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
of no force of no effect As ordinarily without the Word the Spirit doth not work and therefore the Word is not to be slighted and despised so without the Spirit the Word cannot possibly work and therefore the Word is not to be rested in but the Spirit is to be prayed for that so the Word may be effectual Though the Word be a Light yet except our eyes be opened what are we the better for it This David considered and therefore prayed unto God saying Open thou mine eyes that I may behold wondrous things out of thy law Psal 119.18 3. To labour for such a disposition and frame of heart as God requires in those whom he will teach 1. Therefore we must be humble acknowledging our wants and imperfections our inability to help our selves and our unworthiness that God should help us A scorner saith Solomon seeketh wisdom and findeth it not but knowledge is easie to him that understandeth to wit that understandeth what is requisite for the obtaining of it Prov. 14.6 Humilitatis est totius spiritualis fabricae fundamentum Bern. Epist 87. Seest thou saith he a man wise in his own conceit there is more hope of a fool then of him Prov. 26.12 More hope of any fool then of a proud self-conceited fool Professing themselves wise saith the Apostle they became fools Rom. 1.22 And therefore he bids Let no man deceive himself if any man among you seem to be wise in this world let him become a fool let him know and acknowledge himself to be so that he may be wise 1 Cor. 3.18 Such a disposition Agur was of Surely saith he I am more bruitish then man and have not the understanding of a man I neither learned wisdom nor have the knowledge of the holy Prov. 30.2 3. The want of this disposition was it that made the Pharisees so blinde they thought that none were so acute and quick-sighted as they were See Mat. 15.14 and Mat. 23.16 24 26. with Joh. 9.34 39 40 41. 2. We must be pliable and obedient ready to do the will of God when it is made known unto us If any man will do his will he shall know c. Joh. 7.17 What man is he that feareth the Lord him will he teach in the way that he shall chuse Psal 25.12 And v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant This God promiseth saying To him that ordereth his conversation aright will I shew the salvation of God Psal 50.23 It is true God must first teach us before we can do any thing aright or have any purpose to do it but as our Saviour saith To him that hath that is maketh good use of what he hath shall be given and he shall have abundance Mat. 25.29 David therefore praying unto God to teach him professeth his readiness to observe and practice what he shall learn of him Teach me O Lord the way of thy statutes and I will keep it unto the end Give me understanding and I will keep thy law yea I shall observe it with my whole heart Psal 119.33 34. SERM. II. Psal 15.1 Who shall abide in thy Tabernacle Who shall dwell in thy holy Hill BY God's tabernacle here and by his holy hill some understand the Church some Heaven some by tabernacle the Church and by holy hill Heaven because a Tabernacle properly denotes a temporary place of abode and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to abide doth properly signifie to sojourn as the margent noteth But neither is the word tabernacle always taken in that strict sense as I shall shew anon SERM. 2 and the other word also doth sometimes signifie to dwell as Isa 11.6 The wolf also shall dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the lamb Now for the word tabernacle sometimes the Church is so called as Amos 9.11 Acts 15.16 where by the tabernacle of David is meant the Church of Christ of whom David was a type and therefore he is sometimes called David as Ezek. 34.23 and Hosea 3.5 The Church is termed a Tabernacle either because from Moses unto Solomon God was solemnly worshipped in a Tabernacle and in it was placed the Ark the sign of God's special presence Exod. 40. and 2 Sam. 7 2. in which latter place it is said The ark of God dwelleth within curtains that is in a Tabernacle hung about and covered with Curtains Or because a Tabernacle is sometimes put for any Habitation as Psal 132.3 I will not come into the tabernacle of my house and the Church is God's Habitation the house of God 1 Tim. 3.15 God doth dwell in it as God hath said I will dwell in them 2 Cor. 6.16 In this respect the Church may be called a Tabernacle as there to wit 2 Cor. 6.16 it is called a Temple yet still as it seemeth with reference to the Jewish Tabernacle which Moses erected wherein God did dwell in that there he did in special manifest himself unto his people Again the word tabernacle signifying as we see any Habitation even the House or Palace of a King for so it is used Psal 132.3 by God's Tabernacle here may be meant Heaven wherein God doth dwell that is wherein