Lord as well as a Saviour He will reign and rule over us or else he will not intercede for us and save us The Friends of Christ are they that shall be saved by Christ Eat O friends and drink saith he yea drink abundantly O beloved Cant. 5.1 Now they that are obedient unto Christ they onely are the Friends of Christ You are my Friends saith he if ye do whatsoever I command you Joh. 15.14 As for such as will not subject themselves unto Christ and be ruled by him they are his enemies and must look for nothing but destruction from him But those mine Enemies which would not suffer me to reign over them bring hither and slay them before me Luk. 19.27 This likewise makes for the Conviction of those that Vse 3 assure themselves of Heaven and Eternal Happiness and yet regard nothing less then to do those things which God doth require of them Some will not so much as hear the word of God They are such as the Prophet Isaiah complained of a rebellious people lying children children that will not hear the the Law of the Lord. Which say to the Seers See not to the Prophets Prophesie not unto us right things speak smooth things prophesie deceits Get ye out of the way turn aside out of the path cause the holy One of Israel to cease from before us Isai 30.9 10 11. But as Salomon tells us He that turneth away his ear from hearing the Law even his prayer shall be an abomination Prov. 28.9 Some hear but they do not heed to understand what they hear like those silly women of whom the Apostle speaketh they are ever learning but never able to come to the knowledge of the truth 2 Tim. 3.7 Yet they please themselves in this and think this will save them that they come to the Church and hear Sermons though they still remain as rude and ignorant as ever they were But saith our Saviour Hear and understand Mat. 15.10 Hearing without understanding is no hearing at all and therefore in the Scripture to hear sometimes is as much as to understand Go to let us go down and there confound their language that they may not understand one anothers speech Gen. 11.7 In the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that they may not hear He that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him 1 Cor. 14.2 In the Greek it is no man heareth Some both hear and also understand what the Lord in his word doth require of them but they are so far from doing it that they deride it and scoffe at it As the Pharisees being covetous and resolving to be so still derided Christ when they heard him speak against covetousness Luk. 16.14 So Saint Peter foretels of scoffers walking after their own lusts and saying Where is the promise of his coming To wit of Christs coming to Judgement 2 Pet. 3 4. But judgements are prepared for scorners Pro. 19.29 Now therefore be ye no mockers lest your bonds be made strong Isai 28. Some hear and understand and profess the Truth but do not in their hearts assent unto it but are grosly hypocritical and deceitful They draw neer unto God with their mouth but remove their heart far from him Isai 29.13 God is neer in their mouth but far from their reins Jer. 12.2 Some hear and understand and profess and assent unto the Truth but they will not obey and practice it Their Faith is not lively and operative their hearts and affections are not changed their lusts and corruptions are not subdued still they remain averse from God and disobedient unto him Such a one was Simon Magus as others in Samaria when Philip had preached unto them so Simon himself believed also Act. 8.13 He so far believed as to assent to the Doctrine which he heard being convinced by the miracles and signs which he saw wrought by Philip. Yet his heart was not right in him vers 21. but he was still in the gall of bitterness and in the bond of iniquity vers 23. Now let all these consider that their hearing knowing professing and believing without obeying and practizing is so far from being able to save them that it shall aggravate and increase their condemnation Such as hear the word and do it not are compared to a house built upon the sand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad Luc. 6.49 which not onely falls but the fall of it is great Mat. 7.27 Luk. 6.49 They that hear and do not practise are in a worse condition then they that could never hear the word at all If I had not come and spoken unto them they had not had sin to wit in that degree and measure as now they have but now they have no cloak for their sin Joh. 15.22 The more means any have the more inexcusable they are if they do not bring forth fruit answerable For unto whomsoever much is given of him shall be much required and to whom men shall have committed much of him they will ask the more Luk. 12.48 So the more knowledge any have if they do not conform their practice unto it they are the more inexcusable and liable to the greater condemnation To him that knoweth to do good and doth it not to him it is sin that is to him especially Jam. 4.17 So that they are without excuse because that when they knew God they did not glorifie him as God c. Rom. 1.20 21. That servant that knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes Luk. 12.47 The more also that any profess the Truth and assent unto it the greater is their sin and the sorer shall be their punishment if they do not yield up themselves in obedience unto it Out of thine own mouth will I judge thee thou wicked servant Luk 19.22 So out of their own mouths and hearts will Christ judge and condemn those whose lives and conversations gainsay that which their mouths profess and their hearts assent unto Let all therefore have a care as to hear and understand Vse 3 and profess and believe the word of God so also to obey it To incite us hereunto let us consider these Motives 1. It is for Gods glory which is it that we ought to aim at Motives to stir up unto obedience in all and above all Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10.31 Now we glorifie God not so much by hearing knowing professing and believing Gods word as by yielding obedience unto it I have glorified thee on earth said Christ to his Father and to shew how and wherein he had glorified him he added immediately I have finished the work which thou gavest me to do Joh. 17.4 So speaking to his disciples Herein is my Father glorified said he that ye bear much fruit to wit of
answer Not so he that made all will not save all he might in justice have damned all for all have sinned and come short of the glory of God Rom. 3.23 That any are justified and saved it is freely by his grace v. 24. And his Grace being free he may bestow it as he pleaseth for who hath given unto him first and it shall be recompensed to him again Rom. 11.35 To the third God is merciful to all I answer He is so but not in respect of saving mercy No in this respect He hath mercy on whom he will have mercy and whom he will he hardneth Rom. 9.18 God is just as well as merciful and he will have the Glory of his Justice in the deserved damnation of some as well as the Glory of his Mercy in the undeserved Salvation of others To the fourth Christ died for all I answer Christ's death is not available to the Salvation of all I lay down my life for the sheep saith he Joh. 10.15 And again I pray for them I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 That 1 Joh. 2.2 He is the propitiation for our sins and not for our sins only but also for the sins of the whole world that I say is meant not for the sins of the Jews only but for the sins of the Gentiles also whoever they be throughout the whole World that believe in him And so all those places of Scripture where Christ is said to be the Saviour of the World or to have died for all or the like are to be understood in this