against liars. Thou shalt destroy them, that speak leasing, Psal. 5.6. He that speaketh lies, shall perish, Prov. 19.9. Amongst others are reckoned all liars, that shall have their part in the lake which burneth with fire and brimstone, which is the second death, Revel. 21.8. So Revel. 22.15. among those that shall be without, that shall have no place in the heavenly Jerusalem, is reckoned whosoever loveth, and maketh a lie.  
For the further confirmation of the doctrine, there are these reasons:  
1. Lying is repugnant unto God, and odious unto him. For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that cannot lie, Tit. 1.2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of truth, Isai. 65.15. Amongst those things, that are an abomination unto God, is reckoned a lying tongue, Prov. 6.16, 17. So Prov. 12.22. Lying lips are an abomination to the Lord.  
2. Lying is a part of the old man, which all must put off, that would be saved. The Apostle having showed, that such as have truly learned Christ, have learned this, that they must put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of their mind; And put on the new man, which after God is created in righteousness, and true holiness; from thence he infers this exhortation, Wherefore putting away lying, speak the truth every man with his neighbour, Ephes. 4.20,— 25. So Col. 3.9. Lie not one to another, (saith he; why?) seeing that ye have put off the old man with his deeds.  
3. Lying is the work and invention of the devil. He abode not in the truth, (saith our Saviour, speaking of the devil) because there is no truth in him: when he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it, to wit, of a lie, John 8.44.  
Before I come to the use of the point, some things are to be observed for the better understanding of it.  
1. It is not always necessary, nor expedient to speak all that we know, or think of a thing, whereof we speak. A fool uttereth all his mind; but a wise man keepeth it in till afterwards, till occasion require him to speak, Prov. 29.11. A wise man's heart discerneth both time, and judgement, both when, and how to speak, Eccles. 8.5. But it is both expedient and necessary; that we speak no more than we know, or think; for this is lying, though the other be not. It is lawful and requisite sometimes to conceal what is true; but it is never either requisite, or lawful to utter what is false; the former is no lying, but the latter is. Abraham might be too blame in saying of Sarah his wife, She is my sister, Gen. 20.2. In this he might show his weakness of faith, and might expose his wife's chastity to danger; but I do not well see how he can justly be taxed for lying, because there was nothing false that he uttered, though there were some thing true which he concealed. For Sarah, as she was his wife, so was she also his sister, that is, his near kinswoman, which in the Hebrew language is as much as sister. 
The Jewish Doctors think Iscah, the daughter of Haran, Abraham's brother, to be the same with Sarah. Vide Annotationes meas in Gen. 11.29.  When Abimelech understood that Sarah was Abraham's wife, and expostulated with Abraham about it; Abraham having showed the reason why he said that she was his sister, and concealed that she was his wife, added, And yet indeed she is my sister; she is the daughter of my father▪ but not the daughter of my mother, (he means, that she was his kinswoman by his father, but not by his mother) and she became my wife, Gen. 20.12.  
2. Figurative speeches are no lies; as metaphorical speeches, such as that is; The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing, Psal. 65.13. So when false Prophets are termed wolves, Mat. 7.15. Act. 20.29. And Herod is called a fox, Luke 13.32. So hyperbolical speeches, as that Deut. 9.1. City's great, and fenced up to heaven. And that John 21.25. There are also many other things 〈◊〉 Jesus ●●d, which if the● should be written every one, I suppose 〈◊〉 even the world itself could not contain the book●● that should be written: And so parables, which are frequent in the Scripture. These speeches (I say) are no lies, because though a thing be not so, as they express, according to the proper acception of the words, yet according to the figurative acception of them it is so. Metaphorical speeches express one thing by another, because of some remarkable similitude that is betwixt them. So also do parables, which (as allegories) are but as it were continued metaphors. And hyperbolical expressions are used only to set forth the greatness of a thing, not as if so much were meant as is expressed. Ironical speeches (wherein one thing is uttered, and another thing quite contrary is intended) of all figurative expressions may most seem to be lies. Such was th●● of Micaiah to Ahab concerning his expedition against Ramoth-Gilead, Go 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 seems) perceived, that Micaiah did not speak 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 pronunciation of him that speaketh, do show 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 speaks reproof and terror to many, who regard not to speak the truth, and to refrain from lying. What sin almost is more common than 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 Jeremy says) 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 complains, They bend their tongues like their bows for lies. And vers. 5. They will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, etc.  
But that every one may the better perceive how far forth he is guilty, I will speak more distinctly of the several kinds 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 pernicious lie, when a man by lying is prejudicial and hurtful to another. Now there are many kinds of pernicious liars.  
1. The covetous cozening liar, who by lying, cheats and defraudes him, with whom he dealeth, and makes a prey of him. Such a liar was Gehazi, who ●●n after Naaman the Syrian, and by forging a lie got great gifts of him, 2 Kin. 5.22, 23. This kind of lying is most rise and common among people in buying, selling and bargaining. It is naught, i● 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 swear too, it may be, that a commodity cost them so much, and they were offered so much for it, and the like, when indeed no such matter. What fair, market, shop, house, or place almost can one come into, but this kind of lying is to be found in it? In respect of this one kind of lying we may take up the words of Solomon, and say, Who can find a faithful man? Prov. 20.6. But whosoever use this kind 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 seek death, Prov. 21.6. It is a thing very frequent, tossed to and fro; but it is a vanity, and they that use it, do but seek death and destruction by it.  
2. The false witness-bearing liar. How pernicious a liar this is, Solomon shows, saying, A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow, Prov. 25.18. When a man being called to give evidence in a matter, speaks, yea ●wars what he knows to be otherwise, or at least knows it not to be so, this is likely to do much mischief. David complains of this as a great injury 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 runs thus, Thou shalt not bear false witness against thy neighbour, Exod. 20.16. So Exod. 23.1. Put not thine hand (join not) with the wicked to be an unrighteous witness. No, take heed of it; for though hand join in hand, yet the wicked shall not be unpunished, Proverb. 11.22. Such as are wicked in this kind 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 falsely. Thus some, when they fall out, with open mouth revile one another, and speak one of another they care not what. This kind of lying, drunkards are more especially subject to; and therefore not without cause, railer and drunkard are joined 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 Saviour intimates, when he saith, Blessed are ye, when men shall revile you, and persecute you, and speak all manner of evil against you falsely 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, etc. Act. 24.5. Christ himself was called Beelzebub Matth. 10.25. And when the wicked are afflicted ●nd in distress, then especially do the wicked use to whet their tongues against them, and to shoot forth their arrows at them. Thus dealt Shimei with David, when he saw him fly for fear of Absalon, than 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, etc. 2 Sam. 16.7, 8. Thus also was our Saviour dealt with by his adversaries, when he was crucified▪ they poured forth their venom upon him. reviling hi● 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 kingdom of God, 1 Cor. 6.10.  
4. The tale-bearing, whispering and backbiting liar. This is also a pernicious liar: but the sin of backbiting 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 treacherous liar. Of all pernicious liars, this is the most pernicious; whose words are the words of Jacob, but his hands are the hands of Esau, his words are fair and plausible, but his deeds are foul and deadly: He will with his mouth profess all love and kindness, but in his heart intent all evil and mischief. Both these king's hearts shall be to do mischief, and they shall speak 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, and plot how to destroy the other, Dan. 11.27. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders, Jer 4.9. The words of his mouth were smother than butter, but war was in his heart; his words were softer than oil, yet were they drawn swords, Psal. 55.21. A notable example of treacherous lying we have Luk 20.20, etc. Some came unto Christ, saying, Master, we know that thou savest and teachest, rightly, neither ●cceptest tho● the person of any, but teachest the way of God truly: Is it lawful for us to give tribute unto Cesar, or not? Thus they seemed to have a very honourable estimation of Christ, and a great desire to be resolved by him, when as indeed, they were spies, and sought to take hold on his words, that th●y might deliver him to the power and authority of the governor. Christ knew the treachery and fals-heartedness of men; for he knew what was in man, John 2.25. And therefore when he sent his Apostles abroad to preach, he said unto them, Behold, I send you forth as sheep among wolves: be ye therefore wise as serpents, and harmless as doves. 
R. Sal. in Gen. 37.4.  But beware of men, etc. Mar. 10.16, 17. A Jewish Rabbin commenting upon that place of Scripture, where it is said of joseph's brethren, that they hated him, and could not speak peaceably unto him, saith that this is recorded to their praise, that when they hated Joseph, they did not flatter and dissemble, making a show of love with their mouths, when hatred was in their hearts. The gloss is more acute than solid: but yet this is true, it is not so bad to profess hatred where it is, as to profess love where it is not. A man may much more easily beware of a professed enemy, than he can of a false friend: even as if a dog bark and look grim before he by't, one hath fair warning to look to himself: but if he creep, and fawn upon you, and then fly in your face, you cannot so well avoid the danger. It was not an enemy that reproached me, than I could have borne it, neither was it he that (openly) hated ●e, that did magnify himself against me. But it was ●hou, a man, mine equal, my guide, and mine acquanitance. We took sweet counsel together, and walked into the house of God in company, Psal. 55.12, 13, 14. This perfidiousness of men David also complains of Psal. 5.9. There is no faithfulness in their mouth, their inward part is very wickedness their throat is an open sepulchre, they flatter with their tongue. And upon this occasion he cries out, Help Lord, for the godly man ceaseth; for the faithful fail from among the children of men. They speak vanity every one with his neighbour; with flattering lips, and with a double heart do they speak, Psal. 12.1, 2. But as he adds v. 3. The Lord shall cut off all flatter lips, and the tongue, etc. And Psal. 120. having said, vers. 2. Deliver my soul, O Lord, from lying lips, and from a deceitful tongue, he adds, vers. 3.4. What shall be given unto thee, and what shall be done unto thee, thou false tongue? Sharp arrows of the mighty, with coals of juniper that is, piercing plagues he●e, and hellfire hereafter, as the Chaldee Paraphrast and R. Solomon expound it. Burning lips (saith Solomon) that is, lips that seem to be inflamed iwith love and good affection towards one) and a wicked heart, are like a potsherd covered with silver dross. He that hateth, dissembleth with his lips, ●●d layeth up deceit within him. When he speaketh fair, believe him not; for there are seven abominations in his heart. And having thus shown the vileness of the sin, he goes on to show the greatness of the punishment, saying, Whose hatred is covered by deceit, his wickedness shall be showed before the whole congregation. Whoso diggeth a pit, shall fall therein; and he that rolleth a stone, it will return upon him, Prov. 26.23,— 27. But as of all liars, pernicious liars are the worst, and of all pernicious liars, fawning and flattering liars are the most pernicious, so of all fawning and flattering liars, false and lying prophets are the most dangerous: Such prophets as cry peace, and there is no peace, Ezek. 13.10. Such as lull people asleep in their sins, and sow pillows to their armholes, Ezek. 13.18. People love to have it so, but what will they do in the end thereof? Jer. 5.31. When God shall bring his judgements upon them for their sins, than they will see how pernicious and destructive such prophets have been unto them. Jeremy notes this as the grand cause of all the misery that came upon the Jewish people; Thy prophets (saith he) have seen vain and foolish things for thee, and have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens, and causes of banishment, Lam. 2.14. See Zach. 13.3.   

SERM. VII. SERM. 7  Psal. 15.2. 
That speaketh the truth in his heart.  
I Have spoken of one kind of lying, t● wit, pernicious lying, and of many kinds of that lying.  
2. The next kind of lying is sportful lying, when a man by lying intends no mischief or hurt to any, but only seeks to make himself and others merry. Some refer to his head josephs' dealing with Benjamin, 
Gen. 43.  when he caused the cup to be put into his sack, pretending as if Benjamin had stolen it. But joseph did not this for sport, but with a serious intent, to try his brethren how they stood affected towards Benjamin, and what care they had of their father, who (he knew) loved Benjamin most dearly, to see if they did not therefore envy and hate Benjamin, as for the same cause they had envied and hated joseph himself: So that if that carriage of joseph towards Benjamin were lying, (which I see no necessity to affirm) it was rather officious then sportful lying. However, this kind of lying in sport is such as cannot be defended. For, if for every idle word that men shall speak, they must give an account in the day of judgement, Mat. 12.36. then surely much more for every false and lying word. And if foolish talking and jesting be condemned, Ephes. 5.4. then surely much more lying talking, and such jesting as hath lying mixed with it.  
Now of such liars there are especially two sorts.  
1. The storie-telling liar, one that for sport-sake doth tell false and fabulous stories. Who are most commonly faulty in this kind, the very term doth show, which is usually given to such stories; for they are called old wives tales, or old wives fables, 1 Tim. 4.7. Traveller's also are commonly noted for this kind of lying; they having been in remote countries, will tell strange stories, mixing truth and falsehood together.  
2. The news-telling liar, one that is of the Athenian humour delighting to tell, or hear some new thing, Act. 17.21. Such will usually coin news, if they have none that is true, and, or if they have, yet they will add unto it, and make it more than it is. Fame (as the Poet saith) crescit eundo▪ 〈◊〉 grows as it goes: it is like a snowball, the further it goes, the bigger it grows.  
3. The last kind of lying is officious lying, when a man tells a lie for some good end, as to help himself or others in a time of need, or to prevent some danger that is likely to ensue. This kind of lying hath a fair pretence, yet is it not therefore lawful. For though it be for never so good an end, yet it is not lawful to lie. Will ye speak wickedly for God, and talk deceitfully for him? said job to his friends, job 13.7. We must not do evil that good may come, Rom. 3.8. Good ends must be attained unto by good means, and good causes must be handled in a good manner. 
Bonum oritur ex integrâ causâ, malum ex quolibet defectu.  If the end be evil, it is enough to make the action, though otherwise good, to be evil: but if the end be good, it is not enough to make the action good, if otherwise it be evil.  
Some may object, that David for his own safety told a lie to Abimelech, Object. when b●ing fled for fear of Saul, and Abimelech marveling to see him come in that manner without attendants, he told him, that Saul had sent about some urgent occasion in such haste, that he had not time to accommodate himself as otherwise he should have done, 1 Sam. 21. And that the Midwives lied unto Pharaoh, when he being wroth with them for saving the children of the Hebrews, whom he commanded them to destroy, they said that the Hebrew woman were not like those of Egypt, but were more lively, and were delivered before that the midwives came unto them. So likewise that Rahab lied, when the king of Jericho, sending unto her about the spies, which she had entertained, and hid, she said that such men indeed came to her, but were departed and gone she knew not whither, Ios. 2.  
I answer. Answ. Suppose that all these did lie, as it is certain David did, and so most probable that the midwives and Rahab did also, though some endeavour to excuse them, yet it doth not follow that lying in such cases is lawful. We must walk by precepts and not by examples; we must not so follow examples, as to swerve from precepts. Good men, and good women, are but imperfectly good, and therefore they are not simply and absolutely to be followed, but only so fare forth as they are good, 
Haec quando in Scriptures Sanctis legimus, non ideo quia facta credimus, etiam facienda credamus, ne violemus praecepta, dum passim sectamur exempla. Aug. contra Mend. cap. 9  and that is so fare forth as they walk according to the rule, which God hath prescribed to walk by. Be ye followers of me, saith the Apostle, not absolutely without exception, but as I am of Christ, 1 Cor. 11.1. Only Christ is to be propounded as exemplary in all things, (I mean things that concern us to practice) because he did no sin, 1 Pet. 2.22. As for others, though otherwise never so good, they are not to be set before us as absolute patterns for our imitation; because the best have had, and will have their failings: in many things (saith S. james) we offend all, Jam. 3.2. It is true, david's eating of the shewbread, which Abimelech gave him, is excused and justified by our Saviour, because it was in a case of necessity, Mat. 12.3, 4. But his lying, whereby he obtained that shewbread, is not justified. Neither can this be excused by reason of necessity; for this is a thing simply and absolutely evil, which to eat the shewbread was not; and therefore this might not be done in any case, as in some case the other might. So God blessed the midwives for that they feared him more than man, and would not obey the king in destroying the infants, Exod. 1.17, 20. Rahab also is commended for her faith, in that she received the spies, and sent them away in peace, Heb. 11.31. jam. 2.25. But neither is she commended, neither were the other blessed for lying. This was their weakness, which God was pleased to pardon, but we may not presume to imitate. We must follow, not that which is evil, but that which is good, 3 Joh. 11. If because of those, or other the like examples, we should make bold to lie, as they did, that which was but a sin of infirmity in them, would be a sin of presumption in us, and so we should not be so capable of mercy as they were whom we think to imitate. Keep bacl thy servant from presumptuous sins, (saith David unto God) let them not have dominion over me; Then shall I be upright, and I shall be innocent from the great transgression, Psal. 19.13.  
Thus than all lying, even the best kind of lying, is evil and unlawful.  
Object. Some perhaps will be ready to say, This is a hard saying. Why? what would you have us to do, when we are in distress, or danger? Should we suffer ourselves to be over whelmed with it? Should we not free ourselves from it, if we may?  
Answ. I answer: Yes, if it may be by such means as God approoveth; but it is a miserable shift, with the fish to leap out of the frying pan into the fire; so to escape a temporal danger of the body, as to incur the eternal danger both of soul and body. They that observe lying vanities, forsake their own mercy, Jon. 2.8.  
Quest. But (may some say) suppose we have to do with such as are cunning and crafty merchants, egregious and notable deceivers; may we not use what cunning and craft we can to match them, and to make our part good with them?  
Answ. I answer: Those proverbs, Cretizandum cum Cretensi, we must play the Cretians with a Creti●n, that is, lie with a liar; and Fallere fallentem non est fraus, To deceive a deceiver is no deceit; these proverbs, I say, are none of those, which the Spirit of God teacheth; but they have proceeded from that lying spirit, the devil. Some may think it a high point of wisdom to circumvent those that would circumvent them, yet S. james bids, Lie not against the truth. And immediately he adds; This wisdom descendeth not from above, but is earthly, sensual and devilish, Jam. 3.14, 15. Our Saviour also bids, Be wise as serpents, but so withal he adds, and innocent as doves, Matth. 10.16. So the Apostle, I would have you wise (saith he) unto that which is good, and simple concerning evil, R m 16.19. And he bids, Be not overcome of evil, but overcome evil with good, Rom. 12.21.  
But some there are, who are ashamed to plead for lying, under the name of lying; yet under some other name they will plead for it, as under the name of an excuse, or of equivocation and mental reservation. Some will say, They hope they may make an excuse for themselves or others, if need be. But if they know the excuse to be false, it is a lie, and they may not make it; if they do, neither they, nor their excuse can be excused. If thy cause be good, do not make it bad by maintaining it ill: if it be bad, do not make it worse by maintaining it at all, and especially by lying.  
But the Jesuits are most gross this way, who have set forth books in defence of that which is indeed lying, though they will not have it called or accounted so, but equivocation and mental reservation. Suppose a Romish Priest be examined by a Magistrate whether he be a Priest or no; they teach and maintain that he may lawfully say, yea and swear too that he is no Priest, meaning, of Jupiter, or Apollo, or the like; or no such Priest as the Magistrate desires; or not so as to tell him. But by this device Peter might well and truly have denied Christ, saying and swearing that he knew him not, to wit, to be such an one as they took him to be, or to tell them, and the like. Neither is there any truth so plain and manifest, but a man by this reason may deny it without lying. But such fig-leaves are not sufficient to cover the shame of such lying. The patrons and defenders of it, little heed that of the Apostle: We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God, 2 Cor. 4 2.  
Use 2 2. Therefore let us have a care when we do speak, to speak the truth, and to eschew lying. To this end let us consider:  
1. That our profession doth require this of us. For we profess that we believe in God, and in Jesus Christ, and in the Holy Ghost, and that we embrace the Gospel. Now God is the God of truth, Isai. 65.16. He is one that cannot lie, Tit. 1.2. And Christ is the truth, John. 14.6. He is the Amen, the faithful and true witness, Revel. 3.14. There was no guile in his mouth, 1 Pet. 2, 22, The Holy Ghost also is the spirit of truth, John 15.26. and 16.13. And the Gospel is the word of truth, Jam. 1.18. and the way of truth, 2 Pet. 2.2.  
2. Lying perverts and overthrows the nature of speech. For speech is ordained for that end, that we may make known our minds one to another: if therefore we use lying, if we speak one thing, and think another, we abuse that faculty of speech, which God hath given us, and make it serve to a quite contrary end then that for which God hath ordained it. Let not any say or think so proudly and presumptuously, as David shows some do; saying, With our tongues will we prevail, our lips are our own; who is Lord over us? Psa●. 12.4. No, God is Lord over us, our lips are not our own, he hath made them, and not we ourselves; and therefore we must use them, not as we ourselves think meet, but as he doth require of us.  
3. Lying destroys all society among men. Man (as the Philosopher observeth) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable creature, now speech is a means whereby men have society one with another. When the language of men was confounded, so that one could not tell what another spoke, then presently their combination was dissolved, 
Gen. 11.  they were forced to desist from their enterprise, and to give it over. When one asked brick, 
R. Sal. on Gen. 11.  (saith a Rabin) another brought clay, and then they fell together by the ears, and one dashed out the others brains. This is more than the Scripture records; but so much it shows, that their confederacy and aspiration was soon broken; when once, by reason of the confusion of tongues, they could not make known their minds one to another. Augustine saith truly, Diversity of tongues doth alienate and estrange one man from another, so that a man had rather be with his dog then with one of a strange and unknown language. 
Diversitas linguarum hominem ali●nat ab homine, adeò ut lib●ntiùs homo sit cum cane suo quàm cum homine alieno. Aug. de Civit. Dei. lib. 16. cap. 7.   
But surely a lying tongue is a far worse enemy to society then an unknown tongue; and much better it is for a man to have no society at all, then with such as he cannot believe what they say; or if he do, he shall be deceived by them. Concerning such we may well take up the words of Jacob, O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united, Gen. 49.6. I have not sat with vain persons, (saith David) neither will I go in with dissemblers, Psal. 26.4. Deliver my soul, O Lord (saith he) from lying lips, and from a deceitful tongue, Psal. 120.2. And presently after he cries out, Woe is me that I sojourn in Meshec, that I dwell in the tents of Kedar, vers. 5. O that I had in the wilderness (saith Jeremy) a lodging place of wayfaring men, that I might leave my people, and go from them: (why so?) for they be all adulterers, an assembly of treacherous men. And they bend their tongues like their bow for lies, etc. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slander. And they will deceive every one his neighbour, and will not speak the truth; they have taught their tongues to speak lies, and weary themselves to commit iniquity, Jer. 9.2,— 5. Better it were to live in the wilderness then with such as these; better to be alone, then to have such society.  
4. The fruit of truth is permanent and lasthing, but the fruit of lying is transient and fading. The lip of truth shall be established for ever, but a lying tongue is but for a moment, Prov. 12.19. Though a man may gain by lying for a while, yet usually it comes to pass that ere long a liar is discovered, his dissembling and false dealing is made manifest, and then he is hissed and hated, exploded and abhorred of all, none will have any thing to do with him more than needs must; 

Decipies alios verbis vultuque benigno.  
Nam mihi jam notus dissimulator eris. Mart.   every one will be ready to say, I know him too well to trust him. Indeed this is the benefit that liars get, when they are once known to be liars, none will believe them though they speak the truth. Let us not therefore give heed to those profane proverbs, He knows not how to live, that knows not how to dissemble. 
Qui nescit dissimulare. nescit vivere.  And, Plain dealing is a jewel, but he may die a beggar that doth use it. Let us hear and mind what the Spirit of God doth say: What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile, Psal. 34.12, 13.   

SERM. VIII. SERM. 8  Psal. 15.3. 
He that backbiteth not with his tongue.  
THis is the second particular note, whereby he is described who shall abide in God's tabernacle, and dwell in his holy hill. He that backbiteth not, etc.] To backbite (as the word itself doth show) is to speak evil of one behind his back, to wit, when there is no just occasion for it. As, 1. To deny that good to be in one, which is in him. 2. To extenuate the good which is in one, to make it less than it is. 3. To deprave that good which is in one, as to say that he doth good with an evil intent, for an evil end. 4. To charge one with that evil, which he is not guilty of. 5. To aggravate the evil which one is guilty of, and to make it worse than it is. 6. To reveal one's secret faults, or to speak of them unseasonably, when no just occasion doth require it. For in some cases one may speak of another's faults behind his back, and yet be free from the sin of backbiting. As, 1. If one be examined by lawful authority, whether he know this or that by another. That precept, Thou shalt not bear false witness against thy neighbour, as it expressly forbids to witness that which is false of another, whether present or absent; so it implicitly commands to witness what is true of another, whether present or absent, if one be lawfully called unto it.  
2. One may speak of another's faults behind his back, and yet be no backbiter, when he speaks to one that hath authority over him of whom he speaks, and therefore he speaks that he may reform him. Thus Joseph told his father of the faults of his brethren behind their back, Gen. 37.2. And they of the house of Chloe informed Paul of the faults that were among the Corinthians, 1 Cor. 1.11. They were not guilty of backbiting, because they spoke to such as might reform those of whom they spoke.  
3. One may speak evil of another behind his back to that end, that he to whom he speaks, may beware of him of whom he speaks, that he may be circumvented, or infected by him; and in this case he is free from backbiting. Thus Paul spoke evil of Alexander the Coppersmith behind his back saying, Alexander the Coppersmith hath done me much evil: but it was that Timothy might beware of him; Of whom be thou beware also; for he greatly withstood our words, 2 Tim. 4.14, 15. So john spoke evil of Diotrephes behind his back; I wrote unto the Church (saith he) but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not, wherefore if I come, I will remember his deeds, which he doth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church. Why did john speak thus of Diotrephes behind his back? It was that Gaius, to whom he wrote, might take heed of following such an evil example. Beloved, follow not that which is evil, but that which is good, 3 John 9.10, 11. But if there be no such just occasion to speak, he that speaks evil of another behind his back, is guilty of the sin of backbiting. Now one kind of backbiting there is, which is called whispering, and tale-bearing, to wit, when one speaks evil of another behind his back in a close and secret manner, to that end that he may make variance betwixt him of whom, and him to whom, he speaketh. A whisperer separateth chief friends, Prov. 16.28. Where no wood is, there the fire goeth out: so where there is no tale-bearer, the strife ceaseth, Prov. 26, 20. Aquinas makes whispering (or tale-bearing) another kind of sin distinct from backbiting; 
Aquin. 2. 2. quaest. 74. art. 1.  but so far as I see, they differ only as genus and species, backbiting being more general than whispering or tale-bearing; for every whisperer of tale-bearer is a backbiter, but every backbiter is not a whisperer or tale-bearer. Aquinas grants that a whisperer is both in respect of matter, to wit, the thing spoken, which is some evil of another, and also in respect of form, to wit, the manner of speaking, which is behind ones back, the same with a backbiter; only they differ (he saith) in the end, in that a backbiter speaks evil of one behind his back to defame him; and a whisperer doth it to set him and some other at variance. But this (I think) sufficeth not to make them divers kinds of vices, but that still the one is comprehended in the other. For as a backbiter doth speak evil of a man behind his back to defame him, so also doth a whisperer; though he do it secretly, yet he doth it to defame a man, to blemish his reputation, and to make him ill thought of by him to whom he speaketh, and so by that means to sow discord betwixt them. So that whispering (as to me it seemeth) is backbiting, though a special kind of backbiting, and of the worst sort.  
From the words observe, Doct. That whoso would obtain salvation, must refrain from backbiting.  
1. All evil speaking of others is forbidden and condemned, and therefore backbiting, which is a speaking evil of others. Thou fittest and speakest against thy brother, saith God to the wicked, taxing him for this as one part of his wickedness, Psal. 50.20. Paul bids put Christians in mind to speak evil of no man, Tit. 3.1, 2. Speak not evil one of another, brethren, saith James, Jam. 4.11.  
2. More especially, the Scripture forbids and condemns speaking evil of others behind their backs, which properly is backbiting. Thou shalt not go up and down as a tale-bearer among the people, Levit. 19 16. Cursed be he that smiteth his neighbour secretly, Deut. 27.24. This is spoken of an evil tongue, saith R Solomon upon the place; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc.  the smiting there mentioned is that which t●ey speak of, who conspiring together against Jeremy said, Let us smite him with the tongue, Jer. 18.18. David speaking of the wicked, and of the workers of iniquity, Who (saith he) whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words: That they may shoot in secret at the perfect, suddenly do they shoot at him, and fear not, Psal. 64.3, 4. So jeremy complaining of the people in his time, and showing how evil they were, among other things that he taxeth them for, saith, Every neighbour will walk with slanders, Jer 9.4. And the Prophet Ezekiel showing Jerusalem her abominations, Ezek. 22.2. saith thus unto her, In thee are men that carry tales to shed blood, vers. 9 The Apostle speaking of the gross sins of the Gentiles, saith that they were whisperers and backbiters, Rom. 1.29, 30. And he reckoneth backbiting and whisper 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 backbiting, that speaks evil of another behind his back, if that which he speaks be false, is guilty of lying, which (as we have seen before) is prejudicial to salvation. If that which he speaks be true, yet he is void of charity, in seeking to defame another. For (as Solomon observes) Love covereth all sins, Prov. 10.12. Where there is love and charity, there will be a covering and concealing of men's sins as much as may be. Now where charity is wanting, there salvation is not to be expected, 1 Cor. 13.1, etc. 1 John 3.14, 15.  
Use 1 This then makes for the conviction and terror of all such as make no conscience of this sin of backbiting. A common sin it is, even too common (God knows) 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 talk o● those that are absent, and to speak evil of them behind their backs. They will not tell them of their faults to their faces, to reform them; but they will t●ll others of them behind their backs to defame them; whereas that which they omit is enjoined; Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Leu. 19.17, And that which they practice is forbidden there in the very next verse before, as was also before cited, Thou shalt not go up and down as a tale-bearer among thy people. Both ways they show themselves void of that love, which they ought to bear towards their neighbour.  
Some think so much the better of themselves, by how much they speak the worse of others; they think that as the depressing of one scale is the lifting up of the other, so what they detract from others, they add 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 prove his own work, and so shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden, Gal. 6.3, 4, 5.  
Some have an artificial kind of backbiting; 
Videas praemitti alta suspiria. Doleo vehementer pro eo. Grande damnum etc. Bern. in Cant. Serm. 24.  they will fetch deep sighs, as if it did much grieve them, that it should be so as they speak: they will say, that they are exceeding sorry for him, whom they speak evil of. It is great pity (will they say) for him, and the like.  
Thus some understand that of Solomon, The words of a tale bearer are as wounds, and they go 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 speak, 
Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. qui non egit dolum in linguâ suâ.  that so they may make the infamy stick more close unto him. And to such backbiters as these agree the words of the Text directly, as they are rendered by the Greek interpreters, whom the vulgar Latin translator doth follow; for thus they read the words, Who hath not used deceit with his tongue.  
Some will think to excuse themselves, saying, that they speak no more than 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 than 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 believe 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; we must speak 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 speak evil of a man behind his back, 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 deal ill with him.  
Some will say, that they speak only to such as will conceal that which is spoken unto them, and so it shall spread no further. But how know they this? what reason have they to think, that he to whom they speak evil of another, will conceal it, when as they themselves cannot conceal it? As they tell it to one, hoping that he will conceal it, so may that one tell it to another with the like persuasion, and he again to another; and so the matter may pass from one to another without end.  
2. Let all be persuaded to eschew this sin of backbiting. Use 2 An evil and odious thing it is, and so it will appear;  
1. If we consider it absolutely. It wounds and kills three at once, namely, the backbiter himself, the person spoken of, and the person or 
Quo●um dum au●es inficit, animas interficit. Bern. ubi sup.  persons spoken unto. Hence some suppose that a false witness (of which kind one of the worst is a backbiter) is compared to three destroying instruments, a maul, and a sword, and a sharp 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. Eb●. Quaest. è libro Masar.  because it hurts three at once.  
Again, this sin of backbiting makes a man especially to resemble the devil, whose special property it is to backbite and slander, whence he hath his name both in Greek 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 st●ife-makers (and such some backbiters are) for they shall be called the children of the devil.  
2. Consider it comparatively. A backbiter is worse than an open railer. For,  
1. A railer speaks to a man's face, so that a man may hear what is said against him, and may answer for himself as occasion doth require: but a backbiter speaking of a man behind his back, 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 hear him will the less regard what he speaketh: but a backbiter (as I have noted before) will dissemble his hatred, and pretend love towards him of whom he speaketh, so that his words are the more apt to be believed; they go down into the innermost parts of the belly, Proverb. 18.8. and 26.22.  
Again 2. a backbiter is worse than a thief. For,  
1. A thief only takes away a man's goods; but a backbiter takes away a man's good name, which is of more value. A good name is rather to be chosen then great riches, Prov. 22.1. A good name is better than precious ointment, Eccles. 7.1. A. backbiter also takes away a man's friend, the loss of whom may be worse unto him then the loss of goods. For (as the saying is) A friend in the court, is better than a penny in the purse.  
Sometimes a backbiter deprives a man of his goods also; as Ziba by backbiting Mephibosheth caused David to alienate all his lands from him, 2 Sam. 16. Yea, a backbirer sometimes deprives a man of his life; so Doeg by his backbiting tongue made Saul put Abimelech to death, and not only him, but many others also, 1 Sam. 22.  
2. A thief may restore what he hath taken: but a man's good name being once taken from him, cannot so easily be restored unto him. Though the backbiter should never so much acknowledge, 
Calumniare fortiter, aliquid adhaerebit.  the wrong that he hath done; yet all that have heard of his defamation, will not, perhaps, hear of his recantation; or if they do, it it may be they will not so easi believe this as the other.   

SERM. IX. SERM. 9  Psal. 15.3. 
He that backbiteth not with his tongue.  
I Hav● sufficiently shown the haynousness of the sin of backbiting, which should make us take heed, and keep ourselves free from the guilt of it. Now to this end that we may beware of backbiting, we must beware of those things, which are the causes and occasions of it.  
As, 1. Malice. Ill will (we say) never speaks well. Because people hate one another, therefore they are so ready to backbite one another. The devil, being Satan, full of hatred and malice, is also therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a slanderer, a backbiter and false accuser. So also it is with men; prating against us with malicious words, saith S. John of Diotrephes, 3 John 10. his malice was the cause of his evil speaking. Therefore as concer●●ng malitiousness be ye children, 1 Cor. 14.20. Lay aside all malice, that so ye may lay aside all evil speakings, 1 Pet. 2.1.  
2. Envy. Envies and evil speakings, are joined together, 1 Pet. 2.1. the one follows upon the other. Envy usually is a cause of detraction and evil speaking. Aaron and Miriam envied Moses, and therefore they spoke against him, Num. 12.1, 2. Therefore put away envy, if ye would be free from backbiting. If another thrive and prosper, or excel in any gift, do not envy him for it. Consider that in the parable, Is it not lawful for me to do what I will with mine own? Is thine ye evil because mine is good? Matth. 20.15. Imitate Moses, who when some prophesied in the camp, and Joshua his servant thinking that it would obscure his glory, said, My Lord Moses, forbidden them; he answered, Enviest thou for my sake? would God that all the Lords people were Prophets, and that the Lord would put his Spirit upon them, Num. 11.28, 29.  
3. Pride and vainegloriousness. Because men think highly of themselves, and would be eminent above others, therefore they backbite others, detract from them, and speak evil of them. The proud vainglorious Pharisee vaunting and boasting of himself, spoke disdainfully of others, and namely of the Publican: I am not (said he) as other men are, Extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess, Luke 18.11, 12. So Diotrephes, because he loved to have the preeminence, therefore with malicious words he would prate against others, though they were much better than himself, 3 John 9.10.  
Let us not therefore be desirous of vain glory, Gal. 5.26. Let nothing be done through strife or vain glory, but in lowliness of mind let each one esteem another better than himself. Look not every man on his own things, but every man also on the things of others, Phil. 2.3, 4. Let us consider, that if we excel others one way, yet they may excel us another way. And if we be better than others, yet let us consider we have been as bad as they. In this respect, the Apostle bids, speak evil of no man, be no brawlers, (so not backbiters) but gentle, showing all meekness unto all men. For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, Tit. 3.2, 3. Whatsoever good we have in us, we have it not from ourselves, but from God, and therefore we ought not to be proud of it, and to despise others. For who maketh thee to differ? and what hast thou that thou hast not received? and if thou didst receive it, why boastest thou, as if thou hadst not received it? 1 Cor. 4.7.  
4. Covetousness. This made Ziba backbite and slander his master Mephibosheth, accusing him to David, as if he had conspired against him, and sought to get the kingdom from him: he greedily gaped after Mephibosheths lands and possessions, this was the cause of his backbiting. Behold (saith David unto him) thine are all that partained to Mephibosheth, 2 Sam. 16.4. This was it that Ziba looked for, and which made him play the backbiter so as he did. The Hebrew word for a tale-bearer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachil) comes of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rochel) a word that signifies a peddling merchant, one that goes about with wares to sell, He buys of one, and sells to another; (saith Aben Ezra) and so a tale bearer hears of one, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra ad Levit. 19.16.  and reveals to another. But this is to be added, that as the Pedlar doth it for gain, so usually doth the tale-bearer; he makes a gain of going about with tales, even as the Pedlar doth of going about with wares. The Chaldee phrase for to backbite, is word for word, to eat accusations, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though, I know some give another reason of the phrase) For (as R. Solomon conceives) they to whom tales were brought, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R Sal. ad Levit. 19.16.  used to feed those that brought them. So experience shows, that this sets some on work to carry tales (they look to have a Fee for their labour. But all such gain as is gotten by this means, is dishonest gain; and therefore refrain from it, and have nothing to do with it, Take heed and beware of covetousness, Luke 12 15. Pray with David, Incline mine heart (O Lord) unto thy testimonies, and not unto covetousness, Psal. 119.36.  
5. Curiosity and busy meddling in other men's matters. The word, that is used in the text for to backbite, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ragal) doth also signify to go about to play the spy: and the word for a tale-bearer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachil) is usually joined with a word, which signifieth to walk, or go about (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halach,) as Leu. 19.16. Jer. 9.5. Ezek. 22.9. It is the property of tale-bearers and backbiters to be thus curious and busy, to go about, and see what they can espy in others, that they may defame them, and speak evil of them. And withal (saith the Apostle of some) they learn to be idle, wand'ring from house to house, and not only idle, but tattlers also, and busy bodies, speaking things they ought not, 1 Tim. 5.13. Such as are busybodies, will be tattlers also, and will speak things they ought not. Plutarch doth well observe, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Curiosit.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.   that curiosity, or busy meddling in other men's matters, is necessarily attended with evil speaking. And that sycophants, or slanderers and busybodies are very near allied, both of one tribe, and of one family. Therefore be not curious nor busy to meddle in that which concerns you not. When Peter was too forward this way, saying, Master, what shall this man do? Christ sharply reproved 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, Mind what thou hast to do, and do not trouble thyself about that which concerns another, and not thee. Study to be quiet, (saith Paul) and to do your own business, 1 Thes. 4.11. And Peter ranks busybodies in other men's matters, with murderers, thiefs and evil-doers, 1 Pet 4 15. It was a worthy 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 speak evil of him, he answered, God forbidden that there should be such scarcity of matter to talk of in the Academy, that they should talk of thee.  
And excellent is that advice of Plutarh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Curios.  Turn thy curiosity and busie-medling humour inward, etc. Thou hast matter enough at home to busy thyself about. Examine thyself (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 David's course, I thought on my ways, saith he, Psal. 119 59 And this is the Apostles precept; Examine yourselves; prove 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 learn to be idle, wand'ring from house to house, he adds, and not only idle, hut tattlers also, and busybodies, speaking things they ought not, 1 Tim. 5.13, They that can find nothing to do of their own, will be busying themselves about other men's matters. We hear (saith the Apostle to the Thessalonians) that there are some which walk among you disorderly, not working at all, but are busybodies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Thess. 3.11. And who use more to go about with tales, and to talk evil of others behind their backs, than such as either have no calling, or neglect it? And for such as otherwise are laborious enough, when are they most apt to busy themselves in this kind, and to backbite others but when they are vacant, and have no employment? Have a care therefore to be always well exercised one way or other. Confer together about things which concern you, as the two disciples did, that were going to Emaus, Luke 24. If thou hast a family, spend such times, as thou canst spare from other employments, 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 Margin noteth, thou shalt whet, or sharpen them, often repeat and inculcate, that they may pierce into them) and shalt talk 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 aught more especially to be avoided. We must speak evil of no man, Tit. 3.2. Especially not of such, as to whom we own 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 afraid to speak evil of dignities, those that are in high place and authority; 2 Pet. 2.10, So also Judas in his Epistle, vers. 8. This was the impiety of Absalon, when he aspired to the kingdom, he traduced the king, and spoke evil of him behind his back, to draw away the people, and to steal their hearts and affections from him. Thy matters (said he) are good and right; but there is no man deputed of the king to hear thee: as if the king heeded not to govern the people, and to do them justice, 2 Sam. 15.3. So for people to backbite their Ministers, is worse than if they deal so with others. The Prophet Jeremy complains sore of the people in his time for dealing thus with him; Come, (said they) and let us devise devices against jeremiah. 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 reproving them for their sins, and denouncing the judgements 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 behind his back. I heard (saith he) the defaming of many, fear 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, peculiar 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 absolvatu●, tamen aliqua inde infamia in totam Ecclesiam redundet, sitque non modò in judicando, sed etiam in admittendo accusatore magnâ cautione opus. Beza ad loc.  except he first bring two or three witnesses, that will be ready to make good the accusation. This the Apostle requires, both because none are usually so obnoxious to calumny and backbiting as Ministers; and also it concerns not only Ministers themselves, but also others, that their credit be not impaired, that so their ministry may not be contemned. An odious thing also it is for servants to slander and backbite their Masters, as Ziba did Mephibosheth, 2 Sam. 16 3. My servant (said Mephibosheth to David) deceived me. And he hath slandered thy servant unto my lord the king, 2 Sam. 19.26, 27. Servants ought to show all good fidelity to their Masters, Tit. 2.10. Therefore they ought not to traduce and slander them, to carry tales abroad, and to backbite them. So for children to backbite their parents, is a thing most detestable. This was Cham's ungraciousness, that when he saw his father Noah drunken and naked, he went and told others of it; for this a curse came upon him and his posterity, Gen. 9.21, 22, 23, 24, 25. Whereas Shem and Japhet were blessed, because they covered their father's nakedness, Gen. 9.23, 26, 27. Thus also most heinous it is, if wives slander and backbite their husbands. Let the wife see that she reverence her husband, Ephes. 5.3. A Roman Matron is highly commended by Historians and others, for her care to conceal and cover her husband's infirmity; he having a stinking breath, she was so far from divulging it, that when some spoke to her of it, she answered, that truly she thought that all other men's breath did smell in like manner as his did. It is true, Abigail did speak evil of her husband Nabal behind his back. Let not my lord, I pray thee, (said she to David) regard this man of Belial, even Nabal: for as his name is, so is he: 
† Nabal in Hebrew signifieth a fool: it is so used Psal. 14.1.  Nabal is his name, and folly is with him, 1 Sam. 25.25. But this was no backbiting, because it was done upon just and urgent occasion, it was for the preservation of Nabal, and all his family, when as David was so incensed against him for his churlish and opprobrious dealing with him, that he swore he would destroy him, and all that did belong unto him: and so he had done indeed, if Abigail by her wife behaviour had not prevented it. Others therefore must not think to do as she did, except they have the like occasion for it as she had.  
Again, as all aught to eschew backbiting, so by how much any do the more profess piety and religion, by so much they ought to have the more care to keep themselves free from this sin. For,  
1. If they be given to this vice, it will quite mar all their profession. If any man among you (saith S. James) seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain, Jam. 1.26.  
2. And this is one thing, which especially doth open the mouths of profane and irreligious people, to speak evil of professors and their profession, because some professors are so prone to censure others, and to speak evil of them behind their backs. Therefore if we would adorn our profession, and stop the mouths of such as are ill affected towards it, let us have care to eschew backbiting. For so is the will of God (saith S. Peter) that with well doing ye put to silence the ignorance of foolish men, 1 Pet. 2.15.   

SERM. 10 SERM. X.  Psal. 15.3. 
Nor doth evil to his neighbour.  
THis is the third particular property of him that shall abide in God's tabernacle, and dwell is his holy hill, he is one that doth no evil to his neighbour.  
Nor doth evil] in no kind whatsoever, viz. injuriously and unjustly. To his neighbour] to any whomsoever. For by a man's neighbour is meant any one whosoever he be besides himself; as our Saviour shows by a parable Luke 10.29, etc. And the Apostle instead of saying, He that loveth his neighbour, hath fulfilled the law, expresseth it thus, He that loveth another, hath fulfilled the law, Rom. 13.8. By another he means the same with neighbour; for vers. 9 he saith that this, Thou shalt not commit adultery, Thou shalt not kill, etc. is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. So that by neighbour is meant another, any other whosoever. The Doctrine then arising from the words is this;  
Doct. He that would inherit heaven, and eternal happiness, must take heed of being injurious unto others, he must beware of doing evil unto any.  
1. That this is the property of such as shall be saved, we see by the Text, and so we may see also by other places of Scripture. The Prophet Esay speaking of the times of the Gospel, and of the kingdom of Christ, his kingdom of grace here, sheweth what disposition the true people of christ shall be of; The wolf (saith he) shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion, and the fatling together, and a little child shall lead them. And the cow and the bear shall feed, their young ones shall lie down together, and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the aspe, and the weaned child shall put his hand on the cockatrice den. They shall not hurt, nor destroy in all mine holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isai. 11.6, 7, 8, 9 Such as before had been like which leopards, lions, bears, asps and cockatrices, most cruel and devouring, most hurtful and destructive, shall become most tame and mild, most gentle and peaceable; this is the disposition of those that belong to Christ, that are partakers of his kingdom of grace here, and shall be partakers of his kingdom of glory hereafter. So also the same Prophet in another place, The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock; and dust shall be the serpent's meat: they shall not hurt nor destroy in all mine holy mountain, saith the Lord, Isai. 65.25. The elect, and such as shall be saved, are called sheep, John 10.27. and they are compared unto sheep, Matth. 25.33. which intimates that they are meek and quiet, innocent and harmless: such they are after that they are effectually called. Paul before was a ravening wolf, and a devouring lion, he made havoc of the Church, entering into every house, and haling men and women, committed them to prison, Act. 8.3. He breathed out threaten and slaugher against the disciples of the Lord, etc. Act. 9.1. But after that he was called and converted unto Christ, he became a lamb, one that would not do the least harm to any. Memorable to this purpose is that speech of his to king Agrippa, when Agrippa told him, that he did almost persuade him to be a Christian, I would to God ●said Paul unto him) that not only thou, but also all that hear 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 expressly requireth of his people. Oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in his heart, Zach. 7.10. Be harmless as doves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Matth. 10.16. That ye may be blameless and harmless, Phil. 2.15. The word used in the two last places, which is translated harmless, imports as much as without horns; it is a metaphor borrowed from horned beasts, which push and hurt with their horns. To such are they compared, who are injurious and harmful unto others. Many bulls have compassed me, (saith David) strong bulls of Bashan have beset me round, Psal. 22.12. I lift up mine eyes (saith Zacharie) and saw, and behold four horns: And I said unto the Angel that talked with me, What be these? And he answered me, These be the horns, which have scattered Judah, Israel, and jerusalem, Zach, 1.18, 19 The people of God therefore must be without horns, they must be harmless.  
3. It is required of all, that they love their neighbour. Own nothing to any man, but to love one another, Rom. 13.8. Now they that indeed love their neighbour, will be careful to do him no harm. Love worketh no ill to his neighbour, Rom. 13.10.  
4. All are enjoined not only to love their neighbour, but to love him as themselves. Thou shalt love thy neighbour as thyself, Levit. 19.18. Matth. 19.19. That is, every one must do to his neighbour, as he would that his neighbour should do 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 do him harm; and therefore neither should any do harm 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 harmless, Heb. 7. vers. 26. He did no violence, Isai. 53.9. When some of his disciples were offended at the Samaritans for refusing to entertain them, and thereupon asked him if they should call for fire from heaven to consume them, alleging 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 men's lives, but to save them, Luke 9.54, 55. On the other side, the devil was a murderer from the beginning, John 8.44. Like a roaring lion he goes about seeking whom he may devour, 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, than it speaks terror unto many, Use 1 who do what evil they can to their neighbour: they verify the proverb, Homo homini lupus, One man is a wolf to another; men tearing and devouring one another. But to speak more distinctly,  
1. Some do 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) speak more hereafter upon the last part of it.  
2. Some do evil to others in respect of their goods and estate, and that many ways.  
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 another's. 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 do show; and much more would be done, if the fear of humane laws did not prevent it. Besides, many are guilty in this kind, who yet do little think, nor perhaps will easily be persuaded that they are so, yea it may be will take it ill that any should so judge of them. Such as put their  to feed in other men's grounds, or wittingly trespass upon them any such way: such as break their neighbour's fences, carry away their hedges, and the like. What is all this else, but plain stealing? But whosoever do 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 rack their tenants, and make them pay excessively for what they hold of them: who impose upon others heavy burdens, which they are not able to bear. This s●n of oppression great ones are most guilty of, who grind the faces of the poor, Isai. 3.15. But the poor also may be guilty of oppression; one poor man may oppress another, and that useth to be the sorest oppression. A poor man (saith Solomon) that oppresseth the poor, 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 kind, 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 poor 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 oppress a man and his house even a man and his heritage. Therefore thus saith the Lord, Behold, against this family do I devise an evil, 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, Woe to her that is filthy and polluted, to the oppressing city, Zeph. 3.1. The Prophet Esay also shows this to be the great provoking sin, for which God would lay his vineyard waste; He looked (saith he) for judgement, but behold oppression; 

In the Hebrew there is unexpressible elegancy by a double paranomasia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Instead of mispach, judgement, there was mispach, oppression; and instead of tsedakah, righteousness, there was tseakah, a cry.   for righteousness but behold a cry, Isai. 5.7. The Prophet Habakkuk, first inveigheth against Nebucadnezzar for his oppression, and then foretelleth his doom, showing what wrath and vengeance should come upon him for it, Who enlargeth (saith he) his desire as hell, and is as death, and cannot be satisfied, but gathered unto him all nations, and heapeth unto him all people. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his; how long! and to him that ladeth himself with thick clay. Shall they not rise up suddenly that shall by't thee? and awake that shall vex thee! and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee, because of m●●s blood, and for the violence of the land, of the city, and of all that dwell therein. woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it, Hab. 2.5,— 11.  
3. By usury; but this (if God permit) is to be handled hereafter in the following part of the Psalm.  
4. By fraud and deceit in buying, selling and bargaining. When Abraham was to buy a place to bury in, how careful was he to give the full worth of it? If it be your mind (said he to the Hittites) that I shall bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar: That he may give me the cave of Machpelah, which he hath, which is in the end of his field, for as much money as it is worth, etc. Gen. 23.8, 9 And when Ephron told him that the land was worth 400. shekels of silver, but yet he would freely bestow it upon him, Abraham presently weighed (as the manner than was) to Ephron the money, which he had named, even 400. shekels of silver, currant money with the merchant, vers. 15, 16. Few such buyers, or purchasers in these times; but rather they will use all the craft and cunning they can to get the purchase, or commodity as cheap as may be. It is naught, it is naught, saith the buyer: but when he is gone, he boasteth, Prov. 20.14. Whiles he is about a thing, bargaining for it, he will vilify it as if it were little worth; but when he hath gotten it, than he will boast of the good bargain that he hath made. And usually there is more deceit in the seller then in the buyer. 
Laudat venales, qui vult extrudere merces.  It is ordinary with him to over-praise his commodities, that so he may the better overprize them, and get more for them then they are worth. Some also sell that for sound and good which is corrupt and naught; They sell the refusfe of the wheat, Amos 8.6. And some falsify weights and measures, making the Ephah (the measure they sell with) small, and the shekel (the weight whereby they receive their money) great, and falsifying the balances by deceit, Amos 8.5. But (as Solomon tells us) divers weights, and divers measures, oath of them are alike abomination to the Lord, Prov. 20.10. And so also are all they, who go beyond, and defraud their brother in any matter, 1 Thess. 4.6.  
5. By borrowing and not paying again. The Apostle bids, Render to all their due, Rom. 13.7. And vers. 8. Own nothing to any man, but to love one another; that is such a debt as can never be so paid, but it will still be due. But all the thought that some take, is how to get into debt, they take no thought at all how to pay it; as if all were their own, 
Ita nunc sunt mores, cum quis quid reddit, magna habenda est gratia. Ter●nt  which they have once borrowed. The words of the son of Sirach are sound but over-true; Many when a thing is lent them, reckon it to be found, and put them to trouble that helped them. Till he hath received, he will kiss a man's hand, and for his neighbour's money he will speak submissly: but when he should repay, he will prolong the time, and return words of grief, and complain of the time. If he prevail, he shall receive the half, and he will count as if he had found it; if not, he hath deprived him of his money, and he hath gotten him an enemy without cause: he payeth him with curse and rail, and for honour he will pay him disgrace, Eccles. 29.4, 5, 6.  
But David tells us who they be that are of this disposition, and deal thus with their neighbour. The wicked (saith he) borroweth, and payeth ●ot again, Psal. 37.21. that is, hath no care to do it. For otherwise the godly may be in such an exigent as not to be able to repay what they borrowed; but yet when they borrow, they really intent to repay, and afterwards carefully endeavour to do it; and it is their grief, if they be disabled that they cannot do it. When one of the young Prophets had borrowed an axe, wherewith to cut down wood, and as he was felling a beam, the axe-head fell into the water, he cried to Elisha, saying, Alas Master, for it was borrowed, 2 King. 6.5. So much was he troubled lest he should not restore that which he had borrowed; and rather than that should happen, the Prophet Elisha miraculously made the iron to swim above the water, vers. 6. So the same Prophet having in a miraculous manner multiplied the poor widow's oil, bade her first go and pay her debt, and then maintain herself and her children with the rest, 1 Kin. 4 7. Such as have no care to repay what they borrowed, are injurious not only to those, of whom they did borrow, but also to others who have need to borrow. For (as the son of Sirach also well observes) many therefore have refused to lend, for other men's ill dealing, fearing to be defrauded, Eccles. 29.7.  
6. By begging, when there is no just cause for it. As when they pretend want that have none. There is that maketh himself poor, yet hath great riches, Pro. 13.7. So when they live by begging, who are able to take pains, and work for their living. When we were with you, (saith Paul to the Thessalonians) this we commanded you, that if any would not work, neither should he eat. For we hear that there are some among you that walk disorderly, not working at all, but are busy-bodies. Now them that are such, we command, and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread, 2 Thess. 3.10, 11, 12. They that do not work, when they are able to maintain themselves, but live on the labour of others, as many young lusty beggars do, they do not eat their own bread, they get that which they eat unjustly, they have no true right to it. Such wrong not only those of whom they receive relief, but also those that are poor indeed, and either are not able to work, or have so great a charge that they are not able to maintain it by their work: that which is due unto such as these, the other intercept. Honour widows, that are widows indeed, saith the Apostle, 1 Tim. 5.3. So, relieve the poor, that are poor indeed. If any man or woman (saith he) that believeth, have widows, let them relieve them, and let not the Church be charged, that it may relieve them that are widows indeed, vers. 16. Such as are either able to maintain themselves, or have friends able to maintain them, ought not to be chargeable unto others.  
7. By gaming▪ as carding, dicing, and the like. Though I do not hold all gaming (not such as wherein a lot is used) simply unlawful; ye it is not lawful for any to venture more that way than they may lose without prejudice to themselves, and those that are to be maintained by them. For if any provide not for his own, and especially for those of his own family, he hath denied the faith, and is worse than an infidel, 1 Tim. 5.8. Consequently therefore it must needs be unlawful for any to get men's goods from them by such means.  
8. By causing any to spend and waste their estate by drinking, rioting, etc. As they who draw others to taverns and alehouses: and they who keep taverns and alehouses, and allure their guests to exceed the bounds of temperance and sobriety, or any way inveigle them, to make them spend more than is meet. Such gain is dishonest gain, at which God will smite his hand; he will show his displeasure and indignation against it, Ezek. 22.13.   

