A Complete Body of Divinity

SERMON CCII.

(3) THERE ought to be one Standard to regulate the Prices of things by, I Men would oserve Righteousness in a way of Commerce. This is but little thought of, or practiced among Men, which occasions a great deal of Injustice in their Dealings one with another.

WE before observed, That there is a Righteousness to be observed, in the setting of a 〈◊〉 Value upon things: Now though' this Value 〈◊〉 alter-according to the Circumstances of God's Governing Providence; yea, though' the Prices of things may rise and fall, still the Price ought to be One in all Contracts, and ••• y thing be valued by one Standard, otherwise it is impossible that Honesty should be maintained in Pra • fick. It is true, a thing may be worth so much at one Time, and more •• lss at another Time; and it is Lawful for Men to ask moderate Gain for Credit, and givings a Day for Payment: But how shall these things be adjusted, so as to bear a due Proportion, except the Value itself be Stated? Now, because Money hath gotten the Command in Merchandize, as being best accommodated to advance Traffick among Men, it is therefore become the Standard, and all other Wares are to be reduced to and Regulated by it; and everything in Exchange is to be reckoned just so much Worth, as it may pass for Money, and neither more or less. Not that Money is naturally so, more than any other thing; but because there is no other thing, (according to the State of human Affairs,) which is better sitted to over-rule this Affairs. It is a frequent talk, which is of Two Prizes, according to which Men do order their Bargains one for Money, another for Pay, as it is usually termed; but it is certain that this Distinction lays a foundation for Cheating and Oppression, as woeful Experience will confirm. It is true, Men may lawfully Contract for Payment to be made for such a S • c • tes; but if it be not to be had, but they must indent for other things, they ought to take it at the Price Current, as it will pass for Money; or at least Proportion their Gains by it to this Standard, else they cannot be said to give the Worth for it. The Wise Men tells us, Eccl. 10.19. Money answereth all things. By which we are not only to understand, that it is of such Credit, 〈…〉 hath it may precure any other things 〈…〉 : but also it is a Standard for the Settlen out on the Value of everything else, as to if •••• rency among Men: And though' the Iniquity of the World, hath made no little Disorder in the way of Trading by reason of this Difference; yet be that will keep a good Conscience in his Dealings ought to have a strick regard to That, that so he may not over reach his Brother in any matter.

(4.) JUSTICE is also to be of served in Weights & Measures; for which the Word of God is very full and frequent; and that not only in the Law of Moses, but elsewhere in the Holy Scriptures. Exactness therein is Commended, Prov. 16.11. A just weight & balance are the Lord's: all the weights of the bag are his work. And Falsehood in it Condemned, Chap. 11.1. A false balance is abomination to the Lord: but a just weight is his delight. And this Law was not Judicial, but purely Moral & Natural; and Equity between Man and Man, cannot in all points be preserved without it. It is true, all things that belong to Commerce, is not to be calculated by these; and the fore-going Rules are sufficiently Directive about them. But the main part of the things which belongs to stated Merchandize, comes under this Rule. And by the same Rules, we are to take our Wares, at so much, in such Weight or Measure; though' there is a lawful Difference to be made between the Value of a sma •• Parcel, and of a greater, for good Reasons; yet it is Honest that the Person should have the full Quantity of what he agrees for; and to diminish him of it, is a Cheat put on him: for the Person agrees for so much, which he is Defrauded in, which must needs be a violation of Righteousness. There must therefore be one Rule for these, and all are to be brought to that; which therefore well-Ordered Governments take a special Care of. And as Men ought to Buy and Sell by the same, (and therefore we are told, Prov. 20.10, 23. Divers weights, and divers measures, both of them are alike abomination to the Lord. Divers weights are an abomination unto the Lord: and a false balance is not good. For sometimes there may be the same Weights, but a Cheat in the Ballance; ) so they ought to be careful that they be Just and alike, else there may be Wrong done both to ourselves and others: For everything that is Bought and Sold, is not of the same Value; and I may Buy of one, and Sell to another. And this Rule is to be observed in Money, as well as in other Commodities; for as there is a different Consideration between Bullion & Coins, the one whereof always passeth by Weight, whereas the other passeth upon the Credit of the Public Authority, whose • uperscription it bears; yet there is a Rule given by such Authority, that all such Coin shall be made of such a Weight; and if by long use and wearing it comes to fall short considerable of that, they righteously take Order for the new Minting of it: So, for Men to C ••• and diminish such Coin, a still to pass it away as Coin, and upon the Credit of the Stamp, is notorious Theft, and introduceth unknown Mischief to the Common wealth; and it is a Righteous thing, that severe Penalties be Enacted against it, and Rigorously Prosecuted. Such Moneys may be lawfully past away as Builion by Weight, but not on the Public Credit.

AND let such as are Guilty in this, know, that however they may hide their Villany from Civil Cognizance, it will one Day prove a sting to their own Consciences.

THUS we have Considered the more Necessary Duties to be observed for the Righteous Obtaining and Possessing our share in the good things of this Life.

IT follows that we proceed to Consider,

Secondly, THE Rules given for the Righteous Improvement of these things, which we have gained by Right. It is certain, that the good things of this Life are given to Men by God for Improvement, and that with a Next respect to the Concerns of this Life, because they are Temporary things. Tho' it is ever to be remembered, that this must be with an Ultimate Design for the Glory of God, which is that which brings them under the Regulation of Divinity, with regard to which they have a proper Reference to this Command.

HERE let us observe, That though' every Man hath a proper Right to such an Estate as he comes to Possess in a Lawful and Honest way; yet he is not the absolute Lord of it, to do with it what he sees meet; but is put into it as a Steward under God, and to follow His Direction in the Improvement that he makes of it. GOD is the supreme Lord of all; we Ourselves are His, and then surely what we have must be so: And it is He who hath deposited this Portion into our hands, be it more or less; so that by whatever Media we come by it, He Governed it, and ordered the Success of it; and we must run it up thro' all Second Causes to Him, else we derogate from His Glory: Hence that, 1 Chron. 29.11, 13, 16. Psal. 127.3. He hath to this End given us those Rules in His Word, in which He expresseth His Pleasure. what Use He would have us to make of them; and we cannot Transgress them without manifest Disobedience. And it concerns us to Study and Practice these Rules with Care, because all that we have is in His Disposure, and He can either continue them to us, or take them from us, according to His holy Pleasure; 1 Sam. 2.7. The Lord maketh poor, and maketh rich he bringeth low, and lifteth up. And it is certain that He will ore long call everyone of us to give an Account of our Stewardship, as is intimated in, Luke 16. beg. And these things belong to the Talents, which our Lord hath betrusted us withal; and He will come, and strictly inquire of us, how we have Occupied them. This Improvement therefore properly belongs to Commutative Justice, according to the received Notion of it, and so belongs to this Precept.

NOW before I proceed to the distinct Consideration of this Head, give me leave to observe, That Divines do generally bring the Consideration of Poverty and Riches under this Command; and so they may be here taken a brief Account of; though' it might also have been observed under the former Head, as bearing a respect to both. The Providence of God bestows on some Men a great Estate in this World, which they are either Born to, or they are ••• led upon in their Endeavors; others are other Born to Poverty, or their Prudence and 〈◊〉 is frowned on, and they are brought very 〈◊〉 . Now there is an Improvement of these to be made accordingly; and there are the Duties incumbent on the One, which are not exp • s • ed from the Other in their present Condition: But the most of these things will fall in, in the sequel. I shall therefore here only Remark:

• 1. THAT it is the Duty of those that are Rich, to acknowledge God in their Riches, and seek to Use them to His Honor. They ought not therefore to be lifted up with them, to trust and rely on them, to nourish and gratify the • Lusts with them, to despise their Poor Neighbors because they have not a like Portion of them; but to be Humble and Kind, and endeavor to lay up a better Portion for themselves: Hence that Advice, Prov. 3.9. Honor the Lord with thy substance, and with the first fruits of all thine increase. 1 Tim 6.17, 18 Charge them that are rich in this world, that they be not high-minded, not trust in uncertain 〈◊〉 but in the living God, who giveth as richly all things to enjoy: That they no good, that they be ready to distribute, willing to communicate.
• 2. IT is the Duty of the Poor to adore God's Providence in it, and study how they may s • d •• to Him Patiently under it. They ought not to Murmur at God's Providence, as if He Injured them, nor seek by any Indirect Means to case themselves of it; but to Trust in God who cares for such; and be the more solicitous to secure for themselves, the Riches which cannot be taken away; remembering, that as Riches are not Evidences of God's Love, so neither is Poverty of His Anger or Hatred; being such things as in themselves make Men neither better nor worse; and are equally improvable for Eternal Salvation.

BUT we may pass to the Consideration of the Rules, according to which we ought to Improve the outward good things of this Life, so as to serve God therewithal. Now the right and lawful Using of these things may be referred to Two Heads, viz. the Preservation of them, and the Expence of them; both of which the Word of God gives us Direction about.

I. THE Preservation of an Estate. It is a favor of God that He bestows upon us a comfortable Subsistence in this World; and though' it be a common Kindness, yet it is not to be despised or neglected: And the Virtue which is here required to be exercised, is commonly called Frugality; which consists in a Prudent Management of our outward Affairs; and so that which is Commended in the Word of God, and that which belongs to one that Fears God, Psal. 112.5. And there are two things to which this may be reduced;

• 1. A diligent looking after our Estate, to keep it together, that is be not, thro' •• r neglect, exposed to Waste. The things of this Life are liable to Corruption and Decay, there is •• th, Rust and Thief that are ready to sieze them: And though' except God Preserve them for 〈◊〉 , all our Watchfulness and Industry cannot some them; yet He requires of us to look afters 〈◊〉 , which is the ordinary way to enjoy His wording upon them. It is therefore the • Wise •• u's Counsel, Prov. 27.23. B •• thou diligent •• en the state of thy stocks, and look well to 〈◊〉 buds. We ought not to Waste them ourselves unprofitably, nor suffer them to be stroyed by our Negligence. Tho' Christ could work 〈◊〉 Miracle to feed the Multitude, yet He gave that Command to His Disciples on this Account, Joh. 6.12. Gather up the fragments that remain, that nothing be lost. And it is certain, that there will be a continual going Out, and he that doth not take care to preserve his Income, his Expend will in a little time bring himself to • overty; and if he be not Careful to uphold his Estate, he will not be long before he will have nothing to Expend, neither upon himself, his Family, or the Public Arrears, or the due Charity to the Needy. Whereas this is the way to live Honestly, Honourably and Comfortably.
• 2. PRUDENT Endeavor to Advance our 〈◊〉 . It is not sufficient to take heed that nothing be Wasted, but we must husband our Estates to Advantage: It is not enough to get 〈◊〉 Estate, but there is a Duty to endeavor that it may prosper by good Husbandry of it, in the best way. Prosperity is a Blessing to be desired, (though' not insatiably to be grasped after, which is a Temptation to Sin;) this Prosperity is one of the Promises of the Covenant, and we may Pray for it; so did he, 1 Chron. 4.10. And Jabe • called on the God of Israel, saying, Oh that thou wouldest bless, me indeed, and enlarge my coast, and that thine band might be with me, and that thou wouldest keep me from evil, that it may not grieve me. And God granted him that which be requested. We may then lawfully Endeavor it. Riches are consistent with Godliness; and the more a Man hath, the more Advantage he hath to do Good with it, if God give him an Heart to it: Psal 112.3. Wealth and riches shall be in his house, and his right cousness endureth forever. Prov. 31.16. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

II. THERE is a Righteousness to be followed in the Expence of these things. And here there are two Virtues, Parsimony and Liberality.

(1) PARSIMONT; which consists in a prudent restraining our Expences to a due measure. God doth not see it meet to measure a like Portion of these things to everyone in this Would, but some enjoy Mare, others L • f • of them, which is also included, Psa. 1125. And here the Providence of God is to be eyed, and the Cases to be consp •• ed, and we are to reg • late ourselves accordingly; and great Pruden •• is here to be used. It is true, that God give us these, things for our Use and Comfort; and we ought to Use them and take the Comfort of them: Hence that, ••• l. 2.24. There is •• thing because for a man, than that he should •• t and drink, and th ••• be should make his soul enjoy god in his labor. •• is also I •• m, that is was from the hand of God. Rut still it should be our Own, else we do not serve God's. Providence as this Command requires. Now there are two Cases in which this is to be Considered, and accordingly Improved; the one is Ordinary, the other Extraordinary

1. IN Ordinary 〈◊〉 the laying out •• ght hear a due Proportion is our coming in, & ••• her to come short, than is extraed that. And right Reason as well as Reagency requires that there be a Difference here made between, one Man, and another, according as God hath ordered his Estate, and his Charge. Hence that may be Covetousness in one Man, which would be Prodigality in another: And therefore for all Men to maintain the same Port in Dies, Apparel and Entertainments, is countrary to the Perfumery that is required of us; and whatsoever Commendation they may have from Men, they will neither please God, the keep a good Conscience: We ought therefore to acquaint ourselves with our Affains, and way of supply; and consider then, how many ways there are to Expend, and Compare them together, and so Proportion our Port in the World; otherwise, we shall miss in our Arithmetic. These things are indeed for our Use and Comfort, and ought to be so used, but God distributes to some only for Necessary, to others for Convenience, and to others for Delight. And though' those that have more of the World's Goods, ought to be very Sober in their Expence, and take heed that they nourish not their. Lusts with it; yet they that have more, may lawfully Use it for they Comfort more Liberaly: Whereas yet, they who have Less, must live more sparingly, and Cut their Coat according to their Cloth; and to do according to what we have, and not what we have not, 2. Cor. 8.12. And though' Persons of Public Station should Live in a more Noble Fashion, yet the Public which they serve ought to maintain it; and Men are not called to Ruin themselves and Families for this.

2. IN Extraordinary Cases, Men are to take other measares. If God sees meet to •• ny His Ordinary Ble •• ing upon Men's lawful Endeavors, and bring them to • eart; and Straits, they ought to make Use of what ta •• have at Present, and trait God's Providence 〈◊〉 : the Future and not to 〈◊〉 , themself is to Day, for fear least they should have nothing for to Morrow. And here o • Sa •••• 〈…〉 take Place, Matth. 6.34. Take 〈…〉 thought for the morrow: 〈◊〉 the morrow shad take thought for the things of as • f: 〈…〉 the 〈◊〉 the day it the evel thereof. Only Care in to be had, that we comply with God's Providence in this regard, so far as may be, and nor p •• sesely please ourselves with the Vulgar Proverb. Soul, 〈◊〉 God 〈◊〉 send. There are also the Times, when God beings Public Distresses upon a People, and all 〈◊〉 at Stake, Times of •• r or F •• er; and He may now call for a Man's All, and he ought to Co ••• ort with the present Distress; and not by his forded P •• fi •• ry, think to save his own Cabin, and Let the Vessel •• ok. Time was when Christians Sold their Possessions, and devo •• ed them to the Relief of others; and they loo • ed upon themselves as called by God to do it; and God accepted it, and they are Commended for it, Acts 4.34, 35. Which would at another that have been folly and distraction.

(2.) LIBERALITY. which in a Virtue to be exercised in a cheerful D •• 〈◊〉 of the good thing we have, according to God's Command. And this is to govern and moderate our P •• fi ••• . that it degenerate not into •• se and ig 〈7 letters〉 G 〈7 letters〉 ss, which is 〈◊〉 by God. It is our Duty to do Good with, and Di • tri •• te of our Good things, as there is occasion offered to us, as there ever will be. Here we are to observe, that the Benefit of those things in for this Life, we will do us • o Kindness in ••• there, and farther than as we have used them to God's Glory in this; for we are sold, 1 Tim. 6.7. For we bringht nothing into this world, and it is certe • we can carry 〈◊〉 our. This Benefit is actually enjoyed by 〈◊〉 , in the laying of them out so, as may serve to the Ends of them, for the outward Man; so that as we cannot preserve them without Frag • s • ry, nor long enjoy them without Frasi •• ry, so neither can we have the Comfort of them without Liberality. The Wise Man therefore complaint of that as a great Vanity, Eccl. 1.3. What prose hath a man of all his labor which he ta •••• under the sa • Now the Word of God hath here also given us plentiful Direction, how we are to Order ourselves in this regard. And we are not here to distinguish Liberality from Justice. and reduce it to meet Charity; but it contains in it a willing Distribution, to all the Uses for which it is to be employed. And here two things may come under our Consideration.

• 1. THE Subjects of our Liberality; and they are all such to whom we are by Precept required to impart of our Substances; and these have their Order. In the first place it belongs to Our selves and Fa • there; we must provide for out particular Charge, and allow them suitably for Meat, Drink, Raiment and Education, and a Portion, as we are told, 1 Tim. 5.8. If any pe ••• e not for his own, and specially for those of his own house, he hath denned the faith, and is worse than an inside! And it is the Commendation of the Vertu •• s Woman, Prov. 31.15, 20. She riseth also while it is yet night, and giveth meat to her household, and a portion ro her maidens. She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. And not to do this, arguer the want of Natural Action. Our Fa ••• also claim this of us when Aged and 〈◊〉 hence that, Matth. 15.4, 5, 6. For 〈…〉 〈◊〉 , joying, H •••• r thy 〈…〉 • e that 〈◊〉 se •• 〈…〉 the 〈…〉 ye say, whosoever shall say 〈…〉 , or his morther. It is a 〈◊〉 by 〈◊〉 over thou 〈◊〉 he 〈◊〉 by me, And 〈…〉 his father, or his 〈◊〉 , he shall • e 〈◊〉 Thus have ye made the 〈◊〉 of God 〈…〉 effect by your woe •• tion. 〈…〉 Compensate their tender Care of us. T •• 〈…〉 also is to be sepp •• ted in the 〈◊〉 s • ry Changes of it, by such as are Mr. 〈◊〉 it, and have their Pra • ection from it; 〈◊〉 to that, Rom. 13 6.7. 〈◊〉 , for 〈…〉 pay you tri ••• e also, for they are God's 〈◊〉 accoding 〈…〉 this very thing. 〈◊〉 dor therefore to all their dues: tr ••••• 〈…〉 is due, 〈◊〉 to whom 〈◊〉 , for a whom s •• r, 〈◊〉 to whom 〈◊〉 . The 〈…〉 ••• ce of the Manstry also 〈◊〉 Bengeth a 〈◊〉 in our Expence, who spend their Time and Strength for the Service of the S •••• of 〈◊〉 Flock, whereof they have the Change, God 6.6. Let him that as tought in the word, 〈…〉 him that 〈◊〉 , in all good things. 1 Cor. 9.13, 14. Do ye not know that they which 〈◊〉 about holy things, Lord the things of the temple? and they which wait at the 〈◊〉 , are pur •••• rs with the 〈◊〉 ? Even 〈◊〉 hath the Lord 〈◊〉 , that they which 〈◊〉 the gospel, 〈◊〉 •• ve of the gospel. The 〈◊〉 also have an Interest in car Expences, and ought to share of it, and to be taken 〈◊〉 of by us, as we are God's Depositanres. How that Encouragement, Psal. 41. • eg. 〈◊〉 is 〈◊〉 consideret • the poor; the Lord 〈◊〉 proserve him, and keep him 〈◊〉 , and he shall 〈◊〉 blessed upon the •• rth; and th •• 〈◊〉 not 〈◊〉 him into the well of his enemies. The Lord 〈◊〉 strengthen him upon the bed of leng ••• ing; 〈◊〉 w • lt make all his 〈◊〉 in his sickness. And 〈◊〉 . the G • dly P • or, or Christians, are f •• tly to be considered by us, Gal. 6.10. As we have therefore oppor •• niry, let is 〈◊〉 good unto all men, elspecially unto them who are of the •••• hold of faith. But yet so, as other that are Men, and in Ne • e •• lie, (though' •• gody, nay though' our Personal F • nemies.) • e o • sidered; and Humanity casts for it; and Christ hath taught us the Lesson of it, Matth. 5.44. I say unto you, Love your enemies, bless 〈◊〉 that curse you, do good to them that bate you, and pray for them which • d spitesally use you, and persecute you. Rom. 12.20. If thine enemy hunger, feed him: if be •• irst, give 〈◊〉 drink. Hitherto belong also Strengert and Tr • veilers, for whom we ought to have a Referve that we may be Hospitable to them, and give them suitable Entertainment; Rom. 12.13. Distributing to the necessity of saints: given to hospitality. 1 Pet. 4.9. use •• spata • lie one to another without grudging. Heb. 13.2. Be not jorgerful to entertian strangers for thereby some have enter •• ined angels unawares.
• 2 FOR the Morn • r of it, a few R •• ks may leg • r • s;
  • 1. IT must be with a ready 〈…〉 End. Wit ••• t this it • a •• I be 〈…〉 . God regards the Heart, and if it be let T • M •• es it a 〈◊〉 of call Water, it is a ••• peal so that it be Right, 2 C •• . 8.1 • . For 〈…〉 be first a • issing equal, it is accepted 〈◊〉 it that a man 〈◊〉 , and on according to 〈…〉 . On this 〈◊〉 a Liberal 〈◊〉 i • compared to the ••• ls, which freely 〈◊〉 themselves for the Relief of the Earth, 〈◊〉 11.3. We are therefore told, 2 Cor, 9.7. 〈◊〉 not ••• ording to be p •• poseth in his heart, 〈◊〉 him give; not gr • l • iry's 〈◊〉 of • e • es ••• for God de •• th a cheerful giver. And, 〈◊〉 11.2 • . The H •• ral 〈◊〉 shall be made s • t: 〈…〉 that watereth, shall be watered also himself.
  • 2. IT must be of that which is our Own, and according to ou • A •••• y • , 2 Cor. 8.12. There 〈◊〉 these whom God makes the Objects of Ch • • i • , who have nothing to give, but we Sabj •• ready to receive an Alms of another. And though' those ••• ght to have an heart ready disposed, yet it is not required of them that they should give away that which is not their upon •• per Goods, but another's; And this is •• i ••• y for Parot Offering, which God will not accept but Charge to them as Sin. Not but 〈…〉 Man may lawfully S • rrow of another 〈…〉 , when he is able to make it Good 〈◊〉 : And it must be according to his Ab •• •• and another's Necessa • y: Hence that, Acts 〈◊〉 . 35. I have • e • ed you all things, how that •• bboring ye •• ght to support the weak; and i • ••• e • her the words of the Lord Jesus, how is s • d, It is more blessel to give than to receive.
  • 3. We ought to study and •• serve the ••• ce of 〈◊〉 , which calls us to Distribute. We ought not to shut 〈◊〉 Eyes, and hide ourselves 〈◊〉 the Kn • wledge of our Duty on this Account, but watch for the Opportunity, and not same Excuses to avoid it. We are therefore acquainted with that as the Character of a L • ••• l Man, Isai. 32.8. The liberal deviseth 〈◊〉 things, and by liberal things shall be st •• d. Te •• old instead of being sorry that we know of 〈◊〉 a Duty, inquire after it; and not do it s •••• gly, but with regular Freedom, and open •• dedness.
  • 4. WE should do it Frequently & Un ••• a •• lie, We ought not to be Tired with it, or Res •• in it: We should do it 〈…〉 there is Opportunity, Gal. 6.10. We should do it to many, when t ••• t is need of it: Eccl. 11.3. Grave a prot •• m to s •• ven, 〈◊〉 also to •• ght; •• rth a 〈◊〉 not what evil shall be upon the earth. And we should not be weary of it, Gal. 6.9. And let us not 〈◊〉 • e •• y it well doing: for in 〈◊〉 season we shall reaf, if ••• s • iet not. We should indeed Commiserate, and be sorry for such as are reda • ed to Distress; 〈◊〉 this Commoseration is to stir up out •• wels for them, and not to Quarrel with God's Providence, which provides from Objects for us, thereby to prove out Sincerity, Jam. 2.15, 16. If a brother 〈◊〉 , sister be 〈◊〉 and destante of inly s •• d; And 〈◊〉 of you say unto them, Depart in peace, 〈◊〉 you 〈◊〉 and 〈◊〉 not: notwithstanding ye give them not those things which are • e •• to the •• lie; what doth it 〈◊〉 sit?
  • 5. We should do it in the pr • per Season of it, and not use Delays. • es 〈…〉 Ci •• d • t. A Liberal Spirit will pr • mpt as to use no Delays, but take the hint of Providence, and do the thing when it will be must f • table, Prov. 3.18. Say not unto thy neighbor, G •• ant 〈◊〉 again, and tomorrow I will give; where thou • ast it by them.
  • 6. WE must do it for God: We are therefore commanded, Prov. 3.9. Honor the Lord with thy sulsta ••• , end with the first fraits of all thine in •• ese. And David calls it the Ki •• ness of God, 1 Sam. 9.3. And we are assured, in Prov. 19.17. He that hath pity upon the poor, k •• death unto the Lord; and that which he hath given, will be pay him again. And this is that which p • ts a Ther •• gical Ti • cture upon ou • . Acts of Liberality.

LET us then be excited tot he Exercise of this Virtue, considering that we ow • it to God, who is our Lend-lord; and it is part of the Quit Rent which he expects of us; and that in this way we shall be under the Plessing. Prov. 3.9, 10. Honor the Lord with thy substance, and with the first fruits of all thine increase, So shall thy ••• ns be •• lled with plenty, and thy presses shall b ••• st our with new mean. We hereby engage God to be our Pay-Master; and have good Security that we shall not be Losers, but great Gainers in the foot of the Account; Eccl. 11.2. C • t thy wead upon the waters: for thou shalt find it after many days.

SERMON CCIII.

WE may from the Duties requited, infer the Sins forbidden: But because there were some things reserved to be here more distinctly spoken to, we may briefly Consider these.

THE Answer is Comprehensive, everything that is any way repugnant to Commutative Justice, comes within the Comprehension of it. So many ways therefore as this Command may be kept, so many ways it is capable of being broken, and that either by Omission or Commission. We may therefore reduce the Unrighteousness here forbidden, to the same Heads to which we before referred the Righteousness required in the Affirmative part; viz. the Gaining an Estate, and the Improvement of it.

1. THERE is Unrighteousness to which Men are liable in the Gaining of the things of this Life. It were endless to enumerate all the particulars that belong to this Head; some of them, and the more Comprehensive may be pointed at.

(1.) THIS Command is broken by dewn •• ght Ste • ling. For this is the thing expressly forbidden in the Precept; for though the word used; doth properly signify a secret Filching from another without his Privity, yet it is used Synechdochtally, as was before observed. Stealing in the true Notion of it, is the taking of another Man's Right from him, and Usurping it as our own, without or against his Consent. This presumes that there is a Property, that Men have in their Goods or Estates, without which there could be no Stealth; and that hath been sufficiently made evident under the former. And Men become Guilty of this divers ways.

MORE particularly,

• 1. BY Unjust War, where one People make War upon another, who have not given them just Provocation ot it, and make a Prey of them. That there may be a Righteous War hath been proved under the Sixth Command; but when it is merely for Ambition or Covetousu • ss, and Quarrels are made for nothing; all that is gotten in this way is wrong • ul, and forbidden by this Precept: That therefore is threatened against the Chaldeans for 〈…〉 predation, Hab. 2.8, 9, 10.
• 2. BY Robbery, either upon the Highway, or breaking open Houses, and forcibly taking away from the Owner that which he is Possessed of. This is high-handed Theft, and is too often attended with Murder, whereby the Sixth Command is also broken; and is a Wickedness most pernicious and intolerable, being destructive to the Public Safety, and Weal of a Place; and all Goods so gotten bring a Cursfe with them: This therefore is a thing that we are warned against in the Word, Psal. 62.10. Become not vain in Robbery. And is threatened, Prov. 21.7. The Robbery of the wicked shall destroy them: because they refuse to do judgment. God hates that any such thing be Offered to him, Isa. 61.8. Hate Pobbery for Burnt-Offering.
• 3. By Cland • stinely Pur • ining, by secret Filching from another, so as if it may be, he may not know how it went away; picking Meas Pockets, taking their Goods when their Backs are turned, and coveying them away peir •• lie to make them their own. And this is that which is more strictly called Stealing, and is forbidden: And this Sin is committed not only by taking away of things of a considerable Value, (though' the more worth it is, the greater Injury is done,) but a Man's Right is as much concerned in one thing as another, and the least is equally a Breach of the Command as the grea • est. And the most injucious of this Nature is Man-Stealing; and it is not lessened, much less excused, where it is on pretence of thrusting them into M •••• ri ••
• 4. By an Unjust Siecure of, and keeping back from, the Owner, that which is faden into our hands. And under this, there are many things or Cases that do fall, I shall but name some of the principal. Truslees, of the Estates of Minors may be guilty here, it they alienate to their own Use, and so embezzle the Estates of those over whom they have the Guardianship, and do not improve it to the best Advantage for them: Hence that in Ezek. 22.7. In thee have they vexed the •• therless and Widow. Mal. 3.5. And God in the Avenger of all such. Such as Borrow things of their Neighbor for their Use, and detain them as their own; such Borrowing degenerates into Theft; and it is a Character of a Wicked Man, Psal. 37.21. The wicked borroweth, and payeth not again. Such as Keep things left with them to keep, and when required Deny the thing, which addeth a Sin against the Ninth Command. Such as Find, and take up lest Goods, and keep them, without using proper Means that the true Owner may be Re-possessed, or • isowning of them when inquired after. Such as find their Neighbors Beast gone astray, and fi • ze it for themselves, or Sell it to others, and seek that he may never come by the Knowledge of it. Such as save Goods cast on shore in Ship-wreck, and take them as their proper Goods, and keep them from the Persons whose they are: Or preserve Goods in a time of Fire, and Alienate them to their own private Use, as if they had come by them justly, which is not only Theft, but barbarous Cruelty, and directly contrary to the Rule of Charity, and Oppressing of the Opprested; and there was a Moral Equity in the Judi •• all Laws of M • ses, which provided against these things
• 5. BY Receiving of Goods, known to be Stolen away, from the Thief. It is a Proverbial Speech, That the Receiver is a had as the Thief: And it is a general Exhortation, 1 Tim. 5.22. Neither be partakers of other men's sins. Eph. 5.11. And have to fellowship with the unfruitful works of darkness, ••• t rather reprove them. Now to Receive of another Stolen Goods, it we know them to he so, is to partake with him, and Encourage him in his course. And if we have good reason to suspect such a thing, it ought to make us very Courious about it; it being our Duty to endeavor the Supp •••• on of, and to bear a due ••• imony against such Wrongs.

But here it may be Enquired,

Quest. WHETHER in no Case it be Law ••• take away, or keep from a Person that 〈◊〉 is his own, without or against his Consent?

Answer SOME have thought, that such as 〈◊〉 extremely 〈◊〉 , are exempted from this, and that it is Lawful for them to take for Necessity though' the Owner be so Br • itish as to 〈◊〉 them; and that because all Mankind have a common Right to Live in the World, 〈◊〉 therefore must have their necessary Supp •• : But this would be to open a door to L •• etiousness; and who would not plead Ne ••• y for their just Excuse when detected? and the Argument of Agar would be Super ••• , Prov. 20.8. in that his Poverty would ••• it him fr • m the Guilt of Stealing. And shall well-Ordered Governments, there is Provision made that the Poor may not Perish, but they mu •• apply themselves to such as are De ••• ed for this. And though as to Men, it is a Du • y not to over-strain upon such as are drives by extreme Indigence to take a present Relief for it; (hence that, Prov. 6.30. Men do not d • spose a Thief, if be • eal to s • tisfy his •• l when • e is hungry, ) yet he is a Thief, and the Law of God obligeth all sorts to Obedi •• ce.

NEVERTHILESS, there are Case in which it is Lawful for Men to Take and •••• in that which is his Own in Possession, against his Will, and that either in a Course of Justice, for the Defrayment of his proper Dues to the public Support, which he refuseth to Discharge: or in a Mulct which is laid upon him by just Paenal Laws, for some Crime which is so Punished; or for the fatisfying of just Debts proved upon him, and adjudged to him be the Judges, which he refuseth to defray, and so necessitates their being taken by Dis •• nt: As also in Case of a Person's being Distracted, or enraged by unbounded Pa ••• ons. to take from him, that wherewith he would misechief, either himself or others, it may and ought to be forced from him, and detained till he be better Composed; only not with a •• esig • to deprive him of his Right and Usurp it for his Own.

AS for some other Cases mentioned by Casuists, they are either dark and du • ious, or aliene from the present purpose, which I therefore wave.

As to that other CASE which is here usually handled by Casuists, viz.

Quest. WHETHER Theft may Lawfu • lie be lun • bed with Death?

THE Ground of the Doubt is, because the Law of M • s • s nowhere makes meet Theft Capital, •• t hath assigned milder Penalties for it; and because there is no Proportion between a Man's Life, and another's outward Estate: Matth. 3.25. Job 2.4.

Answ. HERE let us ob • erve, That though' every Sin as it respects the Object against whom it is Committed, as Sin, is Capts', (E • ek. 18.4. Yet as it is against Man. there are Degrees of Penalty difflerent for diverse Crimes, to be in • lie • ed by Men, to which the Judicial Law of Moses was accomm • dated, agreeably to the State of the Isreacatish Po •• ty, and not absolutely binding all other States, But still These, so far as they had a Moral Consideration in them, had matter of Direction in them, and have their Use in the making the particular Sanctions of human Laws.

AND here it may in general be observed, that a Crime may become Capital, either from the Nature of it; or from the Circumstances attending it; and there may be those Aggravations astending that which in itself would be merely Criminal, which may render it Capital: And it is a Rule ordinarily given, and seems Consonant to the Light of Nature, that the End of human Laws is Salus Pep ••• , and therefore they ought to be Calculated for the Public Good and Safety.

SOME. Sin are so Horrible in themselves, that the Light of Nature tells us no Punishment can be too Greal for them; as all Unnatural Lusts. Some Sins are so Injurious as there can be no Compensation for them but Death; such is Murder; hence that, Gen. 9.6. Wh • so sheddeth man's bl • ed, by men shall his blond he •• ad. Numb. 35.31. I • shall take no sari •• faction for the life of a murderer, which is guilty of death: but he shall be sure • y put to death. Other Crimes may be so committed as to make the Transgressor insufferable among Men, and therefore to deserve to be put out of the way. Now concerning Theft; doubtless Thef fingly considered, and by itself, as it is a Wrong done to another in his outward Estate, is not of such a Character as to require the Death of the Offender, • inasmuch as the Trespass or Injury done by him, may be Compensated by a cheaper Penelty, and therefore to put T ••• ves to Death, indiscriminately, seems to be Inhumane; and so the Law of M • ses provided Rest • t • tion to the highest. Five-sold, and the Sale of the Thief. on failure of Ability to Recompence. Nevertheless, there were three Aggravations of Theft, that by God's Law exposed Men To Death; Plogganis •• or ManStea •• ny, Exod. 21.16. He that sl •• leth a man and selleth him, or if he be found in his hand, be shall sure • y be put to death. And the Laws of Civilized Gentile Nations agreed in this, as being according to Reason, because it was little better than Murder. Sacrilege was also punished with Death, by God's Authority, as A • han, J • sh. 7. R • bbery also, which is Theft committed by Viotence, as in Eurglary committed in the Night, if the Person was Slein in the Act, the Slayer was a quitted, Exod. 22.2. If a thief he found breaking up, and he be smitte • that bedie, there shall no blood he shed for him. And doubtless, when Men turn High ••• ay Robbers, in which Men's Lives as well as their Est • tes, are haz •• d • d, it makes Men become Intollerable, and Death is little enough Punishment for them, as Enemies to Mankind: And such also are Pirates by Sea; for these have Bloody Intentions, and will not seraple to take away the Owners Lives, rather than miss of their Prey. But as to simple Th • st, there seems to be neither Warrant from the Word of God, nor Equity in the thing itself, Indiseriminately to take away the Life of the O •• ender. It seems therefore safest to find our some other Media to suppress this Sin, unless it be Aggravated to such an heighth, as renders it necestary for the common Interest to rid the World of them.

(2.) THIS Command is violated by Men's Living out of a L •• full Calling. That every Man ought to have a Calling, and Live in it, we before observed, and that it ought to be a lawful one; and hence Men may become guilty of Transgression on this Account, more ways than one. This might be reduced to two Heads:

• 1. BY Idleness, or Living without any Employment at all. Some bring under Idleness, all Unlawful ways which Men take to Gain a Living; but Idleness and Misemployment are two distinct things, and to be ranked under several Heads. There is the Labor of the Head, and of the Hands, either of which is contrary to Idieness. Idleness is pro • erly a Living in the disorderly Neglect of Business, and spending a Man's Time Unprositably. Not but that God hath Indulged Men with moderate Recreation, to Refresh their weary Bodies, and Recruit their ex • a stead Spirits. But for Persons able of Body and Mind, to have no Business, or to Neglect, and spend their Time in Sleep, in Pastimes, in vain Company and Play, in foolish Chat, in Gaming, is the Idleness here Censured. A Man may take a great deal of Pains in Idleness, if it be in that which hath no tendency to Pro ••• ; so that it comprehends under i • both the Sluggard, and him that takes Pains about Toys and Tristes: Hence that Expostulation, Isa. 55.2. Wherefore do ye spend your money for that which is not bread? and your laboar for that which satisfieth not? This is a Sin not only Reproved and Threatned in the Word of God; but also born witness against by the Heathen Mera •• sis; and therefore Punish •• by their Civil Governments.

  TI contradicts the End of Man's Creation; it makes the Person a Burden to the World; it Bur •• the Man Alive; it lays him open to Satan. Temptation, and makes him a Prey to every vile Lust: Every Slothful Person is a W •••• d Person, (Marth. 25.26.) It brings Poverty and • ags; and renders Men utterly Unfit to give up their Account to God, for the Time and Strenghth He lent them. And such are by the Precept shut our from Man's Charity, 2 Thes. 3.1 • .

• 2. BY taking up an Un ••• sal Calling to Support themselves withal. These indeed are Catach s ••• all • y called Callings; for they have not a Call from God to attend them, but are interdicted them. But it intends a Course of Life which they take up and pucsue, as a Medium by which to Gain on • state or Support in this World. And we are ••• c to Remark, that there are such Employments, as some take upon them, which are disallowed by God, and therefore Unlawful Nor is it a sufficient Warrant for a Man, that his Employment is M • r • dly God, because to carnal Reason it seems to have 〈◊〉 fair probability of bringing in Gain; for if it bring a Cuise with it, the Man must needs be an egregious Loser in the foot of the Account. Now there are too many of such Practiced in the World; and among those who are called Christians, too many to be coumerated: Some of them may be indigitated.

1. IN General we may observe, that in Employment may be Lawful, either in •• sels. or by Accident. And here this Rule will stand Good, That whatever Employment is either Repugnant to the Life of Godliness, and a Reproach to the true Religion, in it's own Nature, or is Pernicious to the Public welfare, or tends to the Ruin of others, must needs be Unlawful; and can • n • no pretence be justified. For everyone is bound in C • science to prefer the Glory of God, before all his lusere •• in this World, 1 Cor. 10.31. And no Man can Lawfully seek his Pr •• ate Benefit to the Hurt of the Pub ••• k, whereof he is a Member; or the undoing of his Neighbor either in S •• l or Body, Matth. 22.39.

2. MORE Patica • arly by the right Application of this Rule, we may indubitally Judge among others, that the following Employments are Unlawful for Men.

[1] IN Themselves or their own Nature.

AND here more especially,

1. BY open Stens, or more Private ••••• dem. There are some Places where BendyH •• ses are Licensed, and Pay Hire for it to the Government; and in other Places they are too much Connived at and Pleaded for, as things though •• l, yet Necessary. And how many Women are there who drive a trade of it, to prostitute their Bodies to the Lusts of all that will give them Hire to Maintain them? This indeed among the Heathen was commonly reckoned no Sin; but they put simpe Wh •• dom among things Adiaphorus: And if so, no weerder if they allowed Whoredom to be one Employment. But there are few Christians that will openly defend the Hones • lie or Lawfulness of the thing itself, but they Plead Necessary to tolerate, and Prudent to make Public? rosin by Farming in it; Necessary to avoid greater Evil, by taking away the Hazard of otherwise De bauching of Married Women; and therefore Prudent; to make it serve to Support the Public Charges, which would not be, except Licensed by Authority: But the Word of God teacheth us better things; we are there assured, that • vil is not to be d • ne, that God • ny cone of is; nor is one Sin a proper Preventive of another; that to prevent and Aff • ction by a Sin, is no good Policy: And s •• dly it will afford no S ••• faction •• an end • ghtned Conscince to think to keep one Command by the 〈◊〉 of 〈◊〉 ; for we are told, Jam. 2.10. For whosoever shall keep the un ••• e 〈◊〉 , and yet offend in one point, be is guilty of all. Whoredom is everywhere condemned in the Scriptures; and the frequenting of Whore 〈◊〉 uses is one Article in God's Indictment of His Protesting People, Jer. 3.7. When I had fed them to the full, they then committed edulsery, and assembled themse lo •• by troops in the hatless bouses. And the prostituting of their Children to Whoredom. (which must be supposed to be for Gain,) was plainly for bidden God's People, Lev. 19.29. Do not prostitute thy Daughter to cause her to be a whore; 〈◊〉 the land fall to whoredom and the land become fall of wickedness. And so Odious was it to God, that He for bad them to receive such an Hire to the Service of His House, Deut. 23. 〈◊〉 . Thou shalt not bring the hire of a whore, or the price of a dog into the bouse of the Lord thy God for any vow: for even oath these are above nation unto the Lord thy God. Surely then, such an Employment is Unlawful and Pe •• icious both to the Persons and the Public, &c. And there is a better way for the Suppression of this Sin, and the Public Advantage, to make severe Penalties for it; and put them is Execution strenuously, upon all those that do is this kind offend.

2. By Gaming or Plays. Whether there be any sort of Play or Game that is in itself Unlawful, belongs not to this Command to Dispute; but, Whether there be any at all, that is Lawful to make an Employment of, and to advance an Estate by? The Negative whereof is to be asserted, and will easily be defended. That God hath allowed to His People moderate and seasonable Recreations is not to be questioned; (though' I believe they should avoid whatsoever Games are of Evid Report among sober Men;) but to turn a Recreation into an Employment, and to advance an Estate by such a Curse, to the Damage of another, is stark Naught, and will sooner or later leave a sting on the Conscience. Sober Casuists indeed do not disallow, that Friends do in their Recreations, expend so much as properly serves to the End of the Recreation, and is not Detrimental as their Persons and their Families; and that they may with these Limitations, determine the Charge by the Plays to this or that Party: But this is a vastly different thing, from Staking Money to Geen an Estate by, to the Loss of another; nor will the common Maxim here found, Vounts non fit Injuris; for without •• b • , a Man may Wrong himself by his own Consent, and yet Sin in so doing: Now to take an Estate by Play, is contrary to the end of Recreation, and an unwarranted exposing of that which God hath in His Providence bestowed on a Man, to be lost at 〈◊〉 Threw, when he hath no Call for it, nor any Promise of a Blessing in such a way. The very Light of Nature •• th Teslity against it, and all Sober and Ci • d Men do abhor it. And it is not indeed a thing Voluntary; no Man would Expose his own Estate thus, if he did not secretly Hope to Gain, and when he Loseth and Empoverisheth himself, he inv • atdly Vereth himself at it One must needs Lose: And it is well said by one,

3. BY making a Trade of Begging. Not that Begging is in all Cases a thing Unlawful: For a Person reduced to Extremity, and who hath no way to Relieve himself, to ask an Alms of Charity of another, is not to be absolutely Condemned. We find in that, whether Parable or History, Luk. 16. that Lazarus was a Beggar, being Impotent, and Neglected; and yet one Dear to God, and an Heir of Glory. But in well Regulated Places, Care ought to be used, that such Objects of Charity as are Disenabled, and have no Friends to Support them, should be Provided for, and not driven to seek a Supply from Door to Door. Tho' for Captives, and such as are Empoverished by some awful Providence, as Fire, a Brief for a free Contribution is proper and laudable: But for sturdy Beggars, or Persons that are able to Work, to go up and down begging instead of Labouring, and make this their Employment, is a great Sin, and not to be allowed in any Place. They that can Work, and will Beg, ought to be constrained to Labor; and it is a Sin for any to Supply them in such a Trade: And to see so many Able Persons and Children capable of being Employed, to spend their Time in Begging, is a great Shame; for this is to be an unprofitable Burden to Mankind, and properly refers to the Head of Idleness; and such will not Labor themselves, but would Live upon other Men's Labors.