manner It is a light thing that thou shouldest be my servant so speaks God unto Christ as Man to raise up the tribes of Jacob and to restore the dispersed of Israel I have also given thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Isa 49.6 Christ is there said to be God's Salvation unto the ends of the earth because not only the Jews but the Gentiles also should enjoy Salvation by him Paul and Barnabas alledged this place of Esay to prove that the Gospel was to be preached not only to the Jews but also to the Gentiles Lo we turn to the Gentiles say they for so hath the Lord commanded saying I have set thee for a light of the Gentiles that thou shouldst be for salvation to the ends of the earth Act. 13.46 47. So Simeon having said Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation which thou hast prepared before the face of all people to shew how Christ is a Salvation prepared of God before the face of all people he adds immediately To be a light to lighten the Gentiles and the glory of thy people Israel Luke 2.30 31 32. Thus also the four Beasts and the four and twenty Elders that is the whole Company of the Redeemed say unto the Lamb that is unto Christ Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Rev. 5.9 Not all of every Kindred and Tongue and People and Nation but us that is some out of every Kindred and Tongue and People and Nation That of the Apostle 1 Cor. 15.22 As in Adam all die so in Christ shall all be made alive is explained by the Apostle himself in the very next verse to be meant not simply and absolutely of all but of all that are Christs that belong unto Christ and are his All that believe in Christ shall be saved by him For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3.16 But all have not faith 1 Thess 3.2 No Faith is the gift of God Ephes 2 8. And God vouchsafes it not to all but to some as he pleaseth For unto you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Phil. 1.29 Therefore even to believe in Christ is a gift vouchsafed only unto some and not unto all 2. Therefore this may serve to rouze us up out of the Use 2 slâ—ep of security and presumption and to stir us up to have a care that we be of the number of those that shall be Heirs of Salvation seeing it belongs not unto all but only unto some yea but to a few in comparison of those that miss and come short of it When one asked our Saviour saying Lord are there few that shall be saved he answered Strive to enter in at the strait gate for many I say unto you shall seek to enter in and shall not be able Luke 13.23 24. Think not that thou arâ— safe bâ—cause thou walkest in the same path wherein others and iâ— may be the most walk for it may be they whom thou followest are out of the way that leadeth to Salvation and therefore try the way thou walkest in and chuse the way of truth as David saith he did Psal 119.30 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall finde rest to your souls Jer. 6.16 I am the way the truth and the life saith Christ no man cometh to the Father but by me John 14.6 No coming to Salvation but by Christ There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Neither is there any coming unto Christ but by Faith for to come unto him is to believe in him He that cometh to me shall never hunger saith Christ and that we may know what it is to come unto him he adds immediately and he that believeth in me shall never thirst John 6.35 But this Faith which bringeth unto Christ and so procureth Salvation through Christ this Faith I say doth purifie the heart Act. 15.9 it worketh through love Gal. 5.6 it bringeth forth the fruit of good works and of all holy obedience else it is a dead Faith altogether vain and unprofitable Jam. 2 14-26 Use 3 Thirdly and lastly This may teach and admonish such as God hath vouchsafed effectually to call unto the state of Salvation by working true justifying Faith and true sanctifying Grace in them to consider the great Goodness and Mercy of God towards them and to have a care to shew themselves truely thankful unto him who hath done that for them which he hath not done for all yea which he hath done but for a few When a Benefit is both great in it self as surely Salvation is most great and also is vouchsafed but to a few this makes us to set a higher price on it and to esteem it the more What account then ought we to make of God's so great and singular Favour towards us if we finde our selves so qualified as
unto him with their tongues Their hearts were not right with him neither were they stedfast in his covenant Psal 78.34 35 36 37. David sheweth his uprightness by this that when he was delivered out of trouble he was carefull to performe what he had promised when he was in trouble I will goe into thine house so saith he unto God with burnt-offerings and will pay thee my vowes which my lipps have uttered and my mouth hath spoken when I was in trouble Psal 66.13 14. 3. If we be upright we will be willing to be plainly dealt with and to have the word brought home to our consciences and particularly applied unto us Doe not my words do good to him that walketh uprightly saith God Mic. 2.7 When the Prophet Nathan dealt roundly with David telling him plainly that he was the man to wit that had sinned grievously and did aggravate his sins against him David humbly cried peccavi saying I have sinned against the Lord 2 Sam. 12.7 13. Neither did he love Nathan a whit the lesse for being so plaine with him but did highly honour him even to his dying day as appeares by the historie 1 Kin. 1.24 27. So when the prophet Esay had sharpely reproved and severely threatned Ezekiah for that wherein he was faultie Ezekiah answered Good is the word of the Lord which thou hast spoken Isa 39.8 Thus also Eli when he percieved that the Lord had spoken concerning him unto Samuel though Samuel was but a child yet he disdained not to heare him yea though he knew it was a very harsh message which Samuel had to deliver unto him and saw that Samuel was afraid to deliver it yet he straitly charged him to doe it and when he heard it he meekly submitted unto it saying It is the Lord let him doe what seemeth him good 1 Sam. 3.16 17 18. But on the other side when Amaziah was reprooved by the prophet for worshipping the gods of Edom he scorned the reproof and taunted the reproover saying Art thou made of the kings counsell and then he also threatned him saying Forbeare why shouldest thou be smitten 2 Chron. 25.15 16. This did manifest him to be unsound as it is said of him v. 2. He did that which was right in the sight of the Lord but not with a perfect heart So the leaven of the Pharisees even their hypocrisie appeared in this that when they heard our Saviour speake against covetousness they being covetous derided him Luke 16.14 15. And marke this it is a signe of an upright heart to confesse what we are guiltie of not only to God but also to men when they charge us with it and reproove us for it So David did to Nathan 2 Sam. 12.13 and Jonah to the mariners Jon. 1.10 See also Josh 7.19 4. If we be upright we will be more ready to judge and censure our selves then others Our Saviour makes it the property of an hypocrite to behold a moâ—e in his brothers eye and not to consider a beame in his owne eye Matth. 7.3 To admonish and reproove others is not a fault yea it is a dutie Col. 3.16 Levit. 19.17 But to tell others of their faults and not to minde our owne to reproove others and nor to reforme our selves this savours strongly of hypocrisie Therefore that man after Gods heart David saith I thought on my wayes and turned my feet into thy testimonies Psal 119.59 5. If we be upright we will he humble Pride argues hypocrisie Behold saith the Prophet Habakkuk his soule that is lifted up is not upright in him Hab. 2.4 He that is upright seekes the glorie of God see Ioh. 7.18 but he that is proud feeketh his own glorie therefore pride and uprightness are inconsistent and cannot stand together 6. If we be upright then Jesus Christ doth dwell in our hearts by faith Ephes 3.17 For it is faith faith in the Lord Jesus by which our hearts are purified Act. 15.9 A heart of unbeliefe is an evill heart Heb. 3.12 I shall make but one use more of the point and that is Use 2 for Exhortation Let us therefore have a care to walke uprightly if we fast pray give almes what ever we doe let us be sure that our hearts be upright in it To incite us the more hereunto let us consider 1. That if the heart be upright Motives to perswade unto uprightness God will accept of weake service pardoning our failings and passing by our imperfections I will spare them saith he as a man spareth his son that serveth him Mal. 3.17 A man will not be over-rigid and severe with his son that serveth him but will spare him knowing that though he doth things weakely yet he doth them sincerely that his desire is to please his father whom he serveth even so will God be indulgent and favorable to those whose hearts he knoweth to be upright with him God will pardon every one that prepareth his heart to seeke him though he be not cleansed according to the purification of the sanctuary 2 Chron. 30.18 19. Asa had divers failings as we reade 2 Chron. 16. and 16. yet God spared him and accepted the integrity and uprightness of his heart The high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his dayes 2 Chron. 15.17 On the otherside the most glorious service is of no worth if the heart be not upright in it This marr'd all that Amaziah did he did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 God cannot endure those that draw neare him with their mouth and honour him with their lips but remoove their hearts farre from him Isai 29.13 Hollow-hearted performances may procure some outward temporal reward for the encouragement of others thus God rewarded Iehu for what he did though his heart was not sincere 2 Kin. 10.30 31. But the reward of the inheritance as the Apostle calles it Col. 3.24 such services shall not procure Yea though Iehu's service in one respect was rewarded to wit as the thing done the judgment executed upon Ahab and his familie was pleasing unto God yet it was punished and accounted as murther in that he was not upright in that which he did he sought indeed his owne ends and not the glorie of God in it Yet a little while saith God and I will avenge the blood of Iezreel that is of Ahab and his familie slaine in Jezreel upon the house of Iehu c. Hos 1.4 But if the service proceed from a heart grosly hypocritical purposely making a shew of that which it meaneth not it is much more odious and abominable in the sight of God Ye are they said Christ to the Pharisees that justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Luke 16.15 And againe Woe unto you Scribes and Pharisees hypocrites Simulata
sanctitas duplex est iniquitas for ye devour widdowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Mat. 23.14 2. Upright walking is that which will make us walke with comfort and confidence He that walketh uprightly walketh surely but he that perverteth his wayes shall be known Prov. 10.9 Whoso walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once Prov. 28.18 For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them or as the margent hath it strongly to hold with them whose heart is perfect towards him 2 Chron. 16.9 3. This will afford comfort and courage in time of affliction If our heart condemne us not then have we boldness towards God And whatsoever we aske we receive of him c. to wit so farre as he sees it to be for his glory and our good 1 Iohn 3.21 22. This is our rejoycing the testimonie of our conscience that in all simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world 2 Cor. 1.12 This was it that did support and uphold Iob in his greatest distresse Though saith he he slay me yet will I trust in him but I will maintaine mine owne waies before him He meanes the integrity and uprightness of his heart in his waies He also shall be my salvation for an hypocrite shall not come before him Job 13.15 16. And againe But he knoweth the way that I take when he hath tried me I shall come forth as gold Job 23.10 The whole 31. Chapter is also to this purpose On the otherside when affliction and distresse cometh then the sinners in Sion are afraid fearfulness doth surprize the hypocrites Isai 33.14 Will God heare his crie saith Job speaking of an hypocrite when trouble cometh upon him Job 27.9 No If I regard inquitie in mine heart saith David the Lord will not heare me Psal 66.18 The sacrifice of the wicked saith Salomon is an abomination to the Lord but the prayer of the upright is his delight Prov. 15.8 4. If we walke uprightly we neede not feare when death cometh but may have boldness at the approach of it When Ezekiah was told by the Prophet Esay that he should set his house in order for he should not live but die though in some respects he was desirous to live still yet this did comfort and encourage him that he could say Remember now O Lord I beseech thee how I have walked before thee with a perfect heart and have done that which is good in thy sight Isa 38.3 But saith Job What is the hope of the hypocrite though he hath gained when God shall take away his soule Job 27.8 5. And lastly If we walke uprightly that great day the day of judgment which will be a day of terrour and confusion unto all the ungodly will be unto us a day of triumph and rejoycing Herein is our love made perfect that we may have boldness in the day of judgment because as he is so are we in this world 1 John 3.17 When that day cometh Then the Lord will bring to light the hidded things of darkness and will make manifest the counsel of the hearts and then shall every man to wit that walketh uprightly have praise of God 1 Cor. 4.5 In this respect our Saviour bids Beware of the leaven of the Pharisees which is hypocrisy because the day will come that will reveal all and make all manifest For saith he there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12.1 2. Thus then in many respects we may see that there is great cause to pray with David Let mine heart O Lord be sound in thy statutes that I may not be ashamed Psal 119.80 SERM. V. SERM. 5 Psal 15.2 And worketh righteousness THis is the next general propertie of one that shall abide in Gods tabernacle and dwell in his holy hill The former property respects the heart and affection this respects the life and conversation As the inward intention must be sincere and upright so the outward action must be just and righteous as good may not be done for an evill end so neither must evill be done for a good end Hence we may observe that He that would obtaine salvation must work righteousness Doct. He that would ascend into the hill of the Lord and stand in his holy place must have cleane hands Psal 24.3 4. The crowne of life as it is called Revel 2.10 is a crowne of righteousness as the Apostle termes it 2 Tim. 4 8. They that seek the kingdome of God must also seeke the righteousness if they would finde what they seeke Matth. 