SERM. XI. SERM. 11  Psal. 15.3. 
Nor doth evil to his neighbour.  
I Have showed how some are guilty of doing evil to others,  
1. In respect of their name, credit and reputation.  
2. In respect of their goods and estate, and that many ways. Now to proceed, 3. Some do evil to others in respect of their body, as;  
1. By smiting, wounding, kill. See what a severe law God made in this respect. If any mischief follow, than thou shalt give life for life. Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. And if a man smite the eye of his servant, or the eye of his maid, that it perish, he shall let them go free for their eyes sake. And if he smite out his man-servants tooth, or his maidservants tooth, he shall let him go free for his teeth sake, Exod. 21.23, 24, 25, 26, 27. Where also note, that God would not suffer the least bodily harm to be done to any, but that abundant satisfaction to the party injured should be made for it.  
2. By abusing and defiling through the lust of uncleanness. By the lust of uncleanness men not only dishonour their own bodies, Rom. 1.24. and sin against their own bodies, 1 Cor. 6.18. But also they dishonour and sin against the bodies of those with whom they commit uncleanness. The Apostle speaking of doing evil to others, mentions this evil in the first place, even before killing. Thou shalt not commit adultery, thou shalt not kill, Rom. 13.9. And history shows, that some having been abused in this kind, laid violent hands on themselves, as not enduring to live any longer, when once their chastity was violated and taken from them. Lucretia a Roman Matron is famous in this respect. And it is recorded of some Christian women, 

Sed quaedam, inquiunt, sancte foeminae tempore persecutionis, ut insectato●es suae pudicitiae devitarent, in raptu um atque neceturum se flumen projecerunt, eoquo modo defunctae sunt. Aug de Civ. Dei. lib. 1. cap. 26.  
Si adultera, cur laudata? si pudica, cur occisa? Aug. de Lucret. ibid. cap 19  
Quae se occiderunt, ne quicquam hujusmodo paterentur, quis humanus affectus eis nolit ignosci? Et quae se occid●re noluerunt, ne suo facinore alienum flagitium d●vitarent, quisquis eis hoc crimini dederit, ipse crimine insipientiae non carebit. Aug. ibid. cap. 16.  
De his nil temere audeo judicare.— Quid si enim hoc fecerunt non humanitùs deceptae, sed divinitus jussae; nec errantes, sed obedientes; sicut de Sampsone aliud nobis fas non est credere? Aug. ibid. cap. 26.  
N fas est profecto se occidere.— Non itaque vobis, o fideles Christi, sit ●●dio vita vestra, si ludibrio fuit hostibus castitas vestra. Habetu magnam v●ramque consolation m, si fidam conscientiam retin●●●s, non vos concensisse peccatis ●orum, qui in vos peccare permissi sunt. Aug. ib. cap. 27.   that rather than they would suffer their bodies to be defiled by their heathenish persecutors, they cast themselves into a river, and so were drowned. Indeed this is no lawful course for any to take. For if we must not do evil, that good may come, as the Apostle teacheth, Rom. 3.8. then surely we may not do evil that evil may not come. We may not hurt ourselves, that so we may prevent others lest they should hurt us.  
Austin therefore knew not well what to say of those Christian woman, that drowned themselves rather then they would be defiled. He saith that perhaps they did it by some special instinct from God, as Samson is supposed to have killed himself after that manner. He concludes that it is not lawful (to wit, regularly, without extraordinary warrant from God for it) for any to kill themselves, either to prevent the violation of their chastity, or for any other cause whatsoever. But yet such examples (namely, of those who have killed themselves, either because they have been, or lest they should be defiled) such examples, I say, show what an horrible injury they do others, who abuse them in that manner. When Amnon would needs force Thamar to lie with him, Nay, my brother (said she) do not force me: for no such thing ought to be done in Israel: do not thou this folly. And I, whither shall I cause my shame to go? 2 Sam. 13.12, 13. And if this be done not by violence and constraint, but by persuasion and enticement, than the injury is fare greater, in that evil is done not only to the body, but to the soul also; which particular is in the next place to be touched.  
4. Some do evil to others in respect of their soul, by drawing them into sin. These are most injurious of all, and the most mischievous. The Apostle magnifying the grace of God in Christ towards him, saith, that he had been injurious, 1 Tim. 1.12. And how injurious he had been, he shows in another place; saying, Many of the Saints did I shut up in prison, etc. And I punished them oft in every synagogue, and compelled them to blaspheme, Act. 26.10, 11. R. Solomon 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-childrens 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, etc. Num. 25. vers. 17, 18.  
Guilty also this way (viz. of doing evil to men's souls) are all open and notorious sinners, who infect others by their evil example. A little leaven leaveneth the whole lump, 1 Corinth. 5.6. One sinner destroyeth much good, Eccles. 9.18. One root 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 appear to be of this stamp, 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 means of men's salvation. When Sergius Paulus desired to hear 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 subtlety and all mischief thou child of the devil, thou enemy of all righteousness▪ wilt thou not cease to pervert the right ways of the Lord? And now behold, the hand of the Lord is upon thee, and thou shalt be blind, 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 hear the Gospel themselves, and also seeking to deprive the Gentiles of it, this brought the full vials of God's wrath upon them. Forbidding us (saith the Apostle of them) to speak unto the Gentiles, that they might be saved, to fill up their sins always: 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 endeavour 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 warn 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 turn 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 remembered; 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 concern 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 do evil to men's souls, are especially like unto the devil, whose chief spite is at the souls of men; them he chief 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 soul. 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 ways.  
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, aught to protect and defend others from harm. For Ananias sitting as a judge, to cause Paul unjustly to be smitten, was far worse than 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, than I could have borne it: neither was it he that hated me (to wit, openly and professedly) that did magnify himself against me, than I would have hid myself from him. But it was thou, a man, mine equal, my guide, and mine acquaintance; we took sweet counsel together, and walked unto the house of God in company, Psal. 55.12, 13, 14. Judas by this shown himself to be a devil, (●s Christ termed him, John 6.70.) that being one of Christ's Apostles, he betrayed him, John 6.71.  
2. Such as reproove and condemn others for doing evil 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 thyself; for thou that judgest, dost the same things, Rom. 2.1. Thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? vers. 21. and 22.  
3. They that have been much and oft admonished to refrain from doing evil to their neighbour, and yet do it. Thus speaketh the Lord of hosts, saying, Execute true judgement, and show mercy and compassion every man to his brother. And oppress not the widow, nor the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in your heart. But they refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear. 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, etc. 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 confess it, and promise that he would desist from it. This we find 1 Sam. 24.16, etc. 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: return, my son David, for I will no more do thee harm, etc. 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 saul's 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 maliciously bend 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 persuaded him to lay hold on the opportunity, and to free himself from ever being molested by him any more, The Lord forbidden (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 Solomon, 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. Do my Prophets no harm, saith God, Psal. 105.15. Do none harm, but especially not them. Moses before his death blessing the several tribes, when he comes to the tribe of Levi, he saith thus: Bless Lord his substance, and accept the work of his hands; smite through the loins 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 spoke 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 dry up, so that he could not pull it in again unto him, 1 King. 13.4. R. Solomon upon the place observes, that God shown more zeal in revenging the injury done to the Prophet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. in 1 Reg. 13. 4.  then in revenging the injury done (immediately) to himself. For when Jeroboam burned incense in an idolatrous manner, his hand did not dry up; but when he offered to do violence to the Prophet, than it dried up. So when the people of the Jews mocked the messengers of God, and misused his Prophets, than the wrath of the Lord arose against them, till there was no remedy. Therefore he brought upon them the king of the Chaldees, etc. 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 Laban's 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 been with thee: thy ewes, and thy shee-goates have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee; I bore the loss of it: of mine hand didst thou require it, whether stolen by day, or stolen by night. Thus I was in the d●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 purloining, but showing 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 professors 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 yourselves 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 less are brethren, Christians, such as profess the true God, and Jesus Christ, to be so used. How grievous then is their sin, who the more any appear to be religious and godly, the more they seek to do them hurt? such especially show 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 appear 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, Writ this for a memorial in a book, and rehearse it in the ears 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 sworn, that the Lord will have war with Amalek from generation to generation. And Moses a little before his death, put the people in mind 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 behind 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 possess 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) defer 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 go, 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, ox and sheep, camel and ass, 1 Sam. 15.2, 3. And because Saul did not so fully execute this judgement as he should have done, but spared Agag the king of the Amalekites, and the best of the , 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 do 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 yourselves, 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 coals 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 threatened 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 proverb 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 deceitful 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. woe 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 behalf 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 rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? 1 Sam. 19 vers. 4, 5. This David complains sore of; They rewarded me evil for good, to the spoiling of my soul, Psal. 35. vers. 12. This made Jeremy cry out, Shall evil be recompensed for good? for they have digged a pit for my soul: remember that I stood before thee to speak good for them, and to turn 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 heel against me, 
Plato called Aristotle a colt, which having sucked the dam, lifts up the heel, 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 bear it. Thou shalt neither vex a stranger, nor oppress him, Exod. 22.21. And vers. 22. Ye shall not afflict any widow, or fatherless child. It is a sin to afflict, vex and oppress any; but such especially: So Deut. 24.14. Thou shalt not oppress an hired servant, that is poor 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 poor 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 showed how the evil that any do to others, is aggravated:  
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 do 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 man-servants, and maidservants? 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 means to convert unto it. Thus also the Prophet Esay taxeth some not only 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 find 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 ways:  
1. When any Plot and study, 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 mischief, (said he unto him) like a sharp razor, working deceitfully, Psal. 52.2. He that deviseth to do evil, (saith Solomon) shall be called a mischievous person, Prov. 24.8. That indeed shows a mischievous disposition, even the disposition of the devil, who goeth about seeking whom he may devour, 1 Pet. 5.8. Therefore Solomon speaking of a naughty and wicked person, he describes him by this; Frowardness (saith he) is in his heart, he deviseth mischief continually, he soweth discord. Then he adds, 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 cries woe to those that are guilty in this kind. woe to them that devise iniquity, and work mischief 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 tells 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 haste to shed blood, Prov. 1.16. Who rejoice to do evil, Prov. 2.14. They sleep not, except they have done mischief; 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 less 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 show of love and good affection, which they bear towards them. The words of his mouth (saith David) were smother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords, Psa●. 55.21. One (saith Jeremy) 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 means he might work his ruin, 1 Sam. 18. So Absalon made as if Amnon were very dear unto him, by all means he must have him a guest 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 kiss 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, Hail Master, and kissing him; but by that means he betrayed him into the hands of those that sought his life. judas, 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 form 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 means 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 condemn 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 malefactor, we would not have delivered him up unto thee, John 18.29, 30. This is to turn judgement to wormwood, 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 join in affinity with such as were uncircumcised, and had not the badge of their religion, by that means 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 Absalon, 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 kingdom 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 design against Naboth, and cause him to be put to death as a blasphemer; it being the custom (it seems) among the Israelites, in their solemn fasts to inquire more strictly into men's ways, and to inflict punishment more severely upon transgressors, 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 devour widows house's; for which our Saviour cried woe unto them, and said, that therefore they should receive the greater damnation, Mat. 23.14.  
Use 2 I come now to a second use of the point, to wit, for exhortation. Let all therefore be exhorted to take heed of doing evil in any kind to their neighbour. And besides what hath been said already, let these motives be considered.  
1. Nature itself doth teach thus much, that one ought not to do evil to another. The very heathens, who had nothing but the light and law of nature to direct them, had laws against murder, theft, and the like. Yea, it is said of Alexander Severus, a heathen Emperor, 
Bucholcer. in Chronol.  that he was so delighted with this saying, Quod tibi non vis fieri, alteri ne feceris; That which thou wouldst not have done to thee, do not thou to another, that he caused it to be written on the walls of houses, and to be publicly proclaimed by a crier, that all might the better take notice of it and observe it. Thus (as the Apostle saith) the Gentiles which have not the law, (not written as the Jews had, and we have) do by nature the things contained in the law; these having not the law, are a law unto themselves, Rom. 2.14. And is it not then a most gross and shameful thing, if we having not only the dim light of nature, but the clear light of Scripture, either know not, or regard not this duty? Shall not the very heathens rise up in judgement against us, and condemn us? Shall not uncircumsion, (saith the Apostle) which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? Rom. 2.27. He that knew his Masters will (saith our Saviour) and did it not, shall be beaten with many stripes, Luke 12.48. And if any have the means of knowledge, and regard them not, but are willingly ignorant, (2 Pet. 3.5. their ignorance doth no whit excuse them, but condemn them rather, Hos. 4.6.  
2. Innocent and harmless conversation is a thing that doth much grace religion; it makes religion beauteous and lovely in the eyes of aliens, it procures peace and quietness to the professors of it: but the contrary doth much disgrace religion; it makes religion stink in the nostrils of aliens, and brings trouble and persecution upon those that profess it. 
Lego in Romanorum Hostoriis Alexandrum Severum Imp solitum dicere, ideò Christianos sibi placere, quòd quae sibi fieri vellent, allis id ipse facerent. Non dixisset fortasse, si nostrâ vixisset aetate, neque mores nostros, sed legem laudare potuisset. Maldon. ad Matth. 7.12.  It is recorded of Alexander Severus, that though he were no Christian himself, yet he was  to them, because he saw them careful to walk innocently, and to do no otherwise to any, than they would be done to themselves. Let us take heed of verifying that which one supposeth, viz. that if that Emperor had lived in our age, he would have been of another mind, and might rather have commended our doctrine then our conversation. Pliny also, 
Plin. lib. 10. Epist 97.  a heathen man, and Governor of a Province under Trajan, a heathen Emperor, writing unto the Emperor concerning Christians, who then were much persecuted, testified of them, that all that could be proved against them was this, that they used at set times to meet together before day, to worship Christ, and to bind themselves to abstain from theft, murder, and adulteries, to keep their promise, and the like. Whereupon the Emperor was moved to abate the fury of the persecution. 
Trajan. ad Plin. ibid.  The Apostle therefore requires Christians to be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom they shine as lights in the world, Phil. 2.15. And speaking of servants professing Christianity, he saith, They must not purloin, but show all good fidelity; (and why?) that they may adorn the doctrine of God our Saviour in all things, Tit. 2. vers. 10. S. Peter also exhorts Christians to have their conversation honest among the Gentiles, that whereas (saith he) they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation, 1 Pet. 2.12. This was doubtless a great cause why Abraham found so much respect among the Hittites, as we read he did, Gen. 23.6, 11. They saw him walk so unblamably, and carry himself so justly among them. On the other side, when the sons of Jacob had dealt perfidiously with the Shechemites, and acted great cruelty upon them, Jacob said to Simeon and Levi, who were chief authors and actors of that tragedy, You have troubled me, to make me to stink among the inhabitants of the land, among the Canaanites, and the Perizzites, and I being few in number, they shall gather themselves together against me, and slay me, and I shall be destroyed and my house, Gen. 34.30. This had surely been the fruit and effect of their injurious dealing, but that God was gracious to Jacob, and restrained the people of those parts, and suffered them not to fall upon him and his family, as otherwise they would have done, Gen. 35.5. So Nehemiah hearing how after the return out of captivity some among the Jews oppressed their brethren, he reproved them, saying, It is not good that ye do: ought ye not to walk in the fear of our God, because of the reproach of the heathens our enemies? Nehem. 5.9. As if he should say, If ye carry yourselves in this manner, and be thus injurious one to another, the heathens about us, that hate us, will be ready to reproach not only you, but your religion, and your God also.  
3. To refrain from doing evil unto others is a thing so pleasing unto God, and the contrary is so odious in his sight, that if any shall think (as some do) to honour God with that which they have injustly gotten from others, God is so far from accepting of it, that he abhors it. For I the Lord (saith he) love judgement, and hate robbery for burnt-offering, Isai. 61.8. How vain and foolish then are they, who if they build an hospital, or bestow a little for charitable uses, think it will make amends for all oppression and unjust dealing? Honour the Lord with thy substance, saith the wise man, Prov. 3.9. It must be thine own, well and honestly got, else thou must not think to honour God with it. So he bids thee, Cast thy bread upon the waters, Eccles. 11.1. Give to the poor, but of that which is thine own. Thus the Prophet Esay also speaking of the fast, 
Pluchréque addidit, tuum ne de rapiná facias eleemosynam. Hieron. in Isai 58.  which God hath chosen, Is it not (saith he) to deal thy bread to the hungry? Isai. 58.7. Zacheus was mindful of this, and careful to observe it. For having said that he would give half of his goods to the poor, lest any should suspect that he having been chief among the Publicans, did but give to the poor that which he had wrongfully gotten from others, immediately he added, And if I have taken any thing from any man by false accusation, I restore him fourfold, Luke 19.8.  
4. Though such as do evil unto others, by their wit, wealth, power, friends, and the like, may escape the judgement of man, yet can they not escape God's judgement. For God hath appointed a day, wherein he will judge the world in righteousness, Act 17.31. He will render to every man according to his deeds, Rom. 2.6. Tribulation and anguish upon every soul of man that doth evil, vers. 9 Therefore (as the wise man doth admonish) Rob not the poor, because he is poor; neither oppress the afflicted in the gate. For the Lord will plead their cause, and spoil the soul of those that spoilt them, Prov. 22.22, 23. Let no man (saith the Apostle) go beyond, and defraud his brother in any matter, because that the Lord is the avenger of all such, 1 Thess. 4.6. Though man either cannot, or will not avenge the wrong that is done, yet God both can and will do it. He that doth wrong (saith the same Apostle) shall receive for the wrong that he hath done: and there is no respect of persons, Col. 3.25. With God there is not; and therefore immediately after, the Apostle exhorts Masters, saying, Give unto your servants that which is just and equal, knowing that ye also have a Master in heaven, Col. 4.1. Job considered this, and therefore would not any way wrong his meanest servant. If I did despise saith he) the cause of my manservant, or of my maid-servant, when they contended with me: what then shall I do when God riseth up? and when he visiteth, what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb? Job. 31.13, 14, 15. Thus it is, as Elihu also observes, God accepteth not the persons of princes, nor regardeth the rich more than the poor: for they are all the works of his hands, Job 34.19. Job therefore again professeth, that considering the power and justice of God, he durst not oppress any, though in respect of men he could have escaped well enough. If I have lift up mine hand (saith he) against the fatherless, when I saw my help in the gate; Then let mine arm fall from my shoulderblade, and mine arm be broken from the bone. For destruction from God was a terror unto me; and by reason of his highness I could not endure, Job 31.21, 22, 23. So Paul saith, that because he believeth that there shall be a resurrection both of the just & the unjust, that all shall rise again, and be judged according to their ways and do; therefore he did exercise himself to have always a conscience void of offence toward God, and toward men, Act. 24.15, 16.  
5. Such as offend in this kind, viz. by doing evil unto others, God doth usually plague even here in this world, either in their own persons, or in their posterity, or in both. Because he hath oppressed, and hath forsaken the poor, because he hath violently taken away an house, which he builded not: Surely he shall not feel quietness in his belly, he shall not save of that which he desired. There shall none of his meat be left, therefore shall no man look for his goods. In the fullness of his sufficiency he shall be in straits: every hand of the wicked shall be against him. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating. He shall flee from the iron weapon, and the bow of steel shall strike him through. It is drawn, and cometh out of his body: yea the glistering sword cometh out of his gall: terrors are upon him. All darkness shall be hid in his secret places: a fire not blown shall consume him: it shall go ill with him that is left in his tabernacle, etc. Job 20.19, etc. Gehazi by his unjustly gotten goods got the leprosy both to himself, and to his posterity after him; The leprosy of Naaman (said Elisha to him) shall cleave to thee, and to thy seed for ever, 2 King. 5.27. So the king of Babylon consulted shame to his house by cutting off many people, and sinned against his soul, Hab. 2.10. In him the proverb was verified, De malè quaesitis vix gaudet tertius hares, The third heir doth scarce enjoy that which is unjustly gotten. For whereas Nebucadnezzar by oppression, cruelty and unjust dealing purchased a great dominion, his son's son Belshazzar was deprived of all, and of his life also; he was slain, and the kingdom was translated to the Medes and Persians, Dan. 5. 
See Dan. 5.18. and 22. with 2 King. 25.27. and Jer. 27.7.  And that the judgement may be the more remarkable, God doth often punish such transgressors even in the same kind, rendering unto them measure for measure, and dealing with them as they did deal with others, according to that of our Saviour, With what measure ye meet, it shall be measured to you again, Matth. 7.2. Thus Pharaoh and the Egyptians drowning the male-childrens of the Israelites in the river, God first turned their waters into blood, and afterward overwhelmed them in the red sea, Exod. 1. and 7. and 14. By way of allusion to the former judgement is that spoken, where the pouring out of the vials of God's wrath upon Babylon (the Romish Babylon) is prophesied; And the third Angel poured out his vial upon the rivers, and fountains of waters, and they became blood. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and waste, and shalt be, because thou hast judged thus. For they have shed the blood of Saints, and Prophets, and thou hast given them blood to drink, for they are worthy, Revel. 16.4, 5, 6. Thus also God punished Ahab and Jezabel for the evil which they did unto Naboth. First he threatened, saying to Ahab by Eliah, Hast thou killed, and also taken possession?— In the place were the dogs licked the blood of Naboth, shall dogs lick thy blood, even thine, 1 King. 21.19. And of Jezabel also spoke the Lord, saying, The dogs shall eat Jezabel by the wall of Jezreel, vers. 23. And both the one and the other was fulfilled, as we read 1 King. 22.38. and 2 King. 9.35. Memorable to this purpose is that of Adonibezek, who when the Israelites had taken him, and cut off his thumbs and great toes, confessed saying, Threescore and ten kings having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me, Judg. 1.6, 7. Thus God will punish even his own children, if they be guilty in this kind. Wherefore hast thou despised the commandment of the Lord, (said he to David by the Prophet Nathan) to do evil in his sight? thou hast killed Vriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore the sword shall never departed from thine house, etc. 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 joseph's brethren showed themselves cruel and inhuman ●●wards him, therefore God brought trouble and distress upon them; as they would not hear 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 pass, that the evil which some intended for others, doth fall upon themselves. Haman prepared gallows for Mordecai, but was hanged thereon himself, Esth. 5. and 7. And whereas he plotted utterly to destroy the Jews, 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 slain by them, 1 Sam. 18.25. with 31.6. Thus also daniel's 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 return upon him, Proverb. 26.27. He made a pit (saith David) and digged it, and is fall'n into the ditch which he made. His mischief shall return 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 sunk down into the pit that they made, in the net which they hide, is their own foot 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, a●d an heir of salvation, to wit, to do 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 steal, Thou shalt not bear false witness against thy neighbour; as these, I say, include in them special affirmatives, requiring us to preserve (what in us lies) our neighbour's life, chastity, goods and good name: so this general negative, not to do 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 mean, expressly commanded. Depart from evil, and do good, Psal. 34.14. Cease to do evil, learn 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 do that which is forbidden, so it is evil not to do that which is commanded.  
2. God's example doth teach this, that all ought not only not to do evil, but also to do good unto others. Thou art good, and dost 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 dear 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. Christ's 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) hear my voice, 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 harmless creatures, but they are also profitable creatures. Thy teeth (saith Christ to his spouse the Church) are like a flock of sheep, that are even shorn, which came up from the washing, whereof every one beareth twins, and there is none barren among them, Cant. 4.2. All true believers, and members of the Church, bring forth twins, 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 Solomon) from them to whom it is due, Proverb. 3.27. that is, from those that have need of it, as the Greek interpreters, and also Junius and Tremell●us do express it. 
Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jun. & Trem. Ne cohibeto bonum ab iis qui opus habent.  Hence doing good in this kind is called righteousness, Psal. 112.9. and 2. Cor. 9.9. He hath dispersed abroad, he hath given to the poor: 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, quàm 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 distress sent unto him to desire some relief of him, he answered the messengers, saying, Who is David, etc. Shall I then take my bread, and my water, and my flesh, that I have killed f●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 fool) 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 help them, yet will not do it.  
6. Such as refuse to do good unto others when they may and aught, not only withhold their right from them, but also are guilty of all the evil that for want of succour and relief doth befall them. When some watched our Saviour to see whether he would heal a man on the Sabbath day, 
Pasce fame morientem, si non paveris, occidisti?  he said unto them, Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill? Mark 3.4. Which words imply, that not to do good, when ability serves, and occasion requires, is to do evil; not to save life in this case, is to kill.  
7. Life and salvation is promised to, and conferred upon such as are careful rightly to perform this duty: and on the other side, death and damnation is threatened to, and inflicted upon such as neglect it. Charge them that are rich in this world (saith the Apostle) that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6.17, 18, 19 As these good works are fruits of faith, which worketh through love, Gal. 5.6. So they shall procure a reward, and that no less than eternal life. Though they be not meritorious, nor properly deserve any reward, much less such a reward. When ye have done all those things that are commanded you, (saith Christ) say, We are unprofitable servants; we have done that which was our duty to do, Luke 17.10. The Apostle having spoken of the good that Onesiphorus did unto him; how he oft refreshed him, and was not ashamed of his chain, but when he was at Rome, (where the Apostle was a prisoner) sought him out very diligently, and found him; The Lord (saith he) grant unto him, that he may find mercy of the Lord in that day, 2 Tim. 1. vers. 16, 17, 18. So that the reward of well-doing is of God's mercy, not of man's merit. 
Meritum meus est miseratio Domini. Bern.  Yet rewarded it shall be, even with the reward of the inheritance, Col. 3. vers. 24. That inheritance, which is incorruptible, and undefiled, and fadeth not away, reserved in heaven for us, 1 Pet. 1.4. Come ye blessed of my Father, (will Christ say to the elect at the last day) inherit you the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye fed me; I was thirsty, and ye gave me drink, etc. Matth. 25.34, etc. They did it to him in his members, as he presently explains it. On the otherside, to the reprobate he will say, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was hungered, and ye fed me not; thirsty, and ye gave me no drink, etc. Matth. 25.41, etc. And the rich man mentioned Luke 16. was cast into hell, not (that we read) for oppressing, or doing evil unto others; but only for not doing good unto them. So it is said, Every tree (not only that bringeth forth evil fruit, but) that bringeth not forth good fruit, is hewn down, and cast into the fire, Matt. 3.10. And the barren figtree is threatened to be cut down, Luke 13.6, etc.  
Now in doing good to others observe these directions:  
1. Do it whiles time and opportunity serveth. As we have opportunity, let us do good, Gal. 6.10. Some when they die it may be will do something in this kind, but while they live they will do nothing. But consider:  
1. If thou puttest off thy doing good till thou diest, thou canst not tell whether the good thou intendest, ever shall be done or no. Executours (as one saith well and wittily) oft prove Executioners; that which was intended one way, is oft employed another way quite contrary.  
2. Not to do good until death is not so acceptable either to God or man. Not grudgingly, nor of necessity; (saith the Apostle) for God loveth a cheerful giver, 2 Cor. 9.7. But if thou wilt do nothing while thou livest, it appears that thou dost it grudgingly and of necessity: 
Munera, quae tibi dat moriens, ea munera non sunt.  because thou canst no longer hold it thyself, therefore thou partest with it to others; if thou mightest live always, thou wouldst never (it seems) do any good to others at all. Therefore (as Solomon exhorts) in the morning sow thy seed, Eccles. 11.6. Begin betimes to do good: be like Dorcas, of whom it is said, that she was full of good works, and almsdeeds which she did, Act. 9.36. When she was dead, the widows shown Peter the coats and garments, which she had made while she was with them, vers. 39  
2. Continue so doing. As we have opportunity, let us do good, Gal. 6.10. that is, both whiles we have opportunity, and also as long as we have opportunity. Let us not be weary of well doing; for in due time we shall reap, if we faint not, Gal. 6.9. In the morning sow thy seed, and in the evening let not thine hand be still, Eccles. 6. Begin betimes, and hold out unto the end.  
3. Do good to all, as occasion requireth, and ability serveth. As we have opportunity, (saith the Apostle) let us do good unto all men, Gal. 6.10. To some indeed more especially we ought to do it, as the Apostle there adds, especially to those that are of the household of faith. Thus David saith that his goodness did extend to the saints, that is, to them principally, though not to them only, Psal. 16.3. And our Saviour shows that at the last day he will chief take notice of the good that was done, or not done to such, namely the saints, and those that are of the household of faith. Verily I say unto you, Inasmuch as ye have done it to one of the least of these my brethren, you have done it unto me, Matth. 25.40. And vers. 45. Verily I say unto you, Inasmuch as you have not done it to one of the least of these, you did it not to me. So also caeteris paribus, if other respects be alike, we are to do good to kinsfolks, friends and acquaintance rather than to others, their necessities being as great as the necessities of others. The Apostle having said, Honour, that is, relieve widows that are widows indeed, that is, that are desolate, and have none to provide for them; he adds immediately; But if any widow have children or nephews, let them (viz. those children or nephews) learn to show piety (or as the margin hath it, kindness) at home, and to require their parents, for that is good and acceptable before God, 1 Tim. 5.3, 4. And vers. 8. But if any provide not for his own, and chief for those of his own house (or according to the marginal reading, kindred) he hath denied the faith, and is worse than an infidel. Yet our beneficence must not be confined to some, and restramed from others, but it must be (so fare as we are able, extended unto all. Though they be wicked and ungodly, yet if need be, we must help, and secure them. As we have opportunity we must do good, not only to those that are of the houlshold of faith, but unto all, therefore even so such as are aliens from the faith, and enemies unto it. Our Saviour bids, Be ye merciful at your heavenly Father is merciful, Luke 6.36. And immediately before, he shows how merciful God is; For he is kind (saith he) to the unthankful and to the evil, vers. 35. He maketh his sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust, Matth. 5.45. This chrysostom presseth with great vehemency: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  Though he that asketh relief of thee (saith he) be a murderer, though he be a robber, whatsoever he be, dost thou not think him worthy of a piece of bread, or of a little money? Yet thy Lord doth even cause his sun to shine upon him. It is not merit, but misery that is the object of mercy. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  
B●neficia impendamus non inquirentes merita, quod spectat ad justitiam; sed subvenientes indigentiae, quod spectat ad misericordiam. Simon de Cassia.  
Deus non cui detur, sed quo animo detur attendit. Aug. de Civ. Dei, lib. 21. cap. 27.   Seest thou therefore any in misery? look no further, that is enough why thou shouldest show mercy. This also is to be considered, that the good which is done to any, is not accepted of God according to the qualification of him to whom it is done, but according to the affection of him that doth it. Some may here object that in 2 Chron. 19.2. Shouldest thou help the ungodly, and love them that hate the Lord? there fore wrath is upon thee from before the Lord. But I answer, That was spoken unto Jehoshaphat, who joined, 
Ne pigrescant in hoc viscera misericordiae, quia tibi homo peccator occurrit: aliud quòd homo, aliud quòd peccator: quòd homo, opus Dei; quòd peccator, opus hominis: da operi Dei, noli operi hominis. August. in Psal. 102.  with Ahab a wicked man, and assisted him in a wicked enterprise, to wit, in going up to battle against Ramoth-Gilead, when as God by the Prophet Micaiah had expressly declared his mind against it. See 2 Chron. 18. Thus indeed the wicked are not to be helped, not so as to maintain them in their wickedness, but so as to relieve them their distress, 
In peccatore duo sunt, culpa & natura. Est subveniendum peccatori quantum ad sustentationem naturae, non autem quantum ad fomentum culpae. Aquin. 22. quaest. 31. art. 2.  they are to be helped. Again, although they be mere strangers to us, such as we never saw before, nor it may be shall ever see again, yet if the case and condition that they are in call for it, we ought to do them good. Our Saviour by a parable, Luke 10.30, etc. teacheth us, that though one be otherwise never so much a stranger, yet we are to account him a neighbour; and if he stand in need, to afford him secure. Though they be such as are never likely to make requital, yet we must not refuse to do them good. If you do good (saith Christ) to them which do good to you, what thank have ye? for sinners also do even the same, Luke 6.33. And vers. 34. Do good (saith he) and lend, hoping for nothing again, that is, not hoping to receive again the like courtesy) and your reward shall be great in heaven, and ye shall be the children of the Highest. The more we do good to those that are not able to requite us, the more we resemble God, who doth good to all, but cannot be requited by any. And the less able men are to requite us, the more will God requite us; if we do them good for his sake. When thou makest a dinner, or a supper, (saith Christ) call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbours, (only such as are able, and likely to requite thy kindness) lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, and the blind. And thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just, Luke 14.12, 13, 14.  
Finally, though they be our enemies, yet if their necessities require it, and we be able to do it, we ought to do them good. If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee, lying under his burden, and wouldst forbear to help him, thou shalt surely help with him, Exod. 23.4, 5. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink. For thou shalt heap coals of fire on his head, (either melt him with thy kindness, or bring more wrath upon him for his obstinacy and ingratitude) and the Lord shall reward thee, Pro. 25.21, 22. Rom. 12.20. You have heard that it hath been said, (viz. by the Scribes and Pharisees, who did put false glosses upon the law of God) thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies; bless them that curse you; do good to them that hate you, and pray for them which despitefully use you and persecute you, Mar. 5.43, 44,  
4. Do good to others, especially in respect of their souls. Christ went about doing good, and healing all that were oppressed of the devil, Act. 10.38. He healed those that were oppressed of the devil corporally, but more especially those that were spiritually oppressed of him: his chief care was for the soul. So Paul especially laboured to do good to the souls of others; I will very gladly spend, and be spent (saith he) for you, 2 Cor. 12.15. In the Original (as is noted in the margin) it is, for your souls. Thus ought Ministers to care for the souls of people, feeding the flock of God, which is among them, 1 Pet. 5.2. Feeding them with knowledge and with understanding, Jer. 3.15. So ought parents chief to provide for the souls of their children, bringing them up in the nurture and admonition of the Lord, Ephes. 6.4. And masters should have special care of the souls of their servants, that both they themselves, and their house also (even all of their family) may serve the Lord, Josh. 24. vers. 15. And generally all should especially do good to the souls of others, teaching and admonishing one another, Col. 3.16. and edifying one another, 1 Thess. 5.11.   

SERM. XIV.  Psal. 15.3. 
Nor taketh up a reproach against his neighbour.  
HEre follows a fourth special property of the person spoken of vers. 1. to wit, one that shall abide in God's tabernacle, and dwell in his holy hill; he is one that taketh not up a reproach against his neighbour.  
By neighbours here, as in the words going before, is meant any other.  
By reproach is meant any speech, or gesture, or action, tending to the infamy and disgrace of another. I have borne reproach, saith David; then immediately he adds, shame hath covered my face, Psal. 69.7. So Jeremy, We are confounded, (saith he) because we have heard reproach, shame hath covered our faces, Jer. 51.51. Which words also show that reproach doth consist in speech, (We ha●e heard reproach) yet doth it not only consist in speech, but in gestures and actions also. Thou makest us a reproach to our neighbours, (say the people of God unto him) a scorn and derision to them that are round about us. Thou makest us a byword among the heathen; a shaking of the head among the people, Psal. 44.13, 14. The shaking of the head at one by way of scorn, is a reproaching of him. I became (saith David) a reproach unto them; when they looked upon me, they shaked their heads, Psal. 109.25. Thus some reproached Christ when he was crucified, They that passed by railed on him, wagging their heads, etc. Mark 15.29. So by way of derision to make a wide mouth, and to draw out the tongue against any, is to reproach them, Isai. 57.4. And to do any thing to another whereby to expose him to shame and contempt, SERM. 14 is to reproach. As when Hanun took David's messengers, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away, 2 Sam. 10.4. This was a great reproach done unto them, The men were greatly ashamed, vers. 5. So when by way of derision they put a scarlet robe upon Christ, and plaited a crown of thorns, and put it on his head, and put a reed into his hand instead of a sceptre, Matth. 27.28, 29. Now to take up a reproach, is either to raise and utter a reproach, or to receive and admit a reproach. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasa will bear both: and some here interpret it the one way, some the other; Jun. Non effert, he doth not utter. Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Non accepit, he hath not received. So the Geneva translation, that receiveth not. And our last Translation instead of taketh up, in the margin hath, receiveth, or endureth. I shall treat of the words in both senses; and first in this, nor taketh up, that is, nor raiseth, or uttereth a reproach against his neighbour.  
Doct. So the observation is this: It is the property of those that have interest in God, and should be the care of all that would be saved, not to raise, or utter a reproach against their neighbour.  
Whosoever (saith Christ) shall say unto his brother, Racha, (which is a word of reproach and contempt) shall be in danger of the council: but whosoever shall say, Thou fool, (which is a higher degree of reproach) shall be in danger of hell fire, Matth. 5.22. So Paul reckoneth revilers among those that shall not inherit the kingdom of God, 1 Cor. 6.10. And speaking of such as professing Christianity, yet live so unchristianly, that their society and familiarity is to be avoided, he mentioneth a railer as one of this sort, 1 Cor. 5.11.  
For the further proof of this point, there is the same argument as was used before in the point, of backbiting. For he that reproacheth another, though he speak nothing but what is true, yet he wants love, because he seeketh to disgrace him, whom he reproacheth. Now he that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother, abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes, 1 John 2.9, 10, 11. If that which he speaketh by way of reproach be false, then wanting not only love, but truth also, he falls into further condemnation.  
In vain then do they flatter themselves, and presume Use 1 that their estate is good, and yet make no conscience of this duty, to take heed of reproaching their neighbour.  
Some are of Nabals' disposition; there is no speaking unto them; though one do it never so calmly, never so respectively, he shall have nothing but reproaches from them. He is such a son of Belial, (said they of Nabal) that a man cannot speak to him, 1 Sam. 25. vers. 17. Though David shown all respect that might be unto Nabal both by word and deed; he commanded his messengers to speak thus unto him, Peace be both to thee, and peace be to thine house, and peace be to all that thou hast, 1 Sam. 25.6. And Nabals own servants confessed, that David and his men were very good unto them, they were not hurt, nor miss any thing as song as they were conversant with them; when they were in the fields, they were a wall unto them both by night and by day, all the while they were with them keeping sheep, vers. 15, 16. yet Behold, (said they) David sent messengers out of the wilderness to salute our Master, and he railed on them, vers. 14. Indeed he railed both on them, and on David that sent them. Who is David? (said he) and who is the son of J●ssa? There be many servants now a days that break away every one from his Master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be?  
Some, though they be not of such a churlish spirit, yet if they receive any injury or affront, or conceive any to be done them, presently they fa●l foul upon those that did it, or whom they suppose to have done it, and load them with reproaches for it. But Christ when he was reviled, reviled not again, 1 Pet. 2.23. And him Christians ought to follow, not rendering evil for evil, or railing for railing, but contrariwise blessing, 1 Pet 3. v. 9 Thus Paul professeth that he did: Being reviled, (saith he) we bless: being persecuted, we suffer it: Being defamed, we entreat. We are made as the filth of the world, and are the off scouring of all things to this day, 1 Cor. 4. vers. 12, 13. So David complaining that some did seek after his life, and lay snares for him, did speak mischievous things, and imagine deceits against him all the day long; But I (saith he) as a deaf man, heard not, and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouth are no reproofs, much less reproaches, Psal. 38.12, 13, 14. 
The Rabbins say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, The world cannot subsist without patiented bearing of reproaches. Kimchi in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Some if they have to do with their inferiors, and such as are under them▪ think they may reproach them at their pleasure. But Job shows his integrity in this, that he did not despise the cause of his manservant, nor of his maid-servant, when they contended with him, Job 31.13. He durst not rail on them, and revile them, as some in such cases are apt to do. What then shall I do (saith he) when God stands up? and when he shall visit, what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb? vers. 14, 15.  
But if it be not lawful to reproach inferiors, much less superiors. Thou shalt not revile the gods, (that is, Judges and Magistrates) neither shalt thou curse the ruler of thy people, Exod. 22. vers. 28. This precept Paul bethought himself of, when having been (it seems) transported with passion, so as to call Ananias the highpriest a whited wall, some saying unto him, Revilest thou God's highpriest? he answered, I witted not, brethren, that he was the highpriest? for it is written, Thou shalt not speak evil of the ruler of thy people, Act. 23.3, 4. They are not afraid (saith S. Peter of some) to speak evil of dignities: Whereas angels, which are greater in power and might, bring not railing accusation against them before the L●rd, 2 Pet. 2. verses 10, 11. So also S. Judas taxing some, whom he calleth filthy dreamers, saith, they despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee, Judas vers. 8, 9 This was the wickedness of Shimei, that when David his lord and sovereign was persecuted by Absalon, he railed on him and reviled him most grievously, calling him a man of Belial, a bloody man, and telling him that now God did meet with him, and pay him home for all his wickedness. But God did at length meet with Shimei himself for this, and pay him home for it. For though David upon his submission and entreaty spared him, yet Solomon found out a way whereby to bring that vengeance upon him, which he had deserved, 1 King. 2.44, 46.  
Such also most heinous offend, who reproach God's Ministers. When little children mocked the Prophet Elisha, calling him baldpate, God presently sent two shee-bears among them, which tore in pieces two and forty of them, 2 King. 2.23, 24.  
So they also that reproach God's people. Draw near hither ye sons of the sorceress, the seed of the adulterer, and the whore. Against whom do you sport yourselves? against whom make ye a wide mouth, and draw out the tongue? Isai. 57.3, 4.  
Yet what more common with some, then to revile, or taunt both God's people and his Ministers? And especially when either Ministers or others (as their place and calling doth require) reproove them for their exorbitancies and miss-doing, than they pour out reproaches upon them. I am in derision daily (saith Jeremy) every one mocketh me. For since I spoke, I cried out, I cried, violence and spoil: because the word of the Lord was made a reproach unto me, and a derision daily, Jer. 20. vers. 7, 8. So when the man that was borne blind pleaded with the Pharisees in the behalf of our Saviour, and let them see how perverse they were in their carriage towards him, they reviled him, saying, Thou wast altogether borne in sins, and dost thou teach us? John 9.34. But let such is reproach those that reproove them, consider that of Solomon, or rather of the Lord by Solomon, Prov. 1. vers. 22,— 31. How long ye simple ones will ye love simplicity, and scorners delight in their scorning? and fools hate knowledge? Turn you at my reproof: behold, I will pour out my Spirit unto you, I will make known my words unto you. Because I called, and ye refused; I stretched out my hand, and no man regarded: But ye set at naught all my counsel, and would none of my reproof. I also will laugh at your calamity, and mock when your fear cometh. When your fear cometh as a desolation, and your destruction as a whirlwind, when distress and anguish cometh upon you; Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me. For that they hated knowledge, and did not choose the fear of the Lord: They would none of my counsel, they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.  
Use 2 Secondly, Let all be exhorted to refrain as from other sins, so this of reproaching their neighbour. Consider these motives:  
1. Reproaches though lightly and easily uttered, yet are not light and easy to be endured. Indeed they that are reproached, 
Motives to refrain from reproaching.  should consider what it is for which they are reproached. If it be for sin, they should not be so much troubled at the reproach, as at the sin which is the cause of it. David first prayed to be delivered from his sins, and then from the reproach of men. Deliver me (said he) from all my transgressions, and make me not a reproach to the foolish, Psal. 39.8. If any be reproached for that wherein they are not faulty, they have no reason to regard it. Harken unto me ye that know righteousness, (saith the Lord) the people in whose heart is my law: fear ye not the reproach of men, neither be afraid of their revile. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation, Isai. 51.7, 8. And if (as many times it happeneth) any be reproached for welldoing, they have reason to rejoice in it. If ye be reproached for the name of Christ, happy are you; for the spirit of glory, and of God resteth on you: on their part he is evil spoken of, but on your part he is glorified, 1 Pet. 4.44. Blessed are ye (saith Christ) when men shall revile you, and persecute you, and speak all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven: for so persecuted they the Prophets which were before you, Matth. 5. vers. 11, 12. Yet however reproach in itself considered is very grievous, and hard to bear. Jeremy complains sore of this, that he was mocked and derided, Jer. 20.7, 8. 
Habet enim aculeum quendam contumelia, quem pati etiam prudentes difficillime possunt. Daven. in Col. 3.21.  It made him even ready to give over the work that God did set him about, because thereby he saw himself exposed to reproach and derision. The word of the Lord (saith he) was a reproach unto me, and a derision daily. Then I said, I will not make mention of him, nor speak any more in his name. But his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay, Jerem. 20.8, 9 So the people of God make their complaint unto him, saying, Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us, Psal. 44.13. See also Psal. 123.3, 4. So David in like manner complains, Thou hast known my reproach, (saith he unto God) and my shame, and my dishonour; mine adversaries are all before thee. Reproach hath broken mine heart, and I am full of heaviness, Psal. 69.19, 20. Mockings are reckoned among the grievous persecutions, which the godly endured, Heb. 11.36. Ismaels' mocking of Isaac is called by the Apostle a persecuting of him, Gen. 21.9. with Gal. 4. vers. 29.  
2. Such as reproach others are foolish. Make me not a reproach to the foolish, saith David, Psal. 39.8. Why do any reproach others? Is it for welldoing? What more absurd and unreasonable then to reproach any for that for which they should praise them? woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter, Isai. 5.20. Such as speak evil of others, and revile them because they will not run with them to the same excess of riot, they shall be sure to give an account to him that is ready to judge both the quick and the dead, 
Nil habet infelix paupertas durius in se, Quàm quod ridiculos homines facit. Horat.  1 Pet. 4.4, 5. Do any reproach o●hers because they are poor, and of low estate? This also is against reason. Whoso mocketh the poor, reproacheth his Maker, Prov. 17.5. For it is God that both maketh rich, and maketh poor, as he pleaseth. The rich and the poor meet together: the Lord is the maker of them all, Proverb. 22.2. The Lord maketh poor, and maketh rich, 1 Sam. 2.7. God might have made thee poor, and the other rich; yea for aught thou knowest he may yet do it. So if thou re-reproachest others because of any affliction that they are in, consider that God might have sent, and yet may send the like affliction, or worse upon thee. Besides, such as are poor, or any way afflicted, aught to be pitied, and succoured if it may be. To him that is afflicted, pity should be showed, etc. Job 6.14. Do not then by reproaches add more affliction unto such as are afflicted enough already. See what bitter imprecations David, not by his own spirit, but by spirit of God, doth power out against those that persecute him, whom God hath smitten, and talk to the grief of those whom he hath wounded, Psal. 69 22,— 26. Is it for sin that any reproach others? Yet even that is no just cause why they should do it. If others sin, we should mourn and pray for them, and as we have opportunity admonish and reproove them, but not reproach them.  
For 1. This is the way to make them worse and not better. It is true, God can bring light out of darkness, and make a reproach work for the conversion of a sinner, as Austin relates that his mother by this means was reclaimed from a vice with which she had been infected: 
Aug. Confess. lib. 9 cap. 8.  but the nature of reproach is such, as that it is more apt to work a quite contrary effect. They that are reproved, are ready to construe it so as if they were reproached. Master, (said one to Christ) thus saying, thou reprochest us also, Luke 11.45. This makes people so to distaste reproof; how much more will they distaste it, when it plainly appears that they are reproached? Solomon therefore requires wisdom in a reproover, as well as obedience in him that is reproved. As an ear-ring of gold, and an ornament of fine gold, so is a wise reproover upon an obedient ear, Prov. 25 12. Now the wisdom of a reproover consists much in this, that he reproove so as that it may appear to be a reproof, but not a reproach; that his aim and endeavour is to reform, not to defame.  
2. Either thou hast fall'n thyself into as great sin, or mayest fall; and this consideration should keep from reproaching others, though it be for sin. We ought to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, etc. Titus 3.2, 3. If a man be overtaken with a fault, ye that are spiritual restore such as one with the spirit of meekness, considering thyself lest thou also be tempted, Gal. 6.1. Especially if it appear that one hath repent of his sin, he is not to be reproached for it, nor upbraided with it. If the wicked will turn from all his sins, etc. all his transgressions that he hath committed, they shall not be mentioned unto him, Ezek. 18.21, 22. God will not mention them so as to impute them, therefore much less should we mention them so as to reproach for them. It is observable, that Matthew mentioning himself among the Apostles, calls himself the Publican, Matth. 10. vers. 3. So magnifying the grace of Christ towards him in making him an Apostle, who had been a Publican: but Mark and Luke rehearsing the names of the Apostles, never term him so, Mark 3.18. Luke 6.15. lest they might seem to reproach him. So Paul after he was converted and called to be an Apostle, for the same reason acknowledgeth what he had been, namely a blasphemer, and a persecutor, and injurious, 1 Tim. 1.13. But Peter speaking of him, saith, Our beloved brother Paul, 2 Pet. 3.15. And so Paul speaking of Onesimus who had been a fugitive, one that had run away front his master, and (as it seemeth) had also purloined from him, yet now that he was become a convert, Paul speaks most respectively and affectionately of him: I beseech thee (saith he to Philemon) for my son Onesimus, etc. Philem. v. 10. And vers. 12. Thou therefore receive him, that is mine own bowels. And vers. 16. Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?  
3. Reproaches are many times a cause of much mischief. Grievous words stir up anger, saith Solomon, Proverb. 15.1. Now reproachful words are grievous words, and so apt to stir up anger, and consequently to cause much mischief. For wrath is cruel, and anger is outrageous, as the wise man also observes, Prov. 27.4. The men of Ephraim reproaching the Gileadites, and saying, Ye Gileadites are fugitives of Ephraim, among the Ephraimites, and among the Manassites; the Gileadites were so exasperated against them, that they slew forty and two thousand of them, Judg. 12.4, and 6. Thus a fools lips enter into contention, and his mouth calleth for strokes. A fools mouth is his destruction, and his lips are the snare of his soul, Prov. 18.7, 8. And therefore there is need to resolve with David, to take heed unto our ways, that we offend not with our tongue, Psal. 39.1. and to pray as he did, Set a watch, O Lord, before my mouth, and keep the door of my lips, Psal. 141.3.  
But (may some say) is it not lawful in some case to use reproachful words? Quest. Do we not find that the Prophets, Apostles, and Christ himself sometimes did use them? And may not parents use such words upon occasion towards their children, and masters towards their servants? may they not call them fools, dolts, etc. may they not yet be blameless?  
I answer, Answ. A reproach (as Aquinas observes) may be considered either formally, 
Aquin. 2. 2. & quaest. 7. art. 2.  to wit, in respect of the mind, and intention to dishonour and disgrace, which indeed is it that doth properly make a reproach: and so reproachful words may in no case be used. Or a reproach may be considered materially in respect of the words themselves; and so sometimes reproachful words may be used, to wit, to correct and amend those against whom they are used. Thus the Prophet Esay called the rulers and people of Israel, rulers of Sodom, and people of Gomorrah, Isai. 1.10. And Paul cried out, O foolish Galatians, etc. Are ye so foolish? etc. Gal. 3.1, 3. So also our Saviour called some of his disciples fools, and slow of heart to believe, etc. Luke 24.25.  
But (may some say again) may not one speak against another to disgrace him? 
Quaest.   
I answer, Answ. One may upon occasion speak against another, so as to paint him out in his colours, that others may beware of being seduced, or infected, or any way prejudiced by him. Thus Christ called the Pharisees blind guides, Matth. 23.16. Fools and blind, vers. 19 Serpents, and generation of vipers, vers. 33. So Paul termed Elymas full of all subtlety and mischief, the child of the devil, the enemy of all righteousness, Act. 13.10. And speaking of others, Such (saith he) are false Apostles, deceitful walkers, transforming themselves into the Apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his Ministers also be transformed into the Ministers of Christ, 2 Cor. 11.13, 14, 15. Such words are not properly to disgrace those of whom they are used, they are not to take away their good name, or to blemish their just and due reputation; but to discover their fraud, hypocrisy and wickedness, and so to prevent that hurt, which otherwise were likely to ensue.   

SERM. XV. SERM. 15  Psal. 15.3. 
Nor taketh up a reproach against his neighbour.  
THe taking up of a reproach (as I have showed before) may be understood either of the uttering of a reproach, or of the receiving, admitting and enduring of it. In the former sense I have already handled the words; now I shall treat of them in the latter sense: and so the obsevation is this:  
Doct. It is the property of the saints, and the duty of all, not to receive, admit or entertain a reproach against another, if they can hinder it.  
That Exod. 23.1. Thou shalt not raise a false report, may also be read, Thou shalt not receive a false report. So our Translatours render it in the margin, so also the Geneva Translation, the Chaldee Paraphrast, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Non suscipies.  the Greek Interpreters, and the vulgar Latin express it.  
To receive and entertain a reproach against another, is,  
1. 
Reasons why one should not receive a reproach against another.  To partake in the sin of him that doth utter the reproach; even as he that receives stolen goods, knowing them to be stolen, doth partake in the theft. Now all partnership in sin is to be avoided, When thou sawest a thief, thou consentedst unto him, and hast been partaker with the adulterers, Psal. 50.18. Be not ye partakers with them, Ephes. 5.7. And vers. 11. Have no fellowship with the unfruitful works of darkness, but reproove them rather. 
Paraphrasis Hierosolymitana Decalogi quinque posteriora praecepto ita interpretatur, ut consort●um etiam eorum, qui res ibi prohibitas perpetrant, prohibeatur. Sic enim habet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est, Ne estote interfectores, neque sodalitiam habete cum inter●ectoribus. Et sic in reliquis.  In like manner he exhorts Timothy, saying, Be not partaker of others men's sins, keep thyself pure, 1 Tim. 5.22.  
2. It is to judge rashly, which Christ forbiddeth, saying, Judge not, to wit, rashly; Matth. 7 1. It concerns men sometimes not to sleight and despise the reports that they hear of others: as if it be told them, that such or such conspire against them, or go about any way to do them hurt. In this case they have reason to heed the report, so fare forth as to provide for their own safety. Alexander the Great (as is recorded of him) shown himself very confident, 
Plut. in Alexand.  when being informed that his Physician was hired by Darius to poison him, yet nevertheless without any fear or suspicion at all, he took the potion which the Physician brought, and drank it, giving him the letter, which contained in it the information, to read, whiles he was drinking. One may in such a case be more bold than wise, more secure than safe. So it fared with Gedaliah, who when he was told that Ishmael did conspire against him, and intended to slay him, would not believe it; and so through his too much confidence he fell unto that destruction, which otherwise he might have escaped, Jer. 40.14, 15, 16. with Chap. 41. vers. 1, 2. So such as have authority over others, as Magistrates, Parents, and Masters, if they hear of the misdemeanours of those that are under them, they may and aught to regard it so as to search into the matter, and to find out whether it be so or no: but they may not rashly believe what is reported. This was David's fault in the matter of Mephibosheth, he was too hasty to admit Ziba's false accusation that he brought against him, 2 Sam. Chap. 16. When the bvilders of Babel were about that proud work, it is said, that the Lord came down to see the city, and the tower which the children of men builded, Gen. 11.5. So the Lord speaking unto Abraham of Sodom and Gomorrah, Because (said he) the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know, Gen. 18.20, 21. The Scripture in these places (as some of the Rabbins observe) speaks of God after the manner of men, 
Vide si libet Annotationes meas in Genesin ad loca citata.  to show that none ought to judge of reports until they understand the truth of them. This course the Lord prescribed by Moses, saying, If thou shalt hear say in one of the cities, which the Lord thy God hath given thee to dwell there, saying, Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known: Then shalt thou inquire and make search, and ask diligently; and behold, if it be truth, and the thing certain that such abomination is wrought among you: Thou shalt surely smite the inhabitants of that city with the edge of the sword, etc. Deut. 13.12, 13, 14, 15. This rule Job observed; The cause (saith he) which I knew not, I sought out, Job 29.16. Thus Nicodemus pleaded in the behalf of Christ, when some were very forward to condemn him: Doth our Law (said he) judge any man before it hear him, and know what he doth? John 7.51. Yea Festus, a heathen man, shown that the law of the Romans in this did concur with God's law. For relating unto Agrippa the matter concerning Paul, to wit, that the Jews were earnest to have judgement against him, To whom (said he) I answered, that it is not the manner of the Romans to deliver any man to die, before that he which is accused, have the accuser's face to face, and have licence to answer for himself concerning the crime laid against him, Act. 25.16. It is said of Alexander the Great, that when any came unto him with an accusation against another, he would stop one ear, reserving it for the defendant. He that is first in his own cause (saith Solomon) seemeth just: but his neighbour cometh, and searcheth him, Prov. 18.17. This is that which we use to say, One tale is good until another be told; and therefore it is meet to hear both parties. 

Audi alteram partem.  
Qui statuit alquid parte in auditâ alterâ;  
Aequum licet sta●uerit, haud aequus fuerit.  Sen. Trag.  For if a man determine any thing upon the hearing only of one party, though he determine nothing but that which is just, yet he is not just in so doing. These two arguments prove that none ought to receive, admit or entertain a reproach against his neighbour. And there are also two arguments to prove that none ought to endure or suffer a reproach against his neighbour, if he can hinder it.  
1. He is guilty of that sin which is committed, 
Reasons why one should not endure a reproach against another.  who might hinder it, and doth not. Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Leu. 19.17. If thou dost suffer sin upon thy neighbour, when thou mightest preven●●●t, thou bringest sin upon thyself. So there the marginal reading hath it, And not suffer sin for him, that is, for not reproving him, and so not preventing his sin. The Original will bear that sense; and so the Chaldee Paraphrast, 
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Ne habeas super illo peccatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Septuagint, and the vulgar Latin Interpreter, do express it. The Hebrew phrase is so used Levit. 22.9. They shall therefore keep mine ordinance, lest they bear sin for it. Thus Eli is charged with those sins, which were committed by his sons, 1 Sam. 2.29. because he did not what he might for the reclaiming of them. His sons made themselves vile, and he restrained them not, 1 Sam. 3.13.  
2. Every one is bound, as much as in him lieth, to maintain the credit and good name of his neighbour. The end of the commandment is charity, etc. 1 Tim. 1.5. Now charity is kind, 1 Cor. 13.4. It doth good as occasion requireth, and opportunity is offered. That commandment, Thou shalt not kill, binds us to preserve the life of our neighbour, if we may. So also that, Thou shalt not bear false witness against thy neighbour, requires an endeavour to preserve our neighbours good name, and consequently not to suffer him to be reproached, if we may hinder it.  
Use 1 This then makes for the conviction and reproof of many, who if they do not themselves reproach their neighbour, yet will receive a reproach against him, or suffer him to be reproached. This is so common, as if it were no sin at all; so fare are people from considering, 
Detrahentes atque audientes pari reatu detinentur. Bern.  that such as reproach, and they that receive or suffer a reproach, are alike guilty. What though the devil do not possess thy tongue, so as to make thee speak reproachfully, yet if he possess thine ear, so that thou dost willingly hear thy neighbour reproached, is not that enough to make thee the devils captive? The true mother of the child would either have it entire, or not at all; but the pretended mother was willing to have it divided, 1 King. 3.26. So God will either have all or none, but the devil will be content with a part, because he knows that so he shall have all.  
Some, whatsoever reports they hear, not only entertain them, but also declare them again unto others; and think this a plea sufficient for them, that they are not the first authors of those reports; they speak but what they heard before. But dost thou presently believe what thou hearest? If so, thou showest thyself simple, to believe a thing merely because it is reported. The simple (saith Solomon) believeth every word: but the prudent man looketh well to his going, Prov. 14.15. Much more is it simplicity and folly to report a thing again, merely because thou hast heard it. If thou dost not believe the report, thou art so mu●h the more faulty, in that not believing it thyself, yet thou divulgest it to others, that they may believe it. Indeed though thou didst believe, yea know assuredly that it is so as is reported unto thee, yet if it tend only to the infamy and disgrace of thy neighbour, thou oughtest neither to report it again, nor to suffer it to be reported, if thou mayest prevent it; for love covereth all sins, Prov. 10.12. But to report that, which thou neither knowest, nor believest, this is most gross.  
Some instead of suppressing reproaches against their neighbour, provoke others to raise them. Report, say they, and we will report, Jer. 20.10. They delight especially in such as come with tales and reports against their neighbour; such are most welcome guests unto them; they will feed the bellies of those that feed their ears in this kind. But David was of another disposition, Whoso privily slandereth his neighbour (said he) him will I cut off, Psal. 101.5. And vers. 7. He that telleth lies, shall not tarry in my sight. 
Quisquis amat dictis absentis r●dere famam, Hanc mensa● vetitam noveri● esse sibi.  So it is recorded of Austin, that over his table he used to have two verses written, which were to this affect, that it was no table for any that would backbite and reproach their neighbour.  
Let it then be the care of every one not so much as to Use 2 receive, or entertain, or endure a reproach against his neighbour.  

Motives not to receive or endure a reproach against another.  Consider 1. It is a sign one is naught himself, when he easily entertaineth an evil report of another. A wicked doer (saith Solomon) giveth heed to false lips, and a liar giveth ear to a naughty tongue, Proverb. 17.4. If we ourselves be good, we will not lightly judge others evil, not hastily believe the sinister reports that we hear of them.  
2. Almost all the evil and mischief that cometh by backbiting, tale-bearing and whispering, cometh through the fault of those that receive and entertain the tales which are brought unto them. Whereas usually the tale-bearer hurteth three at once, himself, him to whom, and him of whom he speaketh: if ear were not given unto him, if his reports were not entertained, he should hurt none but himself. Wherefore hearest thou men's words, (said David to Saul) Saying, Behold, David seeketh thy hurt? 1 Sam. 24.9. If Saul had not given ear to those that slandered David, as if he had conspired against him, both he had been freed from much sin, and David also from much trouble.  
3. Even the hurt that cometh to the tale-bearer himself, is partly through his fault that hearkneth unto him; for by this means-he is confirmed and encouraged in his evil course. If a ruler (saith Solomon) harken to lies, all his servants are wicked, Prov. 29.12. Such as are otherwise so disposed, will be the more ready to carry tales, and to raise reports, when they know others ready to receive them. Whereas if we did stop our ears from hearing tales, we should stop the mouths of others from telling them. If there were no receivers, (we say) there would be no thiefs. So if there were no tale-hearers, there would be no tale-bearers. The northwind (saith Solomon) driveth away rain; so doth an angry countenance a backbiting tongue, Prov. 25.23. In the margin it is otherwise read, viz. thus, The northwind bringeth forth rain, so doth a backbiting tongue an angry countenance. And in that sense do the Chaldee Paraphrast. R. Solomon and R. Levi take it; but the other reading is followed by Aben Ezra, and the vulgar Latin Translator. However, the sense comes in effect all to one, and still it is spoken (as Aben Ezra notes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by way of instruction and admonition, not to receive, or suffer a backbiting tongue. If thou perceivest any begin to defame and reproach others, 

Non minus auribus quam linguâ fugias detractionem.—  discat non libenter dicere, quod didicerit non libenter audiri. Author Epistolae ad Demetr. virg. cap. 19  
Nemo invito auditori libenter ref●●● Sagitta in lapidem nunquam figitur; interdum resiliens percutit dirigentem. Discat detractor, dum te videt non libenter audi e, non facile detrahere. Hieron. ad Nepotian. de vita Clericorum.   show him no countenance, lend no ear unto him, but frown upon him, or turn away from him; one way or other make it appear that thou art not pleased with him, and this will stop his mouth. As Paul did shake off the viper, so do thou shake off a backbiter.  
4. He that hath once entertained a reproach against another, though afterward he come to see his error, yet he will not easily acknowledge the wrong that he hath done his neighbour, and make him amends for it. We may see this even in David, who having once received Ziba's false accusation against Mephibosheth, and thereupon bidden Ziba take all that did pertain unto Mephibosheth, 2 Sam. 16. Chap. when at length Mephibosheth let him understand what wrong Ziba had done him; he put him off very coldly, saying, Why speakest thou anymore of thy matters? I have said, Thou and Ziba divide the land, 2 Sam. 19.29. The Rabbins say, that when David said, Thou and Ziba divide the land, 
R. David Kimchi ad 2 Sam. 19.29.  a voice from heaven answered, Let Rehoboam and Jeroboam divide the kingdom; as if this happened as a punishment of David's sin, in that he harkened unto Ziba, when he slandered Mephibosheth, and would not hearken to Mephibosheth when he made his apology, and shown how perfidiously Ziba had dealt with him. The Scripture shows us not this, but another cause of the division of the kingdom, 1 King. 11.11, 12, 13. and 12.29, etc. Yet David herein was very faulty, first to hearken to Ziba's slanderous tongue, and thereupon to give a rash sentence against Mephibosheth; and then not to reverse the sentence so fully as he should have done, when he was convinced of the iniquity of it. And this example may show how dangerous it is to entertain a report against another overhastily; and how hard it is to do our neighbour right, when we have once done him wrong in this kind.  
Now by how much the credit and reputation of any is of greater concernment, by so much the more all aught to be fare from receiving, or enduring a reproach against them, as against Magistrates and Ministers, and eminent Professors of Religion. I have showed before, that such especially are not to be reproached; and even so against such especially a reproach is not to be received, nor endured. The people by hearking unto Absalon, when he reproached David, were drawn into rebellion, 2 Sam. 15.3, etc. So also people are brought into a contempt of Ministers, and the ministry itself, by entertaining the reproaches that are cast upon them.  
And therefore as Satan and ungodly men labour what they can to asperse them, and to make them infamous; so such as fear God must endeavour to uphold and maintain their reputation, and not to entertain, or endure a reproach against them, if they can hinder it. The Apostle would not have an accusation received against an elder (that is, 
Est longè aliud condemnare (de quo Deut. 17. & 19) & accusationem recipere. Precipit ●●itur Aposto●●s ne recipiendam quidem esse accusationem adversus presbyterum, nisi testium quali●●●● prius examinatâ. Estius ad 1 Tim. 5.19.  a Minister) under two or three witnesses, 1 Tim. 5.19. None by the law of Moses was to be condemned, except there were two or three witnesses produced against him: but this is much more which the Apostle requires in respect of a Minister, to wit, that except there be two or three to bear witness to it, an accusation is not so much as to be received against him. 
Non sacilè admittendam censet accusationem presbyteri ratione status. Non enim vult ut accusatione admissâ subjaceat discrimini progressus an sint testes sufficientes, an deficient testes, sed quod ipsa accusatio non admittatur nisi constet de sufficientibus & idoneis testibus. Et hoc est p●●vilegium presbyterorum ex hâ● Pauli ordinatione. Cajetan. ad 1 Tim. 5.19. See before, Sermon 9  This (as Cajetan and others observe) is the privilege, which by the Apostles rule doth belong to Ministers. Thus also, by how much any are more eminent in professing religion, by so much the less should a reproach be admitted against them; because it redounds not only to the disgrace of the person, but also of the profession. The devil is always busy to reproach the saints and servants of God, thereby to make the truth, which they profess, odious, to withhold from it such as are yet aliens, and to withdraw such as do but slightly embrace it. As concerning this sect, (said the Jews to Paul, meaning those that professed the Lord Jesus to be the Christ) we know that it is everywhere spoken against, Act. 28.22. What reproaches soon after the Apostles times were cast upon Christians by the Pagans, appears by the writings of those that lived in those times. They believe those things of us, 
Credunt de nobis, quae non probantur: nolunt inquir●, ne probentur non esse. Tertull. in Apologet.  (saith Tertullian) which are not proved; neither will they have them examined, lest they be proved to be false.  
The devils (saith Minutius Foelix) do so possess men's minds, and stop their breasts, 
Sic occupant animos (daemons) & obst●uunt pectora, ut antè nos incipiant homines odisse, quàm nosse; ne cognitos aut imitari possint, aut damnare non possint. Minut. Fel. in Octau.  that they begin to hate us before they know us, lest if they did know us, either they might imitate us, or not be able however to condemn us. As therefore Christians ought to walk so as to give none occasion to any to speak reproachfully; so also they should not easily give heed to those that speak in that manner against professors, lest thereby religion itself become infamous, 
Scias hoc esse diaboli, ut servos Dei mendacio laceret, & opinionibus falsis gloriosum nomen defamet, ut qui conscientiae suae luce clarescunt, alienu rumoribus sordidentior. Cyprian.  this being the policy of the devil (as Cyprian observes) to traduce and slander the servants of God, and with false reports to defame that glorious name by which they are called; that so they who shine with the lustre of a clear conscience, may be defiled with the reproaches which others cast upon them.   

SERM. XVI. SERM. 16  Psal. 15.4. 
In whose eyes a vile person is contemned, but he honoureth them that fear the Lord.  
THis is the fifth special property of him that shall abide in God's tabernacle, and dwell in his holy hill; here he is described by his disposition both towards the wicked, and towards the godly; he contemneth the one, but honoureth the other.  
The former branch is so concise in the Original, 
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it is somewhat obscure, and subject to divers interpretations. Some of the Jewish expositors understand it so, as if it set forth the humility of the person spoken of. The Chaldee Pharaphrast renders it thus: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra ad loc.  Who is vile in his own sight, and despised. In like manner Aben Ezra: The sense (saith he) is, that the servant of God, whatsoever precept he observeth, and whatsoever good he doth, thinks it small and light in respect of what he ought to do for the honour of his Creator.  
Thus also Kimchi: Though he be upright, (saith he) and work righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad loc.  and speak the truth, yet doth he not therefore vaunt himself; but is vile in his own eyes, and despised, and thinketh with himself, that he doth not one thing of a thousand that he ought to do to the glory of the blessed Creator.  
This sense in itself considered is good; for it is the property of the godly to think modestly and meanly of themselves: though they have respect to all God's commandments, 
Psal. 119.6 Col. 1.17.  and desire to walk worthy of him to all pleasing, and to be fruitful in every good work, yet they know and acknowledge that they fail much, and come fare short in all that they do: see Psal. 130.3. and 143.2. Rom. 7.18, etc. But by the opposition in the next words, but he honoureth them that fear the Lord, it appears that a citizen of heaven is described (as I said) by his disposition both towards the wicked, and towards the godly; to wit, that he contemneth the one, but honoureth the other.  
So that the meaning of the former part of the words is well expressed by our Translatours, In whose eyes a vile person (that is, a wicked person, who is opposed to such as fear the Lord) is contemned. Thus also the Greek Interpreters, and the vulgar Latin Translator render it, 

LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Ad nihilum deductus est in conspectus ejus malignus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc.   A wicked person is of no account in his sight. And so Christian Expositors generally understand it: and thus also R. Solomon doth expound it. He that is vile by reason of his wickedness, is despised in the eyes of the righteous. This being the true and genuine meaning of the words, the observation is this:  
That it is the property of a citizen of heaven to contemn a wicked person. Doct.  
We may see it by the example of Elisha, who when Jehoram, the son of Ahab, king of Israel, a wicked man, sought unto him for help in his distress, said thus unto him, What have I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother. And when Jehoram pressed still upon him, alleging that not only he, but also two other kings, to wit, Jehoshaphat the king of Judah, and the king of Edom together, with their armies were like to perish for want of water, he answered, As the Lord liveth before whom I stand, surely were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee, 2 King. 3.13, 14▪  
Thus also Mordecai contemned Haman, though a great, yet a wicked person. All the king's servants that were in the king's gate, bowed and reverenced Haman; for the king had so commanded concerning him: but Mordecai bowed not, nor did him reverence, Est●. 3.2. So likewise our Saviour Christ shown his contempt of Herod; for when Pilate sent Christ to Herod, and Herod questioned with him in many words, he answered him nothing, Luke 23.9. Christ knew Herod to be a profane scorner, one that would not regard what he should say unto him, and therefore he would not vouchsafe to answer any of his questions. Speak not in the ears of a fool, (saith Solomon, he means a proud scornful fool) for he will despise the wisdom of thy words, Prov. 23.9.  
Reasons of this Doctrine are these:  
1. There is an antiplaty and contrariety betwixt the godly and the wicked; 
Reasons why a citizen of heaven doth contemn a wicked person.  there is enmity betwixt the seed of the women and the seed of the serpent, Gen. 3.15. They have contrary parents, the one being the children of God, the other the children of the devil, 1 John 3.10. They have contrary conditions; the one are light, the other darkness, Ephes. 5.8. They have contrary courses; the one walk after the spirit, and the other walk after the flesh, Rom. 8.1. Therefore an unjust man is an abomination to the just; and he that is upright in his ways is an abomination to the unjust, Prov. 29.27.  
2. The godly are taught of God, John 6. vers. 45. Therefore they are taught to judge of things aright, to judge of them as they are: and consequently they are taught to judge the wicked, vile and contemptible, because so indeed they are. Here in the Text a wicked person is called a vile person. And it is said of the sons of Eli, who where wicked and ungodly, that they made themselves vile, 1 Sam. 3.13. Sinful affections are termed vile affections, Rom. 1.26. because they make those vile that are given up unto them. A wicked man is loathsome, saith Solomon, Prov. 13.5.  
3. The wicked contemn God, Psal. 10.13. And therefore the godly contemn the wicked. Do not I hate them, O Lord, that hate thee? said David, Psal. 139.21. So doth not a godly man contemn them that condemn God? Yes, it is most just that it should be so, and God will have it so; they that despise me, (saith he) shall be lightly esteemed, 1 Sam. 2.30.  
This then in the first place may show how b inde and Use 1 brutish the wicked are, who though they be most vile and contemptible in the eyes of God and good men, yet they have no sight, no sense of themselves, 
Supra omnem monstrosi piaculi execrationem est, summum scelus admitte●e, & pudorem sceleris non admittere, Salu. de Gubern. l. 7.  and of their vileness, but applaud themselves, and that for those very things for which they are so loathsome. Were they ashamed (saith Jeremy) when they committed abomination? nay, they were not at all ashamed, neither could they blush, Jer. 6.15. And he repeats it again, Chap. 8. vers. 12. Yea, some are so fare from being ashamed of their abominations, that they even glory in them. Their glory is in their shame, Phil. 3.19. chrysostom doth elegantly set forth the blindness and brutishness of such persons. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  When they lie in the mire, (saith he) they think they are besmeared with some sweet ointments: when they are full of vermin, they vaunt themselves as if they were adorned with precious stones. Thus Austin confesseth that it was sometimes with him; 

Precepts ibam tantâ caecitate, ut inter coetaneos meos puderet me minoris dedecoris, quum audiebam eos jactantes flagil●a sua, & tanto gloriantes magis, quanto magis turpes essent.—  
Quid dignum vi●uperatione nisi vitium? Ego ne vituperarer, vitiosior fiebam: & ubi non sub●rat quo aequarer perditis, fingebam me fecisse quae non feceram, ne viderer abjectior▪ quo eram innocentior, & ne vitior, quo eram castior. August. Confess. lib. 2. cap. 3.   he was stricken with such blindness, as that he thought it a shame unto him to be less vile and wicked then his companions, whom he heard boast of their lewdness, and glory so much the more, by how much they were the more filthy. Therefore (he saith) lest he should be of no account, he was the more vicious: and when he could not otherwise match others, he would feign that he had done those things which he never did, lest he should seem so much the more abject, by how much he was the more innocent; and so much the more vile, by how much he was the more chaste.  
Use 2 Secondly. This also shows, that such as have truly repent of their wickedness, are ashamed of it, and of themselves for it. For seeing it makes them to be contemned of those that judge aright, when they are truly sensible of themselves, they will be vile in their own eyes, and will be ashamed that ever they did commit such abomination. What fruit had you then of those things, whereof you are now ashamed? Rom. 6.21. Thou shalt remember thy ways, and be ashamed, Ezek. 16.61. Ye shall remember your ways, and all your do, wherein ye have been defiled; and ye shall loathe yourselves in your own sight, for all your evils that ye have committed, Ezek. 20.43. Then shall ye remember your own evil ways, and your do that were not good, and shall loathe yourselves in your own sight for your inquities, and for your abominations, Ezek. 36.31. Surely (said Ephraim) after that I was turned, I repent; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did hear the reproach of my youth, Jer. 31. 19 Therefore though thou dost refrain from acting thy old sins, yet if thou canst still think and speak of thy former ways and do without being ashamed of them, it argues that thy refraining from sin doth proceed from some other cause, (as want of power, or opportunity to act in that kind, or the like) and not from hence, that thou hast tru●y repent of it.  
Thirdly, This may teach and admonish all, if they Use 3 would keep themselves from contempt, even from just and deserved contempt, to keep themselves from sin and wickedness. If thou wouldst avoid contempt, have a care to avoid sin, for otherwise both God and they that are of God will contemn thee. When the wicked cometh, then cometh also contempt, and with ignonimy reproach, Proverb. 18.3. It is not thy birth or breeding, not thy wit or wealth, not thy dignity or power, not any thing whatsoever that can preserve thee from contempt, if thou be'st wicked. No, if thou livest wickedly, thou shalt live contemptibly; and if thou diest in thy wickedness, contempt will for ever cleave unto thee. The memory of the just is blessed: but the name of the wicked shall rot, Prov. 10.7. When the wicked rise again, it shall be to perpetual shame and contempt, Dan. 12.2. They shall be an abhorring unto all flesh, Isai. 66.24.  
But fourthly, if it be one character whereby a citizen Use 4 of heaven, and an heir of salvation is described, that he is one who contemneth the wicked; what little cause then have they to think themselves in a good estate, who neither have, nor care to have this property in them? How far some are from contemning the wicked, may appear divers ways.  
1. By endeavouring what they can to advance the wicked, to advance them (I say) to places of honour either in Church or Commonwealth. An ordinary thing it is with men to bestow their voices and their pains in this kind upon any, even as they are swayed by favour, faction, or the like; never considering nor caring what manner of persons they be whom they seek to advance, nor regarding the precept of the Apostle, to do nothing by partiality, 1 Tim. 5.21.  
2. By magnifying the wicked because they flourish in the world: therefore people usually speak of them as if they were the only happy men. Such and such (in their minds and mouths) are the best in the town or parish, because (forsooth) they are the most potent, wealthy, etc. whereas it may be being the most wicked, they are the worst. A man is to be prized according to his soul, the principal part of him, and that indeed which makes him to be a man: 
Cum voles veram hominis estimationem inire, nudum inspice. Ponat patrimonium, p●nat honores, etc. corpus ipsum exuat, animum intuere qualis quantusque fit. Sen. Epist. 7.6.  so much as his soul is worth, so much indeed is he worth, and not more. Now (as the wise-m●n tells us) the soul of the wicked is little worth, Prov. 10.20. And therefore though their house, lands and possessions are worth much, yet they themselves are worth little. By what vile and contemptible terms are the wicked set forth in the Scripture? They are termed Dross, Ezek. 22.19. Chaff, Matth. 3.12. Dogs and Swine, Matt. 7.6. Serpents and Vipers, Matth. 23.33. Yea, Devils, John 6.70.  
3. By flattering the wicked in their wickedness, and extolling them even eo nomine because they are wicked. 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, No evil shall come upon you. So the Lord complains of false Prophets, Jer. 23.17. And Solomon tells of some that praise the wicked, Proverb. 28.4. That say to the wicked, Thou art righteous; but he saith, That the people shall curse him that doth so, the nations shall abhor him, Prov. 24.24.  
4. By being familiar with the wicked. They that draw nigh unto God, (that acquaint themselves with him, Job 22.21. and delight themselves in him, Psal. 37.4▪) they honour God, Isai. 29.13.  
So they that draw nigh to the wicked, that acquaint themselves with them, and delight in them, they honour the wicked. He that doth contemn the wicked, will say with David, Depart from me, ye wicked: for I will keep the commandments of my God, Psal. 119.115. Especially they honour the wicked, who join with them in those things that are wicked. Jehoshaphat, though otherwise a good man, was faulty in this; he joined with wicked Ahab in his wicked enterprise against Ramoth-Gilead, God by his Prophet Micaiah having declared his will to the contrary: for this he was taxed by another Prophet, saying, Shouldest thou help the ungodly? and love those that hate the Lord? therefore is wrath upon thee from before the Lord, 2 Chron. 19.2.  
5. By not showing such severity against the wicked as is meet. Eli is charged with honouring his sons more than God, 1 Sam. 2.29. because his sons made themselves vile, and he restrained them not, 1 Sam. 3.13. If thou dost not according to thy place and calling show thyself severe against the wicked, thou art so far from comtemning them, that thou showest thyself to make more account of them then of God. If thou canst hear thy children, servants or others, curse, swear, or do wickedly in any kind, and yet not put forth that power against them which God hath given thee, it appears that thou art a despiser of God, and not of the wicked. See David's profession what he would do in such a case, Psal. 101. verse 5, 7, 8. And Nehemia's practice, what he did, Neh. 5.7. and 13.11, 17.  
In the last place therefore, let us get our hearts into Use 5 such a frame and temper as to comtemne the wicked; and as occasion requires, let us show our contempt of them. To persuade and provoke us hereunto, let us consider these motives.  
1. It is an argument that we ourselves are wicked, 
Motives to contemn the wicked.  if we do not contemn those that are wicked. They that forsake the law, praise the wicked: but such as keep the law, contend with them, Prov. 28.4. So to associate ourselves with the wicked, argues that we are like unto them. 
Pares cum paribus facillimè congregantur.  Birds of a feather (as they say) fly together.  
2. Not to contemn the wicked, is a means to make us wicked. He that doth not so despise the wicked, as to avoid all unnecessary familiarity and society with them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is like to be infected by them, and to become like unto them. Be not among wine-bibbers, (saith Solomon) nor among riotous eaters of flesh, Prov. 23.20, 21. As if he should say, If thou be'st among them, thou wilt be one of them, thou wilt conform unto them. He that walketh with the wise, (saith he) shall be wise; but a companion of fools shall be destroyed, Proverb. 13.20. David speaking of the Israelites, saith, They did not destroy the nations (the Canaanites) concerning whom the Lord commanded them: But were mingled among the heathen, and learned their works: And they served their idols, which were a snare unto them, Psal. 106.34, 35, 36.  
3. Not to contemn the wicked, is a means to encourage them in their wickedness; whereas if we show a contempt of them, it may be of force to reclaim them. As snow in summer, and as rain in harvest, so honour is not seemly for a fool, Prov. 26.1. It is a thing very prejudicial and hurtful. As he that bindeth a stone in a sling, so is he that giveth honour to a fool, Prov. 26.8. So to flatter the wicked, this doth strengthen the hands of evil doers, that none doth return from his wickedness, Jer. 23.14. So also to associate with the wicked, and to be familiar with them. Therefore the Apostle speaking of one that is refractory and disobedient, saith, Have no company with him, that he may be ashamed, 2 Thess. 3. vers. 14.  
4. How apt are we to contemn those that contemn us, and lightly to esteem those that despise us? And should we not much rather contemn those that contemn God; and lightly esteem those that despise him? Should we not be much more zealous for him then for ourselves? Our Saviour Christ was so; He gave his back to the smiters, and his cheeks to them that plucked off the hair: he hide not his face from shame and spitting Isai. 50.6. When he was riviled, he reviled not again; and when he suffered, he threatened not, but committed himself to him that judgeth righteously, 1 Pet. 2.23. He was led as a lamb to the slaughter, and as the sheep before the shearer is dumb, so opened not he his mouth, Isai. 53.7. But when he saw his Father dishonoured by those that made merchandise in his house, buying and selling in the Temple; then his zeal and indignation against them did presently show itself, John 2.13, 14, etc. So Moses in his own cause was the meekest man upon earth: when Aaron and Miriam murmured against him, he held his peace, as if he had heard nothing, Num. 12.1, 2, 3. But when he saw the people dishonour God by their idolatrous worshipping of the golden calf, than his anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount. And he took the calf which they had made, and burned it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. He made proclamation also, saying, Who is on the Lord's side? let him come unto me: and he caused about 3000. of the transgressors to be slain, Exod. 32. vers. 19, 20, 26, 27, 28. But in contemning the wicked, divers cautions are to be observed.  
1. We must take heed of being rash and hasty to judge others wicked. 
Cautions to be observed in contemning the wicked.  Eli was overforward to censure Hannah for being drunk, when she was troubled in spirit, and poured forth her heart before the Lord, 1 Sam. 1. vers. 13, 14, 15. Better it is in this case to err on the right hand, then on the left: better to judge well of those that deserve ill, then ill of those that deserve well. Some men's sins go before unto judgement, 1 Tim. 5.24. They declare their sins as Sodom, they hid them not, Isai. 3.9. Such are to be judged wicked and vile as they are. But charity thinketh no evil, 1 Corinth. 13. vers. 5. Where it seethe none, it suspecteth none.  
2. Though any be notoriously wicked, yet they are not so to be contemned as to be accounted reprobates and castaways, such as of whom there is no hope. Peter did not so contemn Simon Magus, though he saw him to be in the gall of bitterness, and in the bond of iniquity: But he bade him repent of his wickedness, and pray God if peradventure the thought of his heart might be forgiven him, Act. 8. vers. 22, 23. See also 2 Tim. 2.25, 26. and 2 Thess. 3.10, 11.  
3. We must beware of contemning others out of a high conceit of ourselves, like those whom the Prophet Esay taxeth, Which say, Stand by thyself, come not near me, I am holier than thou, Isai. 65.5. So when our Saviour saw some, That trusted in themselves, that they were righteous, and despised others, he propounded the parable of the Pharisee and the Publican, for the purging out of that humour, Luke 18.9, etc. Who maketh thee to differ? (saith the Apostle) and what hast thou, that thou hast not received? and if thou hast received it, why boastest thou, as if thou hadst not received it? 1 Corinth. 4. vers. 7.  
4. We must not so contemn the wicked, as to contemn their power and authority, but must show them such respect as by their place and calling is due unto them. Give unto Cesar the things that are Caesar's, said our Saviour; though Tiberius, a man eminently wicked, was then Cesar, or Emperor, Matth. 22.21. Render to all their due (saith S. Paul) honour to whom honour, Rom. 13.7. In Elisha's carriage towards Jehoram king of Israel, 2 King. 3.13, 14. there was something extraordinary, and not to be imitated by us, we not having the same spirit which he had, as Christ told his disciples in a like case, Luke 9.55.  
So also (it seems) there was in the carriage of Mordecai toward Haman. Some of the Rabbins say, that Haman had the image of some false god about him, 
Abe● Ezra.  and that therefore Mordecai would not bow to him, lest he might seem to bow to the idol. Others of them say, that Haman did make himself a god, 
R. Solomon.  and required such worship as is due unto God only. So also some Christian expositors say, 
Junius.  that it was more honour than did belong to a man, which they gave to Haman. But that is most probable, that therefore Mordecai refused to bow unto Haman, because he was an Amalekite, of that nation, with which God had especially charged his people to have war, Exod. 17.14, 16. Deut. 25.17, 18, 19 These examples therefore, though they prove that the wicked are to be contemned (to which purpose I alleged them before) yet not so, but that respect is to be showed to Magistrates, and men in authority, though they be wicked. So wives, children, and servants, must not withstanding the wickedness of their husbands, parents and masters, show all due respect unto them.  
5. We ought not so to contemn the wicked, as to refuse to do them good. See before, Sermon 13.  
6. Nor so as to refuse good from them. Paul thought it not unmeet to appeal to Cesar, when that did make for his safety, though Nero, who was then Cesar, was monstrously wicked, Act. 25.11. They are therefore injurious to themselves, and indeed to God also, who so contemn wicked Ministers, as to contemn their ministry, and to refuse to partake of God's ordinances administered by them. Thus the people, because of the wickedness of the priests, the sons of Eli, abhorred the Lords offering, 1 Sam. 2.17. but in this they did transgress, vers. 24. Christ required the people to hear the Scribes and Pharisees, notwithstanding their ungodliness; and to observe all that they did say, so long as they taught the law of Moses, Matth. 23.2, 3.  
7. Neither are the wicked so to be contemned, as that we should refuse to join with them in that which is good. So far forth as the Pharisees held the truth, Paul held with them, and professed himself one of them, Act. 23.6. And he bids, Come out from among them, (viz. the wicked) separate yourselves: but how? and touch not the unclean thing, 2 Cor. 6.17. that is, do not join with the wicked in that which is evil: but must we therefore refrain from that which is good, rather than join with the wicked in it? Where doth the Scripture teach this lesson?  
Now that we may be enabled to contemnne the wicked,  

Motives to enable us to contemn the wicked.  1. We must consider the odiousness of sin, and get a thorough hatred of it. I will set no wicked thing (saith David) before mine eyes: I hate the work of them that turn aside, it shall not cleave to me. Then immediately after, A froward heart shall departed from me; I will not know a wicked person. Whoso privily (saith he) slandereth his neighbour, him will I cut off; him that hath a high look, and a proud heart, will not I suffer.— He that worketh deceit, shall not dwell in my house; he that telleth lies, shall not tarry in my sight. I will early destroy all the wicked of the land, etc. Psal. 101.3, 4, 5, 7, 8.  
2. We must especially beware of covetousness; for that will make us to have men's persons in admiration, because of advantage, Judas vers. 16. This made Pilate so to honour Cesar, as for fear of him to condemn Christ, whom he knew and acknowledged to be innocent. When he heard the Jews say, If thou let this man go, thou art not Caesar's friend, fearing to lose Caesar's friendship, which was so advantageous unto him, presently he did that which they desired, though it were against his conscience, John 19.12, etc.  
3. We must labour for true Christian courage and magnanimity, that we may not have the spirit of fear, (base, cowardly fear, as the word in the Original doth import) but of power, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and of love, and of a sound mind, 2 Tim. 1.7. We must sanctify the Lord of hosts himself, and let him be our fear, and let him be our dread, Isai. 8.13.   

SERM. XVII. SERM. 17  Psal. 15.4. 
But he honoureth them that fear the Lord.  
THe disposition of a saint and citizen of heaven toward the wicked, I have already spoken of, viz. that he contemneth such; now I am to treat of his disposition toward the godly, and such here it is said that he honoureth.  
But he honoureth] To honour, is as much as highly to esteem; and to testify that high estimation, by some outward expression. In 1 Sam. 2.30. Honouring and despising are opposed, and despising and esteeming lightly are used as terms equivalent: honouring therefore must import as much as esteeming highly. But this inward estimation must also be outwaadly testified and expressed: Honour me now, I pray thee (said Saul to Samuel) before the elders of my people, and before Israel, 1 Sam. 15.30. Honour therefore hath something in it whereby it doth appear, and is seen.  
Them that fear the Lord] The godly are oft in Scripture described by this, that they fear God. Obadiah feared the Lord greatly, 1 Sam. 18.3. Job was perfect and upright, and one that feared God, and eschewed evil, Job 1. vers. 1. Cornelius was a devout man, and one that feared God with all his house, Act. 10.2. The fear of God is put for all piety. Come ye children, harken unto me, and I will teach you the fear of the Lord, Psal. 34.11. He that truly feareth God, will both do what God commands, and avoid what God forbids. The fear of the Lord is clean, that is, it maketh clean, Psal. 19.9. The fear of God therefore is usually made the character of the godly; and the want of this fear, the character of the wicked. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes, Psal. 36.1. There is no fear of God before their eyes, Rom. 3.18.  
This may suffice for the opening of the words; the doctrine which they offer unto our consideration, is this:  
It is the property of a citizen of heaven and heir of salvation, Doct. to honour the godly▪ to make good account of them, and to carry himself respectively toward them.  
Thus did Elisha honour Jehoshaphat, not because he was great, (for so was Jehoram also, whom yet he did not honour) but because he was godly. Were it not (said he to Jehoram) that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee, 2 King. 3.14. So also did Paul honour Onesimus, when he was converted unto Christ, though in the eye of the world, he was of mean reputation. I beseech thee (saith he to Philemon) for my son Onesimus, Philem. vers. 10. And vers. 12. Thou therefore receive him, that is mine own bowels. And vers. 16. Not now a servant, but above a servant, a brother beloved, etc.  
There is good reason why a citizen of heaven doth (as all should) honour the godly. 
Reasons why a citizen of heaven doth honour the godly.   
1. The godly are honourable, they are worthy to be honoured, honour is due unto them. Hold such in reputation (or as the margin reads it, honour such) saith the Apostle speaking of Epaphroditus, a man of great piety, Phil. 2.29. Honour is due, because of excellency; for it imports (as Aquinas noteth) a testification of ones excellency. 
Honour testificationem quandam importat de excellentiâ alicujus. Aquin. 22. quaest. 103. art. 1.  Therefore honour primarily belongs unto God, who only is excellent, Psal. 148.13. to wit, with an independent excellency. But the godly are also excellent by participation, with an excellency derived unto them from God; and therefore a secondary and subordinate honour doth belong unto them. David having spoken of the saints that are upon the earth, immediately after calls them the excellent, Psal. 16.3. And Solomon tells us, that the righteous is more excellent than his neighbour, Prov. 12.26. And he saith, Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich, Prov. 28.6. The godly are called the precious sons of Zion, comparable to fine gold, Lam. 4.2. They are excellent in respect of birth and parentage. Born not of blood, nor of the will of the flesh, nor of the will of man, but of God, John 1.13. They are Excellent in respect of that portion and inheritance which belongs unto them. If children, than heirs, heirs of God, and joynt-heires with Christ, Rom. 8.17. Heirs of the kingdom which God hath promised to them that love him, Jam. 2.5. They are excellent in respect of those gifts and graces which are in them. They are endowed with wisdom; for true wisdom is the wisdom of the just, Luke 1.17. And wisdom makes a man's face to shine, Eccles. 8.1. Wisdom is the principal thing, Proverb. 4.7. She is more precious than rubies, and all the things thou canst desire are not to be compared unto her, Prov. 3.15. They are endowed with faith, they are of the household of faith, Gal. 6.10. And faith is precious, 2 Pet. 1.1. More precious than gold, 1 Pet. 1.7. They are endowed with righteousness and holiness, and thereby they resemble God, in that they put on the new man, which after God is created in righteousness and true holiness, Ephes. 4 24. Hereby they are made partakers of the divine nature, 2 Pet. 1.4.  
2. God doth honour the godly. They are precious in his sight, Isai. 43.4. He will honour those that honour him, 1 Sam. 2.30. Because he hath set his love upon me (saith God, speaking of the godly) therefore will I deliver him: I will set him on high, because he hath known my Name. He shall call upon me, and I will answer him. I will be with him in trouble, I will deliver him, and honour him. With long life will I satisfy him, and show him my salvation, Psal. 91.14, 15, 16. Though God be the God of all flesh, Jerem. 32.27. yet especially is he the God of the godly. I will be a God to thee, and to thy seed, said he to Abraham, Gen. 17.7. God is not ashamed to be called their God, Heb. 11.16. Though the whole world be Gods, and all that dwell therein, Psal. 24.1. yet the godly are his in a special manner. But now thus saith the Lord that created thee, O Jacob. and that form thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy Name, thou art mine, Isai. 43.1. They are his city, Psal. 48.8. His house, 1 Tim. 3.15. His heritage, Joel 2.17. His temple, 1 Cor 3.16. His people, Isai. 63.8. His friends, Isai. 41.8. His children, 2 Cor. 6.18. His jewels, Mal. 3.17. His peculiar treasure, Psal. 135.4. Though God's providence be over all, yet especially over the godly. He is the Saviour (or Preserver) of all, but especially of those that believe, 1 Tim. 4.10. The eyes of the Lord are upon the righteous, and his ears are open to their cry, Psal. 34.15. He that toucheth them, toucheth the apple of his eye, Zach. 2.8. The Lord is good unto all, (Psal. 145.9.) but especially to the godly. O how great is thy goodness (saith David unto God) which thou hast laid up for them that fear thee? Psal. 31.19. He will bless them that fear the Lord, Psal. 115.13. They are the blessed of the Lord, which made heaven and earth, vers. 15. To them will Christ the judge of all, say at the last day, Come ye blessed of my Father, inherit you the kingdom prepared for you from the foundation of the world, Matth. 25.34. Yea, God doth so honour the godly, as to do good to others for their sake. I have learned by experience, that the Lord hath blessed me for thy sake, said Laban to Jacob, Gen. 30.27. It was little that thou hadst before I came, (said Jacob to Laban) and it is now increased to a multitude: and the Lord hath blessed thee since my coming, vers. 30. The Lord blessed the Egyptians house for joseph's sake; and the blessing of the Lord was upon all that he had in the house, and in the field, Gen. 39.5. Lo (said the Angel unto Paul) God hath given thee all them that fail with thee, Act. 27.24. For Paul's sake God preserved all that were in the ship with him, that notwithstanding the extreme danger that they were in, yet they all escaped.  
3. Christ doth honour the godly. He calls them his friends; You are my friends (saith he) if you do whatsoever I command you. Henceforth call I you not servants: for the servant knoweth not what his Lord doth. but I have called you friends: for all things that I have heard of my Father, have I made known unto you, John 15.14, 15. He calls them his brethren; He is not ashamed to call them brethren, saying, I will declare thy Name unto my brethren, Heb. 2.11, 12. See also John 20.17. and Matth. 25.40. Yea, when some came and told Christ that his Mother and brethren were without, desiring to speak with him, he answered, who is my Mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my Mother and my brethren. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. ad loc.  For whosoever shall do the will of my Father, which is in heaven, the same is my brother, and sister, and mother, Matth. 12.47,— 50.  
Thus our Saviour preferred his spiritual kindred before his carnal kindred. And when a certain woman having heard his words, cried out, saying, Blessed is the womb that bore thee, and the paps which thou hast sucked: he said, Yea, rather blessed are they that hear the word of God, and keep it, Luke 11.27, 28. It was a singular honour to the blessed Virgin, that she was the mother of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. ad loc.  Luke 1.42, and 48. Yet this privilege would have availed her little, if she had not been one that feared God. Blessed is she that believed, saith Elizabeth unto her, Luke 1.45. That she was a believer, this was it that did make her blessed. And so she herself said, My spirit hath rejoiced in God my Saviour, Luke 1.47. She rejoiced not so much that God was her Son, as that God was her Saviour, which without faith working through love, 
Beatior fuit percipiendo fidem Christi, quàm concipiendo carnem Christi. Nihil illi materna propinquitas proficisset, nisi foelicius Christum in cord quàm in carne gestasset. Aug.  and showing forth itself by the fruit of all holy obedience, he had not been. It would have profited her nothing, that she conceived Christ in her womb, if she had not conceived him by faith in her heart: her carnal relation to Christ would have done her no good, if she had not had spiritual relation to him.  
4. The Angels do honour the godly. Though they be most excellent and glorious creatures, yet they disdain not to attend on the godly, and to minister unto them. When Jacob returned out of Mesopotamia, the angels of God met him, viz. to guard him, Gen. 32.1. The angel of the Lord (saith David) encampeth round about them that fear him, Psal. 34.7. This reason our Saviour gives, why all should take heed of despising any of the meanest Saints; For I say unto you, (saith he) That in heaven their angels do always behold the face of my Father which is in heaven, Matth. 18.10. He calls the angels their angels, because by God's appointment they are attendant upon them. Are they not all ministering spirits, sent forth to minister for them that shall be heirs of salvation? Heb. 1.14.  
For these reasons, he that is godly himself, will honour those that are godly.  
But how doth he honour the godly?  
1. In respect of his inward esteem of them. He holds such in reputation, 

How one that is godly himself, doth honour those that are godly.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   as the Apostle exhorts, Phil. 2. vers. 29. He accounts them excellent, as David did, Psal. 16.3. The word in the Original signifieth stately persons. One of the Greek Interpreters renders it, great persons: another, very great persons: such a high and honourable esteem had David of the godly.  
2. In respect of outward deportment toward them. For,  
1. He delights in their society; In whom is all my delight, said David, speaking of the saints that are upon the earth, Psal. 16.3. I am a companion of them that fear thee, and that keep thy precepts, said he unto God, Psal. 119.63.  
2. He is ready to receive and entertain them. Mine eyes (said David) shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me, Psal. 101.6. Receive him therefore in the Lord with all gladness, said Paul, speaking of Epaphroditus, and having showed what a good and godly man he was, Phil. 2.29.  
3. He is ready also to assist and help them as they have need. My goodness extendeth not to thee; (said David unto God) But to the saints that are upon the earth, etc. Psal. 16.2, 3. I commend unto you (said Paul to the Romans) Phebe our sister, which is a servant of the Church which is at Cenchrea. That ye receive her in the Lord as becometh saints, and that ye assist her in whatsoever business she hath need of you, Rom. 16.1, 2. As we have opportunity, (saith he also) let us do good unto all; especially to those that are of the household of faith, Gal. 6 10.  
The Use of this point may be, first to provoke unto piety, Use 1 seeing this is that which will make us truly honourable. The heathens could see and consider that virtue is the way to honour. It is said of the ancient Romans, that they had one Temple dedicated to Virtue, and another to Honour; and that the passage to the Temple of Honour was through the Temple of Virtue. 
Noveris non officiis, sed finibus à vitiis disc●rnendas esse virtutes Aug contra Jul. lib. 4. cap. 3.  But (as Austin hath well observed) it is not so much the thing done, as the end for which it is done, that doth distinguish betwixt vice and virtue. Whatsoever you do (saith the Apostle) do all to the glory of God, 1 Cor. 10.31. that must be our ultimate end in all: and if we honour him, he will honour us, 1 Sam. 2.30. If any man serve me, saith Christ, him will my Father honour, John 12.26. So then, grace and godliness is that which will indeed bring us to honour, even that honour, in comparison of which the honour of the world is as nothing. And therefore if men be so ambitious of worldly honour, how should we be ambitious of this honour? We Labour (saith the Apostle) that whether present or absent (that is, whether alive or dead) we may be accepted of him, to wit, of the Lord, 2 Cor. 5.9. The word rendered, we labour, imports as much as, we are ambitious, or, we ambitiously affect. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This is a good ambition, we cannot be too ambitious in this kind. The honour of the world, what is it but a bubble, light and empty, transient and fading? In respect of worldly honour, is is with men as with a wheel, now up, and now down; that part of the wheel, which is now highest, is by and by the lowest. Who in more honour than Haman for a while? but his honour soon vanished away, and turned into ignominy and reproach. How is the candle of the wicked put out? saith job ch. 21.17. But the candle of the godly, though it may burn dim sometimes, yet it shall never be put out. The path of the just is as shining light, that shineth more and more unto the perfect day, Prov. 4.18. This honour, which piety procureth, is solid and substantial, durable and permanent, it is a far more exceeding and eternal weight of glory, 2 Cor. 4.17.  
Use 2 Here also is comfort and encouragement for such as truly fear God; though they be vilified and despised in the world, yet God and good men do honour them. If thou truly fearest God; how meanly soever the world doth account of thee, thou art honourable in God's account, and in the account of all such as judge aright. When Mical despised David, and scoffed at him, because in his zeal he danced before the Ark, he answered her, saying, It was before the Lord, which chose me before thy Father, and before all his house, to appoint me ruler over the people of the Lord, over Israel; therefore will I play before the Lord. And I will yet be more vile than thus, and will be base in mine own sight; and of the maidservants, which thou hast spoken of, of them shall I be had in honour, 1 Sam. 6.21, 22. By giving honour to God, we shall be sure to lose no honour. Therefore ye that fear the Lord, Fear ye not the reproach of men, neither be afraid of their rebukes, Isai. 51.7. Though your glory may be obscured for a time, yet at length it shall shine forth, and appear most gloriously, namely, When the Lord Jesus shall be revealed from heaven with his mighty angels, etc. When he shall come to be glorified in his saints, and admired in all them that believe, 2 Thess. 1.7, 10. Then shall the righteous shine as the sun in the kingdom of their Father, Matth. 13.43. Therefore let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the throne of God, Heb. 12.1, 2. The spirit himself beareth witness together with our spirits, that we are the children of God. And if cildrens, than heirs, heirs of God, and joint-heirs with Christ; if so be we suffer with him, that we may be also glorified together, Rom. 8.16, 17.  
Here also all they that profess the fear of God, are Use 3 to be admonished to walk in his fear, and to demean themselves so, as that they may preserve their honour, and maintain their reputation. Dead flies (saith Solomon) cause the ointment of the Apothecary to send forth a stinking savour; so doth a little folly him that is in reputation for wisdom and honour, Eccles. 10.1. The finer the cloth is, the worse is the stain of it: so the more any profess piety, the greater is their blemish, if they be exorbitant. Christian's must walk so, as to give none occasion to the adversary to speak reproachfully, 1 Tim. 5.14. And so also they must take heed of giving those that fear God occasion to think less honourably of them. To this end, we must have our hearts in the fear of the Lord all the day long, as well at one time as at another, Prov. 23▪ 17.  
2. We must be holy in all manner of conversation, as well in one thing as in another, 1 Pet. 1. vers. 15.  
3. We must abstain from all appearance of evil, 1 Thess. 5.22. Providing for honest things, not only in the sight of the Lord, but in the sight of men, 2 Cor. 8.21.  
4. When we are justly reproved, we must submit unto it, acknowledging what we are guilty of, and showing ourselves penitent for it. This is the way not to lose credit, but to retain it. Because David humbly cried peccavi, when the Prophet Nathan did reprove him, did the Prophet therefore afterward carry himself the more contemptuously towards him? No, he did honour him as much as ever. See 2 Sam. 12.13. with 1 King. 1.23.   

SERM. XVIII. SERM. 18  Psal. 15.4. 
But he honoureth them that fear the Lord.  
Use 4 I Come now to a fourth Use of the point, viz. for conviction and terror of those that vilify and despise the godly; as (alas!) how common a thing is this? The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter? Lam. 4.2. This was Jeremy's complaint in the destruction of Jerusalem; and he found it so before, by his own experience; I am in derision daily, (said he) every one mocket me, Jer. 20.7. Thus also it fared with David, as he complains unto God, saying, For thy sake I have borne reproach, shame hath covered my face, Psal. 69.7. They that sit in the gate, speak against me; and I was the song of the drunkards, vers. 12. Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee. Reproach hath broken mine heart, and I am full of heaviness, vers. 19, 20. Have mercy upon us, O Lord (saith he, speaking both in the behalf of himself, and the rest of God's people) have mercy upon us: for we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that are at ease; and with the contempt of the proud, Psal. 123.3, 4. This also was the complaint of that elect vessel, Paul; We are made as the filth of the world, and are the offscouring of all things unto this day, 1 Cor. 4.13. We were shamefully entreated, as ye know, at Philippi, 1 Thess. 2.2. See the story, Act. 16.22, 23. And others had trial of cruel mockings, and scourge: yea moreover, of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins, and goatskins, being destitute, afflicted, tormented. Of whom the world was not worthy: they wandered in deserts and in mountains, and in dens and caves of the earth, Heb. 11.36, 37, 38. Such measure even our blessed Saviour himself did find, when he was in the world. I am a worm, and no man, a reproach of men, and despised of the people. All that see me, laugh me to scorn; they shoot out the lip, they shake the head, saying, He trusted in the Lord, that he would deliver him: let him deliver him, seeing he delighted (or, as the margin hath it, if he delight) in him, Psal. 22.6, 7, 8. Thus complained David, speaking in the person of Christ. So the Prophet Esay prophesied of him, saying, He is despised, and rejected of men, a man of sorrows, and acquainted with grief: and we hid, as it were, our faces from him; he was despised, and we esteemed him not, Isai. 53.3. Thus the Evangelical history shows that it fared with him. He was called a man gluttonous, and a wine-bibber, a friend of Publicans and sinners, Matt. 11.19. He was termed Beelzebub, Matth. 10.25. He was traduced as one that did cast out devils by Beelzebub the prince of devils, Matth. 12.24. They did spit in his face, and buffered him, and others smote him with the palms of their hands, saying, Prophecy unto us, thou Christ, who is he that smote thee? Matth. 26.67, 68 They preferred Barrabas a murderer before him, and put him to a most ignominious death, even the death of the cross, mocking and reviling him most despitefully when he was crucified, Matth. 27. vers. 21, 22, 23, 39, etc. If it were thus with the Head, no marvel if it be so with the members. If they have called the Master of the house Beelzebub, much more will they call them of his household, Matth. 10.25.  

Who some despise the godly.  Some despise the godly, because they are poor, and of mean quality in the world. A poor wiseman by his wisdom delivered the city; but no man remembered that same poor man, Eccles. 9.15, Though he was wise, and had done much by his wisdom, yet because he was poor, both he and his wisdom was despised. Then said I, Wisdom is better than strength, nevertheless the poor man's wisdom is despised, and his words are not heard, vers. 16. In this respect Christ was despised; Many hearing him, w●re astonished, saying, From whence hath this man these things? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. in Mar. 6.  and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the Carpenter, the son of Mary? etc. Mark 6.2, 3. S. James taxeth this fault, and bids, Have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For (saith he) if there come into your assembly a man with a gold ring in goodly apparel, and there come in also a poor man in vile raiment: And ye have respect to him that weareth the gay clothing, and say unto him, Sat thou here in a good place; and say to the poor, Stand thou there, or sit here under my foot-shoole. Are ye not then partial in yourselves, and are become judges of evil thoughts? Harken, my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him? But ye have despised the poor, James 2.1, 2, 3, 4, 5. See 1 Corinth. chap 1. vers. 26, 27, 28.  
Some despise the godly, because they are unlearned. They are poor silly creatures, (say some) they cannot a letter on the book, and yet they must be so precise, forsooth. Thus the Pharisees despised those that followed Christ, saying, Have any of the rulers, or of the Pharisees believed on him? But this people, that knoweth not the law, are cursed, John 7.48, 49. Thus the Philosophers at Athens despised Paul, calling him, a babbler, Act. 17.18. But let not the wiseman (the worldly wiseman) glory in his wisdom, Jer. 9.23. But let him that glorieth, glory in this, that he understandeth and knoweth me, saith the Lord, vers. 24. Not many wise men after the flesh are called. But God hath chosen the foolish things of the world to confound the wise, 
Surgunt indocti, & rapiunt celum, & nos cum doctrinis nostris sine corde ecce ubi volutamur in carne & sanguine. Aug. Confess. lib. 8. cap. 8.  1 Corinth. 1.26, 27. I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise, and hast revealed them unto babes. Even so, O Father, for so it seemed good in thy sight, Matth. 11. vers. 25, 26.  
But here I must add a Caution, that as none ought to despise the godly, though they be not learned, 
Caution.  so neither is learning itself to be despised. This Caution is needful in these times, wherein some, not a few, decry learning, as a thing useless and unprofitable, yea pernicious and hurtful; and do what they can to seek the extirpation of it. And what is this else, but to seek the extirpation even of piety itself, and religion? For though many may, and do attain unto saving knowledge, though they are utterly ignorant of the Tongues, and of Arts and Sciences: yet were this knowledge utterly extinguished, without extraordinary inspirations and revelations (which some fanatical persons are not afraid to pretend unto) what knowledge of the things that concern salvation could there be? Were it not for the knowledge of the Tongues, how should we ever come to be acquainted with the Scriptures, wherein the mysteries of salvation are contained, they being originally written in Greek and Hebrew, which without school-learning none do understand? Besides, how should the truth of Religion be maintained against learned adversaries, without learning? And therefore that most subtle enemy of Christians and Christian Religion, Julian the Apostate, 
Illud autem inclemens, obruendum p●r●nni silentio, quòd arc●bat docere magistros Rhetoricos & Grammaticos, ritus Christiani cultores. Am. Marcell. de Juliano, lib. 22.  thought this the most ready and effectual way whereby to destroy both it and them, to deprive them of the benefit of good literature; which Amminnus Marcellinus himself could not but condemn as a cruel and inhuman part, though otherwise he were a Pagan, and one that did not a little admire Julian. Such also as are versed in Ecclesiastical history may observe, that the decay of learning was the advancement of the Popedom, 
Qui in historiarum Ecclesiasticaerum lectione versati sunt, Christiani populi ignorantiam, & Romanae Sedis authoritatem simul auctam animadvertere potuerunt,— Vicissimque ut bonarum literarum instauratione facessere caepit ignorantia, ita & Pontificis authoritas paulatim imminui & labascere visa est, Gentille. Exam. Con. Trid. lib. 1. sect. 7. & 8.  and so of the Popish religion; and that the restauration of learning did much help forward the work of Reformation. It can hardly therefore be otherwise imagined, but that this is the grand design of the Jesuits and other Romish agents, to bring in barbarism and illiterateness amongst us; for that so (they know) they shall soon be able to re-establish their religion, none being any way competently able to oppose them. But to digress no further: Some despise the godly, even eo nomine, for that very reason, because they are godly. Be they otherwise rich or poor, noble or ignoble, learned or unlearned, if they appear to be godly, that is enough why some will despise them. Though David was both a Prophet and a King, yet for his zeal towards God ●e was despised, and that by his own wife, 
Jam verò illud quale, quam sanctum, quòd si quis ex nobilibus converti ad Deum ceperit, statim honorè nobilitatis amittit? aut quantus in Christiano populo furor est, ubi religio ignobilem facile? Statim enim ut quis melior esse tentaverit, deterio is abjectione calcatur: ac per hoc omnes quodammodo mali esse coguntur, n● vilehabeantur.— Si bonus est quispiam, quasi malus spernitur: si malus est, quasi bonus honoratur. Salu. de Guber. lib. 4.  2 Sam. 6.16, 20. And it was the complaint of Salvian in his times, that if any noble man did begin to be a convert, presently he lost the honour of his nobility. What a madness is this (saith he) amongst Christians, that Religion doth divest a man of nobility? If a man be good, he is despised as if he were evil: if he be evil, he is honoured as if he were good.  
How some despise the godly, even because they are godly, doth appear divers ways. 
How some despise the godly even because they are godly.   
1. By taunting and mocking them, as Mical did David for dancing before the Ark. How glorious (said she) was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself, 2 Sam. 6.20. This is a great contempt, and a grievous affliction. I am as one mocked of his neighbour, said Job; The just upright man is laughed to scorn, Job 12.4. And Jeremy notes this as a great misery that befell Jerusalem, The adversaries saw her, and did mock at her Sabbaths, Lam. 1.7. So mockings are reckoned amongst the most grievous persecutions of the Saints, Heb. 11.36.  
2. By raising calumnies and slanders against them, and by casting foul aspersions upon them. Report, say they, and we will report. Thus some dealt with Jeremy, as he complains, Jer. 20.10. The like dealing had David from some; False witnesses (saith he) did rise up against me: they laid to my charge things that I knew not, Psal. 35.11. They devise (saith he again) deceitful matters against them that are quiet in the land, vers. 20. Though the godly be quiet in the land where they live, though they meddle with nothing further than their place and calling doth require; yet some will devise deceitful matters against them, some will traduce them as the grand incendiaries of the land, and the main disturbers of the peace and quietness of it. This hath ever been one of Satan's chiefest engines and devices, to seek to defame the godly as factious, turbulent and seditious; when as (alas!) they could wish with jeremy, that they had in the wilderness a lodging place of wayfaring men, that they might leave their people, and go from them, because they can see little or nothing, but that which causeth their grief and sorrow, jer. 9 2. T●is was Hamans' policy against the Jews; There is (said he to Ahafueros) a certain people scattered abroad, and dispersed among the people, in all the Provinces of thy kingdom, and their laws are divers from all people, and they keep not the king's laws: therefore it is not for the king's profit to suffer them, Esth. 3.8. So Tertullus the Orator pleaded before Felix the Governor against Paul, saying, We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, Act. 24.5. And when Paul and Silas came to Thessalonica, some informed th● rulers, saying, These that have turned the world upside down, are come hither also, Act. 17.6. Thus also did the Jews; accuse our Saviour unto Pilate, saying, We have found this fellow perverting the nation, and forbidding to give tribute unto Cesar, saying that he himself is Christ a king, Luke 23 2.  
3. By laying traps and snares for them, whereby to bring them into danger. Come, (said some) and let us devise devices against Jeremiah, Jer. 18.18. Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him, Jer. 20. ●0. They also that seek after my life, (saith David) lay snares for me: and they that seek my hurt, speak mischievous things, and imagine deceits all the day long, Psal. 38.12. Every day they wrist my words: all their thoughts are against me for evil. They gather themselves together, they hid themselves, they mark my steps, when they wait for my soul, Psal. 56.5.6. Thus our Saviour's adversaries dealt with him. The Scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things, laying wait for him, and seeking to catch something out of his mouth, that they might accuse him, Luke 11.53, 54. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold on his words, and so they might deliver him unto the power and authority of the Governor, Luke 20.20.  
4. By showing themselves glad if they can take them tripping in any kind. They watch for my halting, saith Jeremy, Jer. 20.10. When my foot slippeth, (saith David) than they magnify themselves against me, Psal. 38.16.  
5. By carping and cavilling at them, however they demean themselves. Whereunto (said Christ) shall I liken this generation? It is like unto children sitting in the market, and calling to their fellows, and saying, We have piped unto you, and you have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, (he led an austere kind of life) and they say, He hath a devil. The Son of man came eating and drinking, (conversing with men after a more familiar manner) and they say, Behold a man gluttonous, and a winebibber, a friend of Publicans and sinners, Matth. 11.16, 17, 18, 19  
6. By misinterpreting and perverting even their best actions. As when our Saviour by the finger of God did cast out devils, some most blasphemously said that he did it by Beelzebub, the prince of devils, Mat. 12.24.  
Thus many ways do some show their contempt of the godly, even because they are godly. And especially when the godly (as their duty is) reprove them for their exorbitancies and misdemeanours, than they scorn and deride, rail and revile, calling them precise fools, and what not? This fellow is newly come to sojourn among us, and he will needs make himself a judge; said the Sodomites of Lot, when he went about to dissuade them from their wickedness, Gen. 19.9. And when the Pharisees heard our Saviour speak against covetousness, they being covetous derided him, Luke 16.14.  
Fifthly and lastly, let us be exhorted to labour to approve Use 5 ourselves unto God, by being careful to perform this duty of honouring those that fear God. All the reasons prealledged, should be so many motives to prevail with us in this behalf. But further let us consider:  
1. That Christ hath given a strict charge, saying, Take heed that ye despise not one of these little ones, Matt. 18.10. How dangerous it is to despise the godly, he hath also showed us, saying, Whos● shall offend one of these little ones, which believe in me, it were better for him that a milestone were hanged about his neck, and that he were drowned in the depth of the sea, vers. 6.  
2. The honour or dishonour done unto the godly, redounds to the honour or dishonour of God himself. As Moses said to the Israelites, when they murmured against him and Aaron, Your murmur are not against us, but against the Lord, Exod. 16.8. So may it be said of all that despise the godly, Their despising is not a despising of men, but of God. He that despiseth (any in whom doth appear and shine forth the sanctifying grace of God's Spirit) despiseth not man, but God; 1 Thess. 4.8. I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink, etc. Verily I say unto you, Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me. I was an hungered, and ye gave no meat; I was thirsty, and ye gave me no drink, etc. Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me, Matth. 25.35,— 45.  
3. To honour the godly, because they are godly, is a sure sign of a gracious heart; and to despise the godly as such, argues a most graceless Spirit. Every one that loveth him that begat, loveth also him that is begotten of him, 1 John 5.1. If a man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? And this commandment have we from him, that he who loveth God, should love his brother also, 1 John 4. vers. 20, 21. This is the message, which ye heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one, and slew his brother: and wherefore slew he him? because his own works were evil, and his brothers righteous, 1 John 3.11, 12. We know, that we have passed from death to life, because we love the brethren, vers. 14. There is a love, viz. a love of good will, which we own unto all: but the love of friendship and familiarity, this we own peculiarly to the godly: thus to love them, is to delight in them; and that (as hath been showed before) is one thing, wherein doth consist the honour that is due unto them.  
4. The godly are rare, few in comparison, a little flock, Luke 12.32. Therefore they are the more to be esteemed. Rara cara, Things that are rare, as pearls and precious stones, are much set by, and highly prized. The word of the Lord was precious in those days, there was no open vision, 1 Sam. 3.1. Because it was rare, therefore it was precious; though some by precious do understand rare, and so interpret it.  
5. To honour the godly is a means to encourage them, 
Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. rarus.  and to make them hold on their way with more alacrity and cheerfulness. Indeed such as are truly godly, will be content to pass through honour and dishonour, 2 Cor. 6.8. Yet this will afford some encouragement even to the best, if they be respected and honoured as it meet. When the Christians came to meet Paul, as he was going to Rome, assoon as he saw them, he thanked God, and took courage, Act. 28.15. On the other side, the godly themselves are sometimes troubled at those affronts and indignities that are done unto them. The word of the Lord (saith Jeremy) was made a reproach unto me, and a derision daily. Then I said, I will not make mention of him, nor speak any more in his Name: but his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, Jer. 20.8, 9  
6. The godly are profitable to others; means to prevent evil, and procure good, not only in respect of themselves, but also in respect of others, as was showed before, from Gen. 30.27. and 39.5. and Act. 27.24. See also 2 King. 3.14. etc. Therefore such as do not honour the godly, are injurious not only to the godly, but also to themselves. While Lot was in Sodom, it could not be destroyed, Gen. 19.22. Had not the Sodomites than reason to have respected Lot otherwise then they did?  
7. God hath showed himself much provoked against those that have showed themselves despisers of his servants. Because Mical despised David, when she saw him dance before the Ark, and scoffed at him for it, Therefore she had no child unto the day of her death, 2 Sam. 6.23. So God caused two shee-beares to tear in pieces two and forty children, because they mocked and abused Elisha, 2 King. 2.23, 24.   

SERM. XIX. SERM. 19  Psal. 15.4. 
But he honoureth them that fear the Lord.  
I Come now to give some rules and directions, which are to be observed in honouring the godly.  

Rules and Directions for the honouring of the godly.  1. We must honour the godly not in pretence, but in sincerity. It is said of Dionysius, that whereas he maintained many Philosophers and learned men, he stuck not to profess, that he did it not out of respect to them, but out of respect to himself; not that he did much value them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Apothegm.  but that he himself by their means might be much valued. He supposed, that all would take him for a rare and excellent man, who did so honour those that ●ere such. So some (though they will not so ingenuously acknowledge it, as Dionysius did) may make a show of honouring the godly, that so themselves may be accounted godly; or for some other by-end, and base respect. The Scribes and Pharisees would build the tombs of the Prophets, and garnish the sepulchers of the righteous; as if they had been most careful to observe the admonitions of the Prophets, and to follow the examples of the righteous; when as indeed it was quite contrary: therefore our Saviour inveighs against them, and cries woe unto them for their hypocrisy, Matth. 23.29. He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward: and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward, Matth. 10.41. It is not enough to honour a prophet, or a righteous man, but it must be done, eo nomine, in that very respect, because he is a prophet, or a righteous man; and then, not otherwise, is a reward to be expected. Whosoever shall give you a cup of water to drink in my name, saith our Saviour) because you belong to Christ, verily I say unto you, he shall not lose his reward, Mark 9.41. The least respect shown to the godly, because they are godly, proceeding from a true and unfeigned love of piety▪ shall not be unrewarded: on the other side, the greatest honour done to the godly, if it be not done in simplicity and godly sincerity, it is worth nothing.  
2. We must honour the godly without pa●●ialitie. The godly must be honoured as godly; and therefore all that are godly must be honoured, as well one as another.  
1. As well the godly that are members of the Church militant here below, as they that are members of the Church triumphant in heaven. The Scribes and Pharisees shown much reverence and respect to the prophets and righteous men, that were dead, building their tombs, and garnishing their sepulchers, Matth. 23.29. but they despised and abused most shamefully such as were among them, as appeared by their deportment toward John Baptist, and towards Christ himself. So the Papists honour the Saints departed more then enough; but the Saints that are upon earth they scorn and contemn, yea hate and persecute. But David was not thus partial; his goodness did extend to the Saints that were upon the earth; those he accounted excellent, and in them was all his delight, Psal. 16.3. Certain it is, He that doth not regard the Saints that are here upon earth, whatever show he make of honouring the Saints in heaven, all is but false and feigned. For as S. John argueth, He that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? 1 John 4.20. So he that honoureth not the Saints here, whom he hath seen, how can he honour the Saints in heaven, whom he hath not seen?  
2. As well the godly that are poor and of mean condition in the world, as those that are rich, and eminent in any worldly respect. This is that which S. James prescribeth, saying, My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, Jam. 2.1. For this the Apostle Paul commended the Galatians, that they did honour him, notwithstanding that poor and despicable condition (as to the eye of the world) which they saw him in. And my temptation (saith he) which was in my flesh, ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus, Gal. 4.14. In this respect also he commended Onesiphorus, saying, The Lord show mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. (Though Paul were a prisoner, and in bonds, yet Onesiphorus shown all love and respect unto him:) But when he was at Rome, he sought me out very diligently, and found me, 2 Tim. 1.16, 17. Be not thou therefore (said he to Timothy) ashamed of the testimony of our Lord, nor of me his prisoner, vers. 8. Thus did Paul himself honour Onesimus, a poor servant, and a fugitive too, but now a convert. He makes honourable mention of him, Col. 4.9. With Onesimus a faithful and beloved brother. And the Epistle to Philemon was written merely in his behalf. Thus also did Boaz honour Ruth, though she were a stranger, newly come out of another country, and was so poor, that she was glad to go a gleaning; yet he having heard of her virtue and piety, took notice of her, and shown her much respect at the first, and within a short time made her his wife, Ruth 2. and 3. and 4. Chap.  
3. Though they be such as are weak in gifts and graces, yet appearing to be godly, they are to be honoured. Take he●d● that ye despise not one of th●se little ones, Matth. 18.10. Though they be little ones, yet if they be Christ's, they are not to be despised. Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me, Matth. 25.40. Inasmuch as you have not done it to one of the least of these, you have not done it unto me, vers. 45. Him that is weak in the faith, receive you, Rom. 14.1. We that are strong aught to bear the infirmities of the weak, and not to please ourselves, Rom. 15.1. The eye cannot say to the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay much more those members of the body, which seem to be more feeble, are necessary. And those members of the body which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness, 1 Cor. 12.21, 22, 23. From this similitude taken from the members of the natural body, the Apostle showeth, that in the mystical body of Christ, the Church, those members which are more weak and feeble, yet are useful and profitable, and not to be despised.  
4. Though they differ in opinion from us, and hold some errors, yet if Christ appear to be form in them, we must not despise, but honour them. Let not him that eateth, despise him that eateth not, Rom. 14.3. Why dost thou set at nought thy brother? vers. 10. If he be a brother, partaker of the grace of God in Christ, though he do err in some points, yet he is not to be despised, but to be had in honour.  
But here a Caution 
Caution.  is to be added, and a limitation, viz. That this indulg●●●e is not to be extended unto such as subvert the very fundamentals of Religion, as too many do in these times. Some have been over-respective of such, pleading for them as godly, and of honest life and conversation; and therefore to be tolerated and borne with, yea received and embraced. Indeed if any appear to err through weakness, being desirous to learn and understand the truth, they are not to be despised and cast off, but instructed and admonished: but if they be stiff and obstinate, and that in pernicious and damnable errors, they are to be exploded. A man that is an heretic after the first and second admonition, reject, Tit. 3.10. If there come any unto you, and bring not this doctrine, (the doctrine of the Gospel) receive him not into your house, neither bid him God speed. For he that biddeth him God speed, is partaker of his evil deeds, 2 John 10. and 11. Chap. To whom we gave place by subjection no not for an hour, that the truth of the Gospel might continue with you, Gal. 2.5. I would they were even cut off which trouble you, Gal. 5.12. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, etc. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. Repent, or else I will come unto thee quickly, and will fight against thee with the sword of my mouth, Rev. 2.14, 15, 16. Thus Christ taxed the Church in Pergamos; and so vers. 20. the Church in Thyatira; Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabel, which calleth herself a Prophetess, to teach, and to seduce my servants, etc. It is said of S. John, that he would not endure to be under the same roof where Cerinthus an arch-heretick was, but said to those that were with him, Let us away, lest the house fall, in which this enemy of the truth Cerinthus is. 
Euseb. hist. lib. 3. cap. 25. & lib. 4. c. 14.  It is likewise recorded of Polycarpus, who lived in S. John's days, and died a Martyr, that when Martion, another prime Sectary, met him, and asked him, If he knew him, Yes (said he) I know thee to be the firstborn of the devil. Such was the zeal that the Apostles and Apostolical men had against heretics. Thus also Hierome writing to Ruffinus, with whom he was at variance; 
In uno consentire tibi non possum, ut parcam haereticis, & me Catholicum non probem. Si ista est causa discordiae, non possum tacere, non possum. Hieron. Apol. 2. advers. Ruffin.  In one thing (saith he) I cannot consent unto thee, that I should spare heretics, and not prove myself a sound Christian. If this be the cause of our difference and disagreement, I cannot hold my peace, I cannot do it.  
5. Though they slip into some exorbitancies and misdemeanours, yet if in the general they show themselves to be godly, we should not despise, but honour them. It was the wickedness of Cham to despise his father Noah, when he was drunken, and lay in his tent uncovered; this brought a curse upon him, and his posterity: when Sem and Japhet obtained a blessing, because they covered their father's nakedness, Gen. 9.22, etc. This also is noted as an argument of joseph's goodness, that when he perceived Mary his espoused wife to be with child before they came together, he not knowing how it came to pass, but fearing all was not right with her, yet was not willing to make her a public example, but was minded to put her away privily, Matth. 1.19. The Apostles rule and direction in this case is, Brethren, if a man be overtaken with a fault, ye which are spiritual restore such a one in the spirit of ●eekness; considering thyself, lest thou also be tempted, Gal. 6.1. God doth not despise his servants and children because of their infirmities and failings, but he spareth them, as a man spareth his son that serveth him, Mal. cap. 3. vers. 17. Therefore neither ought we in that respect to despise the godly.  
6. Though the godly some way or other be injurious unto us, we ought nevertheless to honour, and not to despise them. So Joseph did Mary, though he supposed her to have dealt injuriously with him; and she had done so indeed, if it had been with her as he imagined. Calvin's resolution concerning Luther, was very admirable in this respect. They differed much about the presence of Christ in the Sacrament: and Luther being of a vehement spirit, wrote bitterly against those that did hold otherwise in that point then himself did. This enforced some, who were more nearly concerned in the business, to prepare to answer Luther; which Calvin understanding, and fearing lest they being provoked by Luther's tartness, should deal with him in the like kind, he wrote unto Bullinger a prime man among them, persuading and exhorting him to carry the business so, as to show all due respect unto Luther, considering what worth and excellency there was in him, however he had demeaned himself in that particuliar. And he adds, that he often used to say, 
Saep; è dicere solitus sum, etiamsi me diabolum voca et, me tamen hoc illi honoris habiturum, ut insignem Dei servum agnoscam. Calv. Epist. 57  that although Luther should call him devil, yet he would do him that honour, to acknowledge him a choice servant of God.  
3. We must honour the godly discreetly, with such honour as is meet, and nor with such honour as doth not belong unto them. When Cornelius saw Peter come unto him, he fell down at his feet, and worshipped him, Act. 10.25. This was more honour than was meet. 
Quasi sui oblitus, plus homini detulit quàm par sit. Calv. ad loc.  The Papists are most gross this way, in that honour which they give unto the Saints departed; who are indeed to be honoured, but not as they honour them.  
1. We are to think and speak reverently of them. All generations (said the Blessed Virgin) shall call me blessed, 
How the saints departed are to be honoured.  Luke 1.48. The memory of the just is blessed, saith Solomon, Proverb. 10. vers. 7. Which words the Rabbins commonly use, when they make mention of any of those Rabbins that were before them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or using only the first letters of the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
2. We are to praise and glorify God for them. They glorified God in me, said Paul, Gal. 1.24. viz. the Christians that heard of his conversion. And so still God is to be glorified in him, and for him, and for the other Saints, for the grace that he endued them with here on earth, and for the glory that he hath conferred upon them in heaven. Christ will come to be glorified in his Saints, and admired in all them that believe, 2 Thess. 1.10.  
3. We ought to imitate them, and to follow their example. Be followers of them, who through faith and patience inherit the promises, Heb. 6.12. Take, my brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience, Jam. 5.10. And vers. 11. Ye have heard of the patience of Job, viz. that so you should conform yourselves unto it.  
But all this will not satisfy them of the Church of Rome, 
How the Papists exceed in giving honour to the Saints departed.  but they will honour the Saints departed far more than thus:  
1. They attribute to some of them more holiness than the Scripture doth afford any ground or warrant for; yea, such as is inconsistent with the doctrine of the Scripture. For they universally hold, 

Concil. Trid. sess. 6. can. 23. Concil. Basil. sess. 36.  
Canus Loc. Theol. lib. 7. cap. 3.  
Bellar. de Amiss. Grat. lib. 4. cap. 15.   that the Virgin Mary was so holy, as that she was free from all actual sin, even the least, even venial sin, as they call it. And the most of them hold that she was also without original sin. But first, for original sin, the Scripture makes all generally guilty of it, saying, By one man (viz. Adam) sin entered into the world (that is, into all mankind) and by sin death, and so death passed upon all, for all that have sinned, Rom. 5.12. Bernard saith, that what David confessed of himself, is true of all, 
Quo (scil. Christo) excepto, de cae●●ro universos respexit ex Adam natos, quòd unus humiliter de s●ipso, ac veraciter confitetur, In iniquitatibus, inquiens, conceptus sum, etc. Bern. Epist. 174.  only Christ excepted: I was shapen in iniquity, and in sin hath my mother conceived me. Psal. 51.5. Bonaventure saith, that the fathers generally except none but Christ, as not being included in that sentence, In Adam all have sinned. And he adds more expressly, 
Communiter sancti solum Christum excipiunt ab illâ generalitate, quâ dicitur, Omnes peccaverunt in Adam.— Et nullatenus ab hâc gen●ralitate, B. Virgo Maria excludenda, ne dum matris excellentia ampliatur, Filii gloria minuatur. Bonav. in Sent. lib. 3. dist. 3. art. 1. quaest. 2.  that the B. Virgin Mary is not to be excepted, lest while the excellency of the mother is amplified, the glory of the Son be diminished. And for actual sin, the Scripture showeth, that none whiles here upon earth (except him only, Who knew no sin, yet was made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5.21.) is free from it. There is not a just man upon earth, that doth good and sinneth not, Eccles. 7.20. The best that live here, must pray, Forgive us our trespasses, Matth. 6.12. The Blessed Virgin is not where exempted from this kind of sin more than the other. Theophylact thinks that she shown her infirmity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. ad Mat. 12.46. vide plura.  and took too much upon her, when Christ being yet talking to the people, she sent to speak with him. And that Christ to purge out that vainglorious humour that was in her, said, Who is my Mother? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid. ad v. 48. etc.  etc. Matt. 12.46, etc. So upon Mark 3.31, etc. where the same story is related, he saith, that she seems to have been possessed with vainglory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. ad Mar. 3.3  and so would have the multitude to see, that him whom they so admired, she could draw away while he was teaching. Though I see no sufficient ground whereupon to charge the B. Virgin as Theophylact doth, yet however thus much all from hence may see, that Theophylact (who was above 1000 years after Christ) made no question, but that the Virgin May was subject even to actual sin as well as others.  
2. They feign miracles of the Saints, to make them (as they suppose) the more glorious. They say, that the house wherein the Virgin Mary was, when the angel Gabriel came unto her, was many hundred years after translated first out of Galilee into Dalmatia above 2000 miles, and thence over the sea into Italy, 
Tursellin. de aede Lauretana.  where also it removed from one place to another, till at length it found a place where to abide: and many most miraculous cures (they say) were wrought by it; and that the very trees, when it came, did bow unto it. Infinite stories they have of this nature, especially in the Legend of Saints, which they call, The golden Legend, a book so full of such gross stuff, that Ludovicus Vives, a Papist, 
Quàm indigna est divis & hominibus Christianis illa Sanctorum historia, quae Legenda aurea nominatur, quam nescio cur auream appellent, quum scripta sit ab homine ferrei oris, plumbei cordis. Quid faedius dici potest illo libro? Lud. Vives de Caus. corrup. art. lib. 2.  but learned and ingenuous, with great indignation cried out, What can be more abominable than that book? And he wondered why they should call it Golden, when as he that wrote it, was a man of an iron mouth, and of a leaden heart. And Melchior Canus (a Romish Bishop) passeth the same censure upon that book, 
Melch. Can. Loc. Theol. lib. 11. cap. 6.  and complains (as Vives also had done before him) that Laertius wrote the lives of Philosophers, and Suetonius the lives of the Caesar's, more sincerely than some did the lives of the Saints and Martyrs.  
3. They are most vain and superstitious in the honour which they give to the Relics of the Saints; as their dead bodies, or some parts of them, their bones, flesh, hair; yea, their clothes that they wore, or the like. You may now every where (saith Erasmus) see held out for gain Maries milk, 
Videas bodiè passim ad quaestum ostentari lac Mariae, quod honore propemodum aequam Corpori Christi consecrato: prodigiosum oleum; fragmento crucis tam multa, ut si in acervum redigantur, vix una navis oneraria vebat: hic ostentari Francisci cucullum: illic intimam vestem Mariae Virgins; alibi pectinem Annae, alibi caligam Joseph, alibi calceum Thomae Ca●tuariensis, alibi Christi praeputium, quod cum sit res incerta, religiosiùs adorant quàm totum Christum. Neque verò haec ita proferunt tanquam toleranda, & plebeculae donanda affectibus; verùm huc ferè summa religionis vocatur. Eras. in Matth. 23.5.  which they honour almost as much as Christ's consecrated body: prodigious oil; so many pieces of the Cross, that if they were all gathered together, a great ship would scarce carry them: Here Francis his hood set forth to view, there the innermost garment of the Virgin Mary: in one place Anna's comb, in another place joseph's stocking, in another place Thomas of Canterbury his shoe; in another place Christ's foreskin; which though it be a thing uncertain, they worship more religiously than Christ's whole person. Neither do they bring forth these things, as things that may be tolerated, and to please the common people: but all religion almost is placed in them.  
4. They pray unto the Saints departed; which honour is due into God only. Call upon me, saith he, Psal. 50.15. When ye pray, say, Our Father, etc. saith Christ, Matth. 6.9.  
5. They rely upon the merits and satisfactions of the Saints; which honour is due unto Christ only. Was Paul crucified for you? 1 Corinth. 1.13. No, not Paul, nor Peter, nor any but Christ only: therefore we are to rely on his merit and satisfaction, and of none other: If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, 1 John 2.1, 2.   

SERM. XX. SERM. 20  Psal. 15.4. 
He that sweareth to his own hurt, and changeth not.  
HEre follows the sixth special property of the person spoken of vers. 1. viz. one that shall abide in God's tabernacle, and dwell in his holy hill, he is here described by this, that he sweareth to his own hurt, and changeth not.  
But concerning these words, there is some difference among Interpreters and Expositors. The Greek Interpreters, 
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Qui jurat proximo suo, & non decipit. Symmachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  called the Septuagint, (whom the vulgar Latin doth follow, and indeed translate) render it, He that sweareth to his neighbour, and doth not disannul it. It seems that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehara to afflict, or hurt, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leharéa, to (his) neighbour; but so it should rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 larea, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leharea. Yet R. Nathan in his Hebrew Concordances saith, that in the opinion of some, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Nathan de Psal. 15.4.  (whom he meaneth, I know not) the Hebrew word here in this place doth signify neighbour. In the like sense doth Symmachus, an ancient Greek Interpreter, take it; who expresseth it thus: He that sweareth to be a friend, and changeth not. But Aquila and Theodotion, two ancient Greek Interpreters also, render it, to afflict; 
Aq. & Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieron. ut se affligat.  and so Hierome in his Translation of the Psalms, which he calls juxta Hebraicam veritatem, according to the Hebrew verity: and in that sense do the Jewish Expositors generally understand it. The Hebrew word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is as much as to do evil. Now evil is either the evil of sin; eschew evil, Psal. 34.14. that is, eschew sin: or the evil of affliction; Sufficient unto the day is the evil thereof, Matth. 6.34. that is, the affliction which cometh along with it. So consequently, to do evil is either to sin, or to afflict: and the word here used in the Original, is sometimes taken in the one sense, 
Gen. 19.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not wickedly. Ruth 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Almighty hath afflicted me.  and sometimes in the other. But it cannot be here taken in the former sense; for a man may not swear to sin; and if he do, he ought to change. It must needs be therefore taken in the latter sense, 
Aben Ezra ad loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Kimchi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for to afflict: but how? Some of the Rabbins expound it thus: He that sweareth to afflict himself by fasting and the like. It is not unlawful to swear in this kind, so that it be done neither superstitiously, nor indiscreetly; David mourning for the death of Abner, whom Joab had treacherously slain, swore saying, So do God to me, and more also, if I taste bread, or aught else, till the sun be down, 2 Sam 3.35. So Moses shows, that God did allow his people to make a vow, and a binding oath to afflict the soul, Num. 30.13. The Chaldee Paraphrast seems to have understood it in that sense also; 
Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he expresseth it thus: That sweareth to do evil to (or to afflict) himself, and changeth not. But although the Phrase of afflicting the soul, or one's self, be oft applied to abstinence and fasting; and one may swear so to afflict himself; yet I cannot take that to be here meant.  
For 1. Where that kind of afflicting of one's self (viz. by fasting) is spoken of in the Scripture, 
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Num. 30.13. Isai. 58.5. and in other places: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fasting in the Jewish writers.  another Hebrew word is used, and not that which David here useth.  
2. That afflicting of one's self by fasting, seems not to be a matter of that moment, as that the keeping of such an oath should be made one special property of a man that shall go to heaven.  
3. The blessed man here spoken of, is described by his care to perform the duties of the second table, to wit, those duties, which one man doth owe unto another; 

Non nisi de secundâ Legis tabulâ, & mutuâ inter homines rectitudine disserit. Calvin. ad loc.  
Nihil magis remotum ab illius ment. Calvin. ibid.   as Calvin doth observe upon the place: and therefore he saith, that the exposition of afflicting one's self by fasting, is most fare from David's meaning. The true and genuine sense of the words is this, that the person here mentioned is so faithful in his deal with men, that he will perform his promises, especially if they be confirmed by oath, although it prove to his own hurt some way or other, as sometimes it may fall out. Thus our Translatours, and so other Christian Interpreters and Expositors understand it. And R. Solomon also seems to have taken it in this sense; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc.  he thus glosseth upon the Text: Having sworn (so as) to do evil to (or to hurt) himself, he changeth not his oath: much less will he change it in a matter that is not to his hurt.  
The words thus opened, afford us this doctrinal conclusion, That a citizen of heaven is one, Doct. who hath a care to perform what he promiseth, especially what he sweareth; although it so happen, that one way or other he hurt himself by it.  
Though swearing only be expressed in the Text, yet it is not so to be understood, as if promises made without an oath were not to be regarded, or needed not to be performed. No, David before, vers. 2. noted the person that he speaketh of, 
It is well expressed in the Psalm that is sung: 
His oath and all his promises  
That keepeth faithfully:  
Though he doth make his Covenant so,  
That he doth lose thereby.   to be one that speaketh the truth in his heart. Therefore what he promiseth, though without an oath, he intendeth to perform, and so will perform if he be able. The Apostle saith that he did not use lightness, that there should be with him yea, yea, and nay, nay, 2 Cor. 1.17. He was not off and on, so that now he would do a thing, and by and by he would not do it.  
Thus some understand that of S. James, Let your yea be yea, and your nay nay, 
Vult ut verac●s simus, firmiqu● in omnibus dictis. Calvin. in loc.  James 5.12. And so that of our Saviour, Let your communication be yea, yea; nay, nay. As if the meaning of these places were, that we should be true and faithful, firm and steadfast in our words and speeches. Thus some cite a saying of the ancient Jews, The yea of the righteous is yea; and their nay is nay. That is, 
Candorem in verbis nostris, & constantiam requirit Christus, ne sit necesse jurare. Calv. ad loc.  If they affirm a thing or deny it, it is as certain as if they had sworn it never so much. So that famous, though more late Rabbin, Maymonides saith, that such as apply themselves to the study of wisdom, should deal truly and faithfully; and of yea should say yea, and of nay, nay; that is, they should speak as the thing is, and as they intent. But swearing is therefore mentioned in the Text, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercer. in Gen. 30.35.  because covenants and promises oftentimes have oaths added unto them, for the greater confirmation of them: that so they to whom the promises are made, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimonid. Can. Ethic. cap. 5. sect. 13.  may be the more assured that they shall be performed; and that they that make them, might be the more careful to keep them. For as it is a sin to break a promise, though it be made without an oath; so if it be confirmed by an oath, it is the greater sin to break it.  
Now because the Text doth expressly speak of swearing, and the point is principally meant of it; therefore before I come to the proof of the point, I will speak something of an oath, for the better understanding of the nature of it.  

What an oath is.  And first what an oath is; and I define it thus. An oath is a calling on God, to witness that which is spoken; and to plague and punish, if it be otherwise then is spoken.  
1. There is a calling on God to witness that which is spoken: God is my witness, saith Paul, Rom. 1.9. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not, saith he, 2 Cor. 11.31. Behold, before God, I lie not, Gal. 1. vers. 20. All these speeches are oaths, and they all contain in them implicitly (and so doth every oath) a calling upon God to testify the truth of that which is spoken. It is not material what the form of speech be, so there be a purpose to make God a witness. 

Neque enim interest sive dicatur mihi, sive meus testis est, vel scit Deus, modo sit voluntas adhibendi Deum test●m. Estius ad Rom. 1.9.  
Illi, quantum aliquos eorum audivi, quid sit jurare prorsus ignorant. ●utant enim se non jurare, quando in ore habent, Scit Deus, & Testis est Deus, etc. quia non dicitur, Per Deum, etc. August. Epist. 89. ad Hilarium.  
Quod Pelagiam dicebant non jurasse Paulum, quia non dixit, Per Deum, etc. ridendum potius est quàm refutandum. Maldon. ad Matth. 5.34.   Austin taxeth the Pelagians as not knowing what an oath is, for that they thought they did not swear, when they said, God knoweth, and God is witness, and the like, because they did not say, By God. But to think that it is no oath except the syllable By be used, is such a simple conceit, that (as one saith) it is rather to be derided then confuted.  
But may some object, Object. If to take God for a witness of that which is spoken, be an oath; then as oft we cite the Scripture for confirmation of that which we speak, so oft we swear.  
Aquinas doth well answer this objection thus; Answ. It is one thing to use the testimony of God, which is already given; 
Aliud est testimonio D●i uti jam dato, quod fit cum aliquis auctoritatem S. Scripturae inducit: & aliud est testimonium Dei implorare, ut exhibendum, quod fit in juramento. Aquin. 22. quaest. 89. art. 1. ad 1.  so we do when we cite Scripture: It is another thing to implore the testimony of God to be given; so we do when we swear. So that to swear, is in effect to invocate God, and to say, O Lord, be thou my witness; or, O Lord, do thou witness for me: and though in swearing we do not speak thus directly unto God, yet whensoever we swear, we do in effect speak unto God in that manner. That form of speech so frequent with our Saviour, Amen, or Verily, or with an ingemination, Amen, Amen, 
Doctores Catholici scribunt Amen esse juramentum, etc. Drus. ad Apoc. 19.4. In hanc sententiam citat Auctorem operis imperfecti in Mat. hom. 23. Chrys. hom. 10. in Mar. & Hieron. in Isai. 15. Sic Calvinus in John 5.25. pro juramento occipit.  or verily verily, some both of the ancient, and also of the modern writers take to be an oath: but properly it is not an oath, but only an asseveration, or a vehement affirmation. The like also is to be said of these speeches, In very deed, In faith, In truth, or In troth. And so, By my faith, 
Si dicam, Per fidem meam, per existimationem meam; non tam est formula juramenti quam species obtestationis inter homines, ut si fidem fefellerimus, non amplius inter homines habeamur fideles, aut honesti. Chemnit. in Harm.  By my truth, or troth; properly these are not oaths, but only asseverations, or at most obtestations. As if one should say, Let me not be accounted true, or faithful, let no credit hereafter be given unto me, if it be not, or if I do not intent as I speak. 
Per fidem (etsi ex more alicujus genti●, aut intentione dicentis poter●t esse juramentum) non est tam n juramentum ex vi verborum, sed asseveratio tantùm, vel ad plurimum obtestatio.— q. d. examino loquor, verè id dico quod sentio: pignero tibi fidem meam, remitase habere: si sciens fallo, n●lla mihi in posterum fides habeatur, etc. Sanders. de Jur. Praelect. 5. sect. 7.  Yet are not these forms of speech to be made so common as they are by many.  
For 1. They are seeming oaths some of them; and they that use them, for most part take them for oaths.  
2. Our Saviour did not use Amen, or Verily, but upon weighty occasion.  
2. In swearing there is a calling on God to plague and punish, if the thing be, or we intent otherwise then we speak. 
Aquin. 22. quaest. 89. art. 6.  Aquinas makes an oath to be either per simplicem contestationem, by a simple contestation, a bare calling on God to witness; or per execrationem, by execration, a calling on God to punish in case of swearing falsely. But properly these are not several kinds of oaths, but they concur to the constituting of an oath, as several parts of it. In every oath there is both a contestation, and an execration; though perhaps only the one be expressed, yet the other also is implied. Sometimes only the contestation is expressed, as in the forms before cited. Sometimes only the execration, as 2 Sam. 3.35. 
Qui Deo utilur teste, simul perjurii ultorem citat, si fallit.— Tametsi hoc non semper exprimitur verbo, subaudiendum est tamen. Calvin. ad 2 Cor. 1. ●3.  So do God to me, and more alfo, if I taste bread, or aught else, till the sun be down. Sometimes both the contestation and the execration are expressed, as Jos. 22.22, 23. The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know, if it be in rebellion, or if in transgression against the Lord (save us not this day) that we have built us an altar to turn from following the Lord, or if to offer thereon burnt offering, or meat-offering; or if to offer peace-offerings thereon, let the Lord himself require it. In these words, The Lord God of gods, The Lord God of gods, he knoweth, there is a contestation, a calling on God to witness that which they spoke: and in those words, Let the Lord himself requite it, there is an execration, a calling on God to punish them, if it were otherwise then they spoke. So 2 Cor. 1.23. I call God for a record upon my soul, etc. First, there is a contestation, I call God for a record: 
Hoc sibi vult particula, In animam meam, ac si dicerit, non recuso quin paenam sumat, si mentior. Calvin. ad loc.  and then there is an execration in the words following, upon my soul; which is as much as if he should say, Let God take vengeance on me, if I lie.  
2. How many kinds of oaths there be. 
How many kinds of oaths there be.  An oath is either assertory, or promissory. An assertory oath is that wherein a thing is by oath either affirmed, or denied to be. As that, The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. In Damascus the governor, etc. 2 Cor. 11.31, 32, 33. And that, I call God for a record upon my soul, that to spare you I came not as yet to Corinth. 2 Cor. 1.23. A promissory oath is that, wherein a thing is promised with an oath. As that oath, wherein David and Jonathan did swear to be true each to other, 1 Sam. 20. vers. 11, etc. So Abraham and Abimelech, Genes. 21.31, 32. And Isaac and Abimelech, Gen. 26.28, 29. Under a promissory oath is comprehended a comminatory oath, wherein something is threatened with an oath. Then king Solomon swore by the Lord, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life, 1 King. 2.23.  
3. Whether an oath be lawful or not. 
Whether an oath be lawful or not.  This may be resolved by what hath been said already; but yet it requires further discussion. For some (misunderstanding (it seems) certain places of Scripture) have thought it altogether unlawful to swear. So the Pelagians of old, and the Anabaptists of late: yea Theophylact and divers other authors of good account have expressed themselves so as if they were of this opinion, 
Sixt. S●nens. Biblioth. S. lib. 6. Annot. 26.  though some have endeavoured to interpret them so as to free them from it. But this opinion, who ever be the authors, or abettors of it, is to be exploded.  
For 1. to prove the lawfulness of an oath, we have the example of Saints, of Angels, and of God himself. Of the Saints, and that before the law, under the law, and after the law. Before the law, of Abraham, Gen. 14.22. I have lift up my hand unto the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc.  etc. said he, that is as much as, I have sworn unto the Lord, or by the Lord; that phrase of lifting up the hand (as R. Solomon upon the place observeth) doth import an oath, because that gesture was used in swearing, as appears, Dan. 12.7. and Revel. 10.5, 6. We find also Abraham swearing, Gen. 21.31. and causing his servant to swear, Gen. 24.3. So also Isaac swore to Abimelec, Gen. 26.31. And Jacob to Laban, Gen. 31.53. and he caused his son Joseph to swear, Gen. 47.31. Thus also did the Saints that were under the law, as David, 1 Sam. 20.17. Solomon, 1 King. 2.23. And Eliah, 1 King. 17.1. And so likewise the Saints that were after the law in the time of the Gospel, as appears by divers passages of Paul in the places before cited. And therefore Theophylact's evasion is too weak, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theophyl. ad Mat. 5.  who saith, that before indeed it was not evil to swear, but now since Christ it is evil, even as to be circumcised, and to observe the Jewish ceremonies. We read also of the Angels swearing, Dan. 12.7. Rev. 10.5, 6. And to this purpose we have the example of God himself, of whose swearing we have often mention in the Scripture; as Gen. 26.3. Exod. 13.5. and 33.1. Josh. 5.6. and so in many other places.  
2. Reason also proveth an oath to be lawful;  
1. If we consider an oath ex origine, in respect of the ground of it. It proceeds from a persuasion that men have of God's Omniscience, truth, power, 
Vide Aquin. 22. quaest. 89. art. 2.  justice, that he knows whether we speak truly or no; that he is true, and that he can and will reward those that speak the truth, and so on the other side plague and punish those that deal falsely. And therefore to swear by God's name is noted as a part of that honour and worship which is due unto him, Deut. 6.13. and 10.20.  
2 If we consider an oath ex fine, in respect of the end of it, this also will show it to be lawful. For the end of an oath is to confirm truth, to clear the innocent, and to end controversy. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife, Heb. 6.16. see Exod. 22.10, 11. and 1 King. 8. vers. 31, 32.  
But against the lawfulness of an oath may be objected that of our Saviour; But I say unto you, Swear not at all; Object. neither by heaven, for it is God's throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King: Neither shalt thou swear by thine head, because thou canst not make one hair white or black But let your communication be yea, yea; and nay, nay; for whatsoever is more than these, cometh of evil, Matth. 5.34 35, 36, 37. So also that of James; But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea, and your nay, nay; lest ye fall into condemnation, James 5.12.  
Some expound the words of our Saviour, Answ. as if he did not forbid to swear by God, but only to swear by the creatures, 
Considera quod hic Salvator non per deum jurare prohibuerit, sed per coelum & terram, etc. Hieron. ad loc.  as by heaven, or by earth, etc. This exposition Hierome hath upon the place; and some of our late writers of good note also do embrace it; 
Juramenta per S. Dei nomen concepta non prohiberi, sed concepta tantùm per creaturas, ex eo liquet, quod haudquaquam dicit Dominus, Ne juretis omnino, neque per Deum, neque per creaturas, sed meminit tantùm creaturarum, etc. Spanhem. Part. 2. Dub. 123. sect. 2.  because our Saviour did not say, Swear not at all, neither by God, nor by the creatures, but he only made mention of the creatures as not to be sworn by. But I cannot conceive that this was our Saviour's meaning. He mentioned indeed only the creatures, there being special reason for it, as I may show more hereafter; but he did not therefore allow swearing by God; no, the reasons annexed make against this. For Christ forbiddeth to swear by the creatures, because of that reference which they have unto God; therefore swearing by God directly and immediately, is here much more forbidden. Neither will that exposition consist with those words, vers. 37. But let your communication be yea, yea; nay, nay, etc. which words do as well forbidden swearing by God as by the creatures: and so also do those, Jam. 5.12. Nor by any other oath. Some therefore think all swearing whatsoever simply and absolutely forbidden. So Hierome in his Commentary upon Mat. 5. saith, 
Et hoc quasi parvulis fuerat concessum, ut quomodo victimas immolabant Deo, ne cas idòlu immolarent, sic & jurare permitteretur in Deum, non quòd rectè hoc facerent, sed quod melius esset Deo id exhibere quàm daemonibus, Evangelica autem veritas non recipit juramentum, etc. Hieron. ad Mat. 5.34.  that as it was permitted unto the Jews to offer sacrifices unto God, that so they might not offer them unto idols: so they were permitted to swear by God; not that they did well in so doing, but because it was better to give that honour to God then to devils. But now the Gospel (he saith) doth not permit any oath at all. In like manner doth Theophylact expound it, as hath been noted before; but this interpretation also hath been before confuted, it having been proved both by example, and by reason, that both before the coming of Christ an oath was, and also since his coming is lawful. The meaning therefore of our Saviour, and so of his Apostle, is to forbid swearing, not absolutely, as if in no ca●● it might be used, but so as that it is not lawful to swear either falsely, or rashly, to wit, when there is no just occasion for it. Christ did bend his speech against the Scribes and Pharisees, who held, that if they did not use some certain forms of swearing, it was no matter how they did swear. See Matth. 23.16, 18. Therefore Christ shows all forms of swearing to be unlawful, to wit, when there is no just cause of swearing. Again, the Scribes and Pharisees thought, that if they did not swear falsely, all was well enough, Mat. 5.33. Therefore Christ forbids as well rash, as false swearing; 
Summa huc redit, aliis modis frustrà accipi Dei nomen quam perjurio. Calvin. ad Mat. 5.  giving us to know that God's name is taken in vain as well by the one as by the other.  
But, may some say, Object. Christ seems utterly to forbid swearing, when he bids, Let your communication be yea, yea; and nay, nay: and saith, that whatsoever is more than these, cometh of evil.  
Augustine, and after him Aquinas, understand the words of our Saviour thus, that a man is not to swear, Answ. except the infirmity of another, who will not believe him without an oath, 
Si jurare cogeris, scias de necessitate venire eorum, quibus aliquid suades; quae utique infirmitas malum est. Itaque non dixit, Quod amplius est, malum est: Tu enim non malum facis, qui benè uteris juratione, ut alteri persuadeas, quod utiliter suades: sed à malo est illius, cujus infirmitate jurare cogeris. Aug. de Serm. Dom. in monte; & Aquin. 22. quaest. 89. art. 2.  constrain him to it. This infirmity of another they take to be that evil spoken of, when it is said, Whatsoever is more than these (viz. yea, yea; and nay, nay) cometh of evil. And therefore they observe, that it is not said, Whatsoever is more, is evil; but, cometh of evil, to wit, the infirmity of him, who compels a man to swear, because otherwise he will not believe him. But this exposition I cannot embrace; for surely Christ speaks of the evil of him that sweareth, and not of him who is the occasion why he sweareth. For this evil is alleged as the reason why swearing should be avoided: but the infirmity of men, in not believing without an oath, is no reason why to avoid an oath, but why to use it. Calvin takes this to be the meaning, that swearing doth arise from the corruption that is in men, 
Calvin. ad loc.  who are so false and deceitful, that except they swear, it is hard to trust them. But the purport of Christ's words (I think) is not to show whence swearing doth proceed, but so as withal to show what the nature of it is, to wit, evil; not simply and in all cases whatsoever, but when there is no sufficient cause for it. Thus therefore are the words of our Saviour to be understood: Whatsoever is more than yea and nay, that is, whatsoever is affirmed or denied not barely, but with an oath, when there is no good And just occasion for it, cometh of evil, that is, of men's corruption, who take God's name in vain by their rash and unadvised swearing.   

SERM. XXI. SERM. 21  Psal. 15.4. 
He that sweareth to his own hurt, and changeth not.  
AFter the explication of the words, and the doctrine observed from them, I have showed,  
1. What an oath is.  
2. How oaths are distinguished.  
3. That an oath may lawfully be used.  

What things are to be observed in swearing.  4. Now I come to show what things are requisite to be observed in swearing. For what the Apostle saith of the law, the same is true of an oath, It is good, if a man use it lawfully, 1 Tim. 1.8. Now that an oath may be lawfully used, Jeremy shows what is to be observed; Thou shalt swear (saith he) The Lord liveth, in truth, in judgement, and in righteousness, Jer. 4.2.  
The first thing required, is to swear by God; Thou shalt swear, The Lord liveth. So in many other places of Scripture. He that sweareth in the earth, shall swear by the God of truth (Isai. 65.16.) Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, Deut. 6.13. So also Deut. 10.20. Therefore an oath is called an oath of the Lord, Exod. 22.11. And the oath of God, Eccles. 8.2. Thus Abraham swore lifting up his hand to the most high God, Gen. 14.22. So Jacob swore by the fear of his father Isaac, that is, by God, whom Isaac feared, Gen. 31.53. So Paul used to swear by God, Rom. 1.9. and 2 Cor. 1.23. and 11.31. Thus the Angels swear, Dan. 12.7. Revel. 10.5, 6. So God having no greater to swear by, doth swear by himself, Heb. 6.13. By myself have I sworn, saith the Lord, etc. Gen. 22.16. He expostulates with Jerusalem, saying, How shall I pardon thee for this! thy children have forsaken me, and sworn by them that are no gods, Jer. 5.7. And the Prophet Zephanie complaineth of, and denounceth God's judgements against some, who did swear by the Lord, and by Malchem, Zeph. 1.5.  
There is great reason why we should only swear by God; because he, by whom we swear, must be omniscient and omnipotent; he must know the heart and thoughts, and be able to take vengeance on him that sweareth falsely; else an oath were in vain, it could not be for confirmation of what is spoken, and to end all strife among men; 
Quid est jurare, nisi ejus quem testaris fidei tuae praesulem, divinam potentiam confiteri? Ambros. lib. 5. epist. 30.  for which end it is used, Heb. 6.16. They therefore offend greatly, who swear by S. Peter, or S. Paul, or by our Lady, and the like, as not only Papists, but many also among ourselves do. This is to rob God of his honour, and to give that honour, 
Qui per Angelos vel San●●●● mortuos jurant, Spoliato Deo, inane illis numem affingunt. Calv. ad Mat. 5.  which belongs unto him, unto the creatures.  
But yet a question it is, whether in some sense it may not be lawful to swear by a creature. Divers examples seem to make for the lawfulness of it. Not to speak of joseph's swearing by the life of Pharaoh, because it may be said, that this was a corrupt custom, which he learned in Egypt; Hannah swore by the life of Eli, 
Of swearing by the creatures.  saying, O my Lord, as thy soul liveth, etc. 1 Sam. 1.26. So David swore in part by the life of Jonathan, saying, As the Lord liveth, and as thy soul liveth, etc. 1 Sam. 20.3. The like may be seen 1 Sam. 25.26. and 2 King. 2.2.4.6. And those reasons alleged by our Saviour, Matth. 5.34, 35, 36. seem to argue, that in some sense it may be lawful to swear by the creatures. For else there needed not several reasons concerning several creatures, why men should not swear by them: one general reason would have sufficed for all, to wit, that they are creatures, and therefore not to be sworn by, if it were no way lawful to swear by a creature. So also the words of our Saviour, Mat. 23.21, 22. seem to import, that it is not simply unlawful to swear by creatures, but that in some sense one may swear by them. But how? Not as they are considered absolutely in themselves, but as they have reference unto God; so that an oath must not be terminated in the creatures, though they, and they only perhaps, be mentioned; but in God, as related unto by them. Many of our Divines, I know, are against this: but some, and those of the chiefest, are for it. Calvin commenting upon Mat. 5.34, etc. saith, 
Falluntur qui exponunt has jurandi formas à Christo corrigi quasi vitiosas, eò quòd per solum Deum jurandum sit. Rationes enim quas adducit, magis in contrariam partem inclinant, quòd scil. tunc quoque juratur per nomen Dei, cum coelum & terra nominatur, quia nulla est pars mundi, cui Deus non insculpserit gloriae suae notam. Calvin. ad Mat. 5.34, 35.  that they are deceived who expound that place so, as if Christ did show those forms of swearing there mentioned to be vicious, because God only is to be sworn by. For the reasons which Christ there allegeth, do rather (he saith) show, that then God is sworn by, when heaven and earth is named; because there is no part of the world, whereon God hath not engraven some mark of his glory. And whereas it may be objected, that God commands all to swear by his name, and complains of those as most injurious unto him, who swear by the creatures; he answers, 
Respondeo corruptelam esse idololatriae affinem, cum vel judicii potestas, vel testimonii probandi authoritas illis desertur, etc. Diversa autem ratio est, cum per coelum & terram juratur ipsius opificis intu●tu. Neque enim in creaturis subsistit jurisjurandi relig o sed Deus ipse solus advocatur in testem, productis in medium gloriae ejus symbolis. Ibid.  That it is indeed a great abuse, and near unto idolatry, to swear by the creatures so as to give them power of judgement, or authority of proving the testimony▪ But that it is another case when one swears by heaven and earth with respect to him that made them. For so the oath doth not (he saith) rest in the creatures, but God himself is called to be witness, those things being produced and held out, which are signs and tokens of his glory.  
The same author writing upon Matt. 23.21, 22. saith, 
Vnde rursus colligitur, quomodo & quatenus per Templum jurare liceat, nempe quia sedes est & sanctuarium Dei: sicut per coelum, quia illic refulget Dei gloria. Deus enim se in talibus presentiae suae symbolis in testem & judicem advocari patitur, modo jus suum salvum retineat: nam coelo Deitatem affingere, scelesta idololatria esset. Calvin. ad Matth. 23.21, 22.  that from thence also we gather, in what sense, and how far forth one might swear by the Temple, to wit, as it was God's Seat and Sanctuary: and that so one may swear by heaven, as God's glory doth shine forth in it. For God (saith he) doth suffer himself to be made a witness and a judge in those tokens of his presence, so that his due honour be still reserved unto him, and that no divine power be attributed to the creature. 
Hieron. existimat Christum hic simpliciter damnare has formas jurandi per creatu●as tanquam impias; sed ●ationes, quae adduntur, aliud ost●ndunt.— Juramentum est contestatio seu invocatio Dei, quâ petimus ut sit t●stis, etc. & vindex, si fef●llerimus. Hanc invocationem, hunc honorem, & hunc cultum Deus non vult transferri ad al●os. Et huc pertinent sententi●e, Exod. 22.13. Jer. 5.7. Aliquando verò Scriptura in formulis juram●nti mentionem facit creaturarum, non ut jurisjurandi religio & invocatio dirigatur ad creaturas, vel ibi subsistat; sed obliquè, indir●ctè, seu mediatè refertur ad ipsum Deum, & quidem solum. Nominantur autem creaturae in hujusmodi formulis jurandi, duobus modis. 1. Respectu Dei createris; quia Deus praesentiam, gloriam, potentiam, & operationem suum illustri aliquâ ratione in creaturis palefacit, etc. 2. Fit aliquando mentio creaturarum in formulis juramenti tanquam per obtestationem, vel quasi oppignerationem, ut cum rem aliquam pretiosam, & nobis charam quasi pignus apud Deum deponimus, ut si fefellerimus, Deus perfidiam, nostram puniat in re illâ. Chemnit. in Harm. ad Matth. 5.34, etc.  In like manner Chemnitius on Matth. ●. 34, etc. saith, That whereas Hierome thinketh that Christ doth simply forbid those forms of swearing by the creatures; the reasons which are added, show it to be otherwise. An oath (he saith) is a calling on God to be a witness, etc. and an avenger, if we deal deceitfully. This invocation, this honour and worship God will not have transferred unto others. And to this appertain those sentences Exod. 23.13. Jer. 5.7. But sometimes the Scripture doth make mention of creatures in oaths; not that the religion of an oath, and invocation is directed to the creatures, or doth stay there, but obliquely, indirectly, and mediately (that is, by the creatures) it is referred unto God, and him only. The creatures are named in oaths two ways. 1. In respect of God the Creator, because God doth in some notable manner manifest his presence, glory, power, and operation in the creatures, etc. 2. The creatures sometimes are mentioned in oaths by obtestation, or as it were oppigneration; as when we deposit some precious thing, and which is dear unto us, with God as a pledge, that if we prove false, God may punish our perfidiousness in that thing.  

Cum jurant homines per caput suum, per vitam suam, quae est singulare Dei donum, tanquam bonae fidei pignu● in medium adducunt. Calv. ad Mat. 5.  Thus also Calvin saith, That when any swear by their head or by their life, which is the singular gift of God, they bring as it were a pawn or pledge of their sincere and faithful dealing. This was the judgement of these learned men, and great Divines; so that in their judgement an oath may be so expressed in form of words, as to be by a creature; yet it must not be sunderstood as to be terminated in the creature, but in God, who doth manifest himself remarkably in it one way or other.  

Hanc sententiam ita expositam, etsi nolim atro calculo notare, etc. Rivet. in Decal.  This, which they say, to me seems very probable by those places, Matth. 5.34, 35, 36. and 23.21, 22. And I see, that some others will not condemn that opinion so explained, though otherwise they are wholly against swearing by the creatures. And so I think, that because all do not understand the distinction betwixt swearing by the creatures absolutely, and swearing by them in reference unto God; and because such forms of swearing may be offensive, therefore it is better to refrain from them, and to swear (when occasion requires) so, as that none may suspect that the honour which is due only unto God, is given unto a creature.  
2. The next thing required in swearing, is to swear in truth, not falsely or deceitfully. Ye shall not swear by my Names falsely, saith God, Levit. 19.12. Love no false oath, Zach. 8.17. It is a sin to speak falsely, though it be without an oath; much more if it be with an oath. What can be more monstrous and horrid, then to call God to witness a lie? to make him who is truth itself, a patron of lying?  
3. It is required that he that sweareth, swear in judgement; he must judge and discern whether the case be such as to require an oath. So that not only false, 
Requiritur judicium discretionis. Aquin. 22. quaest. 89. art. 3.  but also vain and unnecessary oaths are unlawful. It is a poor plea that some use, to wit, that they swear nothing but what is true: though it be so, yet that is not enough to justify their common and customary swearing: every truth is not always of such importance, as that an oath should be used for the confirming of it. A great man will not be willing to be called on, or to have his name made use of for every trifle: much less must the most high God be made so bold with. The Hebrew word, which imports swearing, is passive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and properly signifies to be sworn, rather than to swear; which implies thus much, that we should be passive rather then active in swearing; we should not swear, but when some urgent occasion doth enforce us to it.  
4. They that swear, must swear in righteousness. This some refer to the cause for which one sweareth, to wit, 
Potest dici quod justitia pertinet ad causam, pro quâ juratur. Aquin. 22. quaest. 90. art. 3. ad 2.  that it must be just and good. But that was comprehended in the former condition, viz. to swear in judgement. Therefore to swear in righteousness is required peculiarly in a promissory oath, (under which is comrehended a comminatory oath, 

In comparatione ad causam pro quâ fit, debetur sibi justitia. Bonavent. in Sent. dist. 39  
Requiritur justitia, per quam quis juramento confirmat quod licitum est. Aquin. loc. cit. in corp.   as was noted before) so that he that sweareth he will do this or that, must have a care that it be just and lawful, which he sweareth. Herod did not swear in righteousness, when he swore that he would give the damosel whatsoever she should ask, not limiting it (as he should have done) to things lawful; but although it were evil which she asked, evil for her to ask, and more evil for him to give, yet he made no exception, but swore to give it whatever it were; and when she asked John Baptists Head to be given her in a charger, because of his oath he would do it, and did it, Mar. 6.22, 23. Such oaths ought not to be taken, much less to be kept. For an oath must not be vinculum iniquitatis, 

In malis promissis rescinde fidem. Isidor.  
Quanto tolerabilis tali fuisset perjurium sacramento? Ambr. Offic. l. 3. c. 12.  
Et hoc aestimatum est fidei esse, quod amentiae fuit. Ibid.  
O religionem novam! Tolerabilius pejerasset. Ambros. de Virg. lib. 3.   a bond of iniquity, it must not bind to that which is unlawful. It is better to break an unjust oath, then to keep it; but it is best of all not to take it. It is a sin to take such an oath; and a greater sin to keep it. David having taken an unjust oath, to wit, that he would destroy Nabal, and all that did belong unto him, when by Abigails advertisement he came to see and consider that he had sworn, but not in righteousness, he did not take himself bound to keep his oath, but he took himself bound to break it; and he blessed God that had sent Abigail, and Abigail, and the counsel which she gave him, 1 Sam. 25.22, 32, 33. It is a heinous thing to take God to witness, that we will do that which he hates and forbids; and to require him to plague us, if we do it not, when he hath threatened to plague us if we do it. And it is much worse, if having so sworn, we proceed to do the thing because we have sworn it, as if out of conscience toward God we ought to sin against him. So then, that which is unjust, 
Multi non otiosas tantum modò res, & aniles, sed etiam scelera quaedam se jurant per Christi nomen esse facturos.— Ad hoc res cecidit, ut cum per Christi nomen juraverint, putent se scelera etiam religiosè facturos. Salvian. de Gubern. lib. 4.  is not to be sworn; and if it be, it is not to be performed. If therefore that which one sweareth, afterward by some accident prove evil and unlawful, he ought not to do it. As if one swear to restore a sword unto a man when he shall call for it, and afterward the man prove mad, or show himself resolved to do mischief with it, he should not restore it.  
These things thus premised concerning an oath, Doct. I come now to the Doctrine observed from the Text, viz. That a citizen of heaven is one, who hath a care to perform his promises, especially if they be confirmed by an oath; though it prove to his own hurt.  
First, for promises, compacts and covenants, though they be without an oath, yet being lawful and just, they ought to be performed. This is included in that of the Apostle, Putting away lying, speak the truth every man with his neighbour, Ephes. 4.25. Therefore what any promise, they ought to purpose, and to perform if they are able. David complains of the unfaithfulness of men, saying, They speak vanity every one with his neighbour; with flattering lips, and with a double heart do they speak, Psal. 12.2. So Jeremy; They will deceive every one his neighbour, and will not speak the truth, Jer. 9.5. Zedekiah is threatened from the Lord, because he broke the covenant which he had made with the king of Babylon. Shall he prosper? shall he escape that doth such things? or shall he break the covenant and be delivered? Ezek. 17 vers. 15. The Apostle reckoneth this among the great. and heinous sins of the heathens, that they were covenant-breakers, Rom. 1.31. Therefore it being a duty to perform promise and covenant, and a sin to break it? a citizen of heaven will, as every one ought, not break, but perform; and that though some way or other he suffer by it, sin being rather to be avoided then suffering, and iniquity rather than affliction, Job 36.21.  
The same may also be further confirmed by these reasons:  
1. God is true and faithful; therefore they that belong unto God will be so also. Be ye followers of God as dear children, Ephes. 5.1. As he who hath called you is holy, be ye also holy in all manner of conversation, 1 Pet. 1.15. If in all manner of conversation, then in this, in performing promises, and keeping covenants; for in this God is holy. He is faithful that hath promised, Heb. 10 23. He is a faithful God that keepeth covenant, Deut. 7.9. Neh. 1.5. He hath remembered his covenant for ever, Psal. 105.8. And so he will remember it; He will ever be mindful of his covenant, Psal. 111.5. My covenant (saith he) will I not break, Psal. 89.34.  
2. Faithfulness is one of the great and weighty things of the law, Matth. 23.23. By faith there, is meant fidelity, as the Geneva-Translation doth express it, 
Fidem] i. e. dictorum & conventorum constantiam ac veritatem.— Hic Christus agit duntaxat de mutuis hominum inter se officiis. Beza ad Matth. 23.23.  that is, a care to deal sincerely, and to be steadfast in keeping covenant. For (as Beza observes) our Saviour there doth treat only of such duties as men do mutually owe one to another.  
But 2. oaths more especially aught to be performed, and so will be by those that fear God, what ever prejudice they sustain by it. He that feareth God, is also one that feareth an oath, Eccles. 9.2. He feareth to take an oath unadvisedly; and having taken an oath, it containing nothing but what is lawful, he feareth to break it. He that shall ascend into the hill of the Lord, and stand in his holy place, is one that doth not lift up his mind to vanity, nor swear deceitfully, Psal. 24.4. Joshua and the princes of Israel having sworn to the Gibeonites, though in taking that oath they were not so well advised as they should have been, yet having taken it, and the matter of it being just, viz. to spare and preserve the Gibeonites who did yield up themselves unto them, they would keep it. And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the Lord God of Israel: And all the congregation murmured against the princes. But all the princes said unto all the congregation, We have sworn unto them by the Lord God of Israel: now therefore we may not touch them, Josh. 9.18, 19 So David having sworn to Shimei that he should not die, viz. for reviling him as he had done, he kept his oath, and let shimei live while he himself lived, 2 Sam. 19.23. and 1 King. 2.8. He gave Solomon indeed an item concerning Shimei, and Solomon at length put him to death; but it was for a new offence whereby he made himself guilty of death, 1 Sam. 2.36, etc. Zedekiah's sin in not keeping covenant with the king of Babylon is aggravated by this, that he had confirmed the covenant by oath, and yet did break it. As I live, saith the Lord God, surely in the place where the king dwelleth, that made him king, whose oath he despised, and whose covenant he broke, even with him in the midst of Babylon shall he die, Ezek. 17.16. Seeing he despised the oath by breaking the covenant (when lo he had given his hand) and hath done all these things, he shall not escape. Therefore thus saith the Lord God, As I live, Surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head, Ezek. 17.18, 19  
There is great reason why special regard should be had of oaths, and special care of performing them.  
For 1. An oath is a most solemn and sacred bond, an oath for confirmation being unto men an end of all strife, Heb. 6.16. What is confirmed by oath, 
See Heb. 6.17, 18.  men make themselves sure of, and doubt not of the performance of what is so promised. Therefore Abraham would have his servants to swear, when he sent him about a wife for his son Isaac, Gen. 24 3. And Jacob requiring his son Joseph to bury him when he was dead, not in Egypt, but in Canaan, he would not rest in his promise except he took an oath for the confirming of it; and that being done, he was satisfied, Gen. 47.29, 30, 31. Therefore as it is a sin to break a simple promise, so much more a promise made with an oath.  
2. As all sin whatsoever redounds to the dishonour of God, and therefore any hurt or hindrance should rather be endured then any sin be committed; so especially to swear falsely and deceitfully, to promise by oath and not to perform, this (I say) especially doth dishonour God, his Name being called on, and he being made a witness of that which is so promised, and a judge to avenge the non-performance of it. Ye shall not swear by my Name falsely; neither shalt thou profane the Name of thy God: I am the Lord, Levit. 19.12. This is a most heinous profaning of God's Name, a most fearful despising of his Majesty. Therefore the princes of Israel durst not but keep covenant with the Gibeonites, and perform what they had promised, because they had sworn unto them by the lord We have sworn unto them (said they) by the Lord God of Israel; now therefore we may not touch them, Jos. 9.19. They knew and considered, that it would be a great dishonour unto God, and cause his Name to be blasphemed by aliens and adversaries, if they themselves did so profane it, as not to regard what they had sworn by it. Surely, mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head, said God concerning Zedekiah, Ezek. 17.18. In the verse next but one before, it is called the king of Babylon's oath (whose oath he despised) because Zedekiah swore to him; but here God calls it his oath, because Zedekiah swore by him, and therefore God would be avenged on him for doing him such dishonour, as to take such an oath, and when he had done to despise it; this was even to despise God himself. This may suffice to prove, that covenants and promises, especially if they be confirmed by oaths, aught to be performed, and that although the performing of them turn to a man's hurt and prejudice; because not to perform them is sin, great and grievous sin: and as all aught, so they that fear God will rather eschew the evil of sin, then escape the evil of affliction; the evil of sin being the greater evil, it is rather to be avoided then the other.   

SERM. XXII. SERM. 22  Psal. 15.4. 
He that sweareth to his own hurt, and changeth not.  
NOw this which hath been spoken of performing promises, and oaths especially, must be understood of such as are just and lawful: for that (as hath been showed) an oath must be in righteousness, else it ought not to be taken; and if it be, it binds not to the keeping, but to the repenting of it.  
But (may some demand) suppose it be not in a man's power to perform his promise, or his oath, 
Quaest.  is he then guilty, is he faithless and perjured for the not performing of it?  
I answer, If it were not in his power when he made the promise, and took the oath, Answ. and he knew so much, than he is guilty of deceit and perjury, in promising and swearing that which he knew he was not able to te perform. If he knew it not, than it was rashness in him to promise, and especially to swear in that manner. But if when he did promise and swear, he was probably able to perform, but afterward by some accident is hindered and disabled that he cannot do it, though when he promsed and swore he did really intent to perform, and still would if he were able, he is not faulty, except perhaps in promising and swearing that absolutely, which (for any thing he knew) he might prove unable to perform. Therefore promises and promissory oaths must always have this limitation either expressed, 
In omnibus promissoriis juramentis subintelligitur illa conditio, Si Deo placuerit. Ames. Cas. Consc. cap. 22. sect. 26.  or understood, So far forth as it shall please God to make us able. And in this case, when a man through some intervenient cause, which he could not prevent, is made unable to perform so much as he hath sworn or promised, he is bound to perform so much as he is able, and the whole when he is able.  

Quaest.  But it may be demanded again, Suppose one be circumvented, and by craft and subtlety be drawn to promise, and even to swear a thing: or suppose he be through force and violence constrained to it, is he bound to perform his oath and promise in this case?  
Answ. I answer, Yes, if the thing sworn or promised be lawful. For first, for fraud and circumvention, that doth not excuse or exempt from performance, as appears by that promissory oath which the princes of Israel swore unto the Gibeonites; they were circumvented by the Gibeonites, and made to believe that they came from a far country, (as the story shows, Josh. 9) yet having sworn, they were bound to perform what they swore, and so did perform it. Some indeed think, 
Masius & Seratius in Ios. 9  that being so deluded as they were, they might have refused to perform their oath, as not being bound by it. But it seems otherwise; For 1. They did take themselves bound. We have sworn unto them by the Lord; 
Error circa circumstantiam aliquam, vel causam extrinsecam & accidentariam, non tollit obligationem: qui 〈◊〉 fuit Israelitarum erga Gibeonitas, Jos. 9 Ames. loc. cit. sect. 28.  (said they) now therefore we may not touch them, Jos. 9.19. And 2. God (it seems) did hold them bound, in that a long time after, when Saul contrary to that oath slew the Gibeonites, he sent a famine among the Israelites, and would not remove the judgement until justice was executed, and the Gibeonites were satisfied, 2 Sam. 21.1, etc.  
Calvin therefore upon the place in Josua doth well observe, 
Jurisjurandi religio cousque sancta apud nos esse debet, ut ne erroris pretextu à pactis discedamus, etiam in quibus fuimus decepti, etc. Calvin. in Jos. 9  that an oath ought to be of such force with us, that we ought not to violate it even in those things wherein we have been deceived. Indeed he thinketh that the oath which they swore to the Gibeonites was not obligatory, for that (as he supposeth) the Israelites had no power to contract in that kind with the Canaanites, God having commanded them to destroy them, and to make no covenant with them, Deut. 7.2. But it is strange, that both Josua and the rest of the princes of the congregation should hold themselves bound by that oath, and God also should many years after punish the violation of it, if it were of no force, but was unlawful in respect of the very matter of it. Therefore I rather subscribe to those, who hold that the Israelites were not simply forbidden to covenant with the Canaanites, and to spare their lives, but only while they continued in their idolatry; otherwise if they did renounce that, they might be covenanted with and preserved. In those places of Scripture, where the people of Israel are forbidden to covenant with the Canaanites, and are commanded to destroy them, the reason is still given, Lest otherwise the Canaanites should ensnare the Israelites, and draw them to be idolatrous like themselves, Deut. 7. 2, 3, 4, 5. Exod. 34.12, 13, 14, 15. and 23.32, 33.  
Now there was no fear of this danger, when the Canaanites did forsake their idolatry, and embrace the true religion; in which case therefore (so fare as I can see) it was lawful for the Israelites to covenant with them, and not to destroy them though they had power to do it; this also being further added, that the Canaanites were to yield up themselves and all that they had unto the Israelites, God having given those nations and their possessions unto his people. That in Jos. 11.19, 20. There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon, all other they took in battle. For it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, etc. That (I say) doth intimate, that if their hearts had not been so hardened, but that they had sought peace as the Gibeonites did, the same favour might have been showed unto them, which was showed unto the other. And we read that in the time of Solomon there were many of the Canaanites remaining, whom yet Solomon did not destroy, but only made them more tributary, and exacted more service of them then of others, 1 King. 9.20, 21.  
Again, for force and violence, neither doth it disoblige a man from performing what he hath promised, especially if he have sworn to do it. As, if a robber by the high way force a man, threatening otherwise to kill him, to swear that he will give him so much by such a time; a man having thus sworn, though he were fored to it, 
Calvin. in Psal. 15.  yet is bound to perform. Calvin seems to be against this, because a robber is publicus hostis, a common enemy. But others better resolve it thus, that it being lawful for one to redeem his life with the loss of money, 
Ames. in Psal. 15.  and this being no prejudice to the Commonwealth, one having sworn thus to a robber, he ought to perform it. But (say they) if besides the payment of money, one swear to conceal the matter, except there were sure hope that the thief would no longer follow that course, this part of the oath were not to be kept, because it were as much as to betray the safety of others, who might also fall into the thiefs hands.  
Aquinas handling the question about the validity and obligatoriness of an oath, to this case of coaction, 
In juramento duplex est obligatio: una, quâ quis obligatu homini, cui aliquid promittit: & talis obligatio tollitur per coactionem; quia ille qui vim intulit, hoc meretur, ut ei promissum non servetur. Alia autem est obligatio, quâ quis Deo obligatur, ut impleat quod per nomen ejus promised: & tales obligatio non tollitur in fo●o conscientiae; quia magis debet damnum temporale sustinere, quàm juramentum violare. Aquin. 22. quaest. 89. art. 7. ad 3. Similiter Rivet. in Decal. pag. 131.  he answers, that in an oath there is a twofold obligation; one to man, to whom a thing is promised; and this (he saith) is taken away by coaction; because he that offers violence, thereby makes himself unworthy that a promise made unto him should be performed. But there is another obligation, whereby one is bound unto God, to perform that which he hath promised by his name. And this obligation notwithstanding coaction is of force, because a man should rather suffer a temporal loss, then break his oath. After this manner also, do some others determine. But whereas they seem to make only an oath valid and obligatory, although it were extorted by force, I see not but that it is so also in respect of a promise which is made without an oath. For though he sin that doth offer violence, and so is unworthy that one should perform that promise that was made unto him; yet that is not enough to make it no sin in him that doth break his promise; neither should we so look at another's unjust violence, as therefore not to show ourselves faithful. And as they say, Magis debet quis damnum temporale sustinere, quam juramentum violare, One should rather sustain some temporal loss, then violate his oath: so (I think) it may be said, Magis debet quis damnum temporale sustinere, quam fidem violare, One should rather sustain some temporal loss, then break his word, and prove himself unfaithful.  
But concerning the binding force of oaths and promises, there are some limitations and qualifications to be observed.  
1. If a promise be made, though with an oath, conditionally, it doth not bind, except the condition whereupon it was made, 
Limitations and qualifications concerning the binding force of oaths and promises.  be performed. In this sense we read of Gods breaking his convenant, and not performing his promise, to wit, because the promise 2was conditional; and so the condition failing, of no force, as no promise at all. See Zach. 11.10. Num. 14.34. and 1 Sam. 2.30. and Jer. 18.9, 10. If therefore two covenant together, and swear each to other, to do so and so, but each of them upon condition that the other perform his part; the one failing, the other is not bound any longer. But if two parties swear mutually, yet not conditionately, but absolutely each to perform his part, in this case they are both absolutely bound, and the failing of one party doth not disengage the other.  
2. If a promise be made by such as are not sui compote●, able to understand what they do, as children, fools, madmen, and such as are drunk, it binds not. They having no power to understand what they promise, have no power to bind themselves by their promise. This must be understood of such children and fools, such mad and drunken persons, as are quite void of the use of reason, and are utterly unable to understand what they promise.  
3. If such as are not sui juris, in their own power, but under the power of others, without whose consent they cannot dispose of themselves, nor of any thing that they have, if such (I say) promise, and swear to do this or that, it is not binding, except the oath or promise be ratified by those that have power over them. God would not have a vow made unto himself by a child under age, or by a wife, to be of force, except the father and the husband did confirm it. See Num. 30. vers. 3, 4, 5, 6, 7, 8. It is a wrong to a superior, that such as are under him do any thing against his mind, and without his consent, it being such a thing as wherein they are dependent upon him, and own subjection to him: and a promise or an oath cannot bind one to that, whereby he shall become injurious unto another. By this rule also it appears, that if one have first engaged himself by oath or promise, and afterward promise and swear that which is cross and contradictory, this latter oath and promise is not valid, because here a man is not sui juris, not free, being preingaged. The first oath or promise, being lawful, must stand; and the latter, being inconsistent with it, is unlawful, and doth not bind. The last will and testament indeed doth bind, and the former is null; because a will and testament is of no force while a man liveth; there must first be the death of the testator, before the testament can be of force, Heb. 9.17. But it is otherwise in respect of oaths and promises, which are of force assoon as they are made: the latter oath or promise doth not disannul the former, but the former doth make void the latter, when they are repugnant one to the other.  
4. If he to whom a promise is made, and confirmed by oath, grant a release, in this case one is free and disengaged; he is not faithless and perjured if he do not perform; for the other releasing him, it is as if either he had not promised, or had performed. Abraham is said to have offered up Isaac, Heb. 11.17. Jam. 2.21. because as much as in him lay he did it: he was willing and ready to do it, and had done it indeed, but that God who first to try him did command it, afterward, having sufficiently tried him, did forbid it. So may a man be said to perform his promise, when as for his part he is ready to perform it, but that he to whom he made the promise, doth acquit him. Volenti non fit injuria. It is no wrong to him to whom a promise is made, not to perform it, if he himself be willing that it should not be performed. But this must be understood so far forth as it concerns him to whom the promise is made; it must not redound to the injury of another. Every man may remit his own right, it being merely positive; but one cannot remit the right of another without his consent. Abraham would take nothing that was the king of Sodome's: though by the right of war all was his; yet he would have others that were confederate with him to have their parts, Gen. 14. vers. 21, 22, 23, 24. Hence it is determined by the learned, 
Sanders. de Juram.  that two being contracted together, cannor by mutual consent break the promise which they have made; because it concerns not only their own benefit, which they may dispense with, but also God's institution, which is not to be dispensed with by them: and therefore it would be injurious unto God to break that contract. The releasing which is of force to make a promise of no effect, is when the promise that is made, doth only concern the benefit of him to whom it is made, who therefore hath power to release him that made it.  
Having sufficiently confirmed and cleared the doctrine, Use 1 I come now to the Uses of it. And first, it serves to convince those of the Church of Rome, who both by doctrine and by practice make promises and covenants, though confirmed by oaths, of no force; and that divers ways.  
1. They hold that faith is not to be kept with heretics. Some of them are ashamed of this position, and seek to palliate it; but in vain. The words of the Council of Constance are plain enough, and their practice more plain. Though John Husse, and Hierome of Prague, had the Emperor's safe-conduct, yet because they were heretics, as the Fathers of that Council would have them, therefore they decreed, that the promise made unto them was not to be performed, but that they were to be proceeded against as heretics; and so they caused them to be burnt. But whatsoever they be to whom the promise is made, it being otherwise lawful, ought not to be broken. Jacob covenanted with Laban an idolater, and he took himself bound to perform the covenant that he made with him, Gen. 31. Chap. And Zedekiah is reproved and threatened for breaking his covenant with Nebucadnezzar a mere heathen, Ezek. 17. Chap. Though they be false and faithless with whom we deal, yet ought not we therefore to be such: though they have broken their faith with us, 
Cretizandum cum Cretensi. Fallere fallentem non est fiaus.  yet ought not we therefore to break ours with them. Those say, We must play the Cretians with a Cretian, that is, Lie to a liar; and, To deceive a deceiver is no deceit; they show what men are apt to do, rather than what they ought to do. 
Fregisti fidem. Quam n●que dedi, neque do infideli cuiquam. Cic. de Offic. lib. 3.  Cicero though a heathen, yet disliked him, who when he was taxed for violating his faith, answered, that it never was, nor should be his intent to be faithful to any that was unfaithful. And he exceedingly magnified Regulus, who kept faith with the Carthaginians, who were most notorious for unfaithfulness. 
Sed si hec sibi sumant, nullam esse fidem, quae infideli data sit, videant n●queratur latebra perjurio. Cic. ibid.  He adds also this worthy sentence; That if men take up this persuasion, that it is no faith that is given to one that is unfaithful, let them take heed lest they seek how to hid their perjury.  
2. They maintain that the Pope may dispense with oaths, and absolve from them: that he may absolve subjects from their allegiance, which they have sworn unto their Sovereigns, and so in other cases. This history shows that Popes have done, and it is maintained by them of that party, that they may do it. And hereupon there was this passage in the oath of allegiance: And further I believe, that neither the Pope, nor any other hath power to absolve me from this oath, or any part of it. This is a great usurpation, and a great injury both to God, by whom, and to man, to whom the oath is sworn. What is this else but to verify that of the Apostle, who speaking of the great Antichrist, describeth him thus, Who opposeth and exalteth himself above all that is called God, or is worshipped; so that he as God doth sit in the Temple of God, showing himself that he is God? 2 Thess. 2.4.  
3. The Jesuits, who are prime men among the Romanists, assert the lawfulness of equivocation and mental reservation, which doth quite destroy the force of an oath, and make it of none effect. But the law of God saith, If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth, Num. 30.2. Not according to what he reserveth in his mind, but according to what he uttereth with his mouth, so is a man bound to do. According to the usual signification of words, and as they are understood by him to whom one sweareth, 
Quâ cunque arte verborum quis jurat Deus tamen, qui conscientiae t●stis est, ita h●c accipit, sicut ille, cui juratur, intelligit. Isidor. apud Lomb. lib. 3. dist. 39  without equivocation, or mental reservation, so ought one to swear, or else he doth swear deceitfully; which a citizen of heaven will not do, 
Quod ita juratum est, ut mens deserentis conciperet fieri oportere, id servandum est. Cic. de Offic. lib. 3.  Psalm 24.4. Neither otherwise will an oath be (as it ought to be, Heb. 6.16.) an end of all strife, but rather a beginning or increase of it.   

SERM. XXIII.  Psal. 15.4. 
He that sweareth to his own hurt, and changeth not.  
Use 2 I Come to a second Use of the point, and that is to reprove many among ourselves, who show themselves most false and faithless, little regarding promises, covenants, oaths, as if they were but spider's webs, things of no weight, of no moment. Great cause there is to cry out with David, Help Lord, for the godly man ceaseth; for the faithful sail from among the children of men. They speak vanity every one with his neighbour; with flattering lips, and with a double heart do they speak, Psal. 12.1, 2. See also Jer. 9.2, 3, 4, 5, 8. It was the saying of a heathen man, but disliked even by the heathen historian that doth relate it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian. hist. lib. 7. cap. 12. refert a nonnullis Lysandro, ab aliis Philippo Macedoni dictum istud attribui; addit autem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That children are to be deceived with hucklebones, and men with oaths. I wish that many, who profess themselves Christians, did not too much approve and follow this perverse sentence. I wish that some did not verify that of Salvian, They think perjury but an ordinary speech, and no crime. 
Perjurium sermonis genus putant esse, non criminis, Salvian. lib. 4.   
Some when they promise and swear a thing, never inted to perform it, but only to delude those with whom they have to do. This is direct and downright swearing deceitfully, and with a double heart, one in show, and another in deed.  
Some perhaps intent at the present the performance of what they swear, or promise; but afterwards, either through inconstancy and lightness, or because of some inconvenience that they are like to meet with, they fall off, and will not perform. This is directly contrary to the Text; for instead of swearing, and not changing, though it be to their hurts, they will change when it may be there is no hurt to be feared; but however, rather than any hurt shall be felt by them.  
Some are like Alcibiades, of whom it is said, 
Omnium horarum homo.  that he was a man for all times; so they will accommodate themselves to the times, and comply with them, whatever they be: 
Quo teneam nodo mutante in Protea vultus.  with Proteus they will transform themselves into all shapes; as the times change, so will they; whatever they have promised and sworn, they are ready to change with the times. If one oath come, they take it: if that which is inconsistent with the former be urged upon them, SERM. 23 they swallow down that also: come what will come, they are for it, rather than they will suffer any prejudice by the refusal of it. Thus oaths and covenants, promises and engagements are of no force with them longer than may consist with their profit. They will take any oath, any engagement, but will keep none, if once they come to stand in competition with their outward and earthly advantages. Though they like not the thing, which is imposed, but plainly declare themselves against it, yet they will do it, rather than suffer any thing for not doing it. They account them fools that scruple at such things, and make conscience of such matters. They will trust God (they say) with their souls, rather than men with their estates. Thus they show themselves to be of most profane spirits, to be such fools, as Solomon speaks of, saying, Fools make a mock of sin, Prov. 14.9. Plainly they declare, that they fear man more than God, and that they value their estates more than their souls. They little heed that of our Saviour, What is a man profited, if he gain the whole world, and lose his own soul? Mat. 16.26. Or that of Peter, Let them that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful creator, 1 Pet. 4.19. Mark, it is in well-doing, not in ill-doing, that we must commit the keeping of our souls to God: if we do evil, wittingly and wilfully, we put ourselves out of God's protection, we have no ground whereon to hope and trust in him. Come ye children (saith David) harken unto me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good: seek peace, and pursue it. The eyes of the Lord are upon the righteous; and his ears are open to their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth, Psal. 34.11,— 16. Be not deceived, God is not mocked: for whatsoever a man soweth, that also shall he reap, Gal. 6.7.  
Some may suppose, or pretend, that it is for God's glory, that they violate their oaths, and break their promises: but this is a false supposal, and a● vain pretence; if their oaths and promises were lawful, it is for God's glory that they be performed: neither may we speak falsely, and deal deceitfully, though it may seem to make for God's glory. Will ye speak wickedly for God, and talk deceitfully for him? said Job to his friends, Job 13.7. We must not do evil, that good may come, Rom. 3.8.  
In the third and last place, if it be the property of Use 3 a Saint and Citizen of heaven, to perform his oaths and his promises, though it prove to his hurt; then let this teach and persuade us, to take heed what we promise, especially what we swear. If the oath or promise be not lawful, let's have nothing to do with it. Keep thee far from a false matter, Exod. 23.7. If we have been overtaken in this kind, let us not persist in it, but repent of it, and turn from it. Stand not in an evil thing, Eccles. 8.3. He that covereth his sins, shall not prosper: but he that confesseth, and forsaketh them, shall have mercy, Prov. 28.13. If the oath or promise be lawful, let us not refuse it, when we are lawfully called to it: and having taken such an oath, or made such a promise, let us be careful to perform it, and not start aside for fear of any detriment that may accrue unto us by it. Thus this instruction and exhortation concerns us both in respect of the time past, and also in respect of the time to come; that we may consider both what we have done, and also what we are about to do.  
Now to press and enforce this exhortation, we must consider what was said before for proof of the point, the reasons and arguments that were alleged for the confirming of it.  
1. That God is true and faithful, and therefore we ought also to be so: if we would be partakers of his happiness, we must first be partakers of his holiness. Every one that hath this hope, purifieth himself even as he is pure, 1 Joh. 3.3.  
2. That truth and faithfulness is one of the weightier things of the law, and therefore more especially to be regarded. Let us take heed therefore of being guilty of that hypocrisy which our Saviour inveighed against the Scribes and Pharisees for, saying, Who unto you Scribes and Pharisees, hypocrites: for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgement, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel, Matth. 23.23, 24. Let us take heed lest God complain of us, as he did of some, saying, I have written unto them the great things of my law; but they were counted as a strange thing, Hos. 8.12.  
3. That oaths are most sacred bonds; and therefore we must not think to play fast and lose with them.  
4. That as all sin, so especially the violation of an oath is a dishonouring of God; it is a most grievous taking of his Name in vain: and therefore he will not hold them guiltless that do it.  
5. That God hath many times revealed his wrath from heaven against men for this sin of breaking covenants, and violating oaths, 2 Sam. 21. vers. 1, etc. Ezek. 17.15,— 21. There are memorable examples also to this purpose in profane histories; I shall only mention one, viz. this. In the year 1444. Uladislaus, king of Hungaria, made truce with Amurath, the great Turk, for ten years; and this truce was confirmed by an oath, which they mutually swore each to other. But the Pope disliking the covenant, absolved Uladislaus from his oath; so that the Hungarians and the Turks fell to war presently; and having joined battle, at first the Hungarians had the better; but ere the battle was ended, the Turks prevailed and got the victory, Uladislaus him-himself being slain in the fight. Aeneas Silvius (who was afterwards Pope, 
Victores evadunt Turcae, qui juramenta non solum domesticis fidei, sed etiam hostibus servanda demonstrant. Aen. Silu. Epist. 81.  and called Pius the Second) writing of this battle, saith, That the event of it doth show, that Oaths are to be kept, not only with those that are of the household of faith, but also with those that are enemies unto it. The place where that battle was fought, was called Varna; whence one cries out, Remember the battle at Varna; meaning, that all should take heed of perjury, and Covenant-breaking, which cost the Christians so dear, in that battle which they fought with the Turks at Varna. Some writ, that the Turk seeing the battle to go against him, drew out the Articles that were agreed upon betwixt him and the Hungarian, and holding them up to Heaven, said, O Christ, if thou art God, as Christians profess thou art, then avenge thyself on them, who have so highly dishonoured thee, by breaking their Covenant and their Oath, which they swore by thy name: and that presently after, the battle turned, and went against the Christians.  
6. Let us consider, That the heathens have showed themselves very conscientious in this point of keeping Oaths and Covenants, though it were to their hurt. Marcus Regulus is famous in this respect; he being the Roman General, and warring with the Carthaginians, was taken prisoner by them; and being sent to Rome about the exchange of prisoners, having first taken his Oath to return, 
Neque verò tum ignorabat se ad c●udelissimum hostem, & ad exquisita supplicia proficisci: sed jussurandum cons●●vand●m pu●abat. Itaque tum cum vigilando nec abatur, erat in meliori causâ, quam si domi senex captivus, perjurus Conlaris remansisset. Cic. de O●fic. lib. 3.  and render himself prisoner if he could not effect that which he was sent about, he conceiving that exchange prejudicial to the Commonwealth, dissuaded the Senate from it, and according to his Oath went back to the Carthaginians, who put him to a m●st cruel and tormenting death, which he could not but expect before he went; but he judged it more behooveful for him to endure the utmost that an enraged enemy could inflict, then to show himself a perjured person. And Cicero writing of him, saith, that He was in a better case, when he was so tormented by the Catharginians than he would have been in, if he had escaped by perjury. The same author adds, 
Quod rediit, nobis nunc mirabile videtur; illis quidem temporibus al●ter fac●re non potuit. Itaque ista laus non est hominis, sed temporum. Nullum enim vinculum ad astringendam fidem jurejurando majoris arctius esse voluerunt. Cic. ibid.  That although in after times it did seem wonderful, that Regulus should so return to the Catharginians; yet in those times wherein he lived, he might not do otherwise. So that the praise did not belong to the man, but to the times. For that the ancient Romans would have no bond of assurance more strict, then that of an Oath. And so much also may appear by this, 
Cic. ibid. Polyb. apud Cic.  which both Cicero & others relate, viz. That Hannibal having given a great overthrow to the Romans, and taken many prisoners, ten of the chiefest of them were sent to Rome about the redeeming of those that were taken, having first sworn to return to the camp of the Carthaginians, if they did not prevail in that which they went about: and one of them after he was gone a little from the camp, went back, pretending that he had forgotten something, and so thought he had fulfilled his oath, & that he was not bound to return to the Carthaginians any more: but the Senate hearing of it, caused him to be sent back to Hannibal to be dealt with as a perfidious person. For (saith Cicero) fraud doth confirm, 
Fraus enim astringit, non dissolvit perjuriam. Fuit igitur stulta calliditas, perversè imitata prudentiam. Cic. ubi supra.  not dissolve perjury. And therefore (he saith) it was a foolish policy which was used, and a perverse imitation of prudence. Plutarch also writes of Sextus Pompeius, 
Plut, in Anton.  that he having Octavius and Antonius, that were his enemies, in his ship which he commanded, and having sworn unto them to dismiss them in peace; when the governor of the ship came unto him, and asked him secretly, if he should cu● the cables, and carry them away, and so make him Lord o● the Roman Empire; he answered him, Thou shouldest have done it of thyself, but now let us be content with what we have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is not for me to forswear myself. Shall not these heathens rise up in judgement against many Christians, and condemn them, who make no conscience of those bonds, which the very heathens did account so sacred and inviolable?  
Now to this end, that we may perform our Oaths, and our promises, let us observe these directions.  
1. When we promise, and especially swear, let us be sure to understand what we do. Be not rash with thy mouth, (saith Solomon) and let not thine heart be hasty to utter a thing before God. Eccles. 5.2. He speaks of vows, which are promises made unto God; When thou vowest a vow unto God, (saith he) defer not to pay it, for he hath no pleasure in fools: pay therefore that which thou hast vowed. ver. 4. But it holds also in respect of promises made unto men, and especially in respect of Oaths, which though they be sworn unto men, yet they are sworn by God. And therefore, as he there adds, v. 6. Suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel, (that is, either Christ the angel or messenger of the Covenant, Mal. 3.1. or a created angel, which is a ministering spirit, sent forth to minister for those that shall be heirs of salvation) It was an error: Wherefore should God be angry at thy voice, and destroy the work of thy hands? 
Ne testem facias angelum impudentiae tuae, dum errorem tuum excusas, cumque pretexis speciosis quibusdam commentis. S●rran. ad loc.  Let us therefore (I say) be well advised, before we engage ourselves by promise, especially, if we confirm the promise by an Oath. Abraham's servant was very cautious in taking the Oath which his master required of him; he was very careful to understand what he should swear, and how far forth he should stand engaged. Gen. 24.3, 4, 5. Such care and cautiousness will all have, who fear an oath, Eccles. 9.2. and exercise themselves to have always a conscience void of offence both toward God, and toward men. Act. 24.16. The like we may see by the example of the spies, when they engaged themselves by oath unto Rahab, Josh. 2.17.— 20.  

Quod dubitas, ne f●c●ris.  2. If we doubt of the lawfulness of the Oath or promise which is required of us, we may not meddle with it; for though in itself it be lawful, yet to us it is not lawful. Let every man be fully persuaded in his own mind. Rom. 14.5. I know and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing unclean, to him it is unclean. ver. 14. And he that doubteth, is damned if he eat, because he eateth not of faith; for whatsoever is not of faith, is sin. ver. 23.  
3. If we judge the oath or promise lawful, and not to be refused, let us deal sincerely, and intent what we swear or promise. As our prayer unto God, so our promise unto men, and especially our Oath by God, must not proceed out o● feigned lips. Psal. 17.1.  
4. After we have sworn, or promised, let us be mindful of our Oaths and promises, and careful to perform them. David thought of the covenant that he made with Jonathan, and the Oath which he swore unto him; when Jonathan was dead, he remembered it, and had a care to perform it. Is there yet any (said he) that is left of the house of Saul, that I may show him kindness for Jonathans' sake? 2 Sam. 9.1. And when seven of the sons of Saul were to be hanged up, because of the wrong that Saul had done to the Gibeonites, David spared Meph●bosheth the son of Jonathan the son of Saul, because of the Lords Oath that was between them, between David and Jonathan the son of Saul. 2 Sam. 21.7. And to this end again, that we may observe the forementioned directions, we must observe these that follow.  
1. We must get and increase, act and exercise faith. If we have faith in God, it will enable us to keep faith towards men, whatsoever come of it. For by it (by faith) the Elders obtained a good report. Heb. 11.2. Through faith they wrought righteousness. ver. 33. Faith is the substance of things hoped for, and the evidence of things not seen. ver. 1. By faith we look not at the things which are seen, but at the things which are not seen. 2 Cor. 4.18. Therefore faith will make us to have a good conscience in all things, and to be willing to live honestly. (Heb. 13.18.) though in outward and earthly respects it prove never so prejudicial and hurtful unto us.  
2. We must nourish and maintain in us the fear of God; for than we will fear an Oath, so as not to take it, if it be unlawful; nor to break it, if it be lawful, and we have taken it. Because people are possessed with carnal fear, and want this spiritual fear; because they have more of the fear of man then of God in them, therefore against their conscience they promise and swear any thing that is imposed upon them; and they make no conscience of any promises or Oaths to perform them. Therefore sanctify the Lord of hosts himself, & let him be your fear, and let him be your dread. And he shall be for a sanctuary. Isa. 8.13, 14. Fear not them that can kill the body, and after that have no more that they can do. But I will tell you whom you shall fear; fear him, who when he hath killed, hath power to cast into hell; yea, I say unto you, fear him. Luk. 12.4, 5.  
3. We must pray and labour for Christian fortitude and courage, to be valiant for the truth: for want of which grace, Jeremy complained of those of his time. Jer. 9.5. God hath not given us (saith the Apostle) the spirit of fear (base, cowardly fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but of power, and of love, and of a sound mind. 2 Tim. 1.7. If we have this spirit, we shall be able to hold both faith and a good conscience, as he exhorted Timothy to do, 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 yourselves, 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 enable us both to refuse unlawful Oaths 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 God's 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 persuading people of the unlawfulness of usury, and of prevailing with them to refrain from it; people in this case are so full of prejudice and partiality, so unwilling to think that evil and sinful, which they find profitable and gainful; so ready to catch at any thing, though never so weak, that may seem to make for it; and so averse from yielding to any thing, though never so strong, that doth make against it. One saith, 
Musculus.  That Divines shall then reclaim people from usury, when Physicians 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 persuade his fellow-craftsmen, to stand for the honour of Diana at Ephesus, Ye 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 find an abode in God's 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 show, that people do but too well know, what is meant by Usury: it were well, if people were as careful to avoid it, as they appear to understand the nature of it. Yet because this is now made a controversy, whether usury be unlawful, or no; therefore it is meet to consider what usury is, that so the controversy being rightly stated, it may the more easily be determined. Some are apt to palliate and cloak their usury, as if it were no usury, or not such as both Scripture and right reason condemn: and some again seem 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 show what usury properly so called is.  
SERM. 24 And first, for the name, the word here used in the Hebrew, 
The name of Usury.  and so in other places for usury, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshec, which comes of Nashac to by't, so that the word imports biting. And usury is so called, because money lent upon usury (and so any other thing so lent) doth by't and gnaw away some of the borrowers substance, he not only repaying that which was lent, but something also more, merely for the loan of it. Sometimes in the Scripture where usury is spoken of, together with (Neshec) usury, there is joined some other word as exegetical, the better to explain 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 seems to benefit a man, but it doth by't him. And Psal. 72 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mittoc, that is, from deceit, the Greek Interpreters called the Septuagint, 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 margin, render it, Usurer. But the Greek word for usury, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tocos, comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ticto, which is, to bring forth, because usury makes money to bring forth money. So in Latin the word for usury is foenus, because it is (say some) quasi foetus, as the brood of money. The Latin word also for usury is, usura, whence we have our English word usury. The word usura doth generally signify the use of any thing; 
Natura nobis dedit usuram vitae. Cic.  but it is appropriated to signify 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 corn, wine, etc. Deut. 23.19. and Levit. 25.37. usury of money and usury of victuals are joined together, as being of one and the same nature.  
Now for the thing itself, 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, v●ro vel interpretativo, consistit usura s●cundum omn●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 things which are spent and consumed in the use of them, as of money, and so of any thing that we eat or drink. Thus mutuation differs from commodation, which is lending too, but of things which are not spent and consumed in the use of them, as of an horse, or an house, or the like.  
2. Therefore this mutuation or lending, in which usury doth consist, is an alienation, both of the use, and also of the propriety of that which is lent; whereas in that lending which is called commodation, it is otherwise: there is an alienation of the use of a thing so lent, but not an alienation of the propriety of it.  
3. Therefore also in this lending called mutuation, the borrower is not to restore the same individual thing which was lent, as the very same money, or the very same corn or wine, etc. but the same in kind and in value. Whereas in that lending which is called commodation, the same individual thing which was lent, as the same horse, or house, etc. must be restored.  
Again, Because there may be a free mutuation or lending, therefore it is said▪ That usury is a mutuation or lending for gain; tha● is, for something over and above that which was lent, whether it be money or money worth, and that merely because of the loan. For if besides that which was lent, something be received inrecompence of some damage which the lender did sustain for want of his money, when he would and should have had it, but could not get it, this properly is no usury; which is only when one purposely doth lend for gain, either expressly covenanting for it, or at least, having in his mind an intention and expectation of gain, so that he would not lend, but that he looks to have his own again with something also for the loan of it. And therefore also if one lend freely, and the borrower having gained, bestow a gratuity on the lender, this is no usury: because the lender did neither covenant for, nor intent any gain to himself; only he accepts that which is freely given him; freely, I say, in that he neither could exact, nor did expect any such thing.  
This may suffice to show what is meant by usury, when we speak of the unlawfulness of it. And that such usury is unlawful, appears as by the text in hand, so also by many other places of Scripture. As Exod. 22.25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. So Levit. 25.35, 36, 37. If thy brother be waxen poor, and fallen in decay with thee, than thou shalt relieve him; yea, though he be a stranger, or a sojourner, that he may live with thee. Take thou no usury of him, ●n increase, but fear thy God, that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. So also Deut. 23.19. Thou shalt not lend upon usury to thy brother, usury of money, usury of victuals, usury of any thing that is lent upon usury. That of Solomon also doth show the unlawfulness of usury; He that by usury and 
* The word rendered Unjust gain, properly signifieth, Increase, as the margin noteth.  unjust gain increaseth his substance, he shall gather it for him that will pity the poor. Prov. 28.8. There is threatened, That the usurers riches shall be translated from him to others; which argueth, that he hath no just title to that which he getteth by usury, and so it shall bring a curse on all that he hath. See Prov. 13.22. and Job 27.16, 17. The Prophet Ezekiel also plainly shows usury to be unlawful. He describes a righteous man by this, He hath not given forth upon usury; that he makes one property of him, Ezek. 18.8. And on the other side, this is one part of the description of a wicked man, He hath given forth upon usury, ver. 13. See also ver. 17. ●o the same Prophet reproving Jerusalem, and showing her her abominations, amongst other things saith thus, Thou hast taken usury. Ezek. 22.12. Where we may observe, That usury is ranked with the grossest sins, as adultery, murder, etc.  
Divers exceptions are made against the argument drawn from these Scriptures, but they are such as are neither forcible in themselves, nor yet consistent one with another.  
Not all usury (say some) is forbidden, but only Excep. 1 Neshec, that is, biting usury, which some call Morsury.  
But, 1. It is falsely supposed, that the word (Neshec) doth only denote one certain kind of usury, Answ. as if there were some usury, which is not biting: whereas it sets forth the nature of all usury, to wit, that it doth by't, and take away something with it. It is true, some usury hath more sharp teeth, and doth by't sorer; but no usury properly so called is toothless, all doth by't more or less. 2. To exclude this cavil, in divers places where usury is condemned, there is added the word Tarbith or Marbith, which simply signifieth increase, as the notation of the word, and the interpretation of it in all languages doth show. 
Salmas. de usur.  Salmasius himself (though a patron of usury) grants Neshec usury, and Tarbith increase, to be synonyma's, and to signify the same thing in divers respects: he saith, That usury is Neshec, or biting in respect of the borrower, whom it biteth; and that it is Tarbith, or increase, in respect of the lender, who is increased by it. Those places of Scripture therefore which join Tarbith or Marbith with Neshec, that is, increase with usury, they plainly show, that all increase whatsoever is more than was lent, being taken merely for the loan, is that usury which is condemned. 
Si plus expectes accipere quàm dedisti, foenerator es, & in hoc ubique improbandus. Aug. in Psal. 36.  If thou dost expect (saith Austin) to receive more than thou didst give, thou art an usurer, and so to be reproved.  
Excep. 2 Again, Some say, That it is only forbidden to take usury of the poor, because the first two places of Scripture, which speak against usury, viz. Exod. 22.25. and Levit. 25.35, etc. do expressly mention the poor, as those of whom usury ought not to be taken.  
Answ. But, 1. This exception doth not well consist with the former. For, if only some certain biting and hurting usury be forbidden, as was before pretended, then is it not only forbidden to take usury of the poor: for surely, it is evil and unlawful to by't and hurt any, whether poor or rich. 2. In other places of Scripture, which are more than twice as many, usury is s●mply forbidden and condemned. Neither in those two places are the poor mentioned, as if it were lawful to take usury of others; but because the poor have most need to borrow, and it is a greater sin to take usury of them then of others. Rob not the poor, because he is poor, saith Solomon, Prov. 22.22. May one therefore rob the rich because he is rich? No, it's a sin to rob any, but especily to rob the poor. So in the verses immediately before that, wherein taking usury of the poor is forbidden: Thou shalt neither vex a stranger, nor oppress him, etc. Ye shall not afflict any widow, or fatherless child, Exod. 22.22, 23. Doth it follow, that others that are not strangers, or widows, or fatherless, may be so used? No, It is a sin to use any so, but such especially. So neither may it be inferred, that usury may be taken of such as are not poor; but that it may be taken of none, and especially not of the poor.  
Some again except, That the law against usury was a Excep. 3 judicial law, and peculiar to the Jews, so that Christians are not obliged by it.  
But, 1. Answ. Neither doth this stand with the former exceptions. Fo●, if the Scriptures before alleged forbid only either biting and hurting usury, or that usury which is taken of the poor, than the law against usury is moral and perpetual, it doth oblige all; for it is granted by all, that such usury is simply evil and unlawful. 2. Neither is it true in itself, that the prohibition of usury did only concern the Jews. For here in the text David makes the avoiding of usury the property of every one whoever he be that shall abide in God's tabernacle, and dwell in his holy hill; so that it concerns us as much as it did the Jews. Besides, we may observe, that in this Psalm there is not any thing mentioned, but that which is moral, of perpetual and universal concernment.  
But it is objected, Object. That the Jews were permitted to take usury of strangers, and were only forbidden to take it of their brethren. Unto a stranger thou mayest lend upon usury, but unto thy brother thou shalt not lend upon usury. Deut. 23.20.  
I answer, Answ. It doth not therefore follow that the prohibition of usury was judicial, and concerned the Jews only: but the prohibition was moral, binding all; and the permission (to take usury of strangers) was judicial, and belonged to the Jews only. As the putting away of ones wife was simply forbidden, and did concern all; but the Jews were permitted in some case to do it, for a reason which peculiarly concerned them, to wit, for the hardness of their hearts, lest otherwise they should have been more cruel to their wives, and have dealt worse with them. Moses because of the hardness of your heart suffered you to put away your wives, etc. said Christ to the Pharisees, Matth. 19.8. So also for the hardness of their hearts, they were suffered to take usury of strangers, lest otherwise they should be cruel to their brethren, and take usury of them also. Some by the stranger, of whom the Jews were permitted to take usury, understand the Canaanite, whom they were commanded utterly to destroy. Deut. 7.1, 2. And therefore Ambrose saith, Thou mayest take usury of him, whom it is no sin for thee to kill. 
Ab hoc usuram exige, quem non sit crimen occidere. Ambros. de Tob. cap. 15.  And surely as God did allow the Israelites to rob and spoil the Egyptians, though that precept be moral, Thou shalt not steal, Exod. 11.2, 3. and 12.35, 36. So might he also allow them to take usury of the Canaanites, though that also be a moral precept, Thou shalt take no usury, and comprehended in that other of not stealing. All is God's, and he may do with his own, as he pleaseth; he may give what he will, to whom he will, and how he will.   

SERM. XXV.  Psal. 15.5. 
He that putteth not out his money to usury.  
HAving proved by the Scriptures, That usury (all usury properly so called) is unlawful, and having vindicated the places alleged from the exceptions made against them, I come now to demonstrate the unlawfulness of usury by Reason.  

Reasons to prove usury unlawful.  The reasons which argue usury to be unlawful, may be reduced to these two heads, viz. the impiety, and the iniquity of it.  
1. There is impiety in usury. For piety requires us to take such courses, as to know and acknowledge our dependence upon God, and so to pray unto him for success in that which we take in hand, and to give him thanks when our undertake are successful. Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3.5, 6. Establish thou the work of our hands upon us; yea, the work of our hands establish thou it. Psal. 90.17. Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. Deut. 8.18. But the usurer, as an usurer, takes such a course as whereby (so much as in him lies) to have no dependence upon God. Whereas the husbandman in his employment depends upon God for the former and the later rain, and for temperate seasons: merchant and seafaring man, for good winds, and calm seas; the artificer, Lawyer, Divine, and generally all, for health and strength to follow their vocation: it's all one to the usurer whether it be fair or foul, calm or tempestuous; yea, in respect of his usury, it's all one to him, whether he be strong or weak, in health or in sickness; except the Sun and the Moon stand still, and the course of the months and years be stayed, his gain still comes in, whatsoever happen. How then can the usurer, as such, look up unto God, and acknowledge him? How can he either pray, that he may prosper in the course which he takes, or give thanks if he do prosper in it? Surely usurers are of the number of those that Job speaks of, saying, They say unto God, Depart from us, 
Nullum genus hominum pejus de Deo sentit, quam danistarum.  we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we should pray unto him?  
2. There is iniquity in usury. For, 1. Equity requires that every one live by his own labour. Thou shalt eat the labour of thine hands, Psal. 128.2. Even when we were with you, this we commanded you, that if any would not work, neither should he eat, 2 Thes. 3.10. and v. 12. We command, and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. Usurer's therefore do not eat their own bread, for as usurers, they do not work, 
Foerore quaestuosa s●gnitia. Plin. hist. l●b. 33. cap. 3.  they take no pains for their living, but like drones live on the labours of others. Usury (as some of the heathens have branded it) is a gainful idleness.  
2. Equity also requires, that none pay something for nothing. But the usurer makes one pay for his money, so much for so much, and something also for the use of it, and that is indeed for nothing, I mean, nothing distinct from the money. For in money the propriety and the use (except perhaps it be used only for show and ostentation) cannot be severed, no more then in bread, or any thing that is eaten or drunken; because the using of money, as of bread, or the like, is the consuming of it; so that to make a man pay so much money as was lent him, and something also for the use of the money, is as if one should make one pay for meat and drink as much as it is worth, and something moreover for the eating and drinking of it. Therefore the usury of money, and the usury of victuals are both alike forbidden, as being both alike unlawful. Deut. 23.19. Levit. 25.37.  
3. It is also agreeable to equity, That two contracting together, one should be liable to hazard as well as the other. But in usurious contracts the lender is liable to no hazard: let the borrower sink or swim, gain or lose, the usurer will be sure to gain, he will have his own with advantage. Now this is unequal and unjust, that one should be eased, and another burdened. 2 Cor. 8.13, 14.  
Thus both Scripture and reason do sufficiently evince that usury is unlawful; but many things are objected in defence of it.  
Object. 1 Usury (say some) is not forbidden in the New Testament, and therefore it is lawful.  
But, 1. Answ. Is not the Old Testament Canonical as well as the New? and are there not moral and perpetually binding precepts as well in that as in the other? Shall we at once expunge all the Old Testament, and account all that is in it as nothing, except we find it also in the New Testament? This is to come too near the Manichees, 
Deum qui legem per Moys●n dedit, & in Hebraeis Prophetis locutus est, non esse verum Deum, sed unum ex principibus tenebrarum. Aug. de Manichaeis in lib. de haeres. c. 46.  who rejected Moses and the Prophets, saying, That the ●od which spoke by them was not the true God, but one of the Princes of darkness. 2. If it be meant that usury is lawful, if it be not expressly forbidden in the New Testament, the consequence is not good; for there are divers things besides usury, which are not expressly forbidden in the New Testament, and yet all will acknowledge them to be unlawful, as not to restore a pledge, and to take that for a pledge which a man must necessarily use thereby to get his living, and the like.  
3. If the meaning be, That usury is no way forbidden in the New Testament, it is denied; for it is forbidden implicitly, and in the general, as namely in that of the Apostle, Let him that stole, steal no more; but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth. Ephes. 4.28. And so also in that of the same Apostle, Let no man go beyond, or defraud his brother in any matter, because that the Lord is the avenger of all such, as we have also forewarned you, and testified. 1 Thes. 4.6. Some allege another place in the New Testament, as being more directly against usury, to wit, those word● of our Saviour, Lend, hoping for nothing again, Luke 6.35. Some expound it thus, Lend hoping for nothing again more than was lent, lend so as to look for no usury: Others suppose the meaning of those words to be, that we should so lend, as not to hope for the principal again, not to expect so much as was lent, to wit, if the borrower prove to be so poor, as not to be able to repay what he borrowed. But though these things in themselves be true, yet I conceive neither of these expositions to be genuine, but that the true meaning of the words is this, Lend, hoping for nothing again, that is, for no such courtesy; not hoping to borrow again of those that now borrow of you: even as elsewhere Christ forbids those that invite guests, to invite those that may invite them again, that is, therefore to invite others, that afterward they may be invited by them. Luk. 14.12, 13, 14. This appears to be the meaning, by the 32, 33, and 34. verses. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if you do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, (to wit, the like courtesy, for otherwise it is thankworthy to lend) what thank have ye? for sinners also lend to sinners, to receive as much (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like courtesy) again.  
Object. 2 But again, Some object, That the New Testament doth make for usury. Thou oughtest to have put my money to the exchangers, and then at my coming I should have received my own with usury, Mat. 25.27.  
Answ. To this objection some answer by way of retortion. Those words (say they) do rather prove usury unlawful, 
Down. on Psal. 15. Fent. of usury.  for that they were spoken to the servant that thought his master an hard man, one that reaped where he did not sow, and gathered where he strawed not: therefore (say they) the master speaking of himself according to that opinion which the servant had of him, said, that he should have put forth his money to the exchangers, that so he might have received his own with usury. This exposition may be confirmed by that which the master also said to that servant, to wit, that he would condemn him out o● his own mouth. Yet the master doth not hereby acknowledge usury to be lawful, no more than he doth acknowledge himself such a hard man as the servant apprehended him. This answer is acute and witty; but the more solid answer (as I conceive) is, That the words objected are part of a parable; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theopaylact. ad J●h. 16.21.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Idem ad. Luc. 16. in initio.   and a parable is not to be extended and stretched beyond the scope of it. For otherwise one might prove cozenage to be lawful by the parable of the unjust steward, that cozened his master, Luke 16. And so thievery, because Christ in Rev. 16.15. and in other places compares his coming, to the coming of a thief in the night. Our Saviour in that expression shows that he will come suddenly, when many do little think of him; and that therefore we ought to watch, and prepare for his coming. And by that of the unjust steward, he teaches us that we are all stewards, and must give account unto God, & therefore ought so to dispense things committed to our trust, that we may provide for the future, Laying up (as the Apostle saith) a good foundation against the time to come, that we may lay hold on eternal life, 1 Tim. 6.19. So for this parable, from whence the objection is fetched, the scope of it is to show, that all should improve their talents so as that God may be glorified, and there's profited by them; and that none should bury them, or let them lie dead, and do no good with them. The manifestation of the spirit is given to every one to profit withal, 2 Cor. 12.7.  
But (say some) why may not something be taken for Object. 3 the use of money, as well as of other things, as an house, or ground, or the like?  
I answer, Money and other things, Answ. for the use whereof something may be taken, are of different natures. For, 1. The owner of an house abides the hazard, if any hurt happen unto it without the fault of him that hires it; so also it is in respect of an horse; but it is not so in respect of money; the lender of it, abides no hazard; if it any way miscarry, the borrower must make it good. The reason is, Because (as was noted before) he that lends an horse, or house, etc. doth only part with the use of the thing lent, but not with the propriety of it; whereas in money the use and the propriety go together. 2. There is no fruit or benefit by the mere use of money, though by the skill and industry of him that doth use it, benefit may be made of it: but in the very use of an horse, or house, or ground, there is some benefit, and not merely by the skill and industry of him that useth it, though by that means the benefit may be the greater. Therefore something may be required merely for the use of such things, but not merely for the use of money.  
Object. 4 But here that of Solomon is objected, Money answereth all things, Eccles. 10.19. One may buy horses, houses, lands with money▪ and let them for profit: Why may he not then require something for the loan of his money?  
Answ. That which was said before, doth answer this objection. One may buy horses, houses, and lands with money, and may let them for profit, because he both stands to the hazard of these things, and also there is some benefit in the very use of them: but it ●s otherwise in respect of money; not the lender, but the borrower stands to the hazard of it; neither doth the mere use of it bring profit; therefore it is not lawful to require any thing for the mere use of money, or merely for the loan of it.  
Object. 5 Some again may say, If one gain by my money, and bestow a gratuity on me, I may take it: Why may I not then also covenant with him for it?  
Answ. But there is not the like reason for the one as for the other. One may take that, if it be freely given, which he may not covenant for. If a Magistrate do an act of justice for a man, in preserving and maintaining his right, and therefore afterward have a gift freely offered unto him, I see not but that he may lawfully take it: yet it were most unjust for him to covenant with a man, and to say, that if he will give him so much, he will do him justice, but not otherwise.  
But why should another gain by the use of my money, Object. 6 will (some say) and I have no part of the gain?  
And why (say I) should another lose by thy money, Answ. and thou bear no part of the loss? Though perhaps he did gain, yet he might have lost: and thou must either be content to bear a part with him in his loss, if he prove a loser, or else thou mayst not expect to share with him in his gain, if he prove a gainer. It is against reason that thou shouldest look to partake of the benefit, if thou be'st not willing to bear a part of the burden. So that (as one saith well) the best kind of usury, 
Down. on Psal. 15. pa●. 247.  (viz when gain only is required of those that borrow to gain, and so gain by borrowing) is an unconscionable partnership. For there is no lawful partnership, where there is not a partaking in the loss as well as in the gain. This (as another saith) may suffice all conscionable men, that usury is unlawful, 
Mr. Rogers in his 7. Treatis.  in that there is not a like consideration had of both parties, that both be partners both in loss and gain.  
But (say they) I might have gained by the use of my Object. 7 money, and therefore why should I not have some recompense for the want of it?  
True it is, Answ. if through the borrowers detaining of thy money longer than he should have done, thou hast sustained damage, it is meet that he should make thee recompense: but it is not meet that thou shouldest have something over and above what was lent merely for the loan of thy money, because of that gain which possibly thou mightest have made of it. For as thou mightest have gained by the use of thy money, 
Auditisne? hoc est quod pensari volunt, possibile lucrum quod non acquiritur. Pensabitur vero possibile lucrum quod non acquiritur, damno quod non incurritur. Winton. in Opusc. Post. de usury.  so thou mightest also have lost by it; and the missing of the gain which thou mightest have acquired, is recompensed by escaping the loss which thou mightest have suffered.  
Again, It is objected, What shall they do, who have nothing but money Object. 8 to live on, as orphans, widows and strangers? Trade with it they cannot; and if they spend of the stock, it will not hold.  
Answ. To this it is well answered, 1. That more thought is to be taken for those that have no stock of money whereon to live.  
2. If we cannot tell what such should do, it doth not therefore follow that they may do this, which is unlawful. 
Fent. of Vsur. page 120.  One saith well, Is there no fruit in the garden, but the forbidden fruit? Is there no course that such can take, but only this which God doth not allow? 
Audent etiam foeneratores dicere, non habeo aliud unda vivam, etc. Aug. in Psal. 128.  Austin notes it as a great impudence in usurers to make this plea for themselves; Usurers also (saith he) dare also say, I have nothing else whereby to live. He answers, that robbers by the high way, and breakers of houses, and the like malefactors may plead in this manner. Tertullian doth truly tell us, That we have no necessity of sinning, 
Nulla est necessitas delinquendi, quibus una est necessitas non delinquendi. Tertul.  who have only a necessity of not sinning.  
3. In matters of right and wrong there is the same law for all, whether rich or poor; one is not to be dispensed with more than another. Neither shalt thou countenance a poor man in his cause, viz. if it be not just. Exod. 23.3. The poor are not allowed to take usury more than the rich; not orphan's, widows and strangers more than others.  
4. God hath special care of such as stand in special need of help, as orphans, widows 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 departed from him, as they do 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, widows and strangers, in whose behalf he hath given so many precepts, and made so many promises: and shall not they especially cast their care upon God, but use such means whereby to maintain 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, think they are allowed to transgress the very next law unto it?  
5. Whereas some think it meet and reasonable that the money of widows, orphans and strangers should be put out to usury, this indeed i● most unmeet, and against reason. For so such should be in a more sure and safe condition in respect of the world, than others; strangers than natives; orphan's then such children as have parents; and widows than 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, widows 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 showed 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 only 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 do: but there is no necessity that they should so do it. They may carry a lower sail, live in a meaner fashion; and so they should do, rather than 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 than men's corrupt minds, their covetous and hard hearts do make it necessary.  
It is objected again, That it is lawful to borrow upon Object. 10 usury, and therefore also it is lawful to lend upon usury.  
Some think both lending and borrowing in this kind to be unlawful: some think them both lawful; Answ. and some think the one no more unlawful than 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 m●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, only the Prophet shows the generality of God's judgement, 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 Jeremy, Jer. 15.10. I have neither le●● on usury, nor men have lent to me on usury, yet every one doth curse me, doth only show, that the Prophet had given none occasion to the people to hate him as they did; he had no deal 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 Jeremy, 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 showeth he was careful to avoid: 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 enforced 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 si●. 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 yield to any hard bargain for the avoiding of some greater inconvenience; he being but a mere patient, is guiltless, though the agent be guilty. For the oppressor sinneth, but the party oppressed doth only 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 borrower upon usury is not actively an occasion of another's lend upon usury, but passively only. For though he pay usury, and engage to pay it, yet it is, because he must either suffer that or a greater evil. A man falling into the hands of robbers, for fear of losing his life, with his own hands gives them his money; yet is not he accessary to their sin that take it. If a man in his necessity bring for a pawn or pledge that which he cannot well subsist without, he being necessitated to it, sinneth not; but he doth sin, that doth take it. God in such cases threatneth to punish the oppressor, but promiseth to secure and relieve the oppressed. Exod. 22.26, 27.  
Some object and say, that the law of the land doth Object. 11 allow usury; and therefore (they conclude) it is lawful.  
But, 1. If the law of the land did allow usury, Answ. yet that could not warrant the practice of it in point of conscience. It is God's law, and not man's, by which we must be judged at the last day. There is one Lawgiver, who is able to save, and to destroy, Jam. 4.12. Therefore, Study to approve thyself (not so much unto men, as) unto God, 2 Tim. 2.15.  
Again, 2. It is one thing to tolerate, 
Nemo quod tolerat, amat, etiamsi tolerare amat. Aug.  another thing to allow. The law of the land doth set bounds to usurers, and stint them, that they shall undergo the penalty of the law▪ if they transgress and go beyond the bounds that are set them: yet doth it not allow any usury at all, though it be within the bounds that are set; only it so far tolerates and permits it, as not to appoint a penalty for those that practise it. This doth no more justify usury, than the judicial law of Moses did justify bills of divorce, which it suffered only for the hardness of men's hearts; so that such divorce was not punishable by man, yet was it evil and sinful in the fight of God. That which Magistrates, who have the Legislative power, see that they cannot restrain without some greater inconvenience, that they may tolerate, and only limit the practice of it: yet the thing in itself, and in point of conscience, for all that toleration, is never a whit the more lawful.  
Some again object, That divers godly and learned Object. 12 men, both Divines and others, hold usury to be lawful.  
But, 1. This is not enough to prove it lawful. Answ. The best men are men, and may err. The testimony of the Lord is sure, Psal. 19.7. But so is not the testimony of any mere man whatsoever. Let God be true, and every man a liar, Rom. 3.4. To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them, Isa. 8.20. They searched the Scriptures daily, whether those things were so, Act. 17.11.2. If some have pleaded for usury as not simply evil and unlawful, they are but few in comparison of those that have declared themselves against it. If we remove (saith one) from the Text to the authority of Interpreters, 
Fent. of Usury l. 2. c. 7.  I suppose we might truly aver that concerning the question, which the most impudent adversary that ever the Church had, durst never pretend for his assertion: That there was never any Church or Churchman, carrying the name of a Christian, who hath defended in writing any branch of usury, for the space of 1500. 
Vide Lut. in Psal. 15.  years after Christ. Luther, who was after that time, was most sharp and bitter against usury. When in his time a kind of usury was countenanced and upheld by the Pope, though under colour of another contract, he wondered that the world could not see by this very thing, that the Pope was Antichrist. I know that some of his followers say, 
Gerhard.  That in his latter days he was more moderate in the point of usury: but if it were so, yet this may show how generally until his time usury had been held a thing unlawful. Austin's judgement concerning usury appears by those words of his before cited, 
Si plus expectes accipere quam dedisti, foenerator es, & in hoc utique improbandus. Aug.  If thou dost look to receive more than thou didst give, thou art an usurer, and in this verily to be reproved. 

Pecuniae, si quam crediderit, non accipiet usuram.— Plus accipere quàm dederit, injustum est. Lact. Instit. lib. 6. c. 18.  
Taceo quod sicubi desunt (Judaei) pejus Judaizare dolemus Christianos foeneratores, si tamen Christianos, & non magis baptizatos Judaeos convenit appellare. Barn. Epist. 322.   Before him, Lactantius speaking of a righteous man, saith, If he lend any money, he will not take usury. To take more than one gave, is unjust. After them both, Barnard complained that in his time Christians were usurers, and doubted whether it were meet to call them Christians, and not rather baptised Jews. 
In furto comprehenditur rapina, usura, etc. Idem super Salve Regina. Serm. 4. Quid est usura? venenum patrimonii. Quid est usura legalis? Latro praedicens quod intendit. Idem de Reg. rei famil.  He makes usury a branch of theft, and forbidden in that precept, Thou shalt not steal: Ask, What is usury? He answers, The poison of ones patrimony. And What is legal Usury? He answers, A robber foretelling what he doth intent. Many such sentences and say of ancient writers might be cited. Neither was this the private opinion of particular men, but whole Councils have determined usury to be unlawful.  
The first general Council of Nice decreed, 

Si quis inventus fu●rit post hanc definitionem usuras accipere,— d●j●ciaque à Clero, & alienus ab Ecclesiastico habeatur gradu. Conc. Nic. can. 18.  
Obliti sunt divini praecepti quo dictum est, Qui pecuniam suam non dedit ad usuram. Ibid.   That if any of the Clergy did take usury, he should be degraded. And that because such did not remember God's precept (implicitly) in these words, He that putteth not forth his money to usury; which concerns all, as well Laity as the Clergy, if we may use that distincton. 
Si quis Clericorum detectus fuerit usu●as accipere, placuit degradari, & abstinere. Si quis etiam Laicus— in eâ iniquitate duraverit, ab Ecclesiâ sciat se esse projiciendum. Con. Eliber. can. 20.  A Provincial Council at Eliberis, which was about the same time with the Council of Nice, viz. about 320, years after Christ, punished Clergy men both with degradation and excommunication if they took usury; and others with excommunication if they were admonished of that sin, and yet would persist in it. And a general Council at Vienna about 1005. after Christ, decreed, 
Si quis in illum errorem inciderit, ut pertinaciter affirmare praesumat, ex●rc●re usuras non esse peccatum, d●cernimus cum velut haereticum puni●n●um. Con. Vien. apud Caran.  That if any did pertinaciously hold usury to be no sin, he should be punished as an heretic. 3. Those very authors that seem to be for usury, indeed are not for it. They deal with usury (as one observes) as the Apothecary doth with poison, 
Fent. of Vsur.  working and tempering it with so many cautions and limitations, as in the end they make it no usury at all. Calvin seems not to have been altogether against usury, yet he expresseth very hard thoughts that he had of it. Upon the very text in hand he saith, That it can hardly be, that there should be an usurer found in the world, 
Vix fieri potest, ut inveniatur in mundo foenerator, qui non idem sit rapax, & iniquo turpique quaestui deditus. Cal. in Psal. 15.5.  who is not also an extortioner, and given to unjust and base gain. And elsewhere he professeth, That he would not be a patron of usury, 

Nolim equidem meo patrocinio usuras fac●re: atque u●inam nomen ipsum abolitum esset in mundo. Cal. in Exod. 22.25.  
Tenendum semper est, vix fieri posse, ut qui genus accipit, non gravet fratrem suum. Et ideò optandum esset, nomen ipsum tam foenoris quàm usurae sepultum esse, & d●l●tum ex hominum memoriâ Cal. in Ezech. 18.  
Optandum esset omnes usuras, ipsumque adeò nomen è mundo pridem exulare.— Plusquàm ra●um est, eundem esse hominem probum & foeneratorem. Calv. Epist. 383.   but did wish that the very name of it were abolished cut of the world. And again, in another place he saith, That it is always to be remembered, that he that takes usury can hardly be free from being burdensome to his brother; and that therefore it were to be wished, that the names of usury were buried, and blotted out of man's memory. So also in another place he saith, That it were to be wished, that all usury, and the very name of it were long since banished out of the world: and that it is more than rare, that the same should be an honest man, and an usurer. And though he think it a Political law, which did forbid usury, yet he will not allow the taking of usury but upon this condition for one, 
 qui mutuò accipit, lucretur tantundem, aut plus etiam ex eá pecunia quàm qui in mutuò dat. Cal. ibid.  That the borrower gain as much or more by the money which he borrowed, as the lender. This was the judgement of this famous man, who yet seemed more  towards usury then almost any had been before him. So Zanchy, another learned writer, seems to speak in defence of usury: but how? After all, he comes to this conclusion, that the lender ought to be so affected, 
Imò hoc animo esse debes, O creditor, ut si debitur non solum non fecit lucrum, sed etiam accepit damnum, tu quoque damni aliquid cum illo patiaris. Hoc enim postulat aequitas & charitas. Zanch. in Ephes. 4.28. de usurâ quaest. 4.  as if the borrower do not only not gain, but lose by the employment of the money which he borrowed, to bear some part of the loss with him: for that equity and charity require this. Now what kind of usury is this, which is here maintained? Truly, It is no usury at all properly so called, but it is a contract of another nature, even mere partnership; wherein both parties, the lender and the borrower, shall either gain together, or lose together. Who will call this putting forth money to usury, and not rather putting forth money to adventure? So our countryman Dr. Willet seems to defend some kind of usury as lawful, 
Dr. Willet on Exod. 22.25.  but directly so as the author before mentioned. This consideration (saith he) given for the loan of money, must not be ex pacto, it must not be agreed upon by any certain compact and covenant.— It is not lawful to covenant with a man to pay so much: (Why so?) He may lose by using the money, he may be in hazard also of the principal. For the lender then to receive a certain gain, when the borrower is in a certain loss, were not just. Such indifferency must be used, as that the lender be contented as to be made partaker of the gain, that cometh by his money, so also proportionably to bear part of the loss. Others also might be alleged pleading for usury after the like manner. But these are such patrons of usury, as (I presume) no usurer in the world, not he that is most moderate in that kind, will thank for his labour; except in this respect, that by this means (seeing what kind of usury it is, that his greatest advocates plead for) he comes to see the unreasonableness of that course which he followeth; and so considering his ways, doth turn his feet into God's Testimonies.   

SERM. XXVII.  Psal. 15.5. 
He that puttteh not forth his money to usury.  
THat usury is unlawful, and therefore to be avoided of all that desire to live with God, and to be partakers of his Kingdom, I have proved, and have also answered many (and I think, all the chief) objections that are made in defence of it: now I proceed to the use and application of the point.  
Use. 1 And first, Here is much matter of reproof; for how few are there that make conscience of refraining from usury? Such as make conscience of other things, yet take liberty in this, and practice usury as freely, as if there were no unlawfulness at all in it. But a thing is not therefore lawful, because we perhaps to judge of it. Our sin indeed is the greater, if we practise that, which we know to be unlawful▪ yet our erroneous opinion of a thing, doth not make it lawful for us to practise it. Paul's sin in persecuting and blaspheming was extenuated, because he did it ignorantly, 1 Tim. 1.13. He had sinned more grievously if he had done it against the conviction of his conscience; this would have much aggravated his sin, and have made him the more inexcusable: yet nevertheless he sinned in that which he did: and so do they, who practice usury, though they suppose it to be lawful.  
That which is in itself lawful, through our error and misunderstanding may become unlawful unto us. Rom. 14.14, 23. But that which is in itself unlawful, cannot so become lawful unto us. For error may mar that which is good, but it cannot amend that which is evil. But again, ignorance doth no whit at all excuse, if it be affected; if we may know, and have no mind to it, but are willingly ignorant, as St. Peter speaks of some, 2 Pet. 3.5. So also the sin is not the less, but the greater, if the habituated custom of sinning take away the sense of sin, and make it to be thought no sin. The Apostle aggravates the sin of the Gentiles by this, That being past feeling, they gave up themselves to lasciviousness, to commit all uncleanness with greediness. Ephes. 4.19. 
Caesar Come. Plut. in Lycur.  It is said of the ancient Germans, and so of the Lacedæmonians, that theft was so common among them, and they were so accustomed unto it, that they did not think it to be unlawful. So by the same means it is, that some can see no unlawfulness in usury: but this doth make it nothing the more lawful; it is indeed an aggravation of the sin, rather than an extenuation of it.  
Some give themselves up to the practice of usury, never considering, nor indeed caring whether it be lawful or unlawful; this sufficeth them, they find it gainful. These are such as St. Paul speaks of, They suppose that gain is godliness. 1 Tim. 6.5. But (saith he) godliness with contentment is great gain, ver. 6. Riches (saith Solomon) avail not in the day of wrath; but righteousness delivereth from death, Prov. 11.4. A little with righteousness is better than a great deal with iniquity. Some scorn and deride whatsoever is spoken against the lawfulness of that which they practise; like the Pharisees, who hearing our Saviour speaking against covetousness, they being covetous, derided him. Luke 16.14. Thus it is said of an usurer, that when he heard one, who had some dependence upon him, preach against usury, in a way of derision, he applauded him for it, and bid him preach so still, that others being deterred from trading in that kind, he might have the more custom. Thus (as Solomon observes) Fools make a mock of sin. Pro. 14. 9 But (as the Prophet Esay doth admonish) Be ye no mockers, lest your bonds be made strong. Esa. 28.22.  
Some are a little touched perhaps and moved with what they hear against usury, but they will not be throughly persuaded of the unlawfulness of it. As Agrippa was almost persuaded to be a Christian, Act. 26.28. So they are almost persuaded to leave their usury: but as Agrippa still continued an unbelieving Jew, so they still continue unreformed usurers.  
Some being convinced by what they hear of the unlawfulness of usury, relent, and promise reformation; but by and by being tempted with the sweetness of gain, they practise the thing still as much as ever. These are like Saul, who by David's words and carriage towards him, was convinced of his sin in persecuting him, and promised to desist, and to do so no more; yet when the good mood was over, he persecuted him again, 1 Sam 24.16. etc. and 65.21, etc. with 27.4. But it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them, 2 Pet. 2.21.  
Some being ashamed (it may seem) of open and direct usury, palliate and cloak it under some other name, as consideration, interest, and the like; or under the colour of some other contract, as buying, selling, letting, exchange, etc. Calvin saith of the French, and it may be said of others, That they devised a new subtlety, 
Excogitarunt novam astutiam, quasi possent Deum fallere. Nam quia nemo poterat ferre usurae nomen, posuerunt interest. Jam quid significat interest? omne genus foenoris. Calv. ad Ezech. 18.  as if they could deceive God. For because the name of usury was odious among all, therefore instead of Usury they would say interest: but this interest was nothing else but all kind of usury. Woe unto them that seek deep to hid their counsels from the Lord, etc. Isai. 29.15. And though the contract properly be not usurious, yet if it he unequal and unjust, that is enough to make it evil and unlawful.  
In the next place, Let all suffer the word of exhortation, Use. 2 let all have a care to eschew this sin of usury as well as any other. To such as practise it, I say with Nehemiah, I pray you, let us leave off this usury, Neh, 5.10. To such as are yet free from this practice, I say, take heed of it, and keep off from it: Consider these motives. 
Motives to eschew usury.  1. Usury is of evil report, and therefore to be avoided Whatsoever things are of good report, (saith the Apostle) think on these things; to wit, to embrace them, Phil. 4.8. So on the contrary, whatsoever things are of evil report, think not on these things, not otherwise then to eschew them. Now usury both in Scripture, and in other writings, is generally condemned, scarce any daring to maintain the lawfulness of usury truly and properly so called. Usurers in former times have been very infamous, not admitted to the communion, 
Summa Angel● Winton in Opus. Post de usurâ.  nor vouchsafed Christian burial, nor allowed to make their wills. An Usurer was so odious, that none would salute him, nor speak to him in the streets; his house was called the house of Satan, and it was held unlawful for a Christian to fetch fire at it. So infamous a thing hath usury ever been, that the greatest usurers have ever been ashamed to profess themselves usurers. Whereas some profess themselves merchants, some lawyers, etc. who is there that will profess himself an usurer? the odiousness of usury appears in this, That such as practise the thing, yet decline the name, and therefore they cloak and hid it one way or other. If the thing be lawful, 
Si licitum est, cur vocabulum refugis? cur velamen obtexis? Si illicitum est, cur incrementum requiris? Ambros. de Tob. cap. 14.  Why do they shun the word? Why do they seek to cover it? If it be unlawful, why do they not eschew it?  
2. The very heathens by the light of nature have discerned and judged usury unlawful. Aristotle saith, 
Arist. Pol. lib. 1. cap. 10. & Ethic. lib. 4. c. 1.  That this kind of gain, to wit, by usury, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most unnatural. And the same author ranks usurers with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bawds, and such as are addicted to unjust and filthy lucre. Cato also being asked, What it is to take usury? Answered, What is it to kill a man? And the law of the ancient Romans punished an usurer twice as much as a thief; 
Quid è foenerari? Quid hominom occidere?  making a thief only to restore double, but an usurer fourfold.  
3. If any be not so fully convinced of the unlawfulness of usury, yet the safer course is to be followed, and that is to avoid usury. It's good to keep on the safer side. Blessed is the man that feareth always: but he that hardeneth his heart, shall fall into mischief, Prov. 28.14. Better it is to fear where we need not, then to make bold where we should not. We may sin in putting forth money to usury; we cannot sin in refraining from usury: therefore this is more safe, and rather to be chosen then the other.  
For the avoiding of usury, let these directions be observed. 
Directions to be observed for the avoiding of usury.  1. Take heed of rebelling against the light, as Job saith some do. Job 24.13. To him that knoweth to do 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 abstain from it; and than if you do 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 than 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 do it, and therefore we must take heed of presuming that a thing is good and lawful, because generally people practise 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 go in thereat, Mat. 7.13.  
4. Be not alured and drawn away with usury, because of the gainfulness of it. A little that a righteous man hath, is better than 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. woe 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 days, 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, than 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 took away, or the thing which he hath deceitfully gotten, etc. Levit. 6.4. If the wicked restore the pledge, give again that he hath rob, etc. 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 seem harsh to many, and we may preach it long, but few will practise it. Yet howsoever, we must declare the truth, though few or none will regard it. Thou shalt speak 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 warn 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 warn the wicked, and he turn 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 aught to refrain 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 mere negative holiness, not to do evil, will not suffice; there must be an affirmative holiness also, to do 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 show mercy. To do 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 do 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, dareth to the Lord, and that which he hath given, will he pay him again, Prov. 19 17. Foeneratur Domino, qui miseretur pauperis, so the vulgar Latin translation hath it, that is, He that hath mercy on the poor, dareth 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 Austin) 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 foenerator●m, & dicitur tibi, foenera Deo. Aug. in Psal. 36. conc. 3.  Charity also is showed in lending as well as in giving, to wit, in lending freely. A good man is merciful, and dareth, saith David, Psal. 112.5. Do good, and lend, hoping for nothing again, 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 do 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 God's 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 rendered 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 rendered sometimes gift or reward, or present; and gifts, rewards and presents are sometimes lawful, yet the word (Shochad) is seldom used in a good sense, but usually for such a present, gift & reward as is unlawful, to wit, such as is given by way of bribery, for the perverting of judgement and justice: and therefore the word is sometimes rendered bribes, and bribery: and so the circumstances of the places, where the word is used, show, that either always, or for the most part, such a present, gift and reward is understood. That of Solomon, A gift in secret pacifieth anger, and a reward in the bosom, strong wrath, Prov. 21.14. where the word rendered reward is, Shochad, that (I say) may seem to be meant of a lawful reward or gift. For (no doubt) a gift or reward may lawfully be given to pacify wrath. So Jacob gave to Esau, Gen. 32.13.— 20. and 33.8. And Abigail to David, 1 Sam. 25 18, 27, 28, 35. yet even that also seems rather to be understood of such a gift and reward as is unlawful, 
Quod dicit, munus in abscondito, aut in sinu datum, indicare videtur, Proverb. hoc de illis donis intelligi, quibus tanquam corruptelis jus pervertitur. Nam honoraria munera, & strenae, & gratulato●ia amicorum luce potius, & omnium oculis gaudent, etc. Quod etiam confirmatur voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae rarissimè in bonam partem sumitur. Thom. Cartw. in Prov. 21.14. See Prov. 17.23.  because it is said to be given secret, and in the bosom, that intimates, that it is given unjustly and for some corrupt end. For otherwise why should it not be given openly, and not in such a close and clandestine manner? Truth (as they say) seeks no corners. Indeed what is given to the poor, is rather to be given in secret, both for the avoiding of the appearance of vainglory, and also in respect of the modesty and shamefacedness of those to whom we give, who being not common beggars, may be ashamed either to ask, or to receive openly. But that place cannot be meant of such a gift: for the rich do not use to fear the wrath of the poor, so as for the pacifying of it to bestow gifts upon them. It may seem therefore to be meant of the just anger and indignation of Magistrates, or others, who according to their place and calling should endeavour to have sin and wickedness punished; but being bribed and corrupted with gifts, they connive at it, and let it go unpunished. However, the word Shochad, is commonly taken for an unjust gift or reward, and is certainly so taken in the sense, because it is a reward against the innocent.  
Against the innocent.] That is, such as are guiltless, and have done no wrong. Not that any are absolutely innocent, All the world being guilty before God, Rom. 3.19. But some may be innocent in respect of that which they are charged with, or punished for by men, so as not to deserve such dealing at their hands. Thus it is said, That the wicked in secret places doth murder the innocent, Psal. 10.8. And that the Jews had filled the valley of the son of Hinnon with the blood of innocents', Jer. 19.4. Now whereas it is said, Nor taketh reward against the innocent, that is, to the prejudice & hurt of the innocent, it is not so to be understood, as if it were always lawful to take a reward for the innocent. It is not lawful for a Judge or Magistrate to take a reward to that end, that he may defend the innocent, and do him justice. For he ought to do it without a reward, for justice sake. This was the corruption of Faelix, He hoped that money should have been given him of Paul, that he he might lose him, Act. 24.26. He ought to have done that without money, Paul having done nothing worthy of bonds or imprisonment. Kimchi a Jewish Rabbin, understands the words of the text so, as if they were to be rendered, Nor taketh a reward for the innocent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad loc.  (the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signify for, as Psal. 69.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy sake; or against, as Psal. 83.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thee.) He supposeth it cannot be meant against the innocent, to pervert his righteous cause, for that this was comprehended in that which went before, ver. 3. Nor doth evil to his neighbour. But this reason is of no force; for that comprehends other things here specified, as back biting, and reproaching, v. 3. and usury, v. 5. The mentioning of that which is more general, hinders not, but that what is more special, may be mentioned also; it being of special importance and concernment. R. Solomon also saith, that the more ancient Rabbins expound it of not taking a reward to clear the innocent in his cause: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Sal. ad loc.  but he himself interprets it of taking a reward to condemn the innocent, and to pervert his judgement. And (saith he) if he will not take a reward in the behalf of the innocent for the clearing of his innocency, how much less will he take a reward against the innocent for the perverting of judgement? And (as Calvin notes upon the place) although this chief concern Judges and Magistrates, yet it reacheth further, even to private persons, who may be corrupted with rewards to patronise and help forward evil causes, as to betray the innocent, and to deliver him up into the hands of his adversaries, as Delilah dealt with Samson, Judg. 16.4. etc. and Judas with Christ, Matth. 26.14, 15, 16, 47, etc. or to plead against the innocent, to make his cause seem naught when it is good, as Tertullus the Orator did against Paul, Act. 24.1, etc. Or to bear false witness against the innocent, as some did against Naboth, 1 King. 21.13. and so against our Saviour, Matth. 26.60, 61. It is not said indeed, that either these, or the other received any gifts and rewards for their false witness; but it is most probable that they did, and usually witnesses are corrupted by that means. Neither indeed is it expressed, that Tertullus was hired to plead against Paul, yet there is little doubt of it, he being an Orator, as he is called, and Orators not using to plead for nought. But however, such as for any of these ends, or if there be any other of like nature, take a reward against the innocent, they are such, as David in the Text shows the person of whom he speaketh, to be most unlike unto, for he taketh not a reward against the innocent.  
Hence observe, That Bribery and unjust taking of rewards, is to be eschewed of all that desire to inherit God's kingdom. Doct.  
1. Bribery is a thing expressly forbidden. Thou shalt not wrest the judgement of thy poor in his cause. Keep thee far from a false matter, and the innocent and the righteous slay thou not, for I will not justify the wicked. And thou shalt take no gift, to wit, to that end that thou mayest pervert judgement. Exod. 23.6, 7, 8. Thou shalt not wrest judgement, thou shalt not respect persons, neither take a gift, Deut. 16.19.  
2. It is noted as the property of the wicked and ungodly, to take gifts and rewards in that manner, viz. by way of bribery. A wicked man (saith Solomon) taketh a gift out of the bosom, to pervert the ways of judgement, Prov. 17.23. So David speaking of the wicked, saith, In whose hands is mischief, and their right hand is full of bribes, Psa. 26.10. The wickedness also of the sons of Samuel, whom when he was old he made Judges in his stead, is set forth by this, that they were given to bribery. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgement, 1 Sam 8.3.  
3. On the other side, it is noted as the property of the godly, to abstain from bribery. Moses professed his integrity in this respect, when Korah and his accomplices risen up, and rebelled against him, I have not (said he) taken one ass from them, (viz. unjustly, as by way of bribery, or the like) neither have I hurt any of them. Num. 16.15. So also did Samuel, when the people would needs have a King to reign over them; Behold (said he) here I am, witness against me before the Lord, and before his anointed, (that is, Saul, who was now anointed King.) Whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blind mine eyes therewith? and I will restore it you, 1 Sam. 12.3.  
4. Destruction is denounced against those that take bribes and unjust rewards. Amongst other curses that were to be pronounced on mount Ebal, there was this for one; Cursed be he that taketh a reward to slay the innocent: and all the people shall say, Amen, Deut. 27.25. And fire (saith Eliphaz) shall consume the tabernacles of bribery, that is, of those that are corrupted with bribery. Job. 15.34.  
5. On the contrary, blessedness is promised to those that are careful to refrain (as from other sins, so) from this sin of taking of bribes and unjust gifts. Thus here in the text, and so in other places. He that is greedy of gain (saith Solomon) troubleth his own house: but he that hateth gifts, shall live, Pro. 15.27. So the Prophet Esay showing who shall escape the wrath of God, and attain unto happiness, He that walketh righteously (saith he) and speaketh uprightly, he that despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil. He shall dwell on high, his place of defence shall be the munition of rocks; bread shall be given him, his waters shall be sure, Isai. 33.15, 16.  
Use 1 The Doctrine being sufficiently proved, I come to the use of it. And first, It speaks terror to all such as are guilty of bribery and unjust taking of rewards; a sin, which in the best and strictest times is too frequent and ordinary, much more may we suspect and fear, that in these dissolute and licentious times it is rife and common. It was the complaint of one many years ago, That bribery hath so corrupted places and functions, 
Dr. Down. upon the text.  that every petty office, whereof the stipends and lawful fees are but small, is notwithstanding by such corrupt ways and indirect means as are found out, sufficient to gather great wealth. I wish there were not more cause to complain in this respect now, then there was in former times; that there were not more corrupt Judges and Magistrates, more corrupt advocates and lawyers, more corrupt follicitors, and more corrupt witnesses: that generally the taking of bribes and unjust rewards were not more frequent now, than it hath been heretofore. As for treachery, & taking rewards in that respect, I think it is no breach of charity to suppose, that in one year now more are guilty this way then in ten years before. Surely neither we nor the generation before us, did ever find that so verified as now it is in these times, Non hospes ab hospite tutus; It is hard to know whom to trust, many being ready for a small reward to betray such as most confide in them. Well may we cry out with the Prophet, The treacherous dealer dealeth treacherously, and the spoiler spoileth, Isai. 21.2. Our Saviour noted this as a forerunner of Jerusalem's destruction, Many shall betray one another, Matth. 24.10. I wish this do not presage the destruction of this Nation.  
Secondly, Let all be exhorted to beware of taking a Use 2 reward against the innocent, either to betray him, or to pervert his judgement.  
1. For treachery, what more odious and detestable than this?] A grievous vision is declared unto me, (saith the Prophet Esay, and then immediately he adds) The treacherous dealer dealeth treacherously, Isai. 21.2. And he cries out in another place, My leanness, my leanness, woe unto me: (And why?) The treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously, Isa. 24 16. This also made the Prophet Jeremy so weary of living amongst the people of the Jews, that he wished he had in the wilderness a lodging place of wayfaring men; this (I say) was it, They were all an assembly of treacherous men, Jer. 9.2. Among the very heathens treachery hath been accounted most vile and abominable, and treacherous dealers have been most severely punished. Yea, such as have loved the treachery, as being some way advantageous unto them, yet have hated the treacherous dealer. It was the saying of Augustus Caesar, 
Ego proditionem amo, proditores non laudo. Augustus' apud Plutarch. in Apoptheg.  I love the treachery, but I do not commend the treacherous dealers. And the Roman history tells of Tarpeia, that she betrayed the Capitol, the chief part of Rome, 
The history is diversely related. See Livy dec. 1. book 1.  to the Sabines, upon condition that they should give her their bracelets which they wore; but they together with their bracelets cast their targets upon her, and so overwhelmed her that she died. But consider the example of Judas, what little joy he had of the 30. pieces of silver, for which he betrayed his Lord and Master; his conscience accusing him of, and tormenting him for that which he had done, he threw the silver to those of whom he had received it, and went his way and hanged himself. Matth. 27.3, 4, 5.  
2. For perverting of judgement, that is also a sin of a scarlet-die, a thing which God doth greatly hate and abhor. How is the faithful city (saith the Prophet Esay, speaking of jerusalem) become an harlot? it was full of judgement, righteousness lodged in it, but now murderers. Thy silver is become dross, thy wine is mixed with water. Thy Princes are rebellious, and companions of thiefs: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, I will avenge me on mine enemies, Isai. 1.21, 22, 23, 24. In this respect especially God by the same Prophet complained of his vineyard, that when he looked it should bring forth grapes, it brought forth wild grapes. For the vineyard of the Lord of hosts, is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgement, 
In the Hebrew there is a most elegant paranomasy or allusion of words, He looked for Mishpat (judgement) and behold Mishpach (oppression) for Ttsedakah (righteousness) and behold Tsaakah (a cry.)  but behold oppression; for righteousness, but behold a cry, Isai. 5.7. It doth principally concern Judges and Magistrates to beware of this sin, perverting of judgement, and to that end to beware of bribery: they especially are called upon in Scripture to refrain from it, and are reproved if they be guilty of it. The heathens also used to effigiate and portray Judges without hands, to show how far they should be from taking bribes, 
Herod in Terpsich.  and unjust gifts. And it is recorded of Cambyses (the son of Cyrus, who is divers times mentioned in the Scripture) that hearing of a Judge that had been corrupted with bribes, he put him to death, and caused his skin to be flayed off, and being cut out into thongs, to be fastened to the judgement-seat, where he made his son to sit as Judge, requiring him to consider in what seat he did sit, meaning, that he should take warning by the example of his father, lest he also proving corrupt, were punished in the like manner. But this duty of refraining from bribes and unjust rewards, doth also concern others. Lawyer's must take heed of looking more at the fee then at the cause, so as for the fee-sake to plead in defence of any cause though never so unjust. Thou shalt not speak in a cause, to decline after many to wrest judgement, Exod. 23.2. So all are to beware of soliciting and endeavouring any way to further an evil cause, though they may have never so much reward for it. Shouldest thou help the ungodly? As a Prophet said to Jehoshaphat, when he had assisted Ahab in an unwarrantable enterprise, 2 Chron. 19.2. Such as are called to bear witness in any matter, must take heed of being bribed and corrupted with gifts to give in false evidence. Put not thy hand with the wicked to be an unrighteous witness, Exod. 23.1. All these, Judges, Lawyers, solicitors, Witnesses, whoever they be that any way pervert judgement, they are such as the Prophet Amos complains of, They turn judgement into wormwood, and into gall; and the fruit of righteousness into hemlock, Amos 5.7. and 6.12.  
That which otherwise in itself is most sweet and wholesome, they so corrupt as to make it most bitter and deadly. Now to keep off from this sin of bribery, consider, 1. God, whom we ought to imitate, is set forth as most pure and holy in this respect. 
Motives to take heed of, and refrain from bribery.  The Lord your God is a God of gods, and Lord of lords, a great God, a mighty and a terrible, which regardeth not persons, nor taketh rewards, Deut. 10.17. Take heed what ye do, (said Jehoshaphat to the Judges) for you judge not for man, but for the Lord, who is with you in the judgement. Wherefore now let the fear of the Lord be upon you, take heed, and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts, 2 Chron. 19 vers. 6, 7.  
2. Bribery is a bait, which such as are none of the worst are apt to be taken with; and therefore it is the more carefully to be avoided. The gift blindeth the wise, and perverteth the words of the righteous, Exod. 23.8. and Deut. 16.19.  

Bern. de Consid. lib. 4. cap. 5.  Bernard writes of Martin, a man in great place and power, but of rare and wonderful integrity, that when as he was travelling, one gave him a horse, which he then stood in need of; a little after finding that the man had a business in agitation, and so came to him for his favour in it, he said unto him, Thou hast deceived me; 
D●cepisti me; Nesciebam tibi, imminere negotium. Tolle eeiwm titum, ecce in stabulo est: & horà eâdem resignavit illi. Bern. loc. cir.  I did not know that thou wast to have any such business. Take thy horse; lo, he is in the stable: and presently he restored the horse unto him. The same author also writes of another called Godfrey, who being likewise in authority, when one came and brought him a Sturgeon, he would not receive it, but so as first to pay for it, fearing lest there might be some fraud intended, and he might be ensnared ere he was ware.  
3. It encourageth the wicked to do wickedly, when they see that with gifts and bribes they can come off well enough. A gift (saith Solomon) is as a precious stone in the eyes of him that hath it; whithersoever it turneth, it prospereth, Proverb. 17.8. Wicked men thinking to prevail by gifts, are the more bold to commit wickedness.  
4. Bribery is a thing that is destructive to families, cities, nations, and not to particular persons only. Fire shall consume the tabernacles of bribery, that is, the houses and families of such as are given to bribery, Job 15.34. In thee they have taken gifts to shed blood; this was charged upon Jerusalem, and alleged as one cause of her destruction, Ezek. 22.12. See also Mich. cap. 3. vers. 11, 12. The king by judgement establisheth the land: but he that receiveth gifts, overthroweth it, Prov. 29.4.  
5. Though they that take bribes and rewards, may think to escape well enough fiere, (which yet is more than they are sure of, as examples both ancient and modern do show) yet however they cannot escape hereafter. When God shall bring them to judgement, (as he will all) then shall that be fulfilled, Their silver and their gold shall not be able to deliver them in the day of the Lords wrath, Ezek. 7.19. and Zeph. 1.18. God is a jealous God, Exod. 20.5. and therefore (as Solomon speaks of a jealous man) he will not spare in the day of vengeance: He will not regard any ransom, neither will he rest content, 
Veniet, veniet dies judicii, ubi plus valebunt pura corda, quàm astuta verba, & conscientia bona, quàm marsupia plena: quando quidem Judex ille nec falletur verbis, nec flectetur donis. Bern. Epist. 1.  though thou givest many gifts, Proverb. 6.34, 35. The day of judgement (saith Bernard) will come, it will come: and then pure hearts will prevail more than subtle words, and a good conscience more than full bags: for that Judge will neither be deceived with words, nor perverted with gifts.   

SERM. 29 SERM. XXIX.  Psal. 15.5. 
He that doth these things shall never be moved.  
HEre is the conclusion of the Psalm, which contains in it summarily, the answer to the question propounded verse 1. LORD, (saith David there) who shall abide in thy tabernacle? who shall dwell in thy holy hill? The answer follows, He that walketh uprightly, and worketh righteousness, etc. And here the sum and substance of all is comprised in these words, He that doth these things, viz. before mentioned, shall never be moved, that is, he shall abide in God's tabernacle, and shall dwell in his holy hill.  
He that doth these things] That is, He that walketh uprightly, and worketh righteousness, etc.  
Shall never be moved] To wit, so as to be removed, he shall never fall from that estate he is in: his estate is firm and sure, he shall never be moved out of it; never fall from it. The Original (word for word) runs thus, He shall not be moved for ever: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rab. Salom. ad loc.  and therefore R. Solomon glosseth thus upon it; If he be moved, yet it shall not be for ever; but he is moved, and riseth again. But though this be truth, yet it is not the whole truth. For the person here spoken of shall not only not be moved finally, but also he shall not be moved totally, so as to be quite out of the state of Grace; but still he shall persevere and continue in it. So much the words do import. For as that in Psal. 143.2. In thy sight shall not be justified all flesh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (so the words in the Original do sound) is as much as, In thy sight shall no flesh be justified: So this here, Shall not be moved for ever, is as much as shall never be moved. And the Hebrew word here rendered moved, signifies so to be moved, as when a thing is remooved out of its place, when it is subverted and overthrown, Isai. 41.7. He fastened it with nails, that it should not be moved, that is, remooved out of its place. Psal. 104.5. Who laid the foundations of the earth, that it should not be remooved for ever, that is, that it should never be remooved. The word there is the same with that which in Esay and in the Text is translated moved. The earth may be moved, but yet it is not remooved, it abides still in its place. So Psal. 125.1. They that trust in the Lord, shall be as mount Zion, which cannot be remooved, but abideth for ever. There likewise it is the same word in the original, which is rendered remooved; and not remooved is further explained by those words, but abideth for ever. Psal. 121.3. He will not suffer thy foot to be moved; that is, He will not suffer thee to be overthrown. So Psal. 16.8. Because he is at my right hand, I shall not be moved. The Greek Interpreters (whom S. Luke doth follow, Act. 2.2.) there, and Psal. 125.1. use a word which signifies to bemooved and tossed like the waves of the sea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that are driven to and fro with the winds: the godly man is not in such a wavering and mooveable condition, but is firm and sure.  
In the words we have, 1. the person, He that doth these things. 2. the privilege, Shall never be moved. In the description of the person, we have, 1. the agent, He that. 2. The act, doth. 3. The object, these things.  
He that] The person is here expressed indefinitely, and it is as much as if it were expressed universally: He that, that is, Whosoever he be that; Every one that doth these things, etc.  
Hence we may observe, That Salvation is in some sort common unto all; Doct. to wit, so as that every one whosoever he be, that is rightly qualified and prepared for it, shall partake of it.  
Salvation is not simply and absolutely common unto all, as was observed from those words v. 1. Who shall? Yet in this sense it is common unto all; He that doth these things; not some that do them, but all, whoever they be, shall be saved. Thus Salvation may be called Common Salvation, as S. Judas calls it in his Epistle, vers. 3.  
The promises of life and of salvation in this sense are universal, and belong unto all. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, John 3.16. Glory, honour and peace to every man that worketh good, Rom. 2.10. In every nation, he that feareth God, and worketh righteousness, is accepted of him, Act. 10.35.  
The ground and reason of this commonness of Salvation, is God's impartiality; he is no respecter of persons: and therefore none shall be excluded from Salvation that are meet to partake of it. This Reason is given by Peter, Act. 10.34, 35. Of a truth I perceive, that God is no respecter of persons: But in every Nation, he that feareth him, and worketh righteousness, is accepted of him. And so by Paul, Rom. 2.10, 11. Glory, honour and peace to every one that worketh good, to the Jew first, and also the Gentile: for there is no respect of persons with God. True it is, God from all Eternity did choose whom he pleased, and refuse whom he pleased. God hath from the beginning chosen you unto Salvation, 2 Thes. 1.13. You, passing by many others, whom he might as well have chosen, if it had pleased him. See Rom. 9.11, 12, 13. God gave some unto Christ, to be his, and to be saved by him, and not others. As thou hast given him power over all flesh, that he should give eternal life to as many a thou hast given him. John 17 2. Thine they were, and thou gavest them me. vers. 6. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. Verse 9 And so God gave Christ for some, and not for others, that is, with an absolute purpose to save some, and not others. And for their sakes! sanctify myself, etc. John 17.19. For thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, Rev. 5.9. So in time God calls and converts some, as he pleaseth, and not others. He hath mercy on whom he will have mercy; and whom he will he hardeneth, Rom. 9.18. Yet in these things properly God is no respecter of persons: For he looks not at any thing in the person whom he chooseth and converteth, so as therefore to choose and convert him, but he doth it merely of himself, of his own good Will and Pleasure. It is your Father's pleasure to give you the kingdom, Luk. 12.32. Even so, O Father; for so it seemed good in thy sight, Mat. 11.26. Men may bestow Gifts and Benefits upon some, and not upon others, and yet not be guilty of respect of persons: Because they are not obliged either to the one or to the other, but their acts are acts of Grace and Favour. Much more may God bestow his Gifts and Benefits on whom he pleaseth, he being much more free in his dispensations then any man whatsoever. To him especially it appertains to say, Is it not lawful for me to do with mine own as I will? Mat. 20.15. He is debtor to none, further than by his own free purpose and promise he hath made himself a debtor. For who hath given unto him first, and it shall be recompensed unto him again? Rom. 11.35. But God hath determined to bestow Salvation upon men in a judicial way, and by way of reward; not as a reward merited, but as a reward freely bestowed on those that are so qualified as God requires them to be that shall obtain it. God will bring every work to judgement, Eccles. 12.14. He hath appointed a day, wherein he will judge the world in righteousness, Act 17.31. He will render to every man according to his deeds, Rom. 2.6. Knowing that of the Lord ye shall receive the reward of the Inheritance, Col. 3.24 Salvation and eternal life is an inheritance, as belonging unto children, such as are adopted of God in Christ, Rom. 8.16, 17. And yet it is also a reward, as being bestowed on those that work and labour for it, though their work and labour is far short of deserving it. To him that soweth (that is, worketh) righteousness, shall be a sure reward, Prov. 11.18. Now here God is clearly no respecter of persons, because he judgeth impartially, and distributeth to every one that reward which is agreeable to his work. He will render to every man according to his deeds. To them, who by patiented contiovance in well doing seek for glory and honour, and immortality, eternal life. But to them that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, Rom. 2.6, 7, 8. Whatsoever a man soweth, that shall he also reap. They that sow unto the flesh, shall of the flesh reap corruption: and they that sow unto the Spirit, shall of the Spirit reap life everlasting, Gal. 6.7, 8. Thus God without respect of persons judgeth according to every man's work, 1 Pet. 1.17.  
Use. 1 The Use of this point is first to clear the Justice of God, and to free him from all aspersions of iniquity and unjust dealing with men; and to show, that if they be damned and perish, they have deserved it, and may thank themselves for it. Is there unrighteousness with God? God forbidden, Rom 9 14. Is God unrighteous, who taketh vengeance? (I speak as a man) God forbidden. For then how shall God judge the world? Rom. 3.5, 6. Shall not the Judge of all the earth do right? Gen. 18.25. Far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. For the work of a man will he render unto him, and cause every man to find according to his ways. Yea, surely God, will not do wickedly, neither will the Almighty pervert Judgement, Job. 34.10, 11, 12. O Israel, thou hast destroyed thyself, Hos. 13.9. See Ezek. 18.2, 3, 4, 5, 9, 10, 25, 26, 27, 28, 29, 30 God is Just and Righteous in his temporal Judgements. Righteous art thou O Lord, and just are thy judgements, Psal. 119.137. Though the righteousness of God's temporal Judgements be not always so conspicuous and evident, because the wicked often prosper and flourish in the world, and the godly are afflicted and in distress. Whereupon some have broken out into open blasphemy, saying; Every one that doth evil is good in the sight of the Lord, and he delighteth in them: or, Where is the God of Judgement? Mal. 2.17. See also Mal. 3.13, 14. And the Saints themselves have been almost nonplussed. Righteous art thou O Lord, when I plead with thee: yet let me talk with thee of thy judgements: Wherefore doth the way of the wicked prosper? wherefore are all they happy, that deal very treacherously? Jer. 12.1. But as for me, my feet were almost gone, my steps had well-nigh slipped: for I was envious at the foolish, when I saw the prosperity of the wicked, Psal. 73.2, 3. God's righteousness is like the mighty mountains, it is firm and unmoveable: yet his judgements are a great deep; it is not for man to sound them, to find out the reason of them, Psal. 36.6. The Apostle cries out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depths of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? Rom. 11.33. Thus it is many times in respect of Gods temporal Judgements, and his deal with men here in this world: but for that Eternal Judgement, as it is called, Heb. 6.2. that Judgement to come, wherein every one shall receive his eternal sentence, the righteousness of that Judgement shall be apparent and manifest unto all. Therefore the day of Judgement is called the day of the revelation of the righteous judgement of God, Rom. 2.5. because then the righteous judgement of God shall be revealed, so that all shall see it. Though such as are most wicked, do but what God before determined to be done, Act. 4.27, 28. yet every ones conscience at the last shall witness against him, 
Nihil fit nisi quod Omnipotens fieri velit, vel ipso faciendo, vel permittendo ut fiat ab aliis. Aug. in Enchir.  that he shall be forced to know and acknowledge, that he is guilty before God, and justly condemned by him, even as Judas his conscience made him to confess and say, I have sinned in betraying innocent blood, Matt. 27.4. Thus than they that are saved, must thank God for it, acknowledging his Freegrace and undeserved mercy towards them. But they that perish, must thank themselves for it, acknowledging their own evil desert, and Gods just judgement.  
Use. 2 Secondly, Here is Comfort for such as are poor and of mean repute in the world, in that they are nevertheless as capable of bliss and happiness in the world to come as any others. The Gospel is preached unto the poor, Mat. 11.5. Salvation is as freely offered to the poor as to the rich. Let the poor man (saith Austin) say, 
Dicat pauper, Deus meus; dicat dives, Deus meus: Minus ille habet, plus hic habet, sed argentum, non Deum. Aug. Deus omnibus aequaliter adest: I'll apud eum plus habet loci, qui plus attulerit non argenti, sed fidei. Idem.  My God, and let the rich man say, My God: The poor man hath less, and the rich man hath more, but it is in respect of silver, not of God. And again, God (saith he) is equally nigh unto all: (whether poor or rich) he hath more interest in God, who doth bring not more silver, but more faith with him. Harken my beloved brethren, (saith St. James) hath not God chosen the poor of this world, rich in faith, heirs of the kingdom which he hath promised unto them that love him? Jam. 2.5. God hath chosen the poor as well as others, yea, rather than others, that so the glory of man's 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.  
Use. 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 adds 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 meet 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 ourselves without him we can do nothing, therefore it behoves us to take heed both of sloth, negligence and carelessness, 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 yourselves whether you be in the faith, prove your own selves, 2 Cor. 13.5. See that your Faith be the Faith of God's Elect, Tit. 1.1. that is, Faith unfeigned, 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, etc. 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 say 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 blue, and beat upon that house, and it fell not: for it was founded upon a rock. And every one that heareth these say 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 winds blue, 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 only, 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 only know him, but also) serve him, etc. 1 Chro. 28.9. If ye know these things (said Christ to his disciples) happy are you if ye 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 work 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, showing forth itself 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 than the faith of devils, who believe and tremble, vers. 19 He is a vain man, that relies on such a Faith, vers. 20. It is not such a Faith, as whereby Abraham was justified: for his Faith did appear and evidence itself by his works, vers. 21, 22, 23. And so did Rahabs' Faith, vers. 25.  

Caution 1.  But let none so misunderstand this, as if (according to the Popish Doctrine) a man were justified by his works. By the deeds of the Law shall no flesh be justified in his sight: for by the law is the knowledge of sin, Rom. 3.20. Therefore we conclude, that a man is justified by faith, without the deeds of the Law, vers. 28. See also Rom. 4.3, 6, 7, 8. Therefore when S. James saith, that by works a man is justified, and not by faith only, 
Jacobus docet, quod non side sterili, sed fide foecundâ operibus justificamur. Cajet. in Jac. 2.  Jam. 2 24. the meaning is, (as Cajetan himself doth expound it) That a man is not justified by faith that is barren, but fruitful in good works. So when he saith, vers. 21. Was not Abraham our father justified by works, when he had offered up Isaac his son upon the Altar? by works must needs be meant a working Faith; for he adds, vers. 23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness. Now that was spoken of Abraham long before his offering up of Isaac, as appears by Gen. 15. & 22. so that Abraham was justified by faith long before: but that work of obedience which he did in offering up his son, shown that his faith was a true justifying faith indeed, and that it was not without good cause said of him, that he believed God, and it was imputed to him for righteousness.  