he doth especially manifest and shew forth his Glory Hear thou in heaven thy dwelling-place saith Solomon in his Prayer to God 1 King 8.30 So v. 39 and 43. So our Saviour calls Heaven his Fathers house John 14.2 Those many Mansions also which he saith are in his Father's House that is in Heaven he calleth tabernacles Luke 16.9 though to distinguish them from other Tabernacles properly so called he calleth them everlasting tabernacles And as Kimchi observes upon the Text by tabernacle may be understood Heaven because the Heavens are spread out like a Tent or Tabernacle See Psal 104.2 and Isa 40.22 For the other word hill or as the word in the Original doth properly import mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may also either signifie the Church or Heaven The Church in that the Temple was built upon a Hill or Mountain to wit Sion whence the Church in Scripture is frequently called Sion or mount Sion as Isa 28.16 Psal 51.21 Heb. 12.22 or the mountain of the Lord as Isa 2.3 Mic. 4.2 Heaven also may be understood by hill or mountain in that it is above on high therefore it is called the high and holy place Isa 57.15 So then all the Expositions before mentioned are agreeable to the words and indeed they come all to one in effect For whether we understand the words of the Church or of Heaven or partly of the one and partly of the other still the Question is in effect one and the same to wit Who shall enjoy Salvation That this is the purport and meaning of the Question appears by the last words of the Psalm He that doth these things shall never be moved Who shall abide in thy tabernacle Who c.
but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 2 Cor. 4 18. Labor not for the meat that perisheth but for the meat which endureth unto everlasting life John 6.27 2. Salvation is a thing most difficult and hard to be obtained The Gate of Salvation is a strait Gate and therefore they that would enter in at it must strive for it Luke 13.24 So Paul bids Work out your own salvation with fear and trembling Phil. 2.12 And Peter bids Give diligence to make your calling and your election sure 2 Pet. 1.10 The Life of a Christian is compared to a Race So run that you may obtain 1 Cor. 9.24 Let us run with patience the race that is set before us Heb. 12.1 And to a * Or combating or striving as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth warfare Fight the good Fight of Faith 1 Tim. 6 12. I have fought a good fight 2 Tim. 4.7 To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Rev. 2.7 So v. 11 and 17 and 26. These comparisons shew that a Christian must stir and strive if he would be saved 2. Salvation is a thing most rare and few there are that do attain unto it and in this respect it concerns all the more to look after it and to labour for it The way of Salvation is narrow and few there be that finde it Mat. 7 14. The Gate of Salvation is strait and many shall seek to enter in and shall not be able Luke 13.24 Christ's Flock is a little flock as he calls it Luke 12.32 yea a little little flock as the words in the Original do import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a very little flock Though the number of the children of Israel be as the sand of the sea a remnant shall be saved Rom. 9.27 I will take you one of a city and two of a family c. Jer. 3.14 Many are called but few are chosen Mat. 20.16 and 22.14 The Use of this Doctrine is first for reproof of those Use 1 that neglect this which doth so much concern them to wit to enquire after Salvation and the things that do accompany Salvation And alas who almost is not liable to this reproof Many with Martha are troubled about many things but few with Mary do chuse the better part and mind that one thing needful Many will say Who will shew us any good as David observes Psal 4.6 But what is the good that they take thought for Corn and Wine and Oyl as David there shews v. 7. So it is the profits and pleasures of this life these are the things that the most do seek and labour for as for Salvation and the Life to come they little think of it much less labour for it as if either there were no such thing at all or it were not worth the looking after or it were so easie to be acquired that we need not trouble our selves about it Some when they are even fettered with sicknesses and diseases that they cannot stir abroad yet still their mindes are upon the World and the things of the World and they cannot frame their hearts to think seriously of that World which is to come If such as come to visit them will talk of earthly things this pleaseth them but if they speak of spiritual and heavenly matters they are soon weary of such discourse they are not for it Yea this is that which makes sicknesses and diseases grievous unto them that now they are disabled from following their worldly affairs and their earthly