6.33 Know ye not saith the Apostle that the unrighteous shall not inherit the kingdome of God Be not deceived neither fornicatours nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde Nor theeves nor covetous nor drunkards nor revilers nor extortioners no unrighteous persons whatsoever that both are and continue such shall inherit the kingdome of God And such were some of you but ye are washed ye are sanctified c. 1 Cor. 6.9 10 11. And againe For this ye know that no whoremonger nor uncleane person nor covetous man who is an idolater hath any inheritante in the kingdome of Christ and of God Ephes 5.5 Reas Thus it must needes be in respect of God Reason the giver of salvation in respect of Christ the purchaser of salvation and in respect of heaven the place of salvation 1. In respect of God the giver of salvation It is the salvation of God Psal 50.23 Therefore except he give it Reasons why only such as worke righteousness be saved none can have it Now God is God of righteousness He is of purer eyes then to behold evill and cannot looke upon iniquity Hab. 1.13 to wit without a hatred and detestation of it Whoever therefore they be that doe not worke righteousness they must not looke for salvation For thou art not a God that hast pleasure in wickedness neither shall evill dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity Psal 5.4 5. 2. In respect of Christ the purchaser of salvation There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Now Christ is the true Melchisedec that is king of righteousness Heb. 7.2 To him is that spoken A scepter of righteousness is the scepter of thy kingdome Thou hast loved righteousness and hated iniquity Heb. 1.8 9. Therefore none may thinke to obtaine salvation through Christ except they worke righteousness 3. In respect of heaven the place of salvation The inheritance incorruptible and undefiled and that fadeth not away is reserved in heaven for us 1 Pet. 1.4
and plot how to destroy the other Dan. 11.27 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walke with slanders Jer 4.9 The words of his mouth were smoother then butter but warr was in his heart his words were softer then oil yet were they drawne swords Psal 55.21 A notable examplâ— of treacherous lying we have Luk 20.20 c. Some came unto Christ saying Master we know that thou savest and teachest rightly neither â—cceptest thoâ— the person of any but teachest the way of God truly Is it lawfuâ— for us to give tribute unto Cesar or not Thus they seemed to have a very honourable estimation of Christ and a great desire to be resolved by him when as indeed they were spies and sought to take hold on his words that thâ—y might deliver him to the power and authority of the governour Christ knew the treachery and fals-heartedness of men for he knew what was in man John 2.25 And therefore when he sent his Apostles abroad to preach he said unto them Behold I send you forth as sheep among wolves be ye therefore wise as serpents and harmless as doves R. Sal. in Gen. 37.4 But beware of men c. Mar. 10.16 17. A Jewish Rabbin commenting upon that place of Scripture where it is said of Josephs brethren that they hated him and could not speak peaceably unto him saith that this is recorded to their praise that when they hated Joseph they did not flatter and dissemble making a shew of love with their mouths when hatred was in their hearts The glosse is more acute then solid but yet this is true it is not so bad to professe hatred where it is as to professe love where it is not A man may much more easily beware of a professed enemy then he can of a false friend even as if a dog bark and look grimme before he bite one hath faire warning to look to himselfe but if he creepe and fawne upon you and then flie in your face you cannot so well avoid the danger It was not an enemy that reproached me then I could have borne it neither was it he that openly hated â—e that did magnifie himselfe against me But it was â—hou a man mine equal my guide and mine acquanitance We took sweet counsel together and walked into the house of God in company Psal 55.12 13 14. This perfidiousness of men David also complaines of Psal 5.9 There is no faithfulness in their mouth their inward part is very wickedness their throat is an open sepulchre they flatter with their tongue And upon this occasion he cryes out Help Lord for the godly man ceaseth for the faithful faile from among the children of men They speake vanity every one with his neighbour with flattering lips and with a double heart doe they speak Psal 12.1 2. But as he adds v. 3. The Lord shall cut off all flatterings lips and the tongue c. And Psal 120. having said vers 2. Deliver my soule O Lord from lying lips and from a deceitful tongue he addes vers 3.4 What shall be given unto thee and what shall be done unto thee thou false tongue Sharpe arrowes of the mighty with coales of juniper that is piercing plagues heâ—e and hell-fire hereafter as the Chaldee Paraphrast and R. Salomon expound it Burning lips saith Salomon that is lips that seeme to be inflamed iwith love and good affection towards one and a wicked heart are like a potsheard covered with silver drosse He that hateth dissembleth with his lips â—â—d layeth up deceit within him When he speaketh faire beleeve him not for there are seven abominations in his heart And having thus shewed the vileness of the sin he goes on to shew the greatness of the punishment saying Whose hatred is covered by deceit his wickedness shall be shewed before the whole congregation Whoso diggeth a pit shall fall therein and he that rolleth a stone it will returne upon him Prov. 26.23 27. But as of all lyars pernitious liars are the worst and of all pernitious liars fawning and flattering liars are the most pernitious so of all fawning and flattering liars false and lying prophets are the most dangerous Such prophets as cry peace and there is no peace Ezek. 13.10 Such as lull people asleepe in their sinnes and sow pillowes to their arme-holes Ezek. 13.18 People love to have it so but what will they doe in the end thereof Jer. 5.31 When God shall bring his judgments upon them for their sinnes then they will see how pernitious and destructive such prophets have been unto them Jeremie notes this as the grand cause of all the miserie that came upon the Jewish people Thy prophets saith he have seen vaine and foolish things for thee and have not discovered thine iniquity to turne away thy â—â—ptivity but have seen for thee false burthens and causes of banishment Lam. 2.14 See Zach. 13.3 SERM. VII SERM. 7 Psal 15.2 That speaketh the truth in his heart I Have spoken of one kinde of lying tâ— wit pernitious lying and of many kindes of that lying 2. The next kinde of lying is sportful lying when a man by lying intends no michiefe or hurt to any but only seekes to make himself and others merry Some referre to his head Iosephs dealing with Benjamin Gen. 43. when he caused the cup to be put into his sacke pretending as if Benjamin had stolne it But Ioseph did not this for sport but with a serious intent to try his brethren how they stood affected towards Benjamin and what care they had of their father who he knew loved Benjamin most dearly to see if they did not therefore envy and hate Benjamin as for the same cause they had envied and hated Ioseph himselfe So that if that carriage of Ioseph towards Benjamin were lying which I see no necessity to affirme it was rather officious then sportful lying However this kinde of lying in sport is such as cannot be defended For if for every idle word that men shall speake they must give an account in the day of judgment Mat. 12.36 then surely much more for every false and lying word And if foolish talking and jesting be condemned Ephes 5.4 then surely much more lying talking and such jesting as hath lying mixed with it Now of such liars there are especially two sorts 1. The storie-telling liar one that for sport-sake doth tell false and fabulous stories Who are most commonly faulty in this kinde the very terme doth shew which is usually given to such stories for they are called old wives tales or old wives fables 1 Tim. 4.7 Travellers also are commonly noted for this kinde of lying they having been in remote countries will tell strange stories mixing truth and falshood together 2. The news-telling liar one that is of the Athenian humour delighting to tell or heare some new thing Act. 17.21 Such will usually coyne
doth also signifie to goe about to play the spie and the word for a tale-bearer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachil is usually joyned with a word which signifieth to walke or goe about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halach as Lev. 19.16 Jer. 9.5 Ezek. 22.9 It is the propertie of tale-bearers and backbiters to be thus curious and busie to goe about and see what they can espie in others that they may defame them and speake evil of them And withal saith the Apostle of some they learne to be idle wandring from house to house and not only idle but tattlers also and busie bodies speaking things they ought not 1 Tim. 5.13 Such as are busie-bodies will be tattlers also and will speake things they ought not Plutarch doth wel observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Curiosit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. that curiosity or busie medling in other mens matters is necessarily attended with evil speaking And that sycophants or slanderers and busie-bodies are very neare allied both of one tribe and of one familie Therefore be not curious nor busie to meddle in that which concernes you not When Peter was too forward this way saying Master what shall this man doe Christ sharply reprooved him for it saying If I will that he tarry till I come what is that to thee follow thou me John 21.21 22. As if he should say Minde what thou hast to doe and doe not trouble thy self about that which concernes another and not thee Study to be quiet saith Paul and to doe your own business 1 Thes 4.11 And Peter rankes busie-bodies in other mens matters with murderers theeves and evil-doers 1 Pet 4 15. It was a worthie answer which Plato is reported to have given to Dionysius when Dionysius telling him he feared Plut. in Dion that when he came into the Academy among his companions he would speake evil of him he answered God forbid that there should be such scarcity of matter to talke of in the Academy that they should talke of thee And excellent is that advice of Plutarh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Curios Turne thy curiosity and busie-medling humour inward c. Thou hast matter enough at home to busie thy self about Examine thy self as the heathen man also could admonish and say Where have I been what have I done what have I omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I ought to have done This was Davids course I thought on my wayes saith he Psal 119 59. And this is the Apostles precept Examine your selves proove your own selves 2 Cor. 13.5 6. Idleness As curiosity doth occasion backbiting so idleness doth occasion curiosity and so consequently backbiting The Apostle having said first They learne to be idle wandring from house to house he addes and not only idle hut tattlers also and busie-bodies speaking things they ought not 1 Tim. 5.13 They that can finde nothing to doe of their own will be busying themselves about other mens matters We heare saith the Apostle to the Thessalonians that there are some which walke among you disorderly not working at all but are busie-bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3.11 And who use more to goe about with tales and to talke evil of others behinde their backes then such as either have no calling or neglect it And for such as otherwise are laborious enough when are they most apt to busie themselves in this kinde and to backbite others but when they are vacant and have no imployment Have a care therefore to be alwayes well exercised one way or other Conferre together about things which concerne you as the two disciâ—les did that were going to Emaus Luke 24. If thou hast a familie spend such times as thou canst spare from other imployments in catechising and instructing admonishing and exhorting thy children and servants as the Lord commands saying And these words which I command thee shall be in thine heart And thou shalt teach them diligently unto thy children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Original it is as the Margent noteth thou shalt whet or sharpen them often repeate and inculcate that they may pierce into them and shalt talke of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up Deut. 6.6 7. Now as we must take heed of backbiting any so in respect of some this ought more especially to be avoided We must speake evill of no man Tit. 3.2 Especially not of such as to whom we owe especial respect and reverence as subjects to their rulers people to their Ministers servants to their masters children to their parents and wives to their husbands Peter notes this as a grand sin in some they are not affraid to speake evil of dignities those that are in high place and authority 2 Pet. 2.10 So also Jude in his Epistle vers 8. This was the impiety of Absalom when he aspired to the kingdome he traduced the king and spake evil of him behinde his backe to draw away the people and to steale their hearts and affections from him Thy matters said he are good and right but there is no man deputed of the king to heare thee as if the king heeded not to governe the people and to doe them justice 2 Sam. 15.3 So for people to backbite their Ministers is worse then if they deale so with others The Prophet Jeremie complains sore of the people in his time for dealing thus with him Come said they and let us devise devices against Ieremiah Come and let us smite him with the tongue and let us not give heed to any of his words Jer. 18.18 Because he smote them with his tongue by reprooving them for their sinnes and denouncing the judgments of God against them for the same therefore they would be even with him they would smite him with their tongue by backbiting him and reporting evil of him behinde his backe I heard saith he the defaming of many feare on every side report said they and we will report Jer. 20.10 The Apostle bids Against an Elder that is a Minister receive not an accusation but before two or three witnesses 1 Tim. 5.19 An accusation against a Minister is not so much as to be received none is to be permitted to accuse him Quum presbyter accusatur peculiare quiddam vult Apost observari nempe ut ne ad accusandum quidem admittatur quisquam nisi priùs duobus aut tribus testibus fecerit futurae accusationis fidem Nempe quia nulli sunt equè omnibus calumniis obnoxii atque pii doctores deinde quia in presbyterum non potest privatum quodammodo judicium constitui quum non possit non esse cum publico totius Ecclesiae offendiculo conjunctum adeò ut etiamsi absolvatuâ— tamen aliqua inde infamia in totam Ecclesiam redundet sitque non modò in judicando sed etiam in
against his brother in your heart But they refused to hearken and pulled away the shoulder and stopped their ears that they should not heare Yea they made their hearts as an adamant-stone lest they should hear the law and the words which the Lord of hosts hath sent in his Spirit by the former Prophets this was the aggravation of their sin therefore came a great wrath from the Lord of hosts c. Zach. 7.10 11 12. 4. Such as have been convinced of the evil which they have unjustly done unto others and confessed it promising to do so no more and yet do it Thus Saul was convinced of his injurious dealing with David he did confesse it and promise that he would desist from it This we finde 1 Sam. 24.16 c. Yet when he saw his opportunity he fell to persecute David as much as ever 1 Sam. 26.1 2. And though again he confessed his fault and promised amendment saying I have sinned returne my son David for I will no more do thee harme c. 1 Sam. 26.21 yet the Scripture intimates that Saul would still have persecuted David but that David fled into another country and so got him out of Sauls reach And it was told Saul That David was fled to Gath and he sought no more for him 1 Sam. 27 4. Because he saw he had no hope to find him otherwise he would have sought him still his heart was still malitiously bent against him 2. Evil is aggravated in respect of the persons to whom it is done As 1. If it be done to parents He that smiteth his father or his mother shall be surely put to death Exod 21.15 And he that curseth his father or his mother shall surely be put to death vers 17. 2. If evil be done to Magistrates When David had Saul at advantage and some perswaded him to lay hold on the opportunity and to free himself from ever being molested by him any more The Lord forbid said he that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord 1 Sam. 24.6 And again when upon the like advantage Abishai desired David to let him smite Saul David would not give way to it saying Destroy him not for who can stretch forth his hand against the Lords anointed and be guiltless 1 Sam. 26.9 Curse not the king no not in thy thought saith Salomon Eccles 10.20 Curse not any but not him especially 3. It is an aggravation of the evil that is done if it be done to Ministers Doe my Prophets no harme saith God Psal 105.15 Do none harme but especially not them Moses before his death blessing the several tribes when he comes to the tribe of Levi he saith thus Blesse Lord his substance and accept the work of his hands smite thorough the loines of them that rise against him and of them that hate him that they rise not again Deut. 33.11 When king Jeroboam being offended with the Prophet that came and spake against the altar that he had set up put forth his hand to lay hold on him the Lord was so offended with him for it that immediately he made his hand to drie up so that he could not pull it in again unto him 1 King 13.4 R. Salomon upon the place observes that God shewed more zeale in revenging the injurie done to the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. in 1 Reg. 13. 4. then in revenging the injury done immediately to himself For when Jeroboam burnt incense in an idolatrous manner his hand did not drie up but when he offered to doe violence to the Prophet then it dried up So when the people of the Jews mocked the messengers of God and misused his Prophets then the wrath of the Lord arose against them till there was no remedy Therefore he brought upon them the king of the Chaldees c. 2 Chron. 36.16 17. c O Jerusalem Jerusalem said our Saviour thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate Matt. 23. verses 37 38. 4. So when evil is done to Masters Judas ought not to have betrayed any but especially not his Master What a faithful servant was Jacob unto Laban though he had a very hard Master of him Ye know said he to Labans daughters that with all my power I have served your father Gen. 31.6 And pleading with Laban himself These twenty years said he have I beene with thee thy ewes and thy shee-goates have not cast their young and the rams of thy flocke have I not eaten That which was torne of beasts I brought not unto thee I bare the losse of it of mine hand didst thou require it whether stolne by day or stolne by night Thus I was in the dâ—y the drought consumed me and the frost by night and my sleep departed from mine eyes Gen. 31.38 39 40. So the Apostle requires that servants be obedient into their Masters and please them well in all things not answering again Not purloyning but shewing all good fidelity Tit. 2.9 10. 5. The evil also that is done to others is aggravated if it be done to those that are professours of the true religion such as have special relation unto God and in a peculiar manner belong unto him Why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Nay ye do wrong and defraud and that your brethren 1 Cor. 6.7 8. Though they were Jews or Turks or whatsoever they were yet they were not to be wronged or defrauded much lesse are brethren Christians such as professe the true God and Jesus Christ to be so used How grievous then is their sin who the more any appeare to be religious and godly the more they seek to do them hurt such especially shew themselves to be of their father the devil who is the professed enemy of God Plus possidetur à diabolo qui non solum ipse malus est verum etiam gratis odit servientes Deo Aug. and of those that have any thing of God in them Cain was of the wicked one that is the devil and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous 1 John 3.12 How God is provoked against such as do evil to his people may appeare by his dealing with Amalek for this very cause Because when the Israelites were travelling towards Canaan Amalek came and fought against them God commanded Moses saying Write this for a memorial in a booke and rehearse it in the eares of Joshua for I will utterly put out the name of Amalek from under heaven Exod. 17.8 14. And vers 16. The Lord hath sworne that the Lord will have war with Amalek from generation to
mouth let thy word I pray thee be like the word of one of them and speak that which is good But Micaiah answered well saying As the Lord liveth what the Lord saith unto me that will I speak 1 King 22.13 14. So this was Joshua's resolution If it seem evil unto you said he to the people of Israel to serve the Lord chuse you this day whom you will serve c. but as for me I and my house will serve the Lord Josh 24.15 Some are apt to think that if their Superiours and such as are in authority over them enjoyn any thing it 's a warrant sufficient for them to do it But this was the sin and the undoing of Ephraim that is the ten Tribes of which Ephraim was the chief and therefore is put for all Ephraim is oppressed and broken in judgment because he willingly walked after the commandment Hos 5.11 To wit the commandment of Jeroboam the son of Nebat as R. David Kimchi doth well expound it who set up the Calves at Dan and Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad Hos 15.11 and commanded the people to worship them 1 Kin. 12.28 29. See also Mic. 6.16 Ye are bought with a price saith the Apostle be ye not the servants of men 1 Cor. 7.23 Not so the servants of men as to forget that both you and they are Gods servants and therefore not so the servants of men as simply and absolutely to do what they injoyn but so far forth as it is not repugnant to Gods injunctions Children obey your parents in the Lord Ephes 6.1 So must servants obey their masters and Subjects their Magistrates in the Lord that is so as in obeying them to obey the Lord and therefore not in any thing which the Lord doth not allow It was a worthy resolution of those three Jews who when Nebuchadnezzar threatened to cast them into the fiery Furnace if they would not fall down and worship the golden Image which he set up answered O Nebuchadnezzar we are not careful to answer thee in this matter If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O king But if not be it known unto thee O king that we will not serve thy gods nor worship thy golden Image which thou hast set up Dan. 3.16 17 18. So Peter and John being commanded by the Jewish Rulers not to speak at all nor teach in the Name of Jesus answered Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 And when these and the rest of the Apostles were asked why they had done contrary to this command they made this answer We ought to obey God rather then men Act. 5.29 Yea which I cannot but admire Socrates a Heathen Philosopher and long before the Apostles times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Apolog Socratis being accused of that which his Adversaries pretended to be a capital crime but he maintained to be a necessary duty in his Apologie which he made for himself told the Athenians that were his judges that if they would release him upon condition that he would desist from the course he followed he would answer them thus O Athenians I embrace and love you but I will obey God rather then you Finally some content themselves with this that though they have no ground or warrant from the Word of God for what they do yet they have a good minde and mean well and therefore they think God will accept what they do and reward them for it But though an ill intention may marr a good action yet a good intention cannot amend an ill action Uzzah's good meaning in putting forth his hand to stay the Ark could not secure him from Gods wrath because the action in it self was not good being not agreeable to Gods Word 1 Chron. 13.9 10. with 15.13 But again If Gods Word must be the Rule of mens Use 2 doings then must Ministers take heed what they preach it must not be any of their own or other mens inventions but the will of God revealed in his Word Ministers ought to preach what people ought to practice For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 And though people ought onely to practize what Ministers ought to preach yet they are apt to practize what the other do preach whether it be right or wrong and much rather if it be wrong then if it be right The Prophets prophesie falsly and the Priests bear rule by their means and my people love to have it so Jer. 5.31 And I have seen folly in the Prophets of Samaria they prophecyed in Baal and caused my people to erre I have seen also in the Prophets of Jerusalem an horrible thing they commit adultery and walk in lies they strengthen also the hands of evil doers that none doth return from his wickedness They say still unto them that despise me The Lord hath said Ye shall have peace and they say unto every one that walketh after the imagination of his own heart None evil shall come upon you But if they had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way and from the evil of their doings Jer. 23.13 14 17 22. The Prophet that hath a dream let him tell a dream and he that hath my word let him speak my word faithfully What is the chaff to the wheat saith the Lord vers 28. Speak unto them all that I command thee Jer. 1.17 And thou shalt speak my words unto them Ezek. 2.7 Go ye therefore and teach all Nations c. Teaching them to observe all things that I have commanded you Mat. 28.19 20. Use 3 Again if mans doings must be regulated by Gods Word then people must take heed what they hear This our Saviour doth expresly admonish saying Take heed what you hear Mar. 4.24 People must not receive obey whatsoever is delivered unto them but must examine and try whether it be agreeable to the Word of God if it be then they must submit unto it but if it be not they must reject it That of our Saviour The Scribes and Pharisees sit in Moses Chair All therefore whatsoever they bid you observe that observe and do Mat. 23.2 3. That I say is to be understood so far forth as they sitting in Moses Chair did deliver the law and doctrine of Moses not that people should otherwise without exception observe and do whatsoever the Scribes and Pharisees did teach and require Some of the Romish Writers Cum jubet servare facere quae Scribae Pharisaei dum in Cathedra Mosis sedent dicunt non de ipsorum sed de Legit ac Mosis doctriná loquitur Perinde
boldness as alwayes so now also Christ shall be magnified in my body whether it be by life or death Phil. 1.19 20. And the Lord shall deliver me from every evil work and preserve me to his heavenly Kingdom 2 Tim. 4.18 4. The nature of Faith which the godly are endued with doth prove their perseverance The godly have the same spirit of Faith 2 Cor. 4.13 Now Faith is the substance of things hoped for and the evidence of things not seen Heb. 11.1 But if the Saints might fall away then Faith should rather be a shadow then a substance rather a blank then an evidence 5. The perseverance of the godly is proved by the nature of that hope which they have We are saved by hope Rom. 8.24 And hope maketh not ashamed Rom. 5.5 Therefore though the Moralist say that hope imports uncertainty yet it is not so in respect of true Christian hope it is sure and certain it is the anchor of the soul Spes est boni incerti nomen Sen. Epist 10. both sure and stedfast and entreth into that within the veil Heb. 6.19 But if the godly might fall away and perish their hope were but a poor anchor to stay their souls by and they should be ashamed of it because they should hope for that which they should not enjoy 6. The nature of grace in general doth prove that the godly shall persevere It is compared to a Well of water springing up unto everlasting life Joh. 4.14 It is incorruptible seed 1 Pet. 2.23 Therefore it is said that he that is born of God doth not commit sin to wit not so as the unregenerate do not so as to give themselves up to the practice of sin for his seed remaineth in him and he cannot sin to wit in that manner because he is born of God 1 Joh. 3.9 7. That peace which the godly have is an argument of their perseverance Being justified by Faith we have peace with God through Jesus Christ our Lord Rom. 5.1 This peace is a lasting peace and not mutable and fading as the peace of the World is Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Joh. 14.27 8. The joy which the Godly have or may have is a persevering joy and therefore it also doth prove their perseverance Rejoyce in the Lord alwayes and again I say Rejoyce Phil. 4.4 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 Your heart shall rejoyce and your joy no man taketh from you Joh. 16.22 Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grounds and Reasons of the perseverance of the Godly the Grounds and Reasons why the condition of the Godly is sure and stable they shall not be moved out of it but shall persevere and continue in it 1. The Godly shall persevere because of Gods power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand Joh. 10.29 Yea he shall be holden up for God is able to make him stand Rom. 14.2 Nevertheless though I suffer these things I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1.12 Who are kept by the power of God through Faith unto salvation 1 Pet. 1.5 If the Godly were to stand by their own strength they would soon fall but God by his almighty power doth uphold them and therefore they cannot fall not so as utterly to fall away Though he fall saith David of a righteous man he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.24 Now unto him that is able to keep you from falling c. Jude v. 24. 2. As Gods power so his purpose is a reason of the perseverance of the Godly as God is able to keep them from falling away so he will keep them he hath purposed and determined to do it They are called according to his purpose Rom. 8.28 As Gods power cannot be resisted so his purpose cannot be disappointed Many devices are in the heart of a man but the counsel of the Lord that shall stand Prov. 19.21 My counsell shall stand and I will do all my pleasure saith he Isa 46.10 Whom he did predestinate that is purpose to save them he also called viz. effectually so as to bring them to that happiness unto which he doth call them as the words following do shew Rom. 8.30 Fear not little flock it is your Fathers pleasure to give you the Kingdom Luk. 12.32 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Joh. 17.2 The foundation of the Lord abideth sure having this seal The Lord knoweth who are his 2 Tim. 2.19 3. The Godly shall persevere because of Gods promise As the purpose of God shall stand so his promise shall be performed For he is faithful that hath promised Heb. 10.24 He is not as man that he should lye nor as the son of man that he should repent hath he said it and shall he not do it hath he spoken it and shall he not make it good Num. 23.19 Now as God hath purposed to save the Godly and to keep them from falling away so he hath also promised to do it My mercy will I keep for him for evermore and my Covenant shall stand fast for him My loving kindness will I not utterly take from him c. Psal 89.28 33. I will give them one heart and one way that they may fear me for ever c. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Jer. 32.39 40. 4. The Godly are Christ's purchase and therefore they are sure to persevere He hath purchased his Church with his own blood Act. 20.28 And surely he will not suffer his blood to be spilt in vain he will not suffer them to perish whom he hath purchased at so dear a rate He shall see of the travail of his soul and shall be satisfied Isa 53.11 I lay down my life for the sheep saith he Joh. 10.15 And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand v. 28. 5. Christ's prayer and intercession for the Godly doth also make sure their perseverance As Christ hath payed for his members so he hath prayed for them and his prayer is effectual I pray for them See Luk. 22.31 32. I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 Keep through thine own Name those whom thou hast given
filiis Israel melior illo si non erat hic verè justus nullus tunc fuisset in universo populo Dei verè justus Quod falsum esse certum est cum adhuc viveret Samuel c. Bell. de Justif lib. 3. cap. 14. Similiter Bertius de Apost Sanct. pag. 28. should shew himself so childish and so ridiculous as to endeavour to prove that Saul was once truly righteous because it is said of him that he was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he from his shoulders and upward he was higher then any of the people 1 Sam. 9.2 Hence Bellarmine infers that if Saul were not truly righteous then among all God's people there was none truly righteous whereas Samuel was then alive and so other Godly persons But what is this else but to dally with the Scripture There is nothing spoken of Sauls righteousness but only of the goodliness of his person and the talness of his stature as the words alledged do make manifest Bellarmine was ready to take hold on the vulgar Latine Translation Gen. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchrae Sic explicat Kimchi in Rad. atque addit ita accipi vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 9.2 exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulcher aspectu ac notat Chaldaeum Paraphrasten similiter interpretari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bonus good and melior better but he was not ignorant that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tob is not only good but also goodly fair tall and the like and so it must needs there be taken as is clear by those words from his shoulders and upward he was higher then any of the people which words are added exegetically to shew the meaning of that which went before to wit that Saul was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he For David and Salomon they fell indeed fearfully Bell. ubi supra but neither finally nor totally Bellarmine urgeth also the example of Peter as if he also fell from Grace when he denyed Christ and that with Oathes and Execrations Yet he himself elswhere lest Peters fall might seem to make against the Popes infallibility saith that Peter denyed Christ with his mouth Addo praetereà Christum à Petro negatum fuisse ore non corde proinde perdidisse Petrum confessionem fidei non ipsam fidem Bell. de Pontif. lib. 4. cap. 8. but not with his heart so that he lost the confession of Faith but not Faith it self And so it is true of David and Salomon they lost the exercise of Grace but not Grace it self SERM. XXXIV Psal 15.5 He that doth these things shall never be moved THe point concerning the perseverance of the Godly who shall never be moved so as to fall from that state of Grace whch they are in I have already proved and for the vindicating of the truth and the confuting of those that do oppose it I have answered one Objection that is made against it There are yet many other Objections Obj. 2 which it is meer to answer Secondly Therefore the Adversaries of this Doctrine object that some are compared to the stonie ground to wit such as hear the Word and anon with joy receive it Yet have they no root in themselves but endure only for a while for when tribulation or persecution ariseth because of the Word by and by they are offended Mat. 13.20 21. For a while they believe and in time of temptation they fall away Luk. 8.13 But all Believers are not such as we speak of to wit such as are engrafted into Christ by a living and justifying Faith Answ Simon Magus was in some sense a Believer Act. 8.13 but not such a Believer vers 21. 23. So neither are they such Believers who are compared to the stonie ground for they are distinguished from those who with an honest and good heart receive the Word Luk. 8.15 The same also appears by this that they are said to have no root that argues that their Faith is but superficial it is not rooted in the heart as true justifying Faith is Object 3 Bert. de Apostas Sanct. Again it is objected that Gods Covenant is not such that he will simply and absolutely save but that he will save those that Believe and obey and that so as to persevere in Faith and obedience to the end By which also ye are saved if ye keep in memory or as the Margent hath it if ye hold fast what I preached unto you unless ye have believed in vain 1 Cor 15.2 To them who by patient continuance in well doing seek for glory and honour and immortality God will render eternal life Rom. 2.7 Shall he prosper that doth such things Shall he break the Covenant and be delivered Ezek. 17.15 When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be remembred but for his iniquity that he hath committed he shall dye for it Ezek. 33.13 When the righteous turneth from his righteousness and committeth iniquity he shall even dye thereby vers 18. The just shall live by Faith but if any man draw back my soul shall have no pleasure in him Heb. 10.38 Every branch in me that beareth not fruit he taketh away Joh. 15.2 It is impossible for those who were once enlightned and have tasted of the heavenly gift and were partakers of the holy Ghost And have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them again unto repentance c. Heb 6.4 5 6. For Answer to this Objection Answ 1. Gods Covenant is not only to save those that believe and obey but also to make his Elect so to believe and obey that they shall be saved I will put my Law in their inward part and write it in their hearts Jer. 31.33 A new heart will I give unto you and a new Spirit will I put within you and I will take away the stonie heart out of your flesh and will give you a heart of flesh And I will put my Spirit within you and cause you to walk in my Statutes c. Ezek. 36.26 27. I will put my fear into their hearts that they shall not depart from me Jer. 32.40 2. The places objected do not prove that any Belivers and such as are regenerate can fall away That in Ezek. 17.15 is concerning the King of Judah who brake his covenant with the King of Babylon to whom he had sworn to be subject yet afterward he rebelled against him What is this to the purpose Doth this argue that one who is in the state of Grace and salvation may fall from it These places 1 Cor. 15.2 Rom. 2.7