Caution 2.  Neither again, must the Doctrine so be understood, as if (which the Papists also hold) good works did merit heaven, and eternal life. It is one thing not to be saved without good works; and another thing to be saved for them. 
Aliudest secundum opera reddere, aliud propter ipsa opera reddere. Greg. in Psal. 145.8.  God will render to every one according to his deeds, Rom. 2.6. but not to every one for his deeds. To the wicked indeed, he will render both according to their deeds & also for their deeds; because their deeds deserve damnation: But to the godly he will only render according to their deeds, not for their deeds, not for the merit of them; because they do not deserve salvation. For, 1. The best works that any can do, are due; and therefore not meritorious. When ye shall have done all these things, which are commanded you, say, We are unprofitable servants; We have done that which was our duty to do, Luk. 17.10. Secondly, If we do any good, we do it not of ourselves, by our own power, but it is God that doth enable us to do it. For we are not sufficient of ourselves to think any thing as of ourselves, but all our sufficiency is of God, 2 Cor. 3.5. Therefore whatever good we do, we are beholding to God, and not he to us for it; and consequently we cannot merit any thing at his hands by it. Thirdly, Our good works are mixed with evil works, and are in themselves, even the best of them, imperfect. In many things we offend all, Jam. 3.2. There is iniquity even in our holy things, Exod. 28.38. Therefore Nehemiah, though he prayed unto God to remember him concerning the good that he had done, yet to show how far he was from presuming of the merit of it, he added, And spare me, according to the greatness of thy mercy, Neh. 13.22. Fourthly, There is no proportion betwixt our works and Salvation; no works that we can do are equal to it; 
Illi namque beatae vitae, in quâ cum Deo, & de D o vivitur, nullus potest aequari labour, nulla opera comparari, presertim cum Apostolus dicat, non sunt condigne passiones hujus temporis ad futuram gloriàm, quae revelabitur in nobis. Gregor. ubi supra.  and therefore neither can they merit it. The most that we can do, is to suffer for the Name of God, and of Christ, and for righteousness sake Phil. 1.29. Mat. 5.10, 11. But the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18. But as none must think to be saved for good works, so neither must any expect Salvation without good works. In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith, which worketh through love, Gal. 5.6. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God, 1 Cor. 7.19. Work out your own Salvation with fear and trembling, Philip. 2.12.  
Use. 1 This then may serve, first to vindicate our Doctrine, and to wipe off the Aspersion, which the Papists cast upon us, as if we were adversaries and enemies unto good works, teaching people, that if they believe, than all is well enough, what ever they do; however they live, they are sure of Salvation. This is not our Doctrine, though some may make this perverse use of it. We are for the necessity of good works as much as they of the Church of Rome are, though we dare not ascribe so much unto them as they do. See Serm. 5. Use 1.  
Use. 2 This also confutes the Antinomians, and such as are so for the preaching of God's mercy and free Grace, that they cannot endure to have Duties preached unto people and pressed upon them; This they think is legal and servile, not agreeable to that Evangelical and free Estate that Christians are now in. But we have not so learned Christ. He indeed doth make us free, Joh. 8.36. But how? Not free to sin, but free from sin. For whosoever committeth sin, is the servant of sin, Joh. 8.34. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are, to whom ye obey? whether of sin unto death, or of righteousness unto life? But God be thanked, that ye were the servants of sin: but ye have obeyed from the heart that form of Doctrine, which was delivered unto you. Being then made free from sin, ye became the servants of righteousness, Rom. 16.16, 17, 18. For this end God sent his Son to redeem us, that being delivered out of the hands of our enemies, we might serve him without fear, in righteousness and holiness before him all the days of our life, Luke 1.74, 75. For this end Christ gave himself for us. He died for all, that they which live, might not live unto themselves, but unto him that died for them, and rose again, 2 Cor. 5 15. He gave himself for us, to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works, Tit. 2.14 There is no hope of Salvation by Christ, without yielding obedience unto Christ. He is the author of eternal salvation to all them that obey him, Heb. 5.9. He is a King as well as a Priest, and a Lord as well as a Saviour: He will reign and rule over us, or else he will not intercede for us, and save us. The Friends of Christ are they that shall be saved by Christ. Eat O friends, and drink, (saith he) yea, drink abundantly, O beloved, Cant. 5.1. Now they that are obedient unto Christ, they only are the Friends of Christ. You are my Friends, (saith he) if ye do whatsoever I command you, Joh. 15.14. As for such as will not subject themselves unto Christ, and be ruled by him, they are his enemies, and must look for nothing but destruction from him. But those mine Enemies which would not suffer me to reign over them, bring hither, and slay them before me, Luk. 19.27.  
This likewise makes for the Conviction of those that Use 3 assure themselves of Heaven and Eternal Happiness, and yet regard nothing less than to do those things which God doth require of them. Some will not so much as hear the word of God. They are such as the Prophet Isaiah complained of; a rebellious people, lying children, children that will not hear the the Law of the Lord. Which say to the Seers, See not; & to the Prophets, Prophesy not unto us right things: speak smooth things, prophesy deceits. Get ye out of the way; turn aside out of the path; cause the holy One of Israel to cease from before us, Isai. 30.9, 10, 11. But as Solomon tells us, He that turneth away his ear from hearing the Law, even his prayer shall be an abomination, Prov. 28.9. Some hear, but they do not heed to understand what they hear; like those silly women, of whom the Apostle speaketh, they are ever learning, but never able to come to the knowledge of the truth, 2 Tim. 3.7. Yet they please themselves in this, and think this will save them, that they come to the Church, and hear Sermons, though they still remain as rude and ignorant as ever they were. But (saith our Saviour) Hear and understand, Mat. 15.10. Hearing without understanding, is no hearing at all: and therefore in the Scripture to hear sometimes is as much as to understand. Go to, let us go down, and there confound their language, that they may not understand one another's speech, Gen. 11.7. In the Hebr. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is, that they may not hear. He that speaketh in an unknown tongue speaketh not unto men, but unto God, for no man understandeth him 1 Cor. 14.2. In the Greek it is, no man heareth. Some both hear and also understand what the Lord in his word doth require of them; but they are so far from doing it, that they deride it, and scoff at it. As the Pharisees being covetous, and resolving to be so still, derided Christ, when they heard him speak against covetousness, Luk. 16.14. So Saint Peter foretells of scoffers walking after their own lusts, and saying, Where is the promise of his coming? To wit, of Christ's coming to Judgement, 2 Pet. 3, 4. But judgements are prepared for scorners, Pro. 19.29. Now therefore be ye no mockers, lest your bonds be made strong, Isai. 28.  
Some hear, and understand, and profess the Truth, but do not in their hearts assent unto it, but are grossly hypocritical and deceitful. They draw near unto God with their mouth, but remove their heart far from him, Isai. 29.13. God is near in their mouth, but far from their reins, Jer. 12.2.  
Some hear, and understand, and profess, and assent unto the Truth; but they will not obey and practise it. Their Faith is not lively and operative, their hearts and affections are not changed, their lusts and corruptions are not subdued; still they remain averse from God, and disobedient unto him. Such a one was Simon Magus; as others in Samaria, when Philip had preached unto them: so Simon himself believed also, Act. 8.13. He so far believed, as to assent to the Doctrine which he heard, being convinced by the miracles and signs, which he saw wrought by Philip. Yet his heart was not right in him, vers. 21. but he was still in the gall of bitterness, and in the bond of iniquity, vers. 23.  
Now let all these consider, that their hearing, knowing, professing and believing, without obeying and practising, is so far from being able to save them, that it shall aggravate and increase their condemnation. Such as hear the word, and do it not, are compared to a house built upon the sand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. ad Luc. 6.49.  which not only falls, but the fall of it is great, Mat. 7.27. & Luk. 6.49. They that hear, and do not practise, are in a worse condition than they that could never hear the word at all. If I had not come and spoken unto them, they had not had sin, (to wit, in that degree and measure, as now they have) but now they have no cloak for their sin, Joh. 15.22. The more means any have, the more inexcusable they are, if they do not bring forth fruit answerable. For unto whomsoever much is given, of him shall be much required: and to whom men shall have committed much, of him they will ask the more, Luk. 12.48. So, the more knowledge any have, if they do not conform their practice unto it, they are the more inexcusable, and liable to the greater condemnation. To him that knoweth to do good, and doth it not, to him it is sin; that is, to him especially, Jam. 4.17. So that they are without excuse; because that when they knew God, they did not glorify him as God, etc. Rom. 1.20, 21. That servant that knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes, Luk. 12.47. The more also that any profess the Truth, and assent unto it, the greater is their sin, and the sorer shall be their punishment, if they do not yield up themselves in obedience unto it. Out of thine own mouth will I judge thee, thou wicked servant, Luk 19.22. So out of their own mouths and hearts will Christ judge and condemn those, whose lives and conversations gainsay that which their mouths profess, and their hearts assent unto.  
Let all therefore have a care, as to hear and understand, Use 3 and profess and believe the word of God, so also to obey it.  
To incite us hereunto, let us consider these Motives.  
1. It is for God's glory, which is it that we ought to aim at, 
Motives to stir up unto obedience.  in all and above all. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10.31. Now we glorify God not so much by hearing, knowing, professing, and believing God's word, as by yielding obedience unto it. I have glorified thee on earth, (said Christ to his Father; and to show how, and wherein he had glorified him, he added immediately) I have finished the work which thou gavest me to do, Joh. 17.4. So speaking to his disciples, Herein is my Father glorified (said he) that ye bear much fruit, to wit, of holiness & obedience, Joh. 15.8. and therefore he exhorted, saying, Let your light so shine forth before men, that they seeing your good works, may glorify your Father which is in heaven, Mat. 5.16. On the other side, the evil conversation of Professors doth much dishonour God. Thou that makest thy boast of the Law, through breaking the Law, dishonourest thou God? for the Name of God is blasphemed among the Gentiles, through you, Rom 3.23, 24. In this respect therefore, it behoves us to walk answerably to our profession, that so the name of God, and his Doctrine, may not be blasphemed, 1 Tim 6 1.  
2. And as it is for the glory of God, that we be doers of his will, so is it for our own good. The wicked worketh a deceitful work, but to him that soweth righteousness, shall be a sure reward, Prov. 11.18. A reward here, and a reward hereafter. For godliness is profitable unto all things, having the promise both of the life that now is, and also of that which is to come, 1 Tim. 4.8, First seek the kingdom of God, and his righteousness, and all these things shall be added unto you, Mat. 6.33. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil, to cut off their remembrance from the earth. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.— Many are the afflictions of the righteous: but the Lord delivereth him out of them all. He keepeth all his bones, not one of them is broken; not so broken, but that it shall be set again, Psal. 34.15, 16, 17, 19, 20. But hereafter, in the life to come, then comes the full reward, than every good and faithful servant of Christ shall enter into the joy of his Lord, Mat. 25.21, 23. even into that joy into which the Lord Christ is entered, Who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the throne of God, Heb. 12.2. And where I am (saith he) there also shall my servant be, Joh. 12.26.   

SERM. XXXI. SERM. 31  Psal. 15.5. 
He that doth these things shall never be moved.  
I Have handled the Agent, He that, and the Act, doth: I now proceed to the Object, these things, to wit, before mentioned in the Psalm. Hence we may observe, Doct. That the performances which are accepted of God, and rewarded by him, are grounded upon, and guided by God's word.  
Not he that doth what himself liketh, or what others do or have done before him, but, He that doth these things, to wit, which God in his word doth require, he it is that shall never be moved. This is required in matters of God's Worship. Keep thy feet when thou goest to the house of God, & be more ready to hear, (viz. what God doth require, and to do that) then to give the sacrifice of fools, (to worship God after thine own foolish fancy) for they consider not that they do evil, Eccles. 5.1. According to all the Ordinances of the Passeover, so shall they keep it, Num. 9.12. A multitude of the people, etc. had not cleansed themselves, yet did they eat the Passeover otherwise then it was written, 2 Chro. 30.18. This was their sin, that although they did perform the service, which God required, yet they did not perform it in that manner as he required. The same also is required in all performances, and in the ordering of the whole life and conversation. See that ye walk circumspectly; not as fools, but as wise.— Be ye not unwise, but understand what the will of the Lord is, Ephes. 5.15, 17. That service which is acceptable unto God, must be reasonable service, Rom. 12.1. or (as the words in the Original may be rendered) service agreeable to the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the service of the Word, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the milk of the Word.  such as God in his word doth require. Thy word is a lamp to my feet, and a light to my paths, Psal. 119 105. Order my steps in thy word, and let none iniquity have dominion over me, vers. 133.  
The reason of this Doctrine is clear and evident. It must be obedience that God will accept and reward. Behold, to obey is better than sacrifice: and to hearken, than the fat of rams, 1 Sam. 15.22. Christ is the author of eternal salvation, to all that obey him, Heb. 5.9. Now to obey, is to do that which is commanded; yea, and to do it, because it is commanded. Though a man do never so much, yet if he do not those things that are commanded, and because they are commanded, it is no obedience. To obey the Lord, is to obey his voice, 1 Sam. 15.22. it is to do what he enjoineth, and because of his injunction. Christ was obedient unto death, even the death of the cross, Phil. 2.8. For it was the will of his Father, that he should suffer death, even that death: and because it was his Father's will, therefore he did it. Therefore (said he) doth my Father love me, because I lay down my life that I may take it up again. No man taketh it from me, but I lay it down of myself: I have power to lay it down; and I have power to take it again: this commandment have I received of my Father, Joh. 10.17, 18.  
Use 1 This first shows the vanity of the Romish Religion, which teacheth people to do many things as parts of God's Worship and Service, which yet God hath no where in his word required of them. They are things of men's devising, and not of Gods prescribing; and therefore they are so far from being profitable, that they are prejudicial; it being superstition and idolatry to worship and serve God with other Worship and service than he himself doth appoint. In vain (saith he) do they worship me, teaching for doctrines the commandments of men, Mark 7.7.  
This also discovers the folly of some among ourselves, who do this or that, but neither know, nor regard what warrant they have from God's word for it.  
Some rest merely in the example of their forefather's: their Fathers before them did so and so, and therefore they also will do so. This was the plea that the woman of Samaria used; Our Fathers (said she) worshipped in this mountain, Joh. 4 20. But (said our Saviour to her) You worship ye know not what, vers. 22. It is not the Example of our Forefathers, but the word of God, that must be the Rule of our practice. Be ye not as your fathers, Zach. 1.4. Further than they conformed unto God, we must not conform unto them.  
Some look no further than the custom of the times and places wherein they live. Others generally do such and such things: and therefore they also will do them. Thus the Messenger that Ahab sent unto Micaiah sought to prevail with him, saying, Behold now, the words of the Prophets declare good unto the king with one 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, choose you this day whom you will serve, etc. but as for me, I and my house will serve the Lord, Josh. 24.15.  
Some are apt to think, that if their Superiors, and such as are in authority over them, enjoin 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 judgement; 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 enjoin, but so far forth as it is not repugnant to God's 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 Nabuchadnezzar 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 Nabuchadnezzar, 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 than 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 than 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 Apology 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 than 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 mind, and mean well; and therefore they think God will accept what they do, and reward them for it. But though an ill intention may mar 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 God's wrath; because the action in itself was not good, being not agreeable to God's Word, 1 Chron. 13.9, 10. with 15.13.  
But again, If God's Word must be the Rule of men's Use 2 do, then must Ministers take heed what they preach; it must not be any of their own or other men's inventions, but the will of God revealed in his Word. Ministers ought to preach, what people ought to practise. 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 only to practice what Ministers ought to preach, yet they are apt to practice 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 prophesy falsely, 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 prophesied in Baal, and caused my people to err. 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, than they should have turned them from their evil way, and from the evil of their do. 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, etc. Teaching them to observe all things that I have commanded you, Mat. 28.19, 20.  
Use 3 Again, if man's do must be regulated by God's Word, than people must take heed what they hear. This our Saviour doth expressly 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, than 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, dumb in Cathedra Mosis sedent, dicunt, non de ipsorum, sed de Legit ac Mosis doctriná loquitur. Perinde enim est, ac si dicat, Omnia quae lex et Moses vobis dixerint, Scribis et Pharifaeis recitantibus, servate et facite, etc. Mal. ad Mat. 23.2, 3.  to maintain that blind odience which they would have people to perform, make use of these words of our Saviour: but the Jesuit Maldonate doth let them know that it is not to their purpose; but that our Saviour speaks of the doctrine of the Law and of Moses, not of the Scribes and Pharisees: and that his meaning is this, Whatsoever the Law and Moses say unto you, when it is recited by the Scribes and Pharisees, that observe and do. That our Saviour meant no more than this, is clear by that admonition which he gives in another place, saying, Take heed and beware of the leaven of the Pharisees, and of the Sadduces, Mat. 16.6. whereby their leaven he meant their doctrine, v. 12. Therefore though Bellarmine stick not to say, that, if the Pope should err, so as to command vices, or to forbid virtues, 
Si Papae erraret praecipiendo vitia, vel prohibendo virtutes, teneretur Eccl●sia credere vitia esse bona, & virtutes malas, nisi vellet contra conscientiam agere. Bellat, de Pontif. lib. 4. cap. 5.  the Church were bound to believe vices to be good, and virtues to be evil, except it would act against conscience; Yet this is more than we may attribute either to man or Angel. Though we or an Angel from Heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. As we said before so say I now again, If any man preach any other Gospel unto you, then that ye have received, let him be accursed, Gal. 1.8 9 Bellarmine in that assertion is like the Jewish Rabbin, who saith that a man was to believe the Priest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad Deut. 17.11.  though he told him that his right hand was the left, and his left hand the right; because it is said, According to the sentence of the Law, which they shall teach thee, and according to the judgement, which they shall tell thee, thou shalt do: Thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left, Deut. 17.11. And the very next words, to wit, And the man that will do presumptuously, and will not hearken unto the Priest (that standeth to minister there before the Lord thy God) or unto the Judge, even that man shall die, 
Bell. de Pontif. lib. 4. cap. 16.  &c v. 12. Those words (I say) doth Bellarmine allege to prove that the Pope hath power and authority to make Laws which bind the conscience; whereas we see it was to be the sentence of the Law, to wit, of the Law of God, which the Priest and the Judge were to deliver; and in that case indeed, but not otherwise, all were bound, to obey it. S. Paul bids, Prove all things, hold fast that which is good, 1 Thess. 5.21. and, Believe not every Spirit, (saith S. John) but try the spirits, whether they be of God: for there are many false Prophets gone out into the world, 1 Joh 4.1. How must people try the Spirits, and prove all things? by the Word of God, as the Bereans did, who searched the Scriptures daily, whether those things (that were preached unto them) were so, Act. 17.11. To the Law, and to the testimony, if they speak not according to this word, it is because there is no light in them, Isa. 8.20.  
Use 4 Let all then have a care to acquaint themselves well with God's Word, and to make it their Rule to walk and work by.  

Motives to persuade all to acquaint themselves with God's Word, and to make it their Rule.  Consider 1. God's Word is a sure rule. The testimony of the Lord is sure, Psal. 19.7. It is very sure, Psal. 93.5. So is not the testimony of man; no, man may be deceived himself, and deceive others: but God can neither deceive nor be deceived: Let God be true, and every man a liar, Rom. 3.4.  
2. The Word of God is a complete Rule. The Law (that is, the Word and Doctrine) of the Lord is perfect, Psal. 19.7. Search the Scriptures, for in them ye think to have eternal life, Joh. 5.39. The holy Scriptures are able to make thee wise unto salvation, 2 Tim. 3.15.  
But take heed of misunderstanding and mis-applying God's Word, as S. Peter saith, They that are unlearned and unstable, 
Means to prevent the misunderstanding and mis-applying of God's Word.  wrist the Scriptures to their own destruction, 2 Pet. 3.16.  
Come therefore to the Word of God, to the reading, hearing and meditating of it, 1. In sincerity, not for byends, and base respects, but with a desire to know the will of God, and with a purpose to obey it, Many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths, Isai. 2.3. & Mic. 4.2. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself, Joh. 17.7 What man is he that feareth the Lord? him shall he teach in the way that he shall go, Psal. 25.12. The secret of the Lord is with them that fear him, and he will show them his Covenant, vers. 14.  
2. Come in humility; have a low esteem of yourselves, and a high esteem of God's Word, wisdom is too high for a fool, Prov. 24.7. Especially for the proud fool, that thinks himself too high for wisdom. God scorneth the scorners, but-giveth grace to the lowly, Prov. 3.34. God resisteth the proud, but giveth grace to the humble, Jam. 4.6. & 1 Pet. 5.5. The meek will he guide in judgement, and the meek will he teach his way, Psal. 25.9. Therefore receive with meekness the engrafted Word, which is able to save your souls, Jam. 1.21.  
3. Pray that you may understand the Word. If thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures, Then shalt thou understand the fear of Lord, and find the knowledge of God, Prov. 2.3, 4, 5. Open thou mine eyes, that I may behold wondrous things out of thy Law, Psal. 119.18. Make me to understand the way of thy precepts, v. 27. Teach me O Lord the way of thy Statutes, v. 33. Give me understanding, vers. 34.  
4 Pray that you may obey the Word: O that my ways were directed, that I might keep thy Statutes, Psal. 119.5. O let me not wander from thy Commandments, v. 10. Make me to go in the path of thy Commandments, vers. 35. Incline mine heart unto thy testimonies, etc. v. 36.   

SERM. 32 SERM. XXXII.  Psal. 15.5. 
He that doth these things shall never be moved.  
HAving done with the Agent, He that, and with the Act, doth; I have handed one point arising from the Object, these things, to wit, That the performances which are accepted of God, and rewarded by him, are grounded upon, and guided by God's Word.  
But again, in that it is said. He that doth these things, not some of these things, but indefinitely, these things; that is, universally, all these things; hence we may observe, Doct. Saving obedience is not a partial, but an universal obedience.  
Not that any can fully and perfectly observe and do all that God commandeth: for in many things we offend all, Jam. 3.2. But that a respect must be had to all that is commanded, as well in one point as in another: there must be a care and an endeavour to perform all; we must not wave any thing that God requires of us, but must have respect to all his commandments, Psal. 119.6.  
Now that saving obedience is in this sense not partial, but universal, may appear by these arguments:  
1. The Saints and Servants of God, whose examples are recorded and set forth for imitation, were careful to perform such obedience. Abraham was willing and ready to obey God in whatsoever he did require of him. When God commanded him to leave his Country and his Father's house, though this might seem both unpleasing and unprofitable, yet he did it, Gen. 12. When God commanded him to be circumcised, though it were both shameful and painful, he submitted unto it, Gen. 17. When God commanded him to send away his Son Ishmael, though when Sarah spoke to him about it, the thing seemed very grievous unto him, yet assoon as he saw it to be the will of God, he was obedient unto it, Gen. 21. When God commanded him to sacrifice his Son Isaac, his only Son that was now left, and him by whom the Promise was to be fulfilled, that his Seed should be as the Stars of Heaven for multitude, yea, from whom he was to proceed, in whom all the Nations of the Earth should be blessed, to wit, Christ; though this might seem to cross both Nature and Grace, both Reason and Religion, yet Abraham was ready to obey the will of God in this also, and to do what he commanded, Gen. 22. So David was one that would do all Gods will, Act. 13.22. And it is said of Zacharias and Elizabeth, that they walked in all the Commandments and Ordinances of the Lord, Luk 1.6.  
2. God requires such obedience: Walk ye in all the ways that I have commanded you, Jer. 7.23. Teaching them to observe all things that I have commanded you, Mat. 28.20.  
3. God delights in such obedience, and in those that perform it: O that there were such an heart in them, that they would fear me, and keep all my Commandments always, etc. Deut. 5.29. In this respect Abraham was called the friend of God, Isa. 41.8. 2 Chron. 20.7. Jam. 2.3. 
See Joh. 15.14.  And for this very reason did God call David a man after his own heart, Act. 13.22.  
4. God doth promise mercy and salvation upon conditition of such obedience. If the wicked will turn from all his sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not die, Ezek. 18.21.  
5. Without such obedience a man cannot have that hope which maketh not ashamed. Then shall I not be ashamed, when I have respect to all thy Commandments, Psal. 119, 6.  
The grounds and reasons of the Doctrine are these:  
1. Man's holiness must be conformable to God's holiness. Be ye followers of God as dear children, Ephes. 5.1. Be ye perfect as your heavenly Father is perfect, Mat. 5.48. Now God is righteous in all his ways, and holy in all his works, 
Reasons why obedience must be universal.  Psal. 145.17. And so ought all to be, and so all that desire to be saved, must have a care to be. As he who hath called you is holy, so be ye also holy in all manner of conversation, 1 Pet. 1.15.  
2. The holiness of a Christian must be conformable to Christ's holiness. Be ye followers of me, as I am of Christ, 1 Cor. 11.1. Now Christ was holy in all things: It behoveth us (said he) to fulfil all righteousness, Mat. 3.15. He was obedient unto death, even the death of the cross, Phil. 2.8. This should be the care of every one that professeth himself to be Christ's, even to be thus holy and obedient as Christ was. He that saith he abideth in him, ought himself to walk even as he walked, 1 Joh. 2.6.  
3. Partial obedience argues hypocrisy; if the heart be sound and upright, it will yield entire and universal obedience. Let my heart be sound in thy Statutes (saith David unto God) that I may not be ashamed, Psal. 119.80. And v. 6. Then shall I not be ashamed, (saith he) when I have respect to all thy Commandments. By which verses compared together, it appeareth, that then the heart is sound, when there is a respect unto all God's Commandments. [See Serm. 4. Use 1. the first mark of uprightness.]  
4. Partial obedience is indeed no obedience; it is no true obedience, except it be universal. All that the Lord hath said, will we do, and be obedient, Exod. 24.7. They only are indeed obedient, who have a care to do all that is commanded. For to obey, is to do that which is commanded, because it is commanded: though the thing done be commanded, yet if it be not therefore done because it is commanded, it is no obedience. Now if this be the nature of obedience, then where obedience is indeed, it is not partial, but universal. For he that doth any one thing that is commanded, 
A quatenus ad omne valet cons●quentia.  because it is commanded, will be careful to do every thing that is commanded; there being the same reason for all. He that hath no regard to any one thing which he knoweth God doth enjoin, though he do never so many other things which are required of him, yet in doing them, he doth not obey God; for he doth them not because God commandeth them: for than he would also do that which he neglecteth, seeing he knoweth that God doth command that as well as the other. Hereupon Saint James saith, Whosoever shall keep the whole Law, and yet offend in one point, (to wit, so as to have no respect unto it) is guilty of it. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law, Jam. 2.10, 11. Mark the reason: There is one and the same Lawgiver in respect of all the Commandments; 
Quâ ratione hos dixerit, ipse subjungit, v z. ex idencitate legistatoris. Hanc n● ident●tatem clare subj●ngit. Et ex hâc parte qui in uno offenderit leg●slator●m, incurrit r●atum omnium; quoniam contemnit latorem legis omnium. Cajetan. ad Jac 2.10.  he that gave one Commandment, gave also another: therefore he that observes one Commandment in obedience unto God, whose Commandment it is, will observe all, because all are his Commandments: and he that sleights one commandment, is guilty of all, because he doth contemn the authority of him, that gave them all; 
Non est erga Deum obedientia, ubi non ●st equabile obsequendi studium, quod Dei mandato respondeat— Adsit ergo equabilitas, si velimus ritè obedire Deo Calvin. ad Jac 2.10, 11.  even in those Commandments which he doth observe, he hath no respect to the will and authority of him that gave them. Therefore (as Calvin doth well observe upon the place) there is no obedience towards God, where there is not an uniform endeavour to please God as well in one thing as in another. They that walk would indeed obey God, must be uniform in their obedience.  
Object. But (may some say) if saving obedience be universal, who then can be saved? for whose obedience is such? Who doth not fail and come short in doing those things, which God requireth?  
Answ. True it is; but let the sincere servants of God know to their comfort, that although they be full of failings and imperfections, yet their hearts being bend towards God, it being their desire and endeavour to do the will of God entirely, as well in one thing as in another, God will pardon their failings, and pass by their imperfections, he will spare them, as a man spareth his son that serveth him, Mal. 3.17. Though a Father see his Son to fail and come short in that which he enjoins him to do, yet knowing that his desire is to serve and please him, he will not be rigid and severe with him, but will be indulgent unto him, and will spare him: and so will God his Children, to wit, such as are not lying children, Isa. 30 9 but are children that will not lie, Isa. 63.8 such children as are sincerely, though weakly and imperfectly obedient. Let none therefore be dejected because of their wants and weaknesses, so that they be sincere and upright. The best have had, and so will have their faults and failings, Noah, Let, David, etc. yet God spared them, and so he will all those that are sincere as they were.  
But let none catch at this, when it doth not belong unto them. Thine obedience must in desire and endeavour be universal; thou must set thyself to obey in Use 1 all things that are commanded of God. Therefore let every one examine himself, and try whether his obedience be universal. Most men will proclaim every one his own goodness: but who may find a faithful man? Prov. 20.6. Jehu boasted saying, Come see my zeal, 2 King. 10.16. Yet Jehu regarded not to walk in the Law of the Lord with all his heart; for he turned not from the sins of Jeroboam the Son of Nebat that made Israel to sin, vers. 31. Try therefore whether your obedience be universal.  
1. Have you a care to obey God as well in the duties of the first Table as of the second, 
Marks whereby to know whether obedience be universal.  and of the second Table as well as of the first? Some observe the one, some the other; but in not observing both, they do indeed observe neither. Absalon pretended that he had vowed a Vow, and must needs go to Hebron to pay it, 2 Sam. 15.7. It was only a pretence; but had it been so indeed, yet not regarding his duty to David, his King and Father, his piety towards God could not be right; If a man say (saith Saint John) I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment have we from him, that who loveth God, love his brother also, 1 Joh. 4.20, 21. Now love (as Saint Paul saith) worketh no evil to his neighbour, Rom. 13.10. Yea, it worketh good, for (as he also telleth us) Charity is kind, 1 Cor. 13.4. On the other side, some are careful to deal justly with men, but neglect the duties of Gods immediate worship and service, regard not the Word, Sacraments and Prayer: but, the first and great Commandment is this, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great Commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself, Mat. 22.37, 38, 39  
2. Are you careful to obey God, and to do his will in things that are hidden from the eyes of the world, as well as in those things which the world doth see and take notice of? Hypocrites will perform duties in public, but not in private, because they look at men, and not at God. All their works they do to be seen of men, said our Saviour of the Scribes and Pharisees, Mat. 23.5. Therefore they would only do things so as that men might see them, and take notice of them. If they gave Alms, they would cause a trumpet to be blown before them: if they prayed, it should be in the Synagogues, and in the corner of the Streets: if they fasted, they would disfigure their faces, that they might appear unto men to fast, Mat. 6.2, 5, 16.  
3. Do ye obey in those things which the world sleighteth, and it may be hateth and persecuteth? This was Noah's commendation, that when all flesh corrupted their ways, yet he was found righteous before God, Gen. 6.9, 12. & 7.1. So it was the commendation of Daniel, that when the Decree was made, that whosoever did make a request to any god, but to the King, he should be cast into the Den of Lions, yet he would not neglect his duty unto God, but prayed and made supplication unto him three times a day, as he had done before, Dan. 6.7, 10.  
4. Do ye observe great things as well as small? The Scribes and Pharisees were punctual and precise in lesser matters; they would pay Tithe of Mint and anise and Cummin; but they omitted the weightier matters of the Law, Judgement, Mercy and Faith, Mat. 23.23.  
5 Do ye observe small things as well as great? Some, if they have respect to things of greater concernment, think they may take their liberty in lesser matters, either to observe them, or not, as they please. But though some things are small in comparison of other things; yet nothing is simply and absolutely to be accounted small, that God commandeth; not so small, but that it ought to be observed. These things ought ye to have done, (said Christ, to wit, the weightier matters of the Law, Judgement, Mercy and Faith) and not to leave the other undone, to wit, the lesser matters, as the tything of Mint, and anise and Cummin, Mat. 23.23. See Mat. 5.19.  
6. Do ye not obey God, so as to obey some lust also? This is not indeed to obey God at all. Ye cannot serve God and Mammon, Mat. 6.24. Thou shalt worship the Lord thy God, and him only shalt thou serve, Mat. 4.10. Him, and him only, none but him, and in subordination unto him, so as in obeying any other to obey him, because it is his command that the other also should be obeyed.  
Be exhorted therefore to be entire and universal in Use 2 your obedience, not to pick and choose, to do some things that God commandeth, and to wave other things, but to have respect unto all, and to endeavour to observe all, as well one thing as another. Consider,  
1. It is your wisdom to obey thus. Walk circumspectly, 
Motives to stir up to universal obedience.  not as fools, but as wise, Ephes. 4 15. The word rendered circumspectly (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) imports as much as to come up to the top and height of what is commanded; so our desire, study and endeavour aught to be, and it is our wisdom to do it. It is usual with some to say of those that are more conscientious than themselves, that, they are more precise than wise: but we cannot be too precise in observing those things that God requireth; in this, the more precise, the more wise. This is your wisdom, and your understanding, said Moses to the Israelites, Deut. 4.6. This is the wisdom of the just, Luk. 1.17. the wisdom of those that are wise unto salvation, 2 Tim. 3.15.  
2. Servants must obey their earthly Masters not in some things only, but in all things, to wit, that are just and lawful. Exhort servants (saith the Apostle) to be obedient to their own Masters, and to please them well in all things, Tit. 2.9. What Master will be content that his servant should choose how far forth he will observe and do those things which he doth require of him? 
Nulli servorum licet ex his quae dominus suus imperat, eligere pro arbitrio quid velit facere, quid nolit. Salu. de Gub. lib. 3.  Much less may we think that such arbitrary and partial performances will please God our heavenly Master.  
3. Except we obey universally, and do the will of God as well in one thing as in another, 
SERM. 33. Si pro arbitr●o suo servi dominis obtemperant, ne in his quidem, in quibus obtemperant, obsequuntur. Quando enim servus ex domini sussis ea facit tantummodo, quae vult facere, jam non dominicam voluntatem implet, sed suam. Salu. ibid.  we do not obey God, but ourselves; and we do our own will rather than his. For we have respect to ourselves in that which we do, doing only so much as we ourselves think meet; we have not respect unto God, and to his precept: for then our obedience would extend itself (in desire and endeavour, though not in performance) as far as God's Precept doth extend, the ground of obedience (as was noted before) being the same in one thing as another.   

SERM. XXXIII.  Psal. 15.5. 
He that doth these things shall never be moved.  
I Have done with the Person, who is described in these words, He that doth these things: now I come to the privilege, which is contained in these words, Shall never be moved.  
The words I have explicated before; The Observation is this,  
Doct. That the condition of a godly man is a firm and sure condition; he shall not be moved out of it, but shall persevere and continue in it.  
First, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so, appears many ways:  
1. By plain testimonies of Scripture, as here in the Text, and so in other places. He shall never suffer the righteous to be moved, Psal. 55.22. The root of the righteous shall not be moved, Prov. 12.3. The righteous is an everlasting foundation, Prov. 10.25. Surely he shall not be moved for ever, Psal 112.6. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, Joh. 6.56. He doth not sojourn for a time, but he dwelleth, that is, abideth for ever. He that committeth sin, is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth for ever, Joh. 8.34, 35.  
2. By Similitudes and Resemblances, which are used to set forth the estate of the godly. He is like a tree planted by the River side, wh●se leaf doth not fade, Psal. 1.3. He is compared to a green Olive-tree, he never withereth, Psal. 52.8. He is as Mount Zion, that cannot be moved, but abideth for ever, Psal. 125 1. He is like a house built upon a R●ck, which notwithstanding all storms and tempests, yet standeth sure, Mat. 7.24, 25. He is compared to good ground, that bringeth forth fruit unto perfection, Luk. 8.15.  
Some may say, That these Testimonies and Resemblances do not prove that the godly shall certainly persevere in the estate of Grace, but only that such as are, and continue godly, are sure to be happy.  
But first, This exception hath no place in respect of some of the Testimonies and Resemblances that are alleged; as namely, those Testimonies, Joh. 6.56. & 8. 34, 35. and that Resemblance, Luk 8 15.  
And secondly, Neither is the exception of force in respect of any of the Testimonies and Resemblances prealledged. For they all speak of the stability and firmness of the righteous; and if the happiness of the righteous be directly intended, yet their perseverance in righteousness is by consequence asserted. For if the righteous should fall from their righteousness, then should they miss of their happiness.  
3. The perseverance of the Saints is proved also by the confidence, which they being guided by the Spirit of God, have expressed. I will abide in thy Tabernacle for ever, Psal. 61.4. I am like a green Olive-tree in the house of God: I trust in the mercy of God for ever and ever, Psal. 52.8. I have set the Lord always before me: because he is at my right hand, I shall not be moved, Psal. 16.8. Thou wilt show me the path of life, v. 10. It was spoken of the head, Christ; but it is also true of every member, every true Christian. Who shall separate us from the love of Christ? Shall tribulation, ●r distress, or persecution, or famine; or nakedness, or peril, or sword? (As it is written, For thy sake we are killed all the day long, and are counted as sheep for the slaughter. Nay, in all these things we are more than Conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom 8.35, 36, 37, 38, 39 We know, that when this earthly house of our tabernacle is dissolved, we have a building of God, a house not made with hands, eternal in the heavens, 2 Cor. 5.1. I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ; According to my earnest expectation, and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or death, Phil. 1.19, 20. And the Lord shall deliver me from every evil work, and preserve me to his heavenly Kingdom. 2 Tim. 4.18.  
4. The nature of Faith, which the godly are endued with, doth prove their perseverance. The godly have the same spirit of Faith, 2 Cor. 4.13. Now Faith is the substance of things hoped for, and the evidence of things not seen, Heb. 11.1. But if the Saints might fall away, than Faith should rather be a shadow then a substance; rather a blank than an evidence.  
5. The perseverance of the godly is proved by the nature of that hope which they have. We are saved by hope, Rom. 8.24. And hope maketh not ashamed, Rom. 5.5. Therefore though the Moralist say; that hope imports uncertainty, yet it is not so in respect of true Christian hope, it is sure and certain; it is the anchor of the soul, 
Spes est boni incerti nomen. Sen. Epist. 10.  both sure and steadfast, and entereth into that within the veil, Heb. 6.19. But if the godly might fall away and perish, their hope were but a poor anchor to stay their souls by, and they should be ashamed of it, because they should hope for that which they should not enjoy.  
6. The nature of grace in general, doth prove that the godly shall persevere. It is compared to a Well of water, springing up unto everlasting life, Joh. 4.14. It is incorruptible seed, 1 Pet. 2.23. Therefore it is said, that he that is born of God doth not commit sin, (to wit, not so as the unregenerate do, not so as to give themselves up to the practice of sin) for his seed remaineth in him: and he cannot sin, (to wit, in that manner) because he is born of God, 1 Joh. 3.9.  
7. That peace, which the godly have, is an argument of their perseverance. Being justified by Faith, we have peace with God through Jesus Christ our Lord, Rom. 5.1. This peace is a lasting peace, and not mutable and fading as the peace of the World is. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you: let not your heart be troubled, neither let it be afraid, Joh. 14.27.  
8. The joy which the Godly have, or may have, is a persevering joy; and therefore it also doth prove their perseverance. Rejoice in the Lord always; and again I say, Rejoice. Phil. 4.4. In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory, 1 Pet. 1.8. Your heart shall rejoice, and your joy no man taketh from you, Joh. 16.22.  
Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Grounds and Reasons of the perseverance of the Godly.  the Grounds and Reasons why the condition of the Godly is sure and stable, they shall not be moved out of it, but shall persevere and continue in it.  
1. The Godly shall persevere because of God's power. My Father which gave them me, is greater than all: and no man is able to pluck them out of my Father's hand, Joh. 10.29. Yea, he shall be holden up: for God is able to make him stand, Rom. 14.2. Nevertheless, (though I suffer these things) I am not ashamed; for I know whom I have believed: and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1.12. Who are kept by the power of God through Faith unto salvation, 1 Pet. 1.5. If the Godly were to stand by their own strength, they would soon fall: but God by his almighty power doth uphold them: and therefore they cannot fall, not so as utterly to fall away. Though he fall, (saith David of a righteous man) he shall not be utterly cast down: for the Lord upholdeth him with his hand, Psal. 37.24. Now unto him, that is able to keep you from falling, etc. Judas v. 24.  
2. As God's power, so his purpose is a reason of the perseverance of the Godly: as God is able to keep them from falling away, so he will keep them, he hath purposed and determined to do it. They are called according to his purpose, Rom. 8.28. As God's power cannot be resisted, so his purpose cannot be disappointed. Many devices are in the heart of a man: but the counsel of the Lord, that shall stand, Prov. 19.21. My counsel shall stand, and I will do all my pleasure, saith he, Isa. 46.10. Whom he did predestinate, (that is, purpose to save) them he also called, viz. effectually, so as to bring them to that happiness unto which he doth call them, as the words following do show, Rom. 8.30. Fear not little flock; it is your Father's pleasure to give you the Kingdom, Luk. 12.32. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, Joh. 17.2. The foundation of the Lord abideth sure, having this seal, The Lord knoweth who are his, 2 Tim. 2.19.  
3. The Godly shall persevere, because of God's promise. As the purpose of God shall stand, so his promise shall be performed. For he is faithful that hath promised, Heb. 10.24. He is not as man that he should lie, nor as the son of man that he should repent: hath he said it, and shall he not do it? hath he spoken it, and shall he not make it good? Num. 23.19. Now as God hath purposed to save the Godly, and to keep them from falling away, so he hath also promised to do it. My mercy will I keep for him for evermore: and my Covenant shall stand fast for him.— My loving kindness will I not utterly take from him. etc. Psal. 89.28, 33. I will give them one heart, and one way, that they may fear me for ever, etc. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not departed from me, Jer. 32.39, 40.  
4. The Godly are Christ's purchase, and therefore they are sure to persevere. He hath purchased his Church with his own blood, Act. 20.28. And surely, he will not suffer his blood to be spilt in vain; he will not suffer them to perish, whom he hath purchased at so dear a rate. He shall see of the travail of his soul, and shall be satisfied, Isa 53.11. I lay down my life for the sheep, saith he, Joh. 10.15. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand, v. 28.  
5. Christ's prayer and intercession for the Godly, doth also make sure their perseverance. As Christ hath paid for his members, so he hath prayed for them: and his prayer is effectual. I pray for them: 
See Luk. 22.31, 32.  I pray not for the world, but for them which thou hast given me: for they are thine, Joh. 17.9. Keep through thine own Name those whom thou hast given me, etc. vers. 11. I pray not, that thou shouldest take them out of the world, but that thou shouldest keep them from the evil, vers. 15. Neither pray I for these alone, but for them also which shall believe on me through their word, vers. 20. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, vers. 24. Still also in Heaven doth Christ make intercession for his members, presenting himself, and his merits unto God for them. He is entered into Heaven itself, now to appear in the presence of God for us, Heb. 9.24. He is able to save to the utmost all that come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7.25. Who is he that condemneth? it is Christ that died, yea, rather that is risen again, who also is at the right hand of God, who also maketh intercession for us, Rom. 8.34.  
6. The Holy Ghost sanctifying and sealing the Godly, doth also make their condition firm and sure. God hath chosen you unto salvation through sanctification of the Spirit, 2 Thess. 2.13. God by his Spirit doth sanctify those whom he hath chosen, and so doth set them apart, and seal them for his own, and as those whom he will have a care of, and keep safe. In this respect the Spirit is compared to a seal, whereby a thing is known to whom it doth belong, and also is preserved and kept safe. Who hath also sealed us, and given the earnest of the Spirit in our hearts, 2 Cor. 1.22. In whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, etc. Ephes. 1.13, 14. In which places, also the Spirit, which is given unto Believers, is compared to an earnest, which doth so confirm a bargain, and make it sure, that it is a part of it. So the Spirit, that is, the Grace of the Spirit, which God doth here give unto Believers, is a part of that glorious inheritance, which they shall fully enjoy hereafter. For Grace is an inchoation of glory: and glory is a consummation of Grace. And hence Believers are sure of salvation, because they have it already in part, though but in small part to what they shall have, yet in part they have it, because they have the earnest of it. And that doth assure them of all the rest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum. ad 2 Cor. 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ad Ephes. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in 2 Cor. 1.  even as an earnest doth make the whole contract sure. God should lose his earnest, if Believers should lose their salvation: even as he that doth not perform his bargain, doth lose the earnest which he gave for the confirming of it.  
The Use of this Doctrine, is, first to confute the Papists Use 1 and Arminians, and who ever they be that hold, that such as are truly regenerate and sanctified, may totally and finally fall away, and that there is no certainty of their perseverance: but this is sufficiently confuted by that which hath been said already: it remains now to answer some Objections, which the Adversaries and Opposers of the truth do make against it.  
Many (they say) who were once in the state of Grace, Object. 1 did fall from it; as the Angels that sinned, and our first Parents, Alexander and Philetus, and Hymeneus, 
Vide Bellar. de Justif. lib. 3. cap. 14. Syn. Rem. de Berr. Apost. Sanct.  and Demas, Saul, Simon Magus, and Judas. They allege also the examples of David and Solomon, as falling from Grace, though not finally, yet totally; yea, some think that Solomon fell finally, and was damned.  
1. It is true, Answ. 1 The evil Angels and our first Parents fell (the one finally, the other totally) from that state of Grace, which once they were in: but their examples are not to the purpose, the point being understood of those who are engrafted into Christ by Faith, and made members of his body; which the evil Angels never were, nor were our first Parents before the fall.  
2. For the other Examples, neither do they prove any thing. For the persons mentioned, either were not endued with true sanctifying Grace, or they did not either finally or totally fall away. All of them, except David and Solomon, had only an outward profession of Faith, or a bare Historical Faith, and some external reformation, but no true justifying Faith, no true spiritual sanctification. Hymenaeus and Alexander made shipwreck concerning the Faith, 1 Tim. 1.19, 20. That is, concerning the Doctrine of Faith, which they once professed, and afterward deserted, falling into heretical blasphemies, and blasphemous heresies. Their word will eat as doth a canker (or a gangrene) of whom is Hymenaeus and Philetus, who concerning the truth have erred, saying that the resurrection is passed already, and overthrow the Faith of some, 2 Tim 2.17, 18. This place doth clearly explicate the other, it shows how the Faith of some may be overthrown, and consequently how some may make shipwreck concerning the Faith, to wit, by falling from some fundamental truth formerly professed, as in the point of the Resurrection, or the like. But mark how the Apostle there adds immediately: Nevertheless the foundation of the Lord abideth sure, having this seal, The Lord knoweth who are his, vers. 19 As if he should say, Though some Professors fall away, yet such as do indeed belong unto Christ, and are his, are firm and stable: Saint John speaking of Apostates and backsliders, saith, They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us; but they went out that they might be made made manifest, that they were not all of us, 1 Joh. 2.19. Of such is that of our Saviour meant, Every plant that my heavenly Father hath not planted, shall be rooted up, Mat. 15.13. Of this sort was Simon Magus, whose heart was not right in the sight of God, Act. 8.21. but he was in the gall of bitterness, and in the bond of iniquity, vers. 23. And so Demas, who having loved this present world more than Christ, 2 Tim. 4.10. shown himself to be one of those, who with their mouth show much love, but their heart goeth after their covetousness, Ezek. 33.31. Neither was Judas ever truly righteous, as appears by our Saviour's terming him a Devil, Joh. 6.70. And his hypocrisy is noted, Joh. 12.6. As for Saul, one would wonder that so learned a man as Bellarmine, 
Saul rex initio bonus & justus erat, etc. N●gat quidem Calvinus Saul●m fuisse unquam verè justum: sed audi quid Spiritus S. dicat in 1 Lib. Reg cap 9 Erat Saul electus & bonus, & non erat vir de filiis Israel melior illo: ab hum●ro & sur●um eminebat super omnem populum. Hic planè describitur vir animo & corpore praestans: & cum nemo esset in filiis Israel melior illo, si non erat hic verè justus, nullus tunc fuisset in universo populo Dei verè justus. Quod falsum esse certum est, cum adhuc viveret Samuel, etc. Bell. de Justif. lib. 3. cap. 14. Similiter Bertius de Apost. Sanct. pag. 28.  should show himself so childish and so ridiculous, as to endeavour to prove that Saul was once truly righteous, because it is said of him, that he was a choice young man, and a goodly, and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people, 1 Sam. 9.2. Hence Bellarmine infers, that if Saul were not truly righteous, then among all God's people there was none truly righteous; whereas Samuel was then alive, and so other Godly persons. But what is this else but to dally with the Scripture? There is nothing spoken of saul's righteousness, but only of the goodliness of his person, and the talness of his stature, as the words alleged do make manifest. Bellarmine was ready to take hold on the vulgar Latin Translation, 
Gen. 6.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchrae. Sic explicat Kimchi in Rad. atque addit, ita accipi vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 9.2. & exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulcher aspectu: ac notat Chaldaeum Paraphrasten similiter interpretari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which hath bonus good, and melior better: but he was not ignorant, that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tob, is not only good, but also goodly, fair, tall, and the like; and so it must needs there be taken, as is clear by those words, from his shoulders and upward he was higher than any of the people: which words are added exegetically, to show the meaning of that which went before, to wit, that Saul was a choice young man, and a goodly; and there was not among the children of Israel a goodlier person than he. For David and Solomon, they fell indeed fearfully, 
Bell. ubi supra.  but neither finally, nor totally. Bellarmine urgeth also the example of Peter, as if he also fell from Grace, when he denied Christ, and that with Oaths and Execrations. Yet he himself elsewhere (lest Peter's fall might seem to make against the Pope's infallibility) saith that Peter denied Christ with his mouth, 
Addo praetereà, Christum à Petro negatum fuisse ore, non cord: proinde perdidisse Petrum confessionem fidei, non ipsam fidem. Bell. de Pontif. lib. 4. cap. 8.  but not with his heart; so that he lost the confession of Faith, but not Faith itself. And so it is true of David and Solomon, they lost the exercise of Grace, but not Grace itself.   

SERM. XXXIV.  Psal. 15.5. 
He that doth these things shall never be moved.  
THe point concerning the perseverance of the Godly (who shall never be moved so as to fall from that state of Grace, which they are in) I have already proved; and for the vindicating of the truth, and the confuting of those that do oppose it, I have answered one Objection that is made against it. There are yet many other Objections, Obj. 2 which it is mere to answer.  
Secondly, Therefore, the Adversaries of this Doctrine object, that some are compared to the stony ground, to wit, such as hear the Word, and anon with joy receive it: Yet have they no root in themselves, but endure only for a while: for when tribulation or persecution ariseth because of the Word, by and by they are offended, Mat. 13.20, 21. For a while they believe, and in time of temptation they fall away, Luk. 8.13.  
But all Believers are not such as we speak of, to wit, such as are engrafted into Christ by a living and justifying Faith. Answ. Simon Magus was in some sense a Believer, Act. 8.13. but not such a Believer, vers. 21. & 23. So neither are they such Believers, who are compared to the stony ground: for they are distinguished from those who with an honest and good heart receive the Word, Luk. 8.15. The same also appears by this, that they are said to have no root; that argues that their Faith is but superficial, it is not rooted in the heart, as true justifying Faith is. Object. 3 
Bert. de Apostas. Sanct.   
Again, it is objected, that God's Covenant is not such, that he will simply and absolutely save, but that he will save those that Believe and obey, and that so as to persevere in Faith and obedience to the end. By which also ye are saved, if ye keep in memory, (or as the Margin hath it, if ye hold fast) what I preached unto you, unless ye have believed in vain, 1 Cor 15.2. To them who by patiented continuance in well doing, seek for glory and honour and immortality, (God will render) eternal life, Rom. 2.7. Shall he prosper that doth such things? Shall he break the Covenant, and be delivered? Ezek. 17.15. When I shall say to the righteous, that he shall surely live: if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it, Ezek. 33.13. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby, vers. 18. The just shall live by Faith: but if any man draw back, my soul shall have no pleasure in him, Heb. 10.38. Every branch in me that beareth not fruit, he taketh away, Joh. 15.2. It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were partakers of the holy Ghost, And have tasted the good Word of God, and the powers of the World to come, If they shall fall away, to renew them again unto repentance, etc. Heb 6.4, 5, 6.  
For Answer to this Objection: Answ. 1. God's Covenant is not only to save those that believe and obey, but also to make his Elect so to believe and obey, that they shall be saved: I will put my Law in their inward part, and write it in their hearts, Jer. 31.33. A new heart will I give unto you, and a new Spirit will I put within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, etc. Ezek. 36.26, 27. I will put my fear into their hearts, that they shall not departed from me, Jer. 32.40.  
2. The places objected, do not prove that any Belivers, and such as are regenerate can fall away. That in Ezek. 17.15. is concerning the King of Judah, who broke his covenant with the King of Babylon, to whom he had sworn to be subject, yet afterward he rebelled against him. What is this to the purpose? Doth this argue, that one who is in the state of Grace and salvation, may fall from it? These places, 1 Cor. 15.2. & Rom. 2.7. show how salvation it to be obtained, and by whom, to wit, such as persevere: but they do not show, that any being justified and sanctified, shall not persevere. The other places also show what shall befall backsliders, but not that any truly righteous shall back-slide so as to prove unrighteous and perish. It is granted, that some, who are after a sort Believers and righteous, may fall from that faith and righteousness, which they have: but this is denied of those who have received Christ into their hearts by Faith, and are regenerated by his Spirit. Neither do those places of Scripture speak of such, (if they speak of such as actually fall away) but of such as are in Christ only by profession; as that in Joh. 15.2. or are righteous with external righteousness; as that Ezek. 33.13, 18. or have some superficiary Grace in them; as that Heb. 6.4, 5, 6.  
Object. 3 
Bert. ubi supra.  But the best are warned to take heed of apostasy and falling away. Thou standest by Faith: be not high minded, but fear, Rom. 11.20. Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. Work out your own salvation with fear and trembling, Phil. 2.12. Give diligence to make your calling and election sure: for if ye do these things, ye shall never fall, 2 Pet. 1.10.  
But these admonitions and exhortations are no Arguments, that true Saints may fall away; Answ. but they are means to preserve them from falling away. God doth work by means; and intending the end, he doth ordain means whereby to attain unto it; so that though he will surely accomplish the end, yet he will do it by those means, which he hath ordained for it. God had purposed to save all that were with Paul in the ship, to save them (I mean) from drowning; and so much he let Paul know, and Paul assured those in the Ship that it should be so: Yet when the Ship-men were about to fly out of the Ship, Paul said to the Centurion and Soldiers, Except these abide in the Ship, ye cannot be saved, Act. 27.23, 24, 25, 30, 31. One answers to this place, 
J.G. of Redemption.  that the purpose to save those that were with Paul in the Ship was conditional, to wit, if they did abide in the Ship. And that indeed is true; but so also is this, that God did also purpose that they should abide in the Ship; and so his purpose of saving them was in effect absolute, because though a condition was required, yet the fulfilling of that condition was also determined. So God purposed and promised to restore Ezekiah to his health, and to add unto his days fifteen years, Isa. 38.5. Yet Ezekiah was to use means for his recovery, vers. 21. and so (no doubt) for his preservation. Our Saviour warns all to beware of false prophets, Mat. 7.15. Yet speaking of false prophets, he saith, If it were possible, they shall deceive the very Elect, Mat. 24.24. intimating that the Elect shall never be deceived (so as to be wholly vanquished and overcome) by them. To this place also one answers, 
J.G. of Redemption.  That the words do not import so much, because that expression [if it were possible] is used in other places, where no impossibility of the thing spoken of is intimated; as Act. 20.16. and 27.39. But though those words [if it were possible] simply in themselves considered, do not imply an impossibility of that which is spoken of, yet in that speech of our Saviour, by the circumstances of it, they do imply as much. For our Saviour speaks of the Elect, who if they should be deceived and overcome by false Prophets, God's purpose concerning their salvation should fail, and so the foundation of the Lord should not abide sure, he should not know who are his, neither should his counsel stand, and he do all his pleasure: and therefore those words, if it were possible, etc. must needs import so much, that it is not possible for the Elect to be so deceived.  
Object. 4 
Bert. ibid.  Some again object, that the best of the Saints have feared lest they should fall away, and were not sure of their perseverance. I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway, 1 Cor. 9.27. Cast me not away from thy presence, and take not thy holy Spirit from me, Psal 51.11.  
But 1. The perseverance of the Saints may be sure, though they be not sure of their perseverance: they may be sure to persevere, though they be not sure that they shall persevere: there may be a certainty of the object, though there be not a certainty of the subject. It was sure that Peter should not sink and be drowned, yet was not he assured of this, Mat. 14.30. It was sure that David should not perish by the hand of Saul: yet David always had not this assurance, 1 Sam. 27.1.  
2. Paul did not doubt of his perseverance, or as if he were none of Gods Elect. Castaway is not to be taken as opposite to Elect, but the word in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adokimos, is as much as reproved, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dokimos is approved, 1 Cor. 11.19. The Apostle only shows, that his care was that his life might be conformable to his Doctrine, his practice to his preaching, that so the one might not confound the other, and that he might not be taxed as preaching one thing, and doing quite contrary.  
For the words of David, besides that they might be spoken by him in his desertion, in which case a man may fear that which he is most sure to avoid: besides this, I say, his praying that God would not cast him away, doth not necessarily imply a fear that God would do it, but rather a hope and assurance that God would not do it; as elsewhere, we find him praying for that which God had promised unto him, and which he doubted not but God would perform, 2 Sam. 7.26, 27. Let the house of thy servant David be established before thee. For thou, O Lord of Hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house; therefore hath thy servant found in his heart to pray this prayer unto thee. See Ezek. 36.36, 37. Object. 5 
Bert. in lib. cit.   
It is again objected, That he whose sins are forgiven, may yet through his own default incur condemnation, Mat 18.27. etc.  
But this objection is drawn from a Parable: Answ. now Parables are not to be stretched beyond the scope and intent of them. And the scope of that parable is showed, vers. 35. to wit, that if we would have God to forgive us, we must forgive one another. To this end, our Saviour brings in the example of a King, who having forgiven his servant a great debt, afterward hearing how cruelly he had dealt with his fellow servant, required his debt of him, and delivered him up to the tormentors until he should pay it. But we must not hence infer, that God having once pardoned a sinner, will afterward condemn him. No, God is not as man, that he should repent, Numb. 23.19. & 1 Sam. 15.29. The gifts and calling of God are without repentance, Rom. 11.29. If that Parable in every point were strictly to be applied, it would follow that God should condemn a man for those very sins, which before he had pardoned; for so that King in the Parable, for the same debt, which before he had remitted, caused the servant to be tormented. But that is denied even by the Papists, though they hold falling from Grace. 
Non sic est accipiendum, quòd redeat propriè reatus peccatorum praecedentium semel dimissorum. Jansen. Concord. cap. 72.  It is not so to be understood, (saith Jansenius upon the place) as if the guilt of former sins once pardoned, did properly return.  
Object. 6 Against the certain perseverance of the Godly, they also argue thus: He out of whom the unclean Spirit is gone, is truly justified and sanctified. But such an one may so fall away, as to have that unclean spirit with seven worse spirits return into him, Mat. 12.43. etc.  
Answ. But the proposition is not true, to wit, that he out of whom the unclean spirit is gone, is truly justified and sanctified. For the unclean spirit may go out in some degree, so as not to have that full possession of a man as before, yet still to have some hold of him; a man being not so corrupt and vicious as he was, but somewhat reform, yet not truly sanctified. Even as it is said, that after Judas had received the sop, the Devil entered into him, Joh. 13.27. The Devil was in him before, vers. 2. but then he entered more fully into him, and took more full possession of him.  
Object. 6 It is also objected, that all the Greek Fathers were of this opinion, that the Godly may fall away; 
Percurre ad unum omnes Graecos Patres, videbis eos de perseverantiâ & apostasiâ id quod nos docemus docuisse.— Quid quòd nullus, Latinorum ante B. Augustinum de hâc re unquam dubitavit? Quid quòd Aug. ipse non nisi Pelagii excitus disputationibus, ad oppugnanda illius Theoremata caepit thesin istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Bert. de Apost. Sanct. in Prefat. ad Lector.  and that among the Latin Fathers none held otherwise before Austin, nor he neither, until he was stirred up by Pelagius, for the confuting of whose opinions he began to maintain the doctrine of perseverance.  
Answ. Though if we have God speaking for us in the Scripture, we need not much regard what men in their writings do say against us, yet I think it meet not to wave this objection. 1. Therefore I answer, that the Romanists (who are our Adversaries in this point touching perseverance) confess, that the Fathers that were before the Heresy of Pelagius, who professedly opposed the necessity and efficacy of God's Grace, 
Verum est, quòd S. Chrysost. & alii Patres qui ante exortam haeresin Pelagii scripserunt, pauca de gratiâ Christi, & plurima pro confirmandâ arbitrii libertate contra haeresin Manichaeorum docuerunt, quod & S. Aug advertit, etc. Alvarez de Auxil. disp. 22. sect. 22. Itaque Augustinus exortâ jam haeresi Pelagianâ, exactiùs & expressiùs locutus est de Dei gratiâ, etc. Jansen. Concord. cap. 59  did express themselves most against the Manichees for the freedom of man's will, and spoke very little of God's Grace; and that Austin after the rise of Pelagius his heresy was more express and more exact in this point.  
2. We build not upon Austin, further than he doth build upon the Scripture: not his authority, but his arguments and reasons sway with us. None (saith he) shall perish out of the Church, because whose perisheth, 
Nullus ex Ecclesia periturus est, quia qui perierit, ex illâ non erat: firmum enim fundamentum Dei stat. Aug. de catechiz. rud. cap. 11.  was not of the Church: for the foundation of God standeth sure. And again, Wilt thou dare to say, that though Christ prayed that Peter's Faith might not fail, 
An audebis dicere, etiam roganti Christo ne deficeret fides Petri, defecturam fuisse, si eam Petrus deficere voluisset? Quasi aliud Petrus ullo modo vellet quàm quòd Christus rogasset ut vellet. Aug. de corrept. & great. cap. 8.  yet it should have failed, if Peter would have had it to fail? As if Peter could will any other thing then that which Christ prayed he might will. But Cyprian also, who was long before Austin, is clear for the perseverance of the Godly. Let none think (saith he) that such as are good, can departed out of the Church. The wind doth not carry away the wheat; 
Nemo existimet bonos de Ecclesiâ posse discedere. Triticum non rapit ventus, nec arborem solidâ radice fundatam procella subvertit. Inanes paleae tempestate jactantur; invalide arbores turbinis incursione evertuntur, etc. Cyprian. de Unit. Eccles.  neither doth the storm throw down the Tree, that hath taken solid root. The empty chaff is driven with the tempest: the weak Trees are overthrown with the whirlwind. And then he brings that of S. John, They went out from us, but they were not of us, etc. 1 Joh. 2.19. And again, The strength of such as are truly faithful (saith he) doth remain unmoveable: 
Manet verè fidelium robur immobile, & apud timentes ac diligentes toto corde Deum stabiles & fortis perseverat integritas. Cyp. Epist. 52.  and the integrity of those that fear and love God with the whole heart, doth continue firm and sure. And before Cyprian also, Tertullian doth give testimony to this truth, 
Neque fideles quos haereses potuerint demutare.— Nemo Christianus nisi qui ad finem usque perseveraverit. Tertul. de Prescript. cap. 3. vide ibidem plura.  saying, that they were never true Believers, nor true Christians, that do fall away. By this (I hope) it may appear that our Adversaries in this point have no such plea from antiquity, as they pretend.   