employments but that they are debarred from God's Ordinances the means of their Salvation this little troubles them they are little sensible of any such matter So old men and women that one would think are past the World that have as we say one foot in the grave already even these do little take thought how they shall live hereafter in the World to come but as their bodily eyes so the eyes of their minde also are so much the more down to the Earth O cunâ—ae in terras animae coelestium ina nes Pers by how much the more their age encreaseth O ye sons of men how long will ye love vanity Psal 4.2 Is it not vanity is it not folly yea is it not madness to be so careful for this life which endures but for a moment and so careless for the life to come which endures for ever O that they were wise and understood this and would consider their latter end Deut. 32.29 Use 2 Secondly therefore be exhorted to have a care of this which doth so much concern you to enquire after and labor for the things which appertain to Salvation Consider these Motives Motives to stir up to look after the things which concern Salvation 1 Affliction will come Man is born to trouble as the sparkles flie upward Job 5.8 And what is it that in time of affliction can afford any true and solid comfort but only this a true and solid hope of Salvation Rejoycing in hope patient in tribulation Rom. 12.12 We rejoyce in hope of the glory of God Poenare de ad verses mundi ille s ntit cui laetitia gloâ—ia omnis in mundo est Ille moeret deflet si sibi male sit in saeculo cui benè non potest esse post saeculum Ceterum nullus iis dolor est de incursatione malorum praesentium quibus fiducia est futurorum bonorun Cyp. ad Demetr And not only so but we glory in tribulations also knowing that trâ—bulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5 2 3 4 5. This was it that did support Job in his greatest extremity I know saith he that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin worâ—s shall destroy this body yet in my flesh I shall see God Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job 19 25 26 27. This was it that made the believing Hebrews take not only patiently but even joyfully the spoiling of their goods they knew that they had in heaven a better and an enduring substance Heb. 10.34 But if we be in misery for the present and have no sound and well-grounded hope of a better estate hereafter then surely we are most miserable If in this life only we had hope in Christ saith the Apostle we are of all men most miserable 1 Cor. 15.19 To wit because here in this life of all men the Godly are most apt to be afflicted 2. Death will come It is appointed to men to die once
affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory Whiles we looke not at the things which are seene but at the things which are not seene for the things that are seene are temporal but the things which are not seene are eternal 1 Cor. 4.16 17 18. By faith Moses when he was come to yeares refused to be called the son of Pharaohs daughter Chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures in Egypt for he had respect to the recompence of reward Heb. 11.24 25 26. So our Saviour himselfe for the joy that was set before him endured the Crosse despising the shame and is set downe at the right hand of God And we are required to looke unto him who is the author and finisher of our faith and so after his example to run with patience the race that is set before us Heb. 12.1 2. For if we be dead with him we shall also live with him If wee suffer we shall also reigne with him 2 Tim. 2.11 12. To him that overcometh saith he will I grant to sit with me in my throne even as I also overcame and am set downe with my Father in his throne Revel 3.21 Therefore my beloved brethren be stedfast and unmoveable alwaies abounding in the worke of the Lord knowing that your labour shall not be in vaine in the Lord 1 Cor. 15.58 SERM. 4 SERM. IIII. Psal 15.2 Vers 2. He that walketh uprightly c. HEre now followes the answer to the question before propounded and it is continued unto the end of the Psalme It containeth in it 1. the qualification of the person inquired about vers 2 3 4. and part of 5. And 12. the happiness of the person so qualified in the end of v. 5. He that doth these things shall never be moved The qualification of the person is set downe 1. more generally He that walketh uprightly and worketh righteousness 2. More particularly in the words following The more general description of the person spoken of is 1. in respect of inward affection He that walketh uprightly 2. in respect of outward action and worketh righteousness He that walketh * The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is rendred perfect but that is as much as upright or sincere uprightly To walke is a much as to order the life and conversation Walke in love Ephes 