2. BY Accident. Employments may be Unlawful, when they are taken and abused to others Harm. I shall here only Instance in one which is very Notorious. Not only the Lawfulness, but Expedience of Public Houses of Entertainment for Travelers, is a thing so evident, that it cannot be denied with a shadow of Reason: Nevertheless, to Multiply Licences for such Houses, when there is no need of them, and to have them in every Comer; or for Persons of their own accord, to take up such a Trade, privately to Sell Drink to all Comers, so to maintain themselves and their Families, is a manifest Violation of this Precept, in that it is a blamable Occasion of drawing in Persons to spend their Money, and their precious Time, to their own Impoverishing, and the great Suffering of their Families. Besides, These Latter are an inlet to a World of Mischief, in the Places where it is practiced; it occasions Drunkenness to abound, brings all manner of Debaucheries, Families are Disordered, Children and Servants are drawn into Loud Courses, and provoked to Filch from their Parents of Masters, and many Whoredoms are Committed.

NOR can Either of these be defended, either by pleading Poverty and Necissity, for this is the way to Maintain one, with the 〈◊〉 of a great many, which is contrary to the Rules of Honesly: Nor that the Public Stock is increased by it, for neither ought the Public anymore than the Privacy be maintained in a way of Dith-nesty, as this certainly is. And certainly, the more such are permitted, or tolerated, the greater Temptation is laid before them, to allow unbounded Licentiousness and Disorder to gain Custom: And there is more Prudence in maintaining a few Poor, than to give them liberty to make a great many more so: And it is such a Public Nusance, that all sober Divines have, as they had Opportunity, born a severe Testimony against it; and serious Christians do groan under the lamentable Effects of it, and feel the doleful Fru • ts of it in their Families, which they know not how to Remedy. And let others think as they see good, yet I am verily persuaded that the great Immoralities which abound among us, of which there is so general a Complaint, will never be reduced, till effectual Care be taken, to Retrench the one, and Suppress the other; for whilst such Seminaries of Wickedness are suffered, it must be expected that the mischievous Efforts of them will Encrease and grow upon us.

SERMON CCIV.

WE are Considering wherein we may be guilty of U ••• , becausess in the Gaining of the things of this Lose. Two things have been here observed. viz. By down-right Stealing; and by living one of a Lawful Calling. 1. In Likeness 2. In an Unlauful Calling.

(2.) BY an Irregular following of a Lawful Calling. It is not sufficient that the thing be Lawful, but it must be done Lawfully, and it this be not regarded the Command is broken?

AND here are forbidden,

[1.] AN over greedy or C • vetous craving after the things of this Life. This indeed is the Root of many Exorbitanties; and where it influenceth an Employment, it will put it out of Order; and every Command is broken in the Heart, as well as in the • se, and it begins there; we are therefore told, 1 Tim. 6.10. The love of money is the r •• t of all evil. There is a Covetousness forbidden in the Tenth Command, whi • h is another thing; but there is one proper to th • r • Precept; and wherein that differs from this, may be inquired when we come to Discourse of that. That which is here concerned, is an Heart immoderately set upon these things; which is charged upon him, Jer. 21.17. Thine eyes and thine heart are not but for thy covetousness. And it consists in an over-valuing of the Creature, and Idolizing of it in our Thots and Esteem; whence it is called ldolatry, Col. 3.5. And this Covetousness discovers itself both in the Gaining of these things, and the Improvement which Men make of them; and the former of these is the Subject of our persent Contemplation; and it is to be discovered when the World is set in the Mans Heart, and he must have it by Right or Wrong, and thereupon all his Projects and Contrivance are how to Compass it; and 〈◊〉 never be satisfied, or set any Bounds to his Infinite C ••• vings, but the more he grasps in, the most doth he grasp after, Eeel. 4.8. Hab. 2.4. Every Man hath in him a natural insatiable Desire after Happiness; he finds that he hath it not in himself, but must go abroad for it; he accordingly fixeth upon some Object, 〈◊〉 which he promiseth to himself Satisfaction 〈◊〉 the Fenision of it, which carries him restlessly after it; and having unhappily fixed his thoughts upon the World as such an Objects, he Prosecutes it with the greatest Earnestness; and because it cannot answer his Expertlation he therefore is boundiess in his Pursuit, supposing, that by accumulating more of it, he shall compass his Desire; and mean while in further off from it, than he was when he first sat out.

[2.] A Brealing of the Rules proseribed in the follwing of has Employment. God hath not only set Bounds to Employments themselves, but also to the Manner of the Prosecation of them; and Men may Transgness in this, as well as in the other: Hence that, 1 Tim. 1.8. But we known that the law is good, if a man 〈◊〉 at lawful. A Man may have so much of a natural Conscience stirring in him, as to be afraid of taking up a wiched Trade of Life and yet be may follow that which in itself is God, to as otender 〈◊〉 Evil to him; and this is done more ways than one.

•• occially,

• 1. BY using of Fraud is their Employment. Every Man in his Calling ought to do his Work subtantiady, that it 〈◊〉 be serviceable for the End for which • t is: When therefore Men slubber over their Work, and do it to the halves to that end, that they may make the gr • ater Gain to themselves, this us Deceitful, and a meet Cheat; and Men are disappointed in their just Expectorations; and this is the too general Complaint against Tradesmen, which is doubtless a great Sin and Provocation: Whereas if Men would he convent with honest Gain, there would be no need to this; and so Man of sense but would be welling to be at rational Charge to have their Work well done.
• 2. WHEY Persons that give Entertainment, will allow Disorders in their Houses, to draw Custom and get Gain That such an Employment is Lawful, we have before observed, but there is a great Snare and Temptation in it; and if Men take not great heed to themselves, they will use it Unlawfully. Such is the Corruption in Men's Hearts that the most will go there, where they may use the greatest Licentiousness, and therefore such Places where •• save is the most unbounded Toleration, shall be most frequented; and for such in Prospect of 〈◊〉 , to allow Men to Drink to Excess, to spend 〈◊〉 their preciou • Time in • dieness & Expence, 〈…〉 Riots, to set up unseasou •• lie, and to the Di ••••• ance of others, and to give Enter ••• meant to Children and Servants, is a thing 〈◊〉 , and to pervert the End and Use of such 〈◊〉 ••• phoy • meant, and turn it into an Abuse.
• 3. BY p •• suing their Business so as to 〈◊〉 themselves the necessary Re ••• ation 〈◊〉 God hath allowed them. When they are ••• ger in plotting and pursuing their Affairs, 〈◊〉 they give their very Bodien no Ease, and 〈◊〉 Cares will not suffer them to Sleep in their 〈◊〉 ; so that they utterly bereave themselves 〈◊〉 present Comfort, except what they ex ••• from their expected Gain: Thus the Wife 〈◊〉 describes them in, Eccl. 2.23. For all his 〈◊〉 are sorr •• s, and his travel, grief; yea, 〈◊〉 heart taketh not rest in the night. This is also ••• ry. And what is this but to presume a make themselves Happy, by readring of themselves remarkably Miserable.
• 4. BY encroaching upon Holy Time, in sol ••• our S • cu or Employments. Every thing •••• tiful in it's Season: God hath appointed 〈◊〉 for out ward Business; and He hath sepu • eed and sanctified, a set part of Time for Re •••• Worship; in which He hath forbidden 〈◊〉 out own Work, as was oblerved un •••• 〈◊〉 Fourth Command; and far this we 〈…〉 , Isa. • 8.13. If thou turn •• dy thy 〈◊〉 the Sabbath from doing thy pleasure on 〈◊〉 day, and • all the Sabbath a delight, the 〈…〉 the Lord, bonourable, and shall honor 〈◊〉 doing thine own ways, nor sinding thine 〈◊〉 p •• assure, nor speaking thine own words. 〈◊〉 therefore Men cannot contain themselves 〈◊〉 their own, but will be trespassting upon 〈◊〉 Time, it makes that Business Unlawful, which • lse would have been Lawful: And it 〈◊〉 belongs hither, that Men do begrudge God 〈◊〉 Time; are weary of the Lenght of it because it is an Impediment to their Worldly Bu •• ss, and they count it a tedious Parenthesit, and so much time hast: Hence such a repri •• ed, Amos 8.5. Saying, When will the new 〈◊〉 be gone, that we may sell carn? and the 〈◊〉 , that we may set forth wheat.
• 5. WHEN the Business of their Particular Calling thrusts one the Duty of their General Ca •• ings. He that pursues the Concerns of this life to the hurt of hin better part, doth not fol ••• it Lawfully; because this is a Concern that calls for our prime Care, as directed, Matth. 6.32. Seek first the kingdom of God, and his r •••• teousness, and all these things shall beadded •• to you. There are the Duties of Reading the Wold, Meditation and Prayer, both Secret and with our Families, for which it is out Con ••• to set apart some part of Time every Day: If then we encumber ourselves so with these things, that we leave no room for the other; and thereupon either totally Neglect them, or slightily Attend them, or think it enough to Adend these on the Sabbath, and count all our own Time l • st, which is taken up in Attendance upon them; we Rob God of His due, and hurt out Souls, while we inodulge our outward Mar.

(4.) THIS Command may b • volated by In • uri • ns Tre ••• ents of one 〈◊〉 there in the 〈◊〉 of Tr ••• ick • r • work • ! • o •• erce. That such Commerce is necessary for the Support of Maukind in this Would, hath been before taken an Account of: But there are the Rules of H • nesly by which this is to be reg • lated and bounded; and every •• fect i • , or short coming of those, will ren ••• us Guilty in this regard.

AND we may •• re take an Accor •• briefly of the most Comprebe •• ive of th •• .

1. THIS is done 〈◊〉 For 〈…〉 : When Men seek to •• er-reach o • e an ••• er 〈◊〉 their Comm ••••• tion • , co •••• ry to the Precep • , 1 Thes. 4.6. That 〈…〉 beyond, •• d defraud his brother in 〈◊〉 ••• ter: because that the Lord is the evenger of all such. F • r though' this is applied nextly to the Seve • th Command, yet it is a Precept or Prohi •• ition taken from a general Rule in all C • sef; it compre • en • s under it all sorts of De ••• s, which are us • d by Men to ever-reach one another, in Buying, Selling, or Frehangings, which are very many, and not easily em •• e • nted; but some of them may be just instaneed. Here co •• es in the Frand that is used about Weights and ••• sures which the Scripture d •• dares to be abominabie to God, Pro •••• 10 23. When Men Buy by one and Sell by 〈◊〉 , •••• e them so as by a turn they may be more •••• ess, whereby Men are imposed on, which contradicts • q •• rty. When Men take Advantage of others Igne • ence, and put off one thing for another, or put off a Bad thing for a Good: When they Commend that which they know is Naught, or Depraetiate that which they know is Good: •• deavour to cover the Defects of their Wares, by setting a fair Gloss upon that which is Defective: To put off Bad Money for Good; and whatsoever of 〈◊〉 Nature, which are Deceitful.

2. BY Extortion or Oppression. There may be some critical Difference between these two, but they may well be put together: Extortion is in Law, a straining by a Civil Officer, more than is the Due according to Law, for his own private Gain; or a Man taking of an Advantage of his Neighbor, upon his failing either in Day or Specie, to unreasonable Gain: whereas Oppression peculiarly is in taking the Advantage of a Neighbor's Necessity, to make him Pay for a thing more than the Value that we would otherwise have stood for, but that we know that he must have it, and can have it nowhere else: And these are Sins which come under the Dishonest Gain forbidden in the Word of God, E • ek. 22.29. & V • r. 12. And to this Head belongs excessive Usury.

3. BY Unsaithfulness in the persorming of lawful Contra • t • according to the honest Agreements. It is the Principle and Practice of too many, that all their Care is to get into Debt to others; and for that end they will Promise fair what they will do, and to be true to a Day, when in the mean while they neither intend i • , nor vet have any fair Prospect of a rational probability of their being able to fulfil their Word; but must needs fail, either in kind, or in time, or both; whereas every h •• est Man's Care is to see a fair way how to get our of Debt, before he will run into it; and yet how common a thing is it for Men to violate their Promise, and make no bones of it, and frame all Excuses for it, so to wrong their Creditors. And I must confess that I am ashamed to heat Religion so reflected on, by saying such and such a Man, as high a Profession as he makes, yet he takes no • care at all to pay his honest Debts: And that the ready way to be undone by such, is to Pay them before hand; and altho' they Promise from time to time, yet there is no Performance, but they must be Prosecuted at Law, or you must lose your own. Surely this is a forfeiture of Moral Hopesty, and that presumes a foregoing of Conscience, and that Man's Religion is vain. I confess, if a Person be cast behind by Providence, and there are those that are able and willing to set him up again, and run the adventure of it, it is another Case; but then he ought to deal plainly, and not impose on Men and not seek his help of those that are not able to do it, and thereby to Ruin others as well as himself, for the Wise Man hath an Observation, Prov. 28.3. A poor man that oppresseth the poor, is like a sweeping rain which ••• verb no food.

〈◊〉 BY Engrossing of necessary Wares, thereby to Advance the Price at their own pleasure. How far Monopolies may be warrantable, I shall not dispute; only without question it is Lawful that he who hath found out anything, which is for common Benefit, ought to have some Advantage by it, for his own Profit: But for Men who live in a way of Traffick, to make a Scarcity of things by keeping them up, that so they may raise the Price, is Injurious and Oppressive, and an Attempt to govern Providence, when we ought to be governed by it: And if this be in things Necessary for the Comfort and Convenience of Man's Life; it is aggravated; because these things Men must have, whatsoever it Costs them: Whereas in other things merely to please the Fancy, none but Fools will suffer themselves to be Cheated by them. We therefore have that Observation, Prov. 11.26. He that with-bold • th corn, the people shall curse him: but bl • ssing, shall be upon the bead of have that selleth in.

5. BY F ••• bood in the discharge of a Trust committed to them. It is true, Civil Governments have provided good Laws, to prevent such Abuses, by written Bonds, Receipts, and doing things before sufficient Witnesses. But these are not next Rule of Conscience, nor will the want of these things acquit the Man from his Obligation, because it cannot legally be Proved upon him. If a Man do Lend to his Neighbor anything upon his Word, if he Deposit anything into his hand to keep; and because it cannot be legally Proved against him, before Civil Authority he keeps in back, in whole, or in part, be therein notoriously breaks this Command, Nor is the unjust Steward commended for his Honesty, though' his carnal Policy is noted in the Parable, when be made up False Acco ••• with his Lord's Debtors, for his own Advantage, Luk. 16.

6. BY vexations Law-suits. Doubtless Civil Laws are Good and Necessary; and Men are sometimes forced to recover their own by Law, or else they would wrong themselves and Families: And this ariseth from the Iniquity of Mankind, whereas if all Men were Honest, it might be prevented: This Forwardness to bring everything to Civil Courts, which might be ended in a more Charitable way, is what the Apostle sharply reproves in them, 1 Cor. 6. begin. For Men to take the Advantage of the Law against their Neighbors, when their Cause in Honesty and Conscience is Just and Good, is Oppression and Robbery under a pretext of Justice; For Men to draw out Suits, by unreasonable Non suies, and any other Tricks of a like Nature, to impoverish their Neighbors, is of the same stamp: For Attorneys to use Tricks to persuade their Clients to Contention, and protract, and blind, or entangle Causes for their own Advantage, is a Scandal, which such as so do, can never wipe off: For Persons, by Bribes and Friends, to draw such as 〈◊〉 , concerned in Judgment, to have Respoc • of Persons so to favor their Cause, which in Equity would go against them, is also a plain violation of this Precept. Thus may Me • Si • against this Precept in their Gettings of the things of this Life.

II. THERE are also those Sins here forbidden, which have a respect to the Improvement of an Estate gotten. Men may come by these things Lawfully, and yet Improve them Unlawfully; and that also comes under this Prohibition; and that in regard of both those things, wherein we observed, in the •• ffermative part of the Precept, this Improvement is concerned. And the reason is, because if we do not use these things serviceably to the End for which they are bestowed upon us, we do not answer the design of the Precept.

AND this may be considered,

(1.) IN the way & manner of Preserving an Estate well gotten, and keeping it in a thriving way. The need of this we have before observed: We are therefore told of a Righteous Man, Psal. 112.5. He will guide his Affairs with discretion. Tho' it be true, that all our Care and Conduct in this Affair will nothing avail, except God afford us his Providential Care over what we have. And there are unaccountable & unpreventable Casualties, which all we have here are liable to, and therefore it is a Disgrace put upon them Match. 6.19. Lay not up for yourselves treasure, upon earth, where moth and rust doth corrupt, and where thieves break thro' and steal. All these things have wings, and we cannot so clip them, as wholly to prevent their flight. Prov. 23.5. Riches certainly make themselves wings, they sly away as an eagle towards heaven. But still there the Duties lying on us, in order to this, and the Transgressing of them is S • n.

AND the more espec • a • of these are,

• 1. BY Foolish Suretyship. It may sometimes be a Duty to be Surety or a Friens; but • asily and readily to bind ourselves for another, is that which is Cautioned against in the Word of God; see Prov. 6. begin. My son, if thou be surety f • r thy friend, if thou hast •• ricken thy hand with a str • nger. Thou are snared with the •• rds of thy mouth. And. 11.15. He that is surety for a stranger, shall smart for it: and be that •• t • th suretyship is sure. How many are thus Ruined? The greatest Compassion they find, to be branded for Fools: We are therefore advised, Chap. 20.16. Take his g •• ent that t • surety for a stranger: and take a pledge of him for a strange woman.
• 2. BY unwary Crediting of Men. Lending is a Duty, and in some Cases without expecting to be reimbursed; but to Lend to others without Caution, such a part of o • r Estate as we have no good Security for, and the Loss will tend to Improverish us, is a sinful Imprudence: To Lend to Riotous Persons, and to Persons who are in no likely way to Restore to us again, what we Credit them withal, is to Tempt Providence, and forfeit that Discretion which is required of Men in their Temporal Affairs.
• 3. BY Letting our Improveable Estate to lie I •• e; or suffering it to go to Ruin for want of seasonable Reparation. If these things be not Improved, they will of themselves go to Ruin; if they lie still they will not Increase: If Fie • ds be not manured, they will grow over with Thorns: All manner of Negligence and disregard of this Nature, is Folly and Sin to Men: We are therefore commanded in, Prov. 21.23.24. Be thou diligent to know the state of thy stocks, and look well to thy herds. For riches are not forever: and doth the crown endure to every general on?
• 4. BY sinful Thought taking. This is a Sin here in Excess, and Cautioned against by our Savior, Ma • th. 6.31. Take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? When our solicitude of keeping, and fear of l • si • g these things, perplexeth our Minds, fills us with disquietments, and hinders us from that sedate Commending all our Concerns to the Providence of God in the way of Duty, it is a Breach upon the Rules of Morality, and a discredit to the Profession of Christianity: hence that, Prov. 16.3. Commit thy works unto the Lord; and thy thoughts shall be established. And to sink in our Spirits, when we suffer Losses in our Concerns, is an Argument that our hearts are too much set on these things, which is an Indication of Covetousness, which is here forbidden.

(2.) THERE may be Unrighteousness practiced in the w • of Expending of these things. There is an Improvement in this way, as well as the former; and that we may be a • le f • r this, we ought to be careful in that. These things are given for the Use a • d Comfort of the present Life; and there must be a laying out, as well as a laying up, else the end is lost, and the are an unprofitable Furden; and we are told, 1 Tim. 6.7. For we brought nothing into this world, and it is certain we can carry nothing out. Psal. 49.17. For when he dieth he shall carry nothing away: his glory shall not des • end after him. But there may be Errors committed in bot these respects

[1.] WHEN Parsimony or Frugality, degenera • es into Covetousness. As there is a Covetousness which app •• ts in scraping by right or wrong, so also in pinching Penur • ; or an over great sparingness. When Men live beneath their Estates, and cannot find in their hearts to use them for the Glory of God, and the Benefit of Mankind. And this,

1. WHEN they Deny to themselves and their Families, that which is • roper for their Support. If God bring Men to Poverty and S • ra • ts, it is a Duty for them pariently to endure it; but to deny it to themselves and theirs, when God allows it to them, is sordid Covetousness: We have the Wise Man's Remark, Eccl. • 8. There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labor, neither is his eye sati • fied with riches, neither saith he, For whom do I labor, and bereave my soul of good? This is also vanity, yea, it is a sore travel. When they can neither allow to themselves nor theirs suitable Maintenance, nor afford their Children a Credible Education, but begrudge everything that is thus expended, it saith that the World is their God.

2. WHEN They with hold doing their Proportion to Public Supports. Either they do it not at all, if they can avoid it, or do it grutchingly, when they are constrained to it; and all that goes out that way, is as so much Blood from their Hearts. There is a Maintenance which God requires for such as do Service in Church or Common-wealth; and none but B • ggars and Im • otent Persons are discharged from it: Hence that, Rom. 13.7. Render therefore to all their dues: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor. Gal. 6.6. Let him that is taught in the word, communicate unto him that tea • heth, in all good things. And when Men use all means to avoid this, and think all that is thus held back is so much saved, they put a great Cheat upon themselves.

3. WHEN they can allow nothing for Charitabl • Use when cal • ed to • t. The Hebrews call Justice and Alms by one Word, to let us understand that deeds of Charity are not Arbitrary, but belong to Righteousness, and cannot be neglect without Sin. God will have such Objects to be among Men always. Mat. 26.11. For ye have the • oor always with you. And hath made it the Dut • of such as are able no Relieve them. When therefore such carry it so Churlithly, harden their Bowels against them, Rail at them instead of Relieving them; send them away and bid them come to Morrow; when it is in the power of their hands, see them starve rather than succor them; and if they do anything for them, it is sparingly: These break this Command, refuse to Lend to the Lord, or p • y Him His Quit Rent, which He hath requ • r • d of them; these hurt themselves, put themselves from under the Blessing promised to such, Psal. 42.11. And are Enemies to their own Prosperity, Eccl. 11. begin. Prov. 11.24, 25.2 Cor. 9 6.

[2.] WHEN Liberal • ty degenerates into Prodiga • ity. Men are too apt to put wrong Names upon things and to reckon their Vices for Virtues; and thereby to put a Cheat on themselves, and baffle their own Confe • ences. T • us they are apt to write good Husbandry upon sordid Covetousness, and to give the noble Title of a Generous Spirit to Profaness: But they will not so cover them from the signt of God, or be able to make them to pass under such a Disguise; and these things are repugnant to this Precept.

1. BY Living Above their Estate. God hath not seen meet to give everyone a like Portion of these things, and by that He hath told us, that everyone is not to aspire to Live in the same Expence. Ordinarily, for Men to make their Expence Exc • ed or Equal their Income, is Profuseness, and argues them Discontent with God's Allowance. When all are Ambitious in their costly Building, rich Furniture, fine and costly Apparel, and expensive House keeping; and think it a Disgrace to come behind the Best in these things, though' by it they bring themselves to Poverty, and run themselves behind in the World, they certainly are guilty of Profuseness; and Abuse instead of Using the Favors of God, and prove foolish Stewards of the Good things which He bestows upon them: When also Men are over lavi • h in their Entertainments, and Charitable Deeds; for in these also there is Moderation to be used, and a Rule of Proportion to be attended, otherwise it will not be Hospitality and Charitableness but Profuseness; and an honest pain Dinner will show as much of true Liberality, in one, as a rich Feast in another; and two Mites are a greater Charity in one than so many Pounds in another. It was a close S • rc • sm in the Philosopher, when asked, What made him so Prodigal as to B • g a Ta • ent at once of su • h a Person? He answered, This it was because he expected not another Opportunity; but must take in while it was Going.

2. BY exceeding the bounds of Sobriety, to gratify some inordinate Lust It is a common Plea of some to justify their Prodigality, that it is their Own, and they can Allow it, and therefore they will take the Comfort of it: But a Man may Abuse the Good things of God, and make the Goodness of God to be Fuel to his exorbitant Concupiscence. There is Riot to Excess, which is forbidden; and such do not Honor but D • shonour God with their Substance, who indulge it with these things: Hence that, Rom. 13.13.14 Let us walk h • nest • y as in the day; not in rioting and drunkenness, not in chamberring and w • ng • nness, not in ••• ise and envying. But put ye on the Lord Jesus Christ, and make not pr • vision for the flesh to fu • s • i the lusts there • f. And a Woe is denounced upon such, Amos 6.4, 5, 6 That lie upon beds of every, and stretch themselves upon their conches, and eat the lambs out of the flock, and the calves out of the midst of the stad; That event to the sound of the viol, and invent to themse • ves instruments of music, like-Davil; That drink wine in bo • a • s, and anoint themselves with the chief vint men 〈◊〉 but they are not grieved for the affliction of Joseph. He was la • d to the Charge of that Rich Man, whose incomes could bear it we • l enough, Luke 16.19. He was clothed in purp • e, and fine un •• n, and fared sumptuoust, every day. When Men will waste their Incomes in pampering their Bodies, and • eeding themselves us for the Day Slaughter; when they will expend it to nourish Pride and Profuseness, in Gaming, C • mpany-keeping and Drunkenness, and thereby nourish themselves in carnal • ecurity, Scorn and Contempt of God, and Despising of their Neighbors, who will not, or cannot do as they do; and their usual • irge is that of the Epicur • an, 1 Cor. 15 32. Let us eat and drink, for tomorrow we die. And so they put away the evil Day from them. And it is an usual Observation, That such Persons as are thus Profuse in these irregular Courses, are as sordid and base in those things wherein they might glorify God, and do good in their Generation; are as back ••• d to Publich Service, and as hard-hearted against the Poor, as they are Profuse in their Irregular Exp • nces: And it cannot well he expected to be otherwise, since they, to gra •• fy their Lusts, do out themselves short, of doing that which is their Duty in other things. Thus many Families are almost starved, when the Heads spend all in Drunkenness and Lewdness; thus are Children Beggared, and l • ft to the wide World, whilst their Parents spend all to maintains vain and foolish Port in this World: And many other mischiefs ensue.

USE. LET us then be advised to use Discretion and Piety in avoiding these Sins, and con • ta • t practicing of the contrary Duties. Let us therefore consider, that we are Accountable to God for these things, they are of the Talents which He hath betrusted us withal, and will reckon with us about them. It we have gotten these things Dishonestly, they will be a Worm at the Root that will corrode us one Day, and leave a Blust on all our Dishonest Gains. Ilab 3 10. And if we Abuse them instead of rightly improving of them, it wi • l be Bitterness in the latter End.

CONSIDER, There is a way to make these things serviceable to God • s Glory, and our true Comfort hereafter, to make ourselves Friends of this Unrighteous Mammon, and prevent the rising up of these things against us, in the Day of Judgment; which is a gracious Contentation in the Providence of God, and a careful Endeavor to Improve these things so as not to hinder us, •• t further us in the great and most necessary Work that lies upon our hands: When we use the World, not abusing it, whether we have little or much of these things, we shall have the true Comfort of them here, and the Commendation of our Lord another Day, Well done, thou good and faithful servant; thou hast been faithful over a sew things, I will make thee ruler over many things: enter thou into the joy of thy lord.

SERMON CCV.

BY the former Precept we were taught what is the Duty of Love which we owe to our Neighbor, with regard to his outward Estate; we are now to pass over to the Consideration of this Love, as it is to be exercised in regard of his Good Name. The words of the Command seem to have a special reference to a Public Testimony that is born against another, before Judges that have Power to inquire into a Case; but it is not to be restrained to that, but hath a respect to all the Reports that we make concerning another unto others. The word translated Bear, firstly signifies to Answer, because Judges are wont to ask the Witnesses what they can Testify in • uch a Case; but it also signifys to Hear what another saith, intimating that we are not to receive a Report to another's Infamy; and it is extended to all manner of speaking, whether asked or no. The word False signif •• s • oth that which is Lying and Per • ilious, and so engrosseth not only things Fals;e but things spoken to D • fame another, though True in themselves. The word witness, doth not signify the Thing asse • red; but the Person a •• e • ting: it doth no signify T • stimonium, but Testis; and is, . 〈…〉 . Thou shall not speak as a • alse witness And by Neighbor, though' the word firstly signifys an Associate or Companion, yet it is use • in Scripture for any other Person whatsoever.

AND we may here observe, That this Command doth not aim at the Confirmation of a Testimony by an Oath, for we formerly observed That to have a proper reference to the Th ••• Command, where we took • n Account of it. And there is a great difference between a plain Testimony, and an O • th, which is sometimes added for the Confirmation of it But the true comprehension of the direct meaning of this Precept will be discovered in the Consideration of the things that follow.

QUESTION LXXVII.

WHAT is required in the Ninth Commandment?

ANSWER.

THE Ninth Commandment requires the maintaining and promoting of Truth between Man and Man, and of our Own and our Neighbors Good Name, especially in Witness hearing.

UNDER this Answer, we have the Comprehension of the Affirmative Duties which property refer to the Ninth Command, which are generally assigned to Man's Credit, or Good Name; because a Man's own Credit is greatly concerned in his speaking of the Truth, nothing being a greater Reproach than to be branded for a Liar; and another's Good Name is exposed by False and Infamous Reports against him.

BUT the Command itself, is of a larger extent, and grasps in it whatsoever belongs to a Testimony, which is born by one concerning another, or concerning himself; for the word Neighbor comprehends under it both the Man himself and every other Man; and a Person may Break this Command, as well by a wrong Testimony concerning himself, as concerning another. And some think that this Precept, as well as the next, hath a respect to the Four that go before in the Second Table; And the H • ar • or inward Man is as truly concerned in this Command, as the Tongue or outward Man; we may think, as well as speak Falsely concerning ourselves or others.

THE general Virtue which is required with respect to this Command is Veracity, as it refers to a Testimony: Tho' there be other Virtues also required to be exercised in a right observing the Duties here required, as will be afterwards observed. Truth then is the great thing that we are here concerned about with respect to a Witness, which is born by us, either to and in ourselves, or openly to others. We may therefore begin with considering the Nature of Veracity, and of a Testimony, which will open a way to a more distinct Consideration of the several Duties comprised under this Precept.

VERACITY; if we speak of it as an Habit or Virtue, is, a Disposition in the Man to maintain and pro • ote the Truth. This therefore is put into the Character of a Godly Man, Psal. 15.2. He spe • keth the truth in his heart.

AND here we may observe,

[1.] THE Subject about which this Virtue is employed. i. e. Truth. Now Truth may come under a Threefold Consideration, viz. As it is in the T • ing itself, as it is in the Understanding, and as it is communicated to others; and all of these are here to be considered, though' the two latter are nextly intended in this Command.

• 1. TRUTH in the Thing is, a Relative Assertion of it, whereby it is suited for the Understanding to discover it, in its Nature, Causes and Effects. It is founded in the Thing itself, and it is so whether the Understanding do rightly resent it or no. This is usually called Metaphysical Truth, and belongs insepararably to everything that hath a Being; it consists in the reality of the thing; if the thing be, it is T •• e, and all that wherein it discovers itself to be; and to be such a thing, and no other, is from the Truth of it. And this is the Foundation on which the other Notions of Truth are built, and to which they must be reduced.
• 2. TRUTH as it is in the Understanding, is, the right Conception which the Mind entertains concerning the Thing. When the Mind takes up a right Conception of the thing as it is, and is not mistaken about it; when it hath a true Idea of the thing, that is Truth as it is seated in this Faculty; and this is usually called Logical Truth, or Axiomatical, when the Understanding passeth a true Judgment on the thing, and takes up therewithal; and a mistake here is properly Error which contains a Falsehood in it, which is contrary to the Truth. and proceeds from a deceived Judgment; and this essentially belongs to the Veracity under consideration, for if the Mind be imposed on, and entertains wrong Conceptions of things, it lays a foundation for a False Testimony.
• 3. TRUTH in Communication, is, when we express the thing as it is, according to a Right notion which we have taken up of it. And there are two things which must here go in Conjunction, to render it Truth, according to the mind of this Precept, viz. both a Conformity to the Reality of the Thing, and to our Conception which we have taken up about it: If we declare not the thing as it is, it is False; and it we say the Truth of the thing, yet if we speak it contrary to our own Understanding of it, it is a Falsehood to us; and this is that which is called Ethical or Moral Truth, and is essential to Veracity, as it is rooted in the Will, which inclines the Man to chose and love the Truth, and to renounce and hate all Falsehood, which influenceth both the Words and Actions. Hence,

[2.] I • is a Disposition in the Man to Maintain and Promote the Truth. A Man may know the Truth, and sometimes speak it, and yet • e no Friend to it: Whereas this Principle is required to be in everyone that would Obey this Precept; it therefore is a Disposition of one that is Gracious, Psal. 119.104. I have every f •• se • ay. Hence that, Eph. 4.25. Wherefore putting away lying, speak every man truth with his neighbor. And though' there be some in whom the Moral Principle of right Reason hath such influence, that they abhor Falsehood, and glory in Truth, and simplicity of Carriage; yet without t • e • an ••• cation of the Spirit, which puts Truth into the inward parts, every Natural Man hath a Natural prevalent Disposition to • a • shood in him; for which reason the Psalmist so earnestly. Prayed that it might be removed from him. Psal 119.29 Remove from me the way of • ying

II CONCERNING a Testimony, we may observe, that the Word in strictness o • speech, is, an Evidence given i • to la •• su ••• u 〈…〉 to •• nfirm the Truth of some matter of Fact, the Truth whereof is under Enquiry. Some therefore have restrained this Precept to be a Direction about the Righteousness required in Legal Processes; but though' this be compri • ed in it, yet it hath a larger extent; and accordingly, the Word Testimony will admit of a more La • Interpretation; and it may be applied to both the inward Witness of •• e Man's practical Understanding in him, and to the Discovery that the Man makes of his Mind, by Words or Actions. In the former of these regards, it is the witness which the Man Judgment bears in him, to the Truth of the thing which he gives Credit to, or is Conscious of: hence that, Rom. 91. I say the truth in Christ, I lie not, my conscience also bearing me witness in the ho •• Ghost. In the latter Sense, it is the Confirmation of a thing, that is said, or done, upon the Credit of the Person himself, who saith or doth it; and that, whether it be in a solemn manner, before lawful Authority, or in ordinary Converse among Men. And here are two things to be considered, viz. The Thing that is spoken or done, which is the Matter of the Testimony; and the Affirmation or Negation of it, by the Person, which is the Form of it. A Man may mention a thing which is either True of False, but he neither Affirms nor Denies it, and this is no Testimony; but when he adds one of these two to it, it then amounts to a Testimony. And there is this difference between an • ath, and a plain Testimony; In an Oath, the Man calls in the God of Truth to be a witness of the Truth of what he speaks: Whereas in the other he only pawns his own Credit for the Confirmation of it; and for that reason, the Credit given to it by Men is, according to the Esteem he hath among Men for his Veracity: If therefore the Man hath a Reputation of a common Liar, his Testimony is despised and rejected by all that know him; but if he hath obtained an Opinion of being a Man of Truth, his Authority will go a great way with such as have such an Esteem for him. New a Testimony may come under a double Consideration, or is of two sorts.

1. ASSERFORT: When a person bears Win •• es to a thing that already is, or hath been. And this is that which is of the greatest use in •••• ers of Judgment, or trials of Cases between Man & Man; and hath also its necessary use in the common Converse between Men, and human Society cannot be preserved in quiet and safety without Veracity in it. This is concerned in matters of Fact, and in all Historical disco ••• des, concerning Persons and Things; in all of which, regard is to be had to the frath; and a • d Falsehood is to be carefully avoided. Hence that, Zech. 8.16. Speak ye every man truth to his neighbor.

2 PROMISSORY: When a person gives his Testimony to something that is Future, to which he obligeth himself: on this also he •• wns his redit, which stands for the performance of it, and his Veracity is the bond which he gives and another accepts of, and depends on him for the performance of which he so gives his word for: and this also is put into the Character of a good Man, Psal. 15.4. He sweareth, 〈◊〉 changeth not.

THESE things thus premised, we may descend to take a more particular account concerning the Duties which have a proper referance to this Command.

HERE let us observe this General Rule, viz. That This Precept belongs to the Second Table of the Moral Law, and therefore refers to the Love which is required of Mankind one to another, and which everyone owes both to Himself, and to his Neighbor; and therefore whatsoever properly belongs to that Love, in regard of the Testimony that the Man giveth, is hitherto to be reserved; which will open to us a way large field. And I shall here confine myself to these things which are principal & comp •• ensive. And here,

First IN respect of an Assertory Testimony, whether in the Courts of Judicature, or out of them. There is a Duty incumbent both upon those who give their Testimony, and those who receive it.

1. IN regard of those that Give their Testimony. There are several weighty Duties incumbent on them; the principal whereof are these that follow:

• 1. THEY are to be very cautions when they do Give their Testimony concerning any matter, and that whether before Authority, or in their Ordinary Discourses. They ought therefore duly to ponder in their Minda, whether they have a Call of God to declare what they know upon the Account. The wise Man observes, Eccl. 3.7.11. There is a Time to speak, and a Time to keep silence: everything is beautiful in its season. And here two things are mainly to be observed,
  • (1.) TO Testify against Sin, when we are called to it. We may have a call from Authority, when cited to give evidence in & case, wherein wickedness is to be detected, and that is a call from God, and we cannot righteously withhold it: and when the Sins are such, as the not •• inging them forth, & witnessing against them, will tend to the Public hurt; especially, when Notorions Crimes cannot be legally detected without our Testimony, we then owe it as a Duty to the Glory of God, and the welfare of the People we live among, to after our Witness against it. But when we are not put upon it, and the Transgression be an Infirmity, Charity may require, that we do not offer a complaint against others; for Love covers a Multitude of Sins.
  • (2) TO defend our own or our Neighbors Innocence, when exposed, and this both in Public, Indicatiories, and Private Occasions. When any are openly accused of Scandalous Crimes, and like to suffer Igueminy & Penalty. and we are able to Relieve them by our honest Testimony, both Justice and Charity requires it. Prov. 24.11, 12. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slam: If thou sayest, Behold, we knew it not: doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall be not render to every man according to his works? And when they are like to suffer in their Estate, and we can afford them relief, there is a like reason that we hold not our Peace; we ought also to be ready to defend them against the reviling Reproaches of Malevolent Tongues, and take their part; and we ought to speak also in our own defense, when like Injuries are offered us: So did Paul, Acts 24.10.
• 2. THEY ought to Tesify Nothing but the Truth, and that upon their own Knowledge. We before observed a difference between a meet Report, and a Testimony: the former being only a Declaration of a thing, neither the Afforming or Denying of it, but the Other is Attested to. By the former of these, it is certain, that Men are by this Precept required, to be cautious how they spread Uncertain Reports, left they be made the Authors of them; but it is yet more important that Men be exceeding careful, how they lay their Credit to the stake for anything which they say: and for that reason it is requisite, that they are not mistaken in the thing, but that it is certainly so. For if the Thing itself be False, it hath the matter of a Ly in it, and our rashness, in asserting it, will involve us in guilt: and though' the thing itself should eventually prove True, yet if we did not Know it to be so, we break this Command. For if a Man give a True Testimony, it is not enough, that there be Truth in the thing, but this Truth must be imprinted on our Understandings. When therefore God speaks of Himself as a Witness, He thus expre • leth it, Jor 29.23. I know and am a witness, saith the Lord. Now a Man's Conscience may be a sufficient Assurance to him, in respect to himself, (Rom. 91.) because it is privy to what is within him; but in respect of another, it must be by the Senses, either Hearing, or Seeing, Au • thus his, &c Now there is a Moral certainty, as some call if, when though Men did not See, or Hear the thing, yet they have strong reasons to Credit it; either from notorious Circumstances, or credible Reports; but this is but presumptive, and may be Fallance us. A Man may testify that he Heard such Reports, but to assert plumply, that the thing itself is so, is too much; and he that sets a due Value upon Truth, will be careful to himself in this regard.
• 3. THEY ought to give their Testimony, in plain inteligible Words, and without a mental Reservation. A Testimony is to give Credit to the thing Testifyed, and to inform others of the Truth of things, and therefore should be adapted there unto: It ought therefore to be made Plain, and not be delivered Fallaciously, either in Words which are of Ambiguous sense, or may be understood otherwise than Vulgarly, and in the common sense of Men they are used: [It is true, Tropical and Figurative Words, may be used, when they are as well understood as Plain ones, but all Ambiguities are to be avoided, else Men will be imposed on, and made to Credit an Untruth:] And Men ought to shun all Reserves in the Mind, which if uttered, would make the matter quite contrary: (But of these, more under the next Question.) But this is certain, For a Man to assert a thing, so as purposely to Deceive, or Impose on the Credit of another, is a Breach of this Command: And that is included in, Psal. 15.2. He speaketh the Truth in his Heart.
• 4. THEY ought to speak the Whole Truth, when called to it. A Man may say the thing which is True, and yet by suppressing Part, may be guilty of Wrong, Injury, Slander, and it is many times pernicious; and there have been many such Testimonies, as have cost Men their Lives, when if related in the Full, would have justified them. To take Part of a Man's Words, and omit therest, may impute Blasphemy to a Man, as if he repeats, Psal. 14.1. The Fool hath said in his heart, There is no God, &c. And if we examine Doeg's Testimony, 1 Sam. 22.9, 10. there seems to be no Falsehood in it; but he told not the Whole Story, and it costs the Priest's Lives; and for it he hath the brand of a False Tongue put upon him. Not as if a Man were bound at all times, to any that ask him, to tell All, or any Part, of the Truth of what is inquired of him, when he is not obliged in Duty to it; and there is no wrong done by the Concealment, especially when Hurt is like to be done by the telling of it, either to his own damage, or the harm of another: And though' we may not tell a Ly to suppress the Truth, yet we may either plumply refuse, or put Men off with other Disourse, or only tell them one part, and conceal the other. It was no breach of this Command in Soul, 1 Sam. 10.16. And Soul said unto his uncle, He told us plainly that the asses were found. But of the mitter of the kingdom, whereof Samuel spake, he told them not. Nor in Jeremiah, Jer. 38.27. &c. Tho' as to the reply of Rahab, so regard of the Spies, Josh. 2 And that of Egyptian M • dwives. Exol. 1.19. though' some Justify them, I rather think, it is to be imputed to their sinful Infumity; and though' God Blessed them on account of their Faith, yet He did not by it Command their Sin, though He Pard •• ed it
• 5. THEY ought to keep their O •• and that Neighour's Secrets. A thing is therefore •• led a Secret, because it ought not to be Divulged to all, or made Public; and there is no Man of thought, but hath those Secrets which he cannot comfortably keep so close, but that he must have some Consident, to whom he may unbosom himself; and in nothing more is a Friend necessary than in this; and he must needs be unhappy that hath none, because he dates to trust none. But then, he is False to himself, who betrays his own Secrets, and he is Untrue to his Friend that divulge in his Faithfulness is here required, and it is an evil time, when that of the Wife Man is verified, Prov. 20.6.— A faithful man who can find. And that, M •• 7.5. Trust ye not in a friend, put ye not confidence in a gurde: keep the doors of thy mounth from her that lieth in thy bosom. It is therefore advised, Prov. 25.9. Dabate thy cause with thy neighbor himself; and discover not a secret to another. There is always •• im •• icit, and for the most part and explicit Obligation of Secrecy in such a Trust, which cannot be Broken without Falsehood.
• 6. THEY ought to be careful to maintain each others Credit in the world: There is a Good Name which is better than precious Ointment, Ecel. 7: 1. And such an esteem we ought to have both of our Own and our Neighbors. And there are two things, which are our Duty on this account;

  One is, THAT we should take all proper Advantages to speak Well of our Neighbor. It is true, Self Applause is not here encouraged; and for Men to Trumpet their Own Praise is not Good; and it is a sign, that either a Man lives by Bad Neighbors, or hath little Commendable in him, that he must needs be his own Herald; though' it is a Duty incumbent on every Man, to endeavout that in all things his Life may Commend him; as, Matth. 5.16. Let your light so shine before men, that they may see your good works; and glorisy your Father which is in heaven. But for our Neighbors. it is our Duty to observe what is Commendable in them, and be ready on all proper occasions to give it to them freely. Prov. 31.31. Give her the fruit of her bands and let her own works praise her in the gate. Only Care is here to be had, that we do not do wrong to the Truth on the other hand, by giving to any the Commendation of Virtues which they are strangers to, or peactising them for that which is indeed their shame; which would be to impose upon others, & encourage them in things which are indeed their shame.

  THE other is, To Hide their Infirmities. the discovery whereof would tend to their Reproach. There is great difference between Frailty and Wickedness The Best of Men, in this Life, do labor of much sinful Infirmity, and are tvo frequently overtaken with that which would be their Reproach among Men, if published on the house • top: But we ought to be very Cautious of wounding their Reputation, by Reflections upon them in this regard. We should therefore beware of Destraction, as well as Flattery, both being contrary to the Duty required in this Command. It belongs to the Love required of us, to have a Mantle to cast over such things as these, 1 Pet. 4 8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. As therefore in is a sin & folly for a Man to publish his own Disgrace, so it is Uncharitable to lay open another's weakness • s.

• 7. THEY ought to use great Candor in Interpreting, the Words & Actions of their Neighbors. It is true, charity is not to put out its Eyes, there may be things very plain & notorious; but it ought not to look thro' the perspective of Prejudice, and Suspicion, but to be always ready to make the most Favourable Construction, and as far as may be, to take things in the better part. The Philosopher was wont to say, That everything hath Two Handies, and we should beware, by which of them we take hold of it. We may Hear the words that are spoken, or See the things that are done, but they may be capable of a Double construction, and this Command enjoins us to put the Best on them, which they may fairly bear. Rash Judgment is to be shunned, and we shall need our Neighbors Charity in this regard, and therefore should allow him ours, else we may meet with our own measure: Mat. 7.1, 2. Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. It is one of the remarks which the Apostle makes upon Charity, and it is here applicable, 1 Cor. 13.5. Charity thinketh no evil. Every Man of Candour is willing to Think the Best of his Neighbor, as well as to suspect the worst by himself. It is easier to know what is done; then to judge of, and determine what are the Intents and Purposes of him that doth it. To say, so he said, and so he did, meaning so, which some put unto their Testimony, is ordinarily too much, and makes it a False witness; to resolve that this was of prepense Malice, when it might as well be of Ignorance & Inadvertency, is too hard a Censure. Not to allow another to give his own Meaning, in things Ambiguous, but to make one for him, is over hard. If Reason be on the Best side, we should take up with it, and resolutely suppress all Jealousies on the other hand, as injurious. If arguments Pro & •• n, do seem to be of equal weight, we are to put in our Charity to turn the Scale. If it seem more to incline to the worst Interpretation, though' we may prudently suspect, yet not rashly to Determine: And we should always be ready to embrace that which may rationally remove the Jealousies, and restore our perfect Charity.

IT is too remarkable, that professing Christians are very defective in this duty; Jealousies and Suspicions do readily dart into us, and our Corrupt Nature over eagerly entertains them; and there is nothing which maketh more disquiet and troublesome distance in Affection between Men; for which reason we ought to be very Watchful over ourselves, to use all Endeavors to nourish this Candour, wherein God would be more Glorified, and mutual Christian Love and Edification be advanced.

SERMON CCVI.

II. IN respect of those that Receive a Testimony. Here also great heed is to be taken, if we would not incur the Guilt of breaking this Command. There is a great deal of Sin and Mischief may arise from our Believing of a Ly, especially when the Belief is Practical, and not meetly Historical. There are some Reports in which we are no further concerned, than to be acquainted with them, whether they are so or no; as, Whether this was a Custom in Rome, whether there are Lions in Africa; and whether so or no, it is of no great Concern to us; and it is enough here, that we do not believe Incredible and Contradictory things, lest we make ourselves ridiculous. But there are other things, in which Men's Estates, Credit, and sometimes their Lives are concerned; and in th • se, there ought to be a critical Care about our Receiving a Testimony about them; because otherwise a wrong Judgment may pass, by which Innocent Persons may be Sufferers, and thereby be greatly Injured; and we ourselves imposed on, to our no little Damages, by Prejudice on the one hand or other. And this may be considered either with respect to Private Reports, or such things as come under the Cognizance of Public Judicatories.

(1.) WITH regard to Private Reports, or Stories that pass between Man and Man with regard to their Neighbors, which are of a Moral Consideration. And here in General, we are to maintain o Value for our Neighbor's Credit and Safety: And for that reason, as not to undermine it by out own injurious Delations, so to preserve it, as far as we may, from those of others: And here more especially there are these Four things concerned in this Duty:

• 1. WE ought to be very slow in our giving Credit to such Reports. We should not be of an easy Belief, to take up whatsoever is brought to us against our Neighbor, but be very backward of Believing it, till such time as we have good grounds of the Moral certainty of it: This therefore is one of the Notes of a good Man, Psal. 15.3. Nor taketh up a reproach against his neighbor. If the matter be of moment, we ought to search into it, that we may come at the bottom of the Truth; if otherwise, we ought to slight and disregard it. To believe everything against our Neighbor, because it is Reported, is contrary to Believing with Discretion, which is a Property of every discreet Man: And it is a Sign that a Person is naught himself, when he Believes anything that is said against another, and is defective in that Charity which he oughts to maintain.
• 2. WE ought to be very Backward in Re ••• ting su • b • hings again. We may somet • m • s heat things, which may bring out Belief into a Suspense, and put us upon Caution, which yet will not be sufficient to determine our firm Credit of them; or if it do, we may be under Duty to suppress it, and not for every such thing to stage our Neighbor, and make him a Town-Talk: We may have ground enough to debate the Matter with him alone, and yet a C •• l. to suppress it; much less then, may we, either in Prudence or Honesty, to turn Speaking-Trumpets, to Publish the Calumnies of others, and be glad when we can heat anything of another to Reproach him for, whether right or wrong, as the Prophet complains of his Neighbors, Jer. 20.10. For I • card the desaming of many, fear on every side: Report, say they, and we will report it: all my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
• 3. IF we think ourselves concerned to make such Reports, we must be ready to produce our Authors. Sometimes both our Charity to others, and our own Safety obligeth us to dis • over what hath been brought to us; if we tell it him alone, it may be only a Caution to him, but if we tell it to others, and it is to his Damage, we ought to tell whence we had it; and it is not enough to say, I promised not to produce my Author, for that is Caution enough to any Man not to Publish the thing, for in Justice and Equity he will be made the Author; and it prevents the accused Party of one Advantage to vindicate his own Innocency. When therefore Paul tells his Corinthians of a Report, he acquaints them from whom he had it, 1 Cor. 1.11.
• 4. WE ought to Discountenance the Broachers of such Reports. We should be so far from Encouraging them, that we should discover our Anger at them, and let them know, that we have a vile Esteem of them. We should not be of itching Ears, hearkening to everything that is said or done, but shun the very Company of such as go about as Tale-Bearers; and be so far from thinking they do us a Kindness, as to look upon them as the common Pest of Mankind, and therefore to turn away from them, Prov. 20.19. He that go • th about as a tale-bearer, revealeth secrets: therefore middle not with him that sta • tereth with his lips. And, 25.23. The north-wind driveth away rain: so doth an angry countenance a backbiting tongue. He that hearkens to Tale bearers, will never maintain that Charitable Perswasion concerning his Neighbor, which the Rule requires.

(2.) WITH regard to such things as come under the Cognizance of Public Judicatories. My meaning is, Such as are Examined, Tried and Censured by lawful Authority, and that whether Civil or Ecclesiassical; which are wont to be transacted openly, in which Men are to stand or fall, according to the determination which is there made. Here still there is a proportionable Care in the Credi ••• given to Accusations and Lest •••• nies entre •• against a Person. And here in General observe, That besides a Morel certainty, which every Man ought to be persuaded of in hi • Rational judging of a thing, there ought to be a Legal certainty of the thing, in orde • to the finding of a Person Guilty, and passing a Sentence upon him. I shall not here pretend to search into all the Niceties o • Ciri •• Judicatures, but only lay down some Rule in this Case wherein the Consciences o. Me • are concerned,

[1.] THAT a free, plump and ingenious. Confession of the matter of Fact, is sufficient for Conviction. It is to be presumed, that th • Man can ordinarily better tell the thing a • it is, than any others can; only this is a • to the thing itself: The Judgment of the Relation which it bears to the Law belong to another Consideration: But the Fact itself is the first thing to he cleared, and lay • the Foundation for the following Process.

THE Light of Reason tells us, That • f th • Man Accuse himself premeditate • y, and before a Tribunal, it is superfluous and unnecessary to search after further Proof: Hence that, i • it had been rightly grounded, was a good Reason, Luk. 22.71. And they said, What ne • we any further witness? for we our selve • have beard of his own mouth. And so we have David declaring, 2 Sam. 1.16. Thy blood b • upon thy head: for thy mouth • a • h testified a • gainst thee, saying, I have stain the Lord's anci ••• ted. Only Caution is here to be used, else great Wrong and Injury may be done; 〈◊〉 therefore say, that it must be Free, Plump and Ingenious: And here two things are necessary to be considered,

• 1. THAT the Confession be Free & Voluntary, and not Forced. It is doubtless Lawful for a Judge to examine the Person accused upon Interrogatories, for the finding out o • the Truth; but he ought so to do it, that th • Person be not Frighted into a Confession, o • that which possibly he may not be Guilty of but carry it Candidly, and manifesting a great willingness that he should defend hi • own Innocency, as become his own Accuser; so the Party is not Guilty in Law, till he be Legally Convicted; so that the Examining him by Threatenings and Frights to make him confess, is an invaliditating of the Credit of h •• Confession. Tho' God had discovered Acha • yet how tenderly doth J • s ••• a put him on Confession, Josh. 7.19. And J • s ••• a said unto Acha • My son, give, I pray thee, glory to the Lo • God of Israel, and make confession unto him and tell me now what thou hast done, hide it n • from me. Much Less then, ought any to 〈◊〉 put to Tortures, to Extort a Confession • ro • them; or any Force to be used, to make the • to discover the Truth of anything, where •• they are accused; which doth certainly take • away from the Validity of the Confession.
• 2. THAT the Person be in • is Right Min when he confesseth. And here there are t • things which when they are, ought to invalidate a Confession: viz. Distraction, and raging Melanch • lly, or Discontent. The Testimony of a person Besides himself, may not be taken against another, and then surely not against himself, for he is not able to judge between Truth and Falsehood. And as to Persons under the power of Melancholy and Discontent, Experi •• ce hath proved, that such are often prevailed 〈◊〉 , by their disquiet Minds to accuse themselves of things, which either their deluded Imaginations have persuaded them of, or which Despa •• ion hath • ut them upon, hoping thereby to • id themselves of life.

[2.] THAT if the proof entirely depend on Human Testimony, there must he at least Two sufficient is Witnesses to one Individual Fact. Here two things are supposed;

• 1. THAT the person upon Trial doth not 〈◊〉 a free Confession before the Judges. If he have made it Privately, and will not stand to it 〈◊〉 his Trial, proof must be openly produced that he did so, and then no more than a due weight is to be put upon it; which, what that is, I determine not; only if upon Trial he deny it, I think it will not amount to a full Conviction; whereas, if he stand to it, it is to b • supposed that he hath done it deliberately, except there • e masons to judge that he is not Compos Mentis.
• 2. THAT the proof entirely depend upon Human Testimony. This I insert, because it is generally Evidences to prove the matter: Tho' I think that it is a Vulgar Error, unless it intend that there may be such things alleged against the person, as do not directly prove the thing, for which he is indicted, but only by rational Consequence, which amounts to a Demonstration, of which we may consider afterwards. But these are the things from which this Demonstration must have its foundation of Testimony. For if the thing itself be not proved, the Demonstration cannot be applied to the Person, to render him Guilty; for still the matter remains Hypotheticall. Now all Testimony of Credit, is either Divine or Human: As to Diabolical Testimony, there is no such Credit to be allowed it, as to determine a Judgment upon one accused; and I believe, that the over Credit given to it, especially in matters of Witchcraft, hath taken away the Lives of the Innocent, and lest a Public Guilt & Blot behind it, which not Time, but only Repentance will wipe off. Now as to Divine Testimony, it is extraordinary; and usually, when God so bears Witness against Persons, He Testifies in His Providence, and that by strange Punishments which He inflicts on Men; or if He so discovers Men, to be brought to Punishment by Men, the Proof is to be made according to Civil Judicature, as was done in the case of Achan, Josh. 7. Human Testimonies then only remains as to the matters of Fact, by Bearing Witness to the thing spoken, or done, but are not Judges of the Merit of the Cause, that being the Province of such as are lawfully empowered. Now in this regard, there are two things as • erted in our Position.
  • 1. THAT there must be at least, Two s • ffie • ent Witnesses. As to the sufficiency of them. it will be considered under the next; but for the Number of them. Fewer than Two in the case supposed will not do; and the Restrictions which some put to it, are Mistakes: some restrain it to matters Capital, but will not have it binding in lesser Crimes; others will allow it only in Matters between Man & Man, and tell us, One Witness is enough for the Thing, but these are repugnant one to the other. Some, and the most will have it to do, when there are no other Circumstances, and then think One sufficient to determine a Cause. But we observed the Mistake of these latter, in that they confound the Evidence with the Judgment. Witnesses are not Judges of the Law, but Evidences of Matter of Pact, and every such Matter is to be proved, in order to a Judgment on the Person. Now the word of God required that there shall be Two at least, in this respect, Numb. 35.30 Whoso killeth any serson, the murderer shall be put to death by the mouth of witnesses: but one witness shall not restisie against any person, to cause him to die. Deut. 19.15. One witness shall not rise up against 〈◊〉 m • n for any iniquity, or for any sin, in any sin that be sin • eth: at the wouth of two witnesses, or at the month of three witnesses shall the matter be established. And hence our Savior's remark, Joh. 8.17. It is also written in your law, that the testimony of two men is true. And it is confirmed under the Gospel, 2 Cor. 13.1. In the mouth of two or three witnesses shall every word be established. So that it is Moral, and denies the sufficiency of One, and because it is Moral, therefore the former Limitation, in respect of Person, or Cases, is trivial: for this Precept hath no regard to Persons, or Cases, but to determine what is a Legal Truth. There may be a difference of Penalties, but the Truth of the Evidence is the same, and can have but one Rule in all cases, lesser, or greater, and this seems to be built on common Reason; for doubtless one Man's denial is as good as another's affirmation; and Charity binds on to maintain every Mans Credit, till there be something more forcible to overthrow it; which cannot be, unless it be over-weighed by Two at the least, to such Matter of Fuct; from whence it may be judged, whether the person be Guilty or not Guilty, whether directly, or by necessary Consequence: besides that the Veracity of the Testimony will better the discovered, when there are Two, as will be considered in the next.
  • 2. THAT it must be to One Individual Fact. Here I know that diverse weighty Divines dissent, and think, that if it be to Facts of the same Nature, though' at diverse Times, it may suffice, in that it serves to prove an habitual Custom; and they exemplify it, supposing that one reports that he saw Lions in Africa at one Time, and another that he had seen some, though' at another Time, and not the same Lions, it is sufficient proof of the thing. But I think with submi • tion, that the Instance is neither True • or Probable, to the case under Consideration. That it is not True, i. e. doth not infallibly Prove the thing, though' it makes it very Probable. and though' I may Believe it with a common Faith, yet it doth not give me a full Certainty; and such Reports sometimes proves False: And let us allow what Evidence we will to it, yet the thing is different; for in the former, the greatest danger is in being Deceived, whereas in this, the Name, Estate, or Life of the Person is concerned, which is of greatest Moment. Only here observe, that it is not necessary, that it be at the same Instant; the same Fact may take Time for the perpetration of it; and Two Persons may successively look thro' a Hole, and see the same Person doing the same Act of Murder, Adultery, Theft, which cannot in the least invalidate the Testimony.

[3.] THERE ought to be a due regard had to the Quality of the Witnesses. We observed before, that they must be sufficient Witnesses; and if great Care be not used by such as are to judge and determine Cases, in this regard, great Wrong may be done. And here we are to observe, that the Force of a Testimony to gain Credit, depends upon the Qualification of the Person that gives it; for we observed, that the Witness pawns his Credit for the Truth of what he asserts: If therefore He deserves none, neither can his Testimony, and so it ought not in Conscience to establish anything for a Truth.

NOW there are Three Qualifications required by right Reason in a Testimony, to render it Valid among Men, and the want of any one of them renders it insufficient.

• 1. PRUDENCE or Discretion. A Man must know he bears Witness to, and have so much Discretion as to be able to put things together, and rightly discern the mind and meaning of what it is which he Testifys. For want of this distinctness, he will confound things, and labor of unavoidable Mistakes: Hence Fools or Naturals are not admitted for Witnesses; or Men that are Distracted: Children also, who are not arrived at Years of Discretion, are not admitted to be Witnesses against others, nor can their Evidence Confirm a Matter.
• 2. VERTUE or Conscience. He ought to be a Person of approved Morality; and here peculiarly, that he be a Person of approved Truth and Fidelity; for Truth is an essential Qualification in a Witness: Hence we have those Epithets, Rev. 3.14. The faithful and truc Witness. And for this Reason Debouched Persons are not eafily to be Credited, peculiarly such as drive a Trade of Lying, and cannot be Believed among their Neighbors in anything they say: For a common Lyar to be admitted as a Witness, to turn a Case in which a Man's Concerns are interested, is contrary to the common Reason of Mankind.
• 3. BENEVOLENCE, or a Free and Candid Spirit, and every way disengaged by Prejudice. And there are divers things which may be reckoned as such Prejudices and weaken such an Evidence; as the near Bonds of Relation; or a being concerned in the same Cause, or any known Malice entertained against the Person, or Threatenings uttered against him, or receiving a bribe to Test •• y in such a Case: Any of these will say, that his Word is to be little Valued—. These things therefore ought to be inquired into, in order to the receiving such as offer Witness is any Case.

[4.] THE Matter testified, ought to be r • inced carefully to the true Mind and M •• ing of the Law. In Judicatures, Witness is taken, for the end that Justice may be Administred, and no Man may suffer Injury. Now for this end, there are two things to be done:

• 1. THE Truth of the Witness is to be searched. There are some Men, who though' not Wicked, may be Weak, and Mistake in what they do affirm; and others are False, and ready to be Knights of the Post: If therefore there be any just grounds of suspicion, utmost Means are to be used to find out the Error or Falsehood; by distinct Interrogatories propounded to them, and sometimes examining the Witnesses apart, to see how they agree; and this seems to have been done by Christ's Enemies Mark 14.56. Many bear false witness against him, but their witness agreed not together.
• 2. DUE Enquiry is to be made, How f • r it Agrees with the Case that is brought in to clear. It is one thing, to be satisfied that what is Testified is True; and another, to find out whether it be to the Pur •• s • • or which it is pretended. If the matter of Fact be in itself a direct Transgression of the Letter of the Law, it is a Legal Conviction; and determines the Case; but if it be only a secondary or presumptive Proof of the thing, it requires a greater Care: The Man may pos ••• lie have done the thing, and yet no way Broken the Law, or not to such an height: These Two ought therefore to be brought together, and well compared; and mere Pr • su • p • ions or Probabilities are not enough; but there must be that which needfully infers the Conclusion, else the Man is judged without due Proof, contrary to the Divine Precepts. The Man is Innocent till proved Guilty; and we are told, Prov. 17.15. He that justi ••• th the wicked, and be that condemneth the just, even they both are abomination to the Lord

[5.] EVERY one that is concerned in the Process of Judgment, ought to maintain and exercise a due respect to the Truth. God expects Righteous Judgment, which cannot be, unless it be Built on the Basis of Truth. Now there are several sorts of Men which are concerned in this, and each, in his Capacity, is bound to promote it, viz Judges, Jurors, Advancers: And there are the several Duties which this Command requires of them, if they will approve themselves Men of Veracity And we may take a brief View of each of these in a Theological respect;

(1.) IN respect of Judges: Here let me premise concerning this and those that 〈◊〉 . that I only design to mention such Duties as refer to this Command, viz. The maintenance of Truth, and the Good Name of those they are concerned withal. This therefore is one of the necessary Characteristical Notes of a G • d Judge prescribed by Jethro to Moses, ••• d. 18.21. Thou shalt provide but of all the people, able men, such as fear God, men of Truth. —And without this Truth, they can never execute Righteousness in Judgment, which is the great End of their Office; and if they fail in This, they are rather Plagues than Benefits to a People: Hence that complaint, Psal. 82.5. All the foundations of the earth are out of course. Now there are two things which Judges are concerned in, as such, in both whereof they ought to maintain the Truth to their utmost.

1. IN the Trial of Persons. It belongs to these to sit in Chief in this, and there is requisite to be a fair Trial made, in order to a Righteous Sentence; and the proper design of this is to find o • t the Truth of the Cause, thereby to prevent an Error in Judgment.

AND here, these things are mainly considerable,

1. THEY ought to bring a mind no way prepossessed with Injudice. They should not Prejudge the Cause before they Hear it; not resolve beforehand, which way they will Determine it; and hence Private and Prepa ••• ory Examinations of Persons, is more proper for oth • rs in Authority, than for those who are to sit in Judgment upon them; lest they should thus be Pre-possessed in their Resolves. It is also very improper for them to • ear either Party before hand in Private, who will endeavor to make their Case fair, and too easily pre-occupy their Judgments and become a Bias to them: Much less ought they to receive Bribes or Gifts beforehand, which have a dangerous tendency to engage the Affections and preponderate the Judgment. This therefore is forbidden, Deut. 16.19. Thou shalt not wrest judgment, thou so ••• not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and p • rvert the words of the righteous. And it is given as a Note of one who shall be secure in the Day of God's Controversy, with a People, Isa. 33.15. He that wa • keth righteously, and speaketh uprightly, he that despis • th the gain of appressions, that shaketh his hands from • olding 〈◊〉 bribes.

2. THEY ought to put off all Respect of Persons. This also is one thing mentioned in the more-cited, Deut. 16.19. The Ancients were wont to Paint Justice, as a spotless Virgin, lopping her Ears, and shutting her Eyes, in •• mating, that as such should not receive any Private Information, so they should not look upon the Quality or Condition of the Person, but reserve an entire respect to the Cause. Res •• ct of Persons is frequently mentioned in the Scriptures, and it hath no Consideration in Gratu • tis, but only in the Administration of Justice; and it is then a Sin, when any Quality or outward Consideration, puts weight into the Scale to turn it; when a Rich Man shall be Preferred for his Wealth, and a Poor Man despised for his Poverty: A Man in Power and Place shall be Feared, and the Mouth of the Judge stopped because he is so; and a mean Man Oppressed, because he hath one in Power for his Adversary; when Friends are preferred for Friend hip, or the like. If Judges imitate God, who is the supreme Judge, they should remember, Rom. 2.11. There is no respect of persons with God, else they cannot Judge in Truth.

3. THEY sho •• d examine the Cas •• that come to their Enquiry to the Bottom: Not take up with an easy Scrutiny, or be imposed on by a fair Delation, but make a diligent Search 〈◊〉 for a foul Cause, may have a fair Varnish put upon it, and therefore must be sought into. This was one of Job 's Vindications Joh 29.16. The cause which I know a • t, I searched our. And we find how great weight God puts upon this, as necessary to be attended, to prevent a precipitate Sentence passing upon any Person, Deut. 13.14. Than shall then inquire and make search, and ask diligently: and behold if it be truth, and the thing certain. Truth indeed may possibly be misled after the most careful Scrutiny, but then th • blame will not be on the Judges, and so leave a public Guilt, but upon the witnesses, whom God will call to an Account. A just Judge will he Deliberate in his proceeding to Judgment, though' • e will be Resolute in the Execution of it; and the Reason is, because the Truth is not always easily discovered; but when found out, it is then directive.

4. THEY ought to suspend their Judgment. till both Parties have had sufficicent Liberty given them to lay open their Cause. It is the Wise Man's Observation, Prov. 1 • .17. He that is first an his own cause, seemeth just, but his neighbor cometh and se • re • eth him. And it was the Word of a Heathen Judge, Aud • all • eram p • rt •• ; and our Proverb is, One Man's Case is Good till another's be heard. There ought therefore to be Freedom given in this regard, else the Judgment will be precipitant, and in all likelihood False. And this ought to be not only in Cases commenced between Man and Man, but also in such matters as are Criminal or Capital. He that is Accused must have as full Freedom as he that Impleads him; and the Judge ought not to Fright or Terrify him, but be ready to receive his Defense, and allow it it's due weight. This the Light of Nature teacheth Men, and was well exemplified in that Heathen Judge in Paul 's Case; Acts 24.10. The govern ur beckned unto him to speak. 26.1. Then Agr ••• 〈◊〉 sard unto Rou • , Thou art permitted to speak for thyself. 25.16. I answered, It is not the manner of the Romans to deliver any man to die, before that be which is accused, have the accusers face to face, and have license to answer for himself concerning the crime laid against him. And Soul • herein shown his Injustice and Falstood, when he would not suffer sA • imilech to vindicate himself from Do • g's Accusation, but past a Sentence of Death upon him unheard, 1 Sam. 22.16. And the • ung said: Thou shalt die Ah melech, thou, and all thy father's house.

5. THEY ought to ad •• it of no unnecessary Delays in bringing the Case upon it's Trial. It is tr • e, there should be d • e Allowance on both sides to prepare for a Pro • ess, and Precipitancy or this account is Injurious; but to allow frivolous Non-fairs, to increase Men's Charges; o • to lay Men up, and keep them in Prison beyond the proper Season of the Trial, is an Argument of Falsehood, and not a little server to Vindicate the Innocence of the Accused, and puts him upon unnecessary Charge, which if he should be found Innocent a • erwards, is an irreparable wrong; for the Public will never repair either his Name or Damage suffered on this Account. And this also is provided against by the just Laws of Civiliz'd Governments; and the Light of Nature directed even an Heathen Judge in this matter, Acts 25.17. Therefore when they were come hither, without any delay on the morrow I sat on the judgment seat, and I commanded the man to be brought forth. And it would be a shame to Christians to do otherwise.

SERMON CCVII.

II. IN the Passing of the Sentence after Trial. The Trial was to make way for this, and therefore this must be the upshot of it; and that is either Absolution or Condemnation.

AND here,

1. THEY ought to be satisfied in the Righteousness of the Law, according to which they pass the Sentence. I know there are hot Disputes in this Case; and many think, that Judges are not concerned to inquire whether the Law be just or no; it being the Province of the Law maker to inquire after that, and if the Laws be Unjust, they must answer for that; and that if the Judge were also concerned in the Making of the Law, he ought to have withstood that which his Conscience told him is Unj • st; but it being his work as Judge, to execute the Established Laws, he hath nothing to do to Question the Justice of them, but is bound by his Oath, and consequently his Conscience, to execute them according to the mind and meaning of them. But I think there is just Exception against this Assertion, though' Canteously to be guarded. Here then, it is to be granted, that a private Person ought not to make open Disturbance against the Laws of the Place, and the Law-maker for Injustice; but rather to Suffer, than to disquiet the Public Peace: Nor is every private Person a sufficient Arbiter, to Judge of the Equity of every Law that is Enacted. There are some Laws which are General, and are but the Ratification of the Laws of Nature, with Civil Sanctions; and in these there is a double Consideration, viz. The Justice of the Law itself, and the Equitableness of the Quality of the Sanctions. There are other Laws which are purely Positive, and are Vulgarly called Prudential, and that either as to the Laws themselves, when the thing itself is Indifferent, but made necessary by Circumstances, and for the Public Benefit; or in regard of the Sanctions, when nothing is determined by the Word of God, but is in the Discretion of the Law-givers, who are to consult the Good of the Subject. But we are to observe, that every Person, who sits in Judgment upon others, is to be active in passing the Sentence, and by Conscience bound to Fear God and keep His Commands. He is therefore bound by God's Command, who is the supreme Law-giver, to • o Justice to all, which he cannot do, unless he do that which is Right; and God hath severely threatened, Prov. 17.15. He that justifieth the wicked, and be that cond • mn • th the just, even they both are abomination to the Lord. Now God's Law is the Rule of Justice, and that which is direc • lie contrary to that, must needs be Injustice; and no Law of Man can make that Just, which He hath immutalby determined to be Unjust: And He hath said, Psal. 94.20. Shall the throne of iniquity • ove fellowship with thee, which fram • th mischief by a 〈◊〉 ? He therefore that condemns a Man for doing his Duty, and he would have sinned against God if he had not done it, doth Injustice, and s ••• himself against the Truth: The Jews pretended they had a Law, Joh. 19.7. We •• ve a l •• , and by our Law he ought to die. And yet see, Acts 2.23. Him ye have taken, and by wicked hands have crucified and slain. And it is a vain Plea which some pretend, that a Judge hath a Public and a Private Conscience, and that by One he may Condemn a Person because he is Sworn, and yet by the Other Acquit him, as knowing the Law to be Unjust: Nor will this be a Plea another Day, when he must Account to God how he discharged his Trust; nor can an Oath to Man bind, when in performing of it, the Person breaks his Allegiance to Heaven; and though' Men may Applaud him, yet God will Condemn him. In such a Case therefore, a Man is bound, rather to lay off his Office, than wrong his Conscience: Tho' as to Prudentials a Man may Judge, though' he may think that the Sanctions seem too hard, if the thing itself be allowable for the common Good.