SERM. XXXV. SERM. 35  Psal. 15.5. 
He that doth these things shall never be moved.  
THe Doctrine raised from these words concerning the perseverance of the Godly, I have asserted by confirming the truth, and reselling the objections made against it.  
Use 2 Now after Confutation, shall follow Consolation, which this doctrine doth afford to all that truly fear God: their condition is safe and sure; though they have many and dangerous Adversaries, yet they shall never be moved, not so as to fall from the state of Grace and Salvation, which they are in.  
The Devil is the adversary of God's people; the Devil your adversary, 1 Pet. 5.8. Therefore he is called Satan, which is as much as a hater, an enemy or adversary. This Adversary is strong; he is compared to a strong man, Luk. 11.21. And to a Lion, 1 Pet. 5.8. He is a fierce Adversary; therefore he is compared to a roaring Lion, 1 Pet. 5.8. He is a malicious Adversary; he goes about seeking whom he may devour, 1 Pet. 5.8. He is a subtle Adversary; therefore he is called a Serpent, yea, the old Serpent, Rev. 20.2. Yet with all his strength, fierceness, malice and subtlety, he shall not prevail over the Godly. Though the Devil be strong, yet Christ is stronger, Luk. 11.22. Though the Devil be fierce, malicious and subtle, yet Christ will have a care of those that are his; he will keep them, that Satan shall not be able to do them hurt. Simon, Simon, (said Christ to Peter) Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy Faith fail not, Luk. 22.31, 32. And so Christ also prayed for all that belong unto him, Joh. 17.9, 20. Though this old Serpent, the Devil, bruise the heel of God's people; yet Christ hath bruised, and will bruise his head, Gen. 3.15. Christ took upon him our nature, That through death he might destroy him that had the power of death, that is, the Devil, Heb. 2.14. He hath vanquished Satan, and triumphed over him on the Cross, Col. 2.15. Therefore Satan shall not vanquish those that are Christ's; he shall not triumph over them. The Apostle comforts Believers, saying, The God of peace shall breeze Satan under your feet shortly, Rom 16.20.  
The World also is the Adversary of God's people. If ye were of the World, (said Christ to his Disciples) the World would love his own: but because ye are not of the World, but I have chosen you out of the World, therefore doth the World hate you, Joh. 15.19. So in his prayer, that he made for them to his Father, The World hath hated them, because they are not of the World, as I am not of the World, Joh. 17.14. The World is a dangerous enemy, sometimes frowning and persecuting, sometimes fawning and alluring, that if it cannot prevail one way, it may prevail another way: yet shall it not any way prevail against the true Saints and Servants of God. It shall not by troubles and persecutions. In the World ye shall have tribulation, (said our Saviour) but be of good comfort, I have overcome the World, Joh. 16.33. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake, we are killed all the day long, and counted as sheep for the slaughter.) Nay in all these things we are more than Conquerors through him that loved us, Rom. 8.35, 36, 37. Neither shall the World prevail over the Godly by flatteries and allurements. Christ hath prayed for them, that though they be in the World, yet they may not be drawn away and overcome with the evil of it. I pray not (said he) that thou shouldest take them out of the World, but that thou shouldest keep them from the evil, Joh. 17.15. Exceeding great and precious promises are given unto them, that by these they might be partakers of the Divine nature, having escaped the corruption that is in the World through lust, 2 Pet. 1.4. Whosoever is born of God, over cometh the World: and this is the victory that overcommeth the World, even our Faith, 1 Joh. 5.4.  
The Flesh is likewise an adversary to the Godly, their carnal and corrupt nature that is still in them. For in the best that are upon Earth, there is Flesh as well as Spirit, corruption as well as Grace. For the Flesh lusteth against the Spirit, and the Spirit lusteth against the Flesh, and these are contrary the one to the other; so that ye cannot do the things that ye would, Gal. 5.17. This being a Delilah, a bosom enemy, is therefore the most perilous. This is that which brings the Philistines upon Samson, which gives Satan and the World much advantage: were we free from our own corruptions, we were not in such danger of Satan's and the World's temptations. Yet neither shall this Adversary prevail against the Godly. They that are Christ's, have crucified the Flesh, with the affections and lusts, Gal. 5.24. Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6 6. Sin shall not have dominion over you: for you are not under the Law, but under Grace, Rom 6.14. I know that in me, that is in my Flesh, no good dwelleth. For the good that I would, I do not: and the evil that I would not, that I do.— O wretched man that I am, who shall deliver me from the body of this death? I thank, God through Jesus Christ our Lord, Rom. 7.18, 19 24, 25. Thus however the Godly are tempted, however they are troubled, they may have comfort, they are built upon a sure foundation, and shall stand for ever.  
Some may say, It is said of the Beast, Object. that it was given unto him to make war with the Saints, and to overcome them, Rev. 13.7.  
But that is meant of overcoming the body: Answ. so indeed the Saints may be overcome, but not in respect of the soul: their Faith, and other sanctifying and saving Graces shall not be overcome. This is showed immediately after; And all that dwell upon earth, shall worship him, whose names are not written in the book of life, etc. Rev. 13.8. Such therefore as belong unto Christ, shall not so be overcome, as to worship the Beast. No, it is said of them, that they overcame him (to wit, the Dragon that gave power to the Beast) by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death, Rev. 12.11. So that the Saints, even when they are overcome corporally, do overcome spiritually; they conquer their conquerors; yea, 
Nunquam majere triumpho vicimus, quàm cum decem amorum stragilus vinci non potuimus Sulpit.  they are more than conquerors through him that loved them, Rom. 8.37.  
But, may some say, Our Adversaries are mighty, Object. and we are weak, How then shall we be able to stand out against them?  
Hear what the Prophet Elisha said, Answ. when his servant seeing an Army with Horses and Charets sent to apprehend him, cried out, Alas Master, what shall we do? Fear not, (said he) f r they that are with us, are more than they that are with them. And the Lord opening the servants eyes, he saw the Mountain full of Horses and Charets of fire r und about Elisha, 2 King. 6.15, 16, 17. Consider what Christ answered Paul, when he prayed thrice that the thorn in the Flesh, the messenger of Satan sent to buffet him, might departed from him; My Grace is sufficient for thee; for my strength is made perfect in weakness, 2 Cor. 12 9 And so his Grace is sufficient for all that belong unto him, and in their weakness shall his strength be made (that is, shall appear to be) perfect. Remember that of S. Peter, Ye are kept by the power of God unto salvation, 1 Pet. 1.5. Believers are not kept by their own power, but through the power of God, and therefore notwithstanding all their Adversaries and Opposers, they are safe.  
Object. Yea, but may some again object, God doth hid his face from us, and doth not reach forth his helping hand unto us.  
Answ. It is true, God may deal thus with his people, to let them see their dependence upon him, that of themselves without him they are nothing. We would not, brethren, have you ignorant (said Paul) of our trouble that came unto us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God that raiseth up the dead, 2 Cor. 1.8 9 But though God withhold his hand from his people, so as not to deliver them (for a while) from their troubles: yet he doth not withhold it from them so as not to support them in their troubles. The eternal God is their refuge, and underneath are the everlasting arms, Deut. 33.27.  
Object. But may some yet further object, God is wroth with us, and doth turn his hand against us.  
Answ. God may deal thus also with his people, to correct them for their misdoings. Yet the Lord will not cast off for ever: But though he cause grief, he will turn again, and have compassion according to the multitude of his mercies Lam. 3.31, 32 For a small moment (saith he) have I forsaken thee: but with everlasting mercies will I gather thee. In a little wrath I had my face from thee for a moment but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Isa. 54.7, 8. Therefore lift up the hands that hang down, and the feeble knees, And make strait paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed, Heb. 12.12, 3.  
Again, Use 3 If the condition of the Godly be so safe and sure, How should this incite and provoke all to follow after godliness, the gain whereof is so certain, and so durable? Other things that men do so pursue, are, First, Not sure to be obtained: Many seek the profits and preferments of the World, and that with all earnestness that may be, and yet miss of them: God doth often frustrate their labours, and disappoint their expectations, that so it may appear, that promotion cometh neither from the East, nor from the West, nor from the South: But God is the Judge; he putteth down one, and setteth up another, Psal. 75.67.  
And secondly, If the men of the World do obtain those things which they seek after, yet it may be they have little joy of them. What joy had Ahab of Naboth's Vineyard, when the Prophet Eliah said unto him, Thus saith the Lord, Hast thou killed, and also taken possession?— In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine 1 King. 21.19. What joy had Gehezi of the gifts that he got of Naaman, when the Prophet Elisha said unto him, The leprosy of Naaman shall cleave unto thee, and to thy seed for ever, 2 King. 5.27.  
Thirdly, These things at the best, can afford no true content, no solid comfort. He that hath these things in most abundance, still finds an emptiness in himself, and remains unsatisfied. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase, Eccles. 5.10. So he that loveth honour, or pleasure, or whatsoever the World doth afford. See 1 King. 21.4, 5. & Esth. 5.11, 12, 13. If the men of the World do feel a kind of content for a while in those things which they enjoy, yet it lasts not: when trouble and affliction comes, the things wherein they solace themselves cannot support them, and bear up their spirits, but they sink under the burden that is upon them. When Belshazzar was in the midst of his pompous but profane jollity, no sooner did the hand-writing appear in the Wall, but presently his countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another, Dan. 5.6. Their silver and their gold shall not be able to deliver them in the day of the Lords wrath, saith the Prophet Ezekiel, Ezek. 7.19. and so also the Prophet Zephany, Zeph. 1.18.  
Fourthly, Worldly men have no sure hold of those things which they enjoy; they may be deprived of them every hour, and must ere long be deprived of them Lo, (saith Job) their good is not in their hand.— How oft is the candle of the wicked put out? and how oft cometh their destruction upon them? Job 21.16, 17. In this respect the Mammon of this World is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is another's, because he that hath it, knoweth not how soon another may deprive him of it, Luk. 16.12. It is called that which is not, Prov. 23 4. because there is no solidity, nor stability in it.  
But Grace and Godliness, is quite of another nature: For 1. They that seek it, shall be sure to obtain it: I love them that love me: and they that seek me early shall find me, Prov. 8.17. Blessed are they that hunger and thirst after righteousness; for they shall be filled, Mat. 5.6. God will give his holy Spirit to them that ask him, Luk. 11.13.  
2. As they that seek Grace and Godliness, shall obtain what they seek; so they shall have joy of that which they obtain. For godliness is great gain, 1 Tim. 6.6. Godliness is profitable unto all things, having the promise both of the life that now is, and also of that which is to come, 1 Tim. 4.8.  
3. They shall be satisfied with it, so as to rest content though they have nothing besides. Godliness with contentment (bringing with it contentment) is great gain, 1 Tim. 6.6. As having nothing, yet possessing all things, 2 Cor 6.10.  
4. Grace and Godliness will support the soul, and afford it comfort in the midst of greatest troubles and distresses. As sorrowing, yet always rejoicing, 2 Cor. 6.10. We glory in tribulations, knowing that tribulation worketh patience; and patience experience; and experience hope: And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us, Rom. 5.3, 4, 5.  
5. Grace and Godliness is not transient and fading, but permanent and lasting. When the woman of Samaria thought much that Christ should ask her some of the water of that Well that she drew of, he said unto her, Whosoever drinketh of this water, shall thirst again: But whosoever drinketh of the water that I shall give him, it shall be in him a Well of water springing up unto everlasting life, Joh. 4.13, 14. Therefore (as he also exhors) Labour not for the meat that perisheth; but for that meat that endureth to eternal life, Joh. 6.27.   

SERM. XXXVI.  Psal. 15.5. 
He that doth these things shall never be moved.  
Use 4 THe last Use of the point concerning the perseverance of the Godly, is to exhort those that profess godliness, to hold fast their profession, and to persevere in it. This exhortation is not superfluous: for though the Godly shall surely persevere, yet not so, as that therefore they may be secure, and cast off all care. No, they must be careful and diligent in the use of means, that they may persevere. For (as hath been noted before) God doth work by means; and therefore it is presumption to expect the end, without using the means whereby to attain unto it. As the natural life is not preserved without means; so neither is the spiritual life. As whiles we are here upon Earth, our bodies must be looked to, and cared for, by the application of those things which are needful for the body: so is it also in respect of our souls. They are therefore most vain, foolish and absurd, who think they have attained to such an estate of perfection, as now to have no need of Ordinances, or any means of Grace. These give as much advantage unto Satan as may be: if he can but make us secure, and bring us to a neglect and contempt of the ordinary means of Grace, he desires no more. Therefore the Apostle bids, Exhort one another daily, lest any of you be hardened with the deceitfulness of sin, Heb. 3.13. And those very words also show, that exhortation is a means of perseverance. SERM. 36 Therefore though the perseverance of the Godly be cartain, yet must they be exhorted unto perseverance. And exhortations in this kind are frequent in the Scripture: Remember Lot's wife, Luk. 17.32. that is, Take heed of looking back, as she did; take heed of back-sliding Abide in me, Joh. 15.4. So run that ye may obtain, 1 Cor. 9.24. Let us run with patience (or patiented continuance, as the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypomone is rendered, Rom. 2.7.) the race that is set before us, Heb. 12.1. Let us hold fast the profession of our Faith without wavering, Heb. 10.23. Work out your own salvation with fear and trembling, Phil. 2.12.  
To stir up to labour for perseverance, Consider,  
1. That the reward is promised only upon condition of perseverance, 
Motives to perseverance.  so that without perseverance all labour is lost, all that is done is to no purpose. Be thou faithful unto death, and I will give thee the crown of life, Rev. 2.10. He that shall endure to the end, he shall be saved, Mar. 13.13. 
Percunt praeterita, dum quae caeperunt, desinunt esse perfecta. Cypr. de Patient.  But if any man draw back, my soul shall have no pleasure in him, Heb. 10.38. Look to yourselves, that we lose not the things which we have wrought, but that we receive a full reward, 2 Joh. 8. O foolish Galatians, who hath bewitched you, that ye should not obey the truth? (to wit, so as to persevere in it.)— Are ye so foolish? having begun in the spirit, are ye made perfect in the flesh? Have ye suffered so many things in vain? if it be yet in vain, Gal. 3.1, 3, 4. Ye did run well: who did hinder you, that ye should not obey the truth? Gal. 5.7. Let us not be weary of well-doing; for in due time we shall reap, if we faint not, Gal. 6.9.  
2. Backsliders are in a worse condition than such as did never enter into the way of holiness. If after they have escaped the pollutions of the World, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled and overcome, the latter end is worse with them then the beginning. For it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment delivered unto them, 2 Pet. 20.21. The guilt of backsliders is greater, because they sin more against light and conviction. For, to him that knoweth to do good, and doth it not, to him it is sin, Jam. 4.27. 2. They more dishonour God, being like those that went to spy the Land of Canaan, and brought an evil report of it. Backsliders are they, by reason of whom the way of truth is evil spoken of, 2 Pet. 2.2. And 3. They through God's just judgement grow more corrupt and wicked than they were before. The unclean spirit being gone out of a man, if he return into him again, bringeth with him seven Devils worse than himself, so that the last estate of that man is worse than the first, Mat. 12.43, 44, 45. Therefore, 4. In all these respects, backsliders shall have the greater condemnation. The back-slider in heart shall be filled with his own ways, Prov. 14 14. See Heb. 10, 26.— 29.  
Now to this end, that we may persevere, many things are required.  

Means of Perseverance.  1. Sincerity. This is the first part of a Christians complete armour, which the Apostle bids us take, That we may be able to withstand in the evil day, and having done all to stand. Stand therefore (saith he) having your loins girt about with truth, Ephes. 6.13, 14. Truth, or sincerity, is fitly compared to a Girdle, that binds all fast, and keeps all close: without it, all hangs lose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Perseverari in eo non potest, quod non toto corde diligitur. Aug.  and in time will fall off. A generation that set not their heart aright: and whose spirit was not steadfast with God, Psal. 78.8. When he slew them, than they fought him, 
Quam non facitis est virtus? quàm v rò difficilis ejus diuturna simulatio? Cic.  etc. Nevertheless, they did flatter him with their mouth, and they lied unto him with their tongues: Their heart was not right with him, neither were they steadfast in his Covenant. Their unsoundness was the cause of their unstedfastness; the want of sincerity caused the want of stability. Nothing counterfeit will continue long. Ephraim compassing God about with lies, and the house of Israel with deceit, Hos. 11.12. their goodness was as the morning cloud, and as the early dew that passeth away, Hos. 6.4. Therefore if we would persevere in that which is good, let us be sincere in it: if we would avoid apostasy, let us beware of hypocrisy. Quales haberi volumus, tales simus: 
Ambros.  Such as we would be accounted, let us be indeed. Let us walk as in the sight of God, studying to approve ourselves unto him; and this will make us constant and steadfast in that which is good. I have kept thy precepts, and thy testimonies, (saith David unto God) for all my ways are before thee, Psal. 119.168. If we serve God in righteousness and holiness before him, that is, sincerely and unfeignedly, then shall we also serve him constantly and steadfastly, even all the days of our life, Luk. 1.74, 75. They that receive the Word in an honest and good heart, they bring forth fruit with patience, that is, with perseverance, Luk. 8.15. Let us beware not only of gross hypocrisy, such as is in those that purposely play the hypocrites, but also of secret and subtle hypocrisy, whereby some deceive not only others, but themselves also, thinking that they are something, when they are nothing, Gal 6.3. Let us take heed of giving entertainment to any lust, of suffering any corruption to bear sway in us. Let us give up ourselves wholly unto God, to be ruled and governed by him in all things, saying with David, Search me O Lord and know my heart: try me, and know my thoughts: And see if there be any way of wickedness in me, and lead me in the way everlasting, Psal. 139.23, 24.  
2. A full purpose and resolution to adhere unto God and to keep close unto him. Barnabas exhorted the Christians at Antioch, that with purpose of heart they would cleave unto the Lord, Act. 11.23. O God, my heart is fixed, saith David, Psal. 108.1. I have sworn, (saith he) and I will perform it, that I will keep thy righteous judgements, Psal. 119.106. I have inclined my heart to perform thy Statutes always, even unto the end, vers. 112. But this resolution must be well grounded: When Peter said that he would never deny Christ, he resolved well in respect of the object of his resolution, but not in respect of the ground of it: he builded too much upon himself, and his own strength; which made him fall so fearfully as he did. Therefore (as Saint Paul exhorts) Be strong in the Lord, and in the power of his might, 
Quid in te stas, & non stas? Projice te in illum, etc. Aug.  Ephes. 6.10. Not in yourselves, but in the Lord; not in the power of your own might, but in the power of his might.  
3. Premeditation of, and preparation for the Cross, this also is requisite and needful for the attainment of perseverance. Many turn aside out of the way of truth and godliness, because they meet with trouble and persecution in it. He that received the seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meshummad Apostata, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamed persequi.  Yet hath he not root in himself, but endureth for a while: for when tribulation or persecution ariseth because of the Word, by and by he is offended, Mat. 13.20, 21. Therefore it behoves us to think of trouble and persecution, and to prepare for it, that so when it doth come, we may not be overcome by it. Beloved, (saith S. Peter) think not strange concerning the fiery trial, which is to try you, as if some strange thing happened unto you, 1 Pet. 4.12. If we would not think it strange, when it cometh, we must think of it before it cometh. 
Praevisa jacula minùs feriunt.  Christ did acquaint his Disciples before, with the hard measure which they should find from men for his sake; that so when they did meet with it, they might be the less troubled at it. These things (said he unto them) have I spoken unto you, that you should not be offended, They shall put you out of the Synagogues: yea, the time cometh that whosoever killeth you, will think that he doth God service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time cometh, ye may remember that I told you of them, Joh. 16.1, 2, 3, 4. And when great multitudes followed him, he turned unto them, and said, If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren and Sisters, yea, and his own life also, (that is, hate all in comparison of Christ, so as to be willing to part with all rather than him) he cannot be my Disciple. And whosoever doth not bear his Cross, and come after me, he cannot be my Disciple. Then he propounds two Parables, to show that this aught to be made account of, and prepared for, lest otherwise, having entered upon the profession of Christ, and meeting with troubles which we looked not for, we draw back, and desist from it. For which of you (saith he) intending to build a Tower, sitteth not down first, and counteth the cost, whether he be able to finish it? Lest haply after he hath laid the foundation, and is not able to finish it, all that behold it, begin to mock him, saying, This man began to build, and was not able to finish. Or what King going to make war with another King, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else while the other is yet a great way off, he sendeth an embassage, and desireth conditions of peace. And then he makes the application, saying, So likewise, whosoever he be of you, that forsaketh not all that he hath, (to wit, in preparation of heart, so as to be ready to forsake all, if for Christ's sake he be called to it) he cannot be my Disciple, Luk. 14.26.— 31.  
4 Fear also is a means of perseverance; not a diffident and distrustful fear, but that which doth proceed from a sense of our own weakness, and so makes us fly unto God, and rely on his assistance: such a fear as is opposed to high-mindedness, and hardness of heart. Thou standest by Faith: be not highminded, but fear, Rom. 11.20. Blessed is the man that feareth always: but he that hardeneth his heart, shall fall into mischief, Prov. 28.14 The want of this fear was the cause of Peter's great and dangerous fall: he was too self-confident, and too secure. Therefore pass the time of your sojourning here in fear, 1 Pet. 1.17. Work out your own salvation with fear and trembling, Phil. 2.12. Fear also, as it is an awful and reverential dread of God's Majesty, doth conduce much to perseverance. I will put my fear into their hearts, (saith God) that they shall not departed from me, Jer. 32.40.  
5. To this end also, is required watchfulness. Watch and pray, that ye enter not into temptation, Mat. 26.41. Watch ye, stand fast in the Faith, 1 Cor. 16.13.  
This watchfulness consists, 1. In avoiding as much as may be the occasions of sin. We pray unto God, not to lead us into temptation: Therefore neither must we cast ourselves into temptation. Solomon tells us of the foolish young man, that was ensnared by the Harlot, that he went the way to her House, Prov. 7.8. He did not shun the occasion as he should have done, but did expose himself unto temptation. Therefore he bids, Remove thy way far from her, and come not near the door of her House, Prov. 5.8. And speaking of the way of the wicked, Avoid it, (saith he) pass not by it, turn from it, and pass away, Prov. 4.15.  
2. In resisting the first motions of sin. This was joseph's prudence and piety both, that he would not give any way to the evil suggestion and instigation of his Mistress. And it came to pass, as she spoke to Joseph day by day, that he harkened not unto her, to lie by her, or to be with her, Gen. 39.10. The wicked are compared to the deaf Adder, that stoppeth her ear at the voice of the Charmer, charm he never so wisely, Psal. 58 4, 5. But in this the Godly must be wise as Serpents, they must stop their ears at the charming of Satan, the World, and the Flesh; they must take heed of being enchanted by them. The first motions of sin are like sparks falling among Hay, or Straw, or the like; if they be not presently quenched, they will be likely to set all on fire. How long shall thy vain thoughts lodge within thee? Jer. 4.14. Evil thoughts will be creeping into us, but we must not give them entertainment, we must not suffer them to lodge within us. We must expel them, and drive them away, as Abraham did the fowls that molested his sacrifice, Gen. 15.11. Neither must we think any sin small, so as to slight it, and make no reckoning of it, as if there were no danger in adventuring upon it. This is one of the wiles of the Devil, one of his methodical devices and subtleties, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 6.11. Nemo repentè fuit turpissimus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transgressio trahit transsionem.  first to draw men to lesser sins, and so by degrees to greater and greater. In this the Devil shows himself a Serpent; if he can get in his head, he will soon wind in the whole body. If he can draw to one sin, he will soon draw to another, and so to another, and another, without end, except God by his Grace prevent him. Sin naturally draws on sin; and the less will draw on the greater. David first falling into Adultery, which was too bad, afterward fell into murder, which was far worse. So Peter having first barely denied Christ, afterward added Oaths and Execrations.  
3. This watchfulness, which is requisite unto perseverance, consists in repenting speedily after that sin is committed. Assoon as David's heart smote him for numbering the people, he presently repent of it, saying, I have sinned greatly in that which I have done: and now I beseech thee, O Lord, take away the iniquity of thy servant; for I have done very foolishly, 2 Sam. 24.10. If we do not thus watch against sin, but suffer it not only to seize on us, but also to settle in us; we shall soon be hardened with the deceitfulness of it, Heb. 3.13.  
6. That we may persevere in that which is good, we must have a care not stand at a stay, but to go on still, 
Non progredi est regredi.  and to grow better and better. Not to go forward, is to go backward; and not to grow better, is to grow worse. The Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you: To the end that he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints, 1 Thess. 3.12, 13. Giving all diligence, add to your Faith, virtue; and to virtue, knowledge; And to knowledge, temperance; and to temperance, patience; and to patience, Godliness; And to Godliness, brotherly kindness; and to brotherly kindness, Charity. For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ. But he that lacketh these things, is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your Calling and your Election sure: for if ye do these things, ye shall never fall, 2 Pet. 1.5.— 10. Beware lest ye also being led away with the error of the wicked fall from your own steadfastness. But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3.17, 18. See also 1 Thess. 3.12, 13.  
7. To meditate of the heavenly reward, this also is a great help to perseverance. This will quicken and stir up unto diligence: this will animate and encourage against all difficulties. Be steadfast, and unmoveable, always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord, 1 Cor. 15.58. Let us run with patience, the race that is set before us, Looking unto Jesus, the Author and finisher of our Faith, who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God, Heb. 12.1, 2. This made Moses to choose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; and to esteem the reproach of Christ greater riches than the treasures in Egypt; he had respect to the recompense of reward, Heb. 11.25, 26. See also Phil. 3.13, 14.  
8. Constant attendance upon God's Word, this is likewise necessary unto perseverance. For the Word of God is not only to bring in, but also to carry on, and to build up unto perfection. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an inheritance among all them which are sanctified, Act. 20.32. Christ ordained the ministry of the Word for the perfecting of the Saints, Ephes. 4.11, 12.  
9 If we would persevere in Grace, we must continue in prayer, and supplication unto God, for perseverance. For as the beginning of Grace, so also perseverance in Grace is from God. He that hath begun a good work in you, 
Ipse eos facit perseverare in bono, qui facit bonos. Aug. de Corr. & Grat. c. 12.  will also perform it until the day of Jesus Christ, Phil. 1 6. As of ourselves we cannot rise, 
Si ipse operatur ut accedumus, ipse etiam operatur ne discedamus. Idem de bono perseverantiae.  when we are down, so neither can we stand when we are up; God must still support us, or else we fall: he only is able to keep us from falling, 
Non sum mihi sine te. Aug. Confess.  Judas, vers. 24. Therefore we must continually pray unto God to preserve us, and to make us persevere. Unite my heart to fear thy Name, Psal. 86.11. Let me not wander from thy Commandments, Psal. 119.10. Led us not into temptation, but deliver us from evil, Mat. 6.13. Thus praying in the holy Ghost, keep yourselves in the love of God, Judas, vers. 20. & 21.   
Soli Deo gloria.  
FINIS.   

Courteous Reader, these Books following are Printed for Nathaniel Brook, and are to be sold at his Shop at the Angel in Cornhill.  

Excellent Tracts in Divinity, Controversies, Sermons, Devotions.  
THe Catholic History collected and gathered out of Scripture, Councils, and Ancient Fathers, in answer to Dr. Vanes Lost Sheep returned home: by Edward Chesenhale, Esq Octavo.  
2. Bishop Morton on the Sacrament, in Folio.  
3. The Grand Sacrilege of the Church of Rome, in taking away the Sacred Cup from the Laity at the Lords Table; by Dr. Featly, D.D. Quarto.  
4. The Quakers Cause at second hearing, being a full answer to their Tenets.  
5. Re-assertion of Grace: Vindiciae Evangelii, or the Vindication of the Gospel: a reply to Mr. Anthony Burgess Vindiciae Legis, and to Mr. Rutherford: by Rob. Town.  
6. Anabaptists anatomised and silenced: or a dispute with Master Tombs, by Mr. J. Crag: where all may receive clear satisfaction in that controversy: the best extant. Octavo.  
7. A Glimpse of Divine Light, being an explication of some passages exhibited to the Commissioners of White Hall for Approbation of Public Preachers, against John Harrison of Land Chap. Lancash.  
8. The zealous Magistrates a Sermon, by T. Threscros. Q.  
9 New Jerusalem, in a Sermon for the Society of Astrologets, Quarto, in the year 1651.  
10. Divinity no enemy to Astrology: A Sermon for the Society of Astrologers, in the year 1643. by Dr. Thomas Swaddling.  
11. Britannia Rediviva? a Sermon before the Judges, August 1648 by J. Shaw Minister of Hull.  
12. The Princess Royal, in a Sermon before the Judges March 24. by J. Shaw.  
13. Judgement set, and Books opened, Religion tried whether it be of God or Man, in several Sermons: by J. Webster. Quarto.  
14. Israel's Redemption, or the Prophetical History of our Saviour's Kingdom on Earth: K. Matton.  
15. The Cause and Cure of Ignorance, Error, and Profaneness: or a more hopeful way to Grace and Salvation. by K. Young. Octavo.  
16. A Bridle for the Times, tending to still the murmuring, to settle the wavering, to stay the wand'ring, and to strengthen the fainting: by J. Brinsley of Yarmouth.  
17. Comforts against the fear of death; wherein are discovered several Evidences of the work of Grace: by J. Collins of Norwich.  
18. jacob's Seed; or, the excellency of seeking God by prayer, by Jer. Burroughs.  
19 The sum of Practical Divinity; or, the grounds of Religion in a Catechistical way, by Mr. Christopher Love late Minister of the Gospel: a useful Piece.  
20. Heaven and Earth shaken; a Treatise showing how Kings and Princes, their Governments are turned and changed, by J. Davis Minister in Dover: admirably useful, and seriously to be considered in these times.  
21. The Treasure of the Soul; wherein we are taught, by dying to sin, to attain to the perfect love of God.  
22. A Treatise of Contestation, fit for these sad and troublesome times, by J. Hall Bishop of Norwich.  
23. Select thoughts, or choice helps for a pious spirit, beholding the excellency of her Lord Jesus; by J. Hall Bishop of Norwich.  
24. The Holy Order, or Fraternity of Mourners in Zion; to which is added, Songs in the night, or cheerfulness under afflictions: by J. Hall Bishop of Norwich.  
25. The Celestial Lamp, enlightening every distressed Soul from the depth of everlasting darkness: by T. Fetisplace.   

Admirable and Learned Treatises of Occult Sciences in Philosophy, Magic, Astrology, Geomancy, Chemistry, Physiognomy, and Chyromancy  
26. Magic and Astrology vindicated, by H. Warren.  
27. Lux Veritatis, Judicial Astrology vindicated, and daemonology confuted; by W. Ramsey Gent.  
28. An Introduction to the Teutonick Philosophy; being a determination of the Original of the Soul: by C. Hotham Fellow of Peter-House in Cambridge.  
29. Cornelius Agrippa, his fourth book of Occult Philosophy, Geomancy; Magical Elements of Peter de Abano, the nature of Spirits: made English by R. Turner.  
30. Paracelsus Occult Philosophy, of the Mysteries of Nature, and his Secret Alchemy.  
31. An Astrological Discourse, with Mathematical Demonstrations; proving the influence of the Planets and fixed Stars upon Elementary Bodies: by Sir Chr. Heydon Knight.  
32. Merlinus Anglicus Junior; the English Merlin revived, or a Prediction upon the Affairs of Christendom, for the year 1644. by W. Lilly.  
33. England's Prophetical Merlin; foretelling to all Nations of Europe, till 1663. the actions depending upon the influences of the Conjunction of Saturn and Jupiter, 1642. by W. Lilly.  
34. The Starry Messenger, or an Interpretation of that strange apparition of three Suns seen in London, the 19 of November 1644. being the Birth day of King Charles: by W. Lilly.  
35. The world's Catastrophe: or Europe's many Mutations, until 1666. by W. Lilly.  
36. An Astrological Prediction of the Occurrences in England; part of the years 1648, 1649, 1650. by W. Lilly.  
37. Monarchy or on Monarchy in England; the Prophecy of the white King, Grehner his Prophecy, concerning Charles, Son of Charles, his greatness; illustrated with several Hieroglyphics: W. Lilly.  
38. Annus Tenebrosus, or the Dark Year, or Astrological Judgements upon two Lunary Eclipses, and one admirable Eclipse of the Sun in England, 1652. by W. Lilly.  
39 An easy and familiar Method, whereby to judge the effects depending on Eclipses: by W. Lilly.  
40. Supernatural Sights and Apparitions seen in London June 30. 1644. by W. Lilly: as also all his Works in a Volume.  
41. Catastrophe Magnatum: an Ephemetides for the year 1652. by N. Culpeper.  
42. Teratologia; or, a discovery of God's Wonders, manifested by bloody rain and waters; by I.S.  
43. Chyromancy; or the Art of divining by the lines engraven in the hand of man, by dame Nature, in 198 Genitures; with a Learned Discourse of the Soul of the World; by G. Wharton Esq;  
44. The admired Piece of Physiognomy, and Chyromancy, Metoposcopy, the Symmetrical Proportions, and Signal moles of the Body, the Interpretation of Dreams: to which is added the Art of Memory, illustrated with figures: by R. Sanders, in Folio.  
45. The no less exquisite than admirable Work, Theatrum Chemicum Britannicum; containing several Poetical Pieces of our famous English Philosophers, who have written the Hermetique Mysteries in their own ancient Language; faithfully collected into one Volume, with Annotations thereon: by the Indefatigable industry of of Elias Ashmole Esq; illustrated with Figures.   

Excellent Treatises in the Mathematics, Geometry, of Arithmetic, Surveying, and other Arts or Mechanics.  
46. The incomparable Treatise of Tactometria, seu Tetagmenometria; or, the Geometry of Regulars, practically proposed, after a new and most expeditious manner, (together with the Natural or Vulgar, by way of Mensural comparison) and in the Solids, not only in respect of Magnitude or Dimension, but also of Gravity or Ponderosity, according to any Metal assigned: together with useful experiments of Measures and Weights, observations on Gauging, useful for those that are practised in the Art Metrical: by T. Wibard.  
47. Tectonicon, showing the exact measuring of all manner of Land, Squares, Timber, Stone, Steeples, Pillars, Globes; as also the making and use of the Carpenter's Rule, etc. fit to be known by all Surveyors, Land-meters, Joynets, Carpenters, and Masons: by L. Digges.  
48. The unparallelled Work for ease and expedition, entitled, The exact Surveyor: or, the whole Art of Surveying of Land, showing how to plot all manner of Grounds, whether small Enclosures, Champain, Plain, Wood-Lands, or Mountains, by the Plain Table; as also how to find the Area, or Content of any Land, to Protect, Reduce or Divide the same; as also to take the Plot or Cart, to make a Map of any Manor, whether according to Rathburne, or any other Eminent Surveyors Method: a Book excellently useful for those that sell, purchase, or are otherwise employed about Buildings; by J. Eyre.  
49. The gloden Treatise of Arithmetic, Natural and Artificial, or Decimals; the Theory and Practice united in a sympathetical Proportion, betwixt Lines and Numbers, in their Quantities and Qualities, as in respect of Form, Figure, Magnitude, and Affection; demonstrated by Geometry, illustrated by Calculations, and confirmed with variety of Examples in every Species; made compendious and easy for Merchants, Citizens, Sea men, Accomptants, etc. by Th. Wilsford Corrector of the last Edition of Record.  
50. Semigraphy, or the Art of Shortwriting, as 〈◊〉 hath been proved by many hundreds in the City of London, and other places, by them practised, and acknowledged to be the easiest, exactest, and swiftest method: the meanest capacity by the help of this Book, with a few hours practice, may attain to a perfection in this Art: by Jer. Rich Author and Teacher thereof, dwelling in Swithings Lane in London.  
51. Milk for Children; a plain and easy method teaching to read and write, useful for Schools and Families, by I. Thomas, D.D.  
52. The Painting of the Ancients; the History of the beginning, progress, and consummating of the practice of that noble Art of Painting; by F. Junius.   

Excellent and approved Treatises in Physic, Chirurgery, and other more familiar Experiments in Cookery, Preserving, etc.  
53. Culpepers Semiotica Uranica, his Astrological judgement of Diseases from the decumbiture of the sick, much enlarged: the way and manner of finding out the cause, change, and end of the Disease; also whether the sick be likely to live or die, and the time when recovery or death is to be expected, according to the judgement of Hipocrates and Hermes Trismegistus; to which is added Mr. Culpepers' censure of Urines.  
54. Culpepers' last Legacy, left to his Wife for the public good, being the choicest and most profitable of those secrets in Physic and Chirurgery; which whilst he lived, were locked up in his breast, and resolved never to be published till after his death.  
55. The Yorkshire Spa, or the virtue and use of that water in curing of desperate diseases; with directions and rules necessary to be considered by all that repair thither.  
56. Most approved Medicines and Remedies for the diseases in the body of Man: by A. Read Dr. in Physic.  
57 The Art of Simpling: an introduction to the knowledge of gathering of Plants, wherein, the definitions, divisions, places, descriptions, differences, names, virtues, times of gathering, uses, temperatures of them are compendiously discoursed of: Also a discovery of the lesser World, by W. Coles.  
58. Adam in Eden, or Nature's Paradise: the History of Plants, Herbs, and Flowers, with their several original names, the places where they grow, their descriptions and kinds, their times of flourishing and decreasing; as also their several signatures, anatomical appropriations, and particuliar physical virtues; with necessary Observations on the Seasons of Planting and gathering of our English Plants. A Work admirably useful for Apothecaries, Surgeons, and other Ingenious persons, who may in this Herbal find comprised all the English physical simples, that Gerard or Parkinson, in their two voluminous Herbals have discoursed of, even so as to be on emergent occasions their own Physicians, the ingredients being to be had in their own fields and gardens; Published for the general good by W. Coles. M.D.  
59 The Complete Midwive's practice, in the high and weighty concernments of the body of Mankind: or perfect Rules derived from the experiences and writings, not only of our English, but the most accomplished and absolute practices of the French, Spanish, Italians, and other Nations; so fitted for the weakest capacities, that they may in a short time attain to the knowledge of the whole Art: by Dr. T.C. with the adiuce of others, illustrated with Copper figures.  
60. The Queen's Closet opened: incomparable secrets in Physic, Chirurgery, Preserving, Candying, and Cookery; as they were presented to the Queen by the most experienced persons of our times; many whereof were honoured with her own practice.   

Elegant Treatises in Humanity, History, Romances, and Poetry.  
61. Time's Treasury, or Academy, for the accomplishment of the English Gentry, in Arguments of Discourse, Habit, Fashion, Behaviour, etc. all summed up in Characters of Honour: by R. Brathwait Esq  
62 Oedipus, or the Resolver of the secrets of love, and other natural Problems, by way of Question and Answer.  
63. The admirable and most impartial History of New England, of the first plantation there, in the year 1628. brought down to these times; all the material passages performed there, exactly related.  
64. The Tears of the Indians: the History of the bloody and most cruel proceed of the Spaniards in the Island of Hispaniola, Cuba, Jamaica, Mexico, Peru, and other places of the West-Indies; in which to the life, are discovered the tyrannies of the Spaniards, as also the justness of our War so successfully managed against them.  
65. The Illustrious Shepherdess. The Imperious Brother. Written originally in Spanish by that incomparable wit, Don John Perez de montalban's; translated at the requests of the Marchioness of Dorchester, and the Countess of Strafford: by E.P.  
66. The History of the Golden Ass, as also the Loves of Cupid and his Mistress Psyche: by L. Alpulcius, translated into English.  
67. The unfortunate Mother: a Tragedy, by T.N.  
68 The Rebellion, a Tragedy by T. Rawlins.  
69. The Tragedy Messalina the insatiate Roman Empress: by N. Richard's.  
70. The floating Island: a Tragicomedy, acted before the King, by the Students of Christ's Church in Oxon; by that renowned wit, W. Strode: the songs were set by Mr. Henry Laws.  
71. Harvey's Divine Poems; the History of Balaam, of Jonah, and of St. John the Evangelist.  
72. Fons Lachrymarum, or a Fountain of Tears; the Lamentations of the Prophet Jeremiah in verse, with an Elegy on Sir Charles Lucas; by I. Quarles.  
73. Nocturnal Lucubrations, with other witty Epigrams and Epitaphs; by R. Chamberlain.  
74. The admirable ingenuous satire against Hypocrites.   

Poetical, with several other accurately ingenious Treatises, lately Printed.  
75. Wit's Interepreter, the English Parnassus: or a sure Guide to those admirable accomplishments that complete the English Gentry, in the most acceptable qualifications of Discourse, or Writing. An Art of Logic, accurate Compliments, Fancies, and Experiments, Poems, Poetical Fictions, and All a-Mode Letters by, J.C.  
76. Wit and Drollery; with other Jovial Poems: by Sir I.M. M.L. M.S. W.D.  
77. Sportive wit, the Muse's Merriment; a New Spring of Drollery; Jovial Fancies, etc.  
78. The conveyancer of Light, or the Complete Clerk, and Scriveners Guide; being an exact draught of all Precedents and Assurances now in use; as they were penned, and perfected by divers learned Judges, eminent Lawyers, and great Conveyancers, both ancient and modern: whereunto is added a Concordance from K. Rich. 3. to this present.  
79. Themis Aurea, The Daws of the Fraternity of the Rosy Cross; in which the occult secrets of their Philosophical Notions are brought to light: written by Count Mayerus, and now Englished by T.H.  
80. The Iron Rod put into the Lord Protectors hands; a prophetical Treatise.  
81. Medicina Magica tamen Physica; Magical, but natural Physic: containing the general cures of infirmities and diseases, belonging to the bodies of men, as also to other animals, and domestic creatures, by way of Transplantion: with a description of the most excellent Cordial out of Gold: by Samuel Boulton of Salop.  
82. I. Tradiscan's Rarities, published by himself.  
83. The proceeding of the high Court of Justice against the late King Charles, with his Speech upon the Scaffold, and other proceed, Jan. 30. 1648.  
84. The perfect Cook; a right Method in the Art of Cookery, whether for Pastery, or all other manner of A-la-mode Kickshaws; with the most refined ways of dressing of Flesh, Fowl or Fish; making of the most poignant Sauces, whether after the French, or English manner: together with fifty five ways of dressing of Eggs: by M.M.   

Admirable Useful Treatises newly Printed.  
85. The Expert Doctors Dispensatory: the whole Art of Physic restored to Practice: the Apothecary's Shop, and Chyrurgeous Closet opened; with a Survey, as also a Correction of most Dispensatories now extant, with a Judicious Censure of their defects; and a supply of what they are deficient in: together with a learned account of the virtues and quantities, and uses of Simples, and Compounds; with the Symptoms of Diseases; as also prescriptions for their several cures: by that renowned P. Morellus, Physician to the King of France; a work for the order, usefulness, and plainness of the Method, not to be paralleled by any Dispensatory, in what language soever.  
86. Cabinet of Jewels, Man's Misery, God's Mercy, Christ's Treasury, etc. In eight Sermons, with an Appendix of the nature of Tithes under the Gospel; with the expediency of Marriage in public Assemblies, by I. Crag, Minister of the Gospel.  
87. Nature's Secrets; or the admirable and wonderful History of the generation of Meteors; describing the Temperatures of the Elements, the heights, magnitudes, and influences of Stars; the causes of Comets, Earthquakes, Deluges, Epidemical Diseases, and Prodigies of precedent times; with presages of the weather, and descriptions of the Weatherglass: by T. Wilsford.  
88 The Mysteries of Love and Eloquence; or the Arts of Wooing and Complementing; as they are managed in the Sping Garden, Hyde-park, the new Exchange, and other Eminent places. A work in which are drawn to the Life the Deportments of the most Accomplished Persons; the Mode of their Courtly Entertainments, Treatment of their Ladies at Balls, their accustomed Sports, Drolls and Fancies; the Witchcrafts of their persuasive language, in their approaches, or other more secret dispatches, etc. by E.P.  
89. Helmont disguised; or the vulgar errors of imperical and unskilful practisers of Physic confuted; more especially as they concern the cures of Fevers, the Stone, the Plague, and some other diseases: by way of Dialogue; in which the chief rarities of Physic are admirably discoursed of, by I.T.   

Books in the Press, and Ready for Printing.  
1. THe Scales of Commerce and Trade: by T. Wilsford.  
2. Geometry demonstrated by Lines and Numbers: from thence, Astronomy, Cosmography, and Navigation proved and delineated by the Doctrine of Plain and Spherical Triangles: by T. Wilsford.  
3. The English Annals, from the Invasion made by Julius Caesar, to these times: by T. Wilsford.  
4. The Fool transformed: a Comedy.  
5. The History of Lewis the eleventh King of France: a Tragicomedy.  
6. The chaste Woman against her will: a Comedy.  
7. The Tooth-drawer: a Comedy.  
8. Honour in the end: a Comedy.  
9 Tell-Tale: a Comedy.  
10. The History of Don Quixot, or the Knight of the ill-favoured face: a Comedy.  
11. The fair Spanish Captive: a Tragicomedy.  
12. Sir Kenel● Digby, and other persons of Honour, their rare & incomparable secrets of Physic, Chirurgery, Cookery, Preserving, Conserving, Candying, distilling of Waters, extraction of Oils, compounding of the costliest Perfumes, with other admirable Invehtions, and select Experiments, as they offered themselves to their Observations; whether her, or in foreign Countries.  
13. The Soul's Cordial in two Treatises, the First teaching how to be eased of the guilt of sin, Second, discovering advantages by Christ's ascension: by that faithful labour in the Lord's Vineyard, Mr. Christophe Love, late Parson of Laurence Jury: the third Volume.  
14. The Saint's Tombstone: or the Remains of the blessed: A plain Narrative of some remarkable passages, in the holy Life, and happy Death, of Mistress Dorothy Shaw, wife of Mr. john Shaw, Preacher of the Gospel at Kingston on Hull: collected by her dearest friends, especially for her sorrowful husband and six daughter's consolation and imitation.  
15. The accomplished Cook, the Mystery of the whole Art of Cookery, revealed in a more easy and perfect method than hath been published in any language: Expert and ready ways for the dressing of flesh, fowl, and fish, the raising of pastes, the best directions for all manner of Kickshaws, and the most poignant Sauces, with the terms of Carving and Sewing: the Bills of fare, an exact account of all dishes for the season, with other Al-a-mode curiosities, together with the lively illustrations of such necessary figures, as are referred to practise: approved by the many years experience, and careful industry of Robert May, in the time of his attendance on several persons of honour.  
16. The exquisite letters of Mr. Robert Loveday, the late admired Translator of the volumes of the famed Romance Cleopatra, for the perpetuating this memory, published by his dear Brother Mr. A.L.  
17. The so long expected work, the New World of English words, or a general Dictionary, containing the Terms, Etymologies, Definitions, and perfect Interpretations of the proper significations of hard English words throughout the Arts and Sciences, liberal or Mechanic, as also other subjects that are useful, or appertain to the language of our Nation: to which is added the signification of proper names, Mythology, and Poetical fictions, Historical relations, Geographical Descriptions of the Countries and Cities of the World; especially of these three Nations; wherein their chiefest Antiquities, Battles, and other most memorable passages are mentioned: A work very necessary for strangers, as well as our own Countrymen, for all persons that would rightly understand what they discourse, writ, or read. Collected and published by E.P. For the greater honour of those learned Gentlemen and Artists that have been assistant in the most Practical Sciences, their names are prefixed before the book.  
18. The so much desired, and deeply learned Commentary on Psalm the fifteenth, by that Reverend and Eminent Divine Mr. Christopher Cartwright, Minister of the Gospel in York: to which is prefixed a brief account of the Authors life, and of his work, by R. Bolton.  
19 The way to bliss, in three books, being a learned Treatise of the Philosopher's stone: made public by Elias Ashmole, Esquire.  
20. Wit restored in several Select Poems, not formerly published: by Sr. john Mennis, Mr. Smith, and others.  
21. The Judge's charge, delivered in a Sermon before Mr. justice Hale, and Mr. Sergeant Crook, Judges of the Assize, at St. May Oueris in Southwark, by R. Parr, M.A. Pastor of Camerwell, in the County of Surry: a Sermon worthy of the perusal of all such persons as endeavour to be honest and just Practitioners in the Law.  
23. The modern Assurancer, the Clerk's Directory, containing the practic part of the Law, in the exact Forms and Draughts of all manner of Precedents for Bargains and Sales, Grants, Feoffements, Bonds, Bills, Condititions, Covenants, Jointures, Indentures; to lead the use of Fines and Recoveries, with good Prouisoes and Covenants to seized, Charter parties for Ships, Leases, Releases, Surrenders, etc. And all other Instruments and Assurances now in use, intended for all young Students and Practisers of the Law by, john Herne.  
24. Moor's Arithmetic, the second Edition much refined, and diligently cleared from the former mistakes of the Press: A work containing the whole Art of Arithm●tick, as well in Numbers as Species: Together with many Additions by the Author, to come forth at Michaelmas Term. Likewise,  
25. Exercitatio Elleiptica Nova, or a new Mathematical Contemplation on the Oval figure, called an Elleipsis; together with the two first book of Mydorgius his conics Analized, and made so plain, that the Doctrine of Conical Sections may 〈…〉 understood: a work much desired, and never before published in the English tongue: by Ionas Moor, Survey or General of the great Level of the Fens.  
26. Naps upon Parnassus, A sleepy Muse Nipped and Pinched, though not awakened: such voluntary and Jovial Copies of Verses as were Lately received from some of the Wits of the Universities, in a frolic, dedicated to Gondiberts' Mistress, by Capt. Jones and others: whereunto is added, for demonstration of the Authors Prosaic Excellencies, his Epistle to one of the Universities, with the Answer; together with two Satirical Characters of his own, of a Temporizer, and an Antiquary; with Marginal Notes, by a friend to the Reader, Printed by express order form the Wits.  
27. America Painted to the Life; a true History of the Original undertake of the advancement of Plantations into those parts, with a perfect relation of our English Discoveries, showing their Beginning, Progess, and Continuance, from the year 1628. to 1658, declaring the forms of their Government, Policies, Religions, Manners, Custumes, Military Discipline, Wars with the Indians, the Commodities of their Countries, a description of their Towns and Havens, the increase of their trading, with the names of their Governors and Magistrates: by Ferdinando George's Knight. For the Readers 〈◊〉 understanding of the Countries, they are Lively described in a complete and exquisite Map.  
28. The Joys of Heaven, the Saints support in God's promises on earth, Christ's Sermons on the Beatitudes. An exposition of the fifth Chapter of St. Matthew, delivered in several Sermons by Mr. Jeremiah Burroughs; the last Sermons he preached a little before his death, at St. Giles Cripplegate. London.   
FINIS.