5.2 that is Live in love Let all your things be done in love 1 Cor. 16.14 To walke after the flesh Rom. 8.1 is expressed vers 12. and 13. To live after the flesh To walke uprightly is to walke so as in all things to have respect unto God to doe all in obedience unto his will and for his glorie I know also my God saith David that thou triest the heart and hast pleasure in uprightness as for me in the uprightness of mine heart I have willingly offered all these things 1 Chro. 29.17 So that uprightness doth respect the heart that is the affection and intention wherewith a thing is done The Doctrine hence to be observed is this That it is the propertie of all those that shall be saved Doct. to be of a sincere and upright heart Thus here in the very first place is he described who shall abide in Gods tabernacle and dwell in his holy hill So Psal 24.3 4. the question being asked Who shall ascend into the hill of the Lord and who shall stand in his holie hill The answer is given He that hath cleane hands and a pure heart The puritie sinceritie and uprightness of heart as well as cleanness of hands that is holiness of life and conversation is requisite and necessarie unto salvation So elsewhere David having said The Lord will give grace and glorie he addes immediately no good thing will he withhold from them that walke uprightly Psal 84.11 And againe Blessed are the undefiled in the way saith he Psal 119.1 Where the word rendred undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with that in the Text which is rendred upright only this in the Text is in the singular and the other in the plural number Thus also our Saviour shewes who they are to whom belongeth true happiness saying Blessed are the pure in heart for they shall see God Matth. 5.8 And the Prophet Jeremie cries O Jerusalem wash thine heart from wickedness that thou maiest be saved Jer. 4.14 Not thy face or hands only but thine heart also Reason Reas Thus they must needs be qualified who shall be saved Why only the upright shall be saved because God is the author of salvation It is the salvation of God Psal 50.23 Therefore they that obtaine salvation must be such as please God and approve themselves in his sight Enoch walked with God Gen. 5.22 He pleased God Heb. 11.5 Zacharias and Elizabeth were righteous before God Luke 1.6 that is they were truely and sincerely righteous Walk before me said God to Abraham and be thou perfect that is as the Margent readeth it upright or sincere it is the same word in the original with that which in the Text is rendred upright A counterfeit shew of holiness may serve in respect of men but not so in respect of God The Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart Vt aures nostrae ad voces nostras sic aures Dei ad cogitationes nostras Prosp in Sent. ex Aug. Sent. 81. Thales interrogatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè respondit Lips de Const l. 2. c. 16. Sic cogitandum tanquam aliquis in pectus intimum inspicere Possit potest Quid enim prodest ab homine aliquid esse secretum Deo nihil clusum est interest animis nostris cogitationibus mâ—diis intâ—uerit Sen. Epist 83. 1 Sam. 16.7 My Son saith God give me thine heart Prov. 23.26 He loveth truth in the inward parts Psal 51.6 He hath pleasure in uprightness 1 Chron. 29.17 The Psalmist having said God is good to Israel that we may know who this Israel is to whom God is good he addes even to them that are of a pure heart Psal 73.1 So the Apostle James having said Draw nigh unto God and he will draw nigh unto you to let us know how we must draw nigh unto God that so he may draw nigh unto us he adds Cleanse your hands your sinners and purifie your hearts you double minded Jam. 4.8 The use of this point is first for Examination to try our Use 1 selves whether we be thus qualified as they must be that shall inherit salvation that is whether we be upright Now we must know that hypocrisie which is opposite to uprightness is twofold 1. There is a grosse hypocrisie There is a twofold hypocrisie when one purposely doth play the
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
doer or as a busie-body in other mens matters Non debet quid quisque patiatur sed quarè â—atiatur attenâ—i Aug. contra Crescon lib. 4. cap. 46. Non poena sed causa facit martyrem Yet if any suffer as a Christian let him not be ashamed but let him glorifie God on this behalfe Wherefore let them that suffer according to the will of God commit the keeping of their soules to him in well doing as unto a faithful creator 1 Pet. 4.15 16 19. SERM. VI. SERM. 6 Psal 15.2 And speaketh the truth in his heart HEre David begins to shew more particularly how he is qualified that shall abide in Gods tabernacle and dwell in his holy hill that is that shall inherit heaven and enjoy salvation He is one that speaketh the truth in his heart that is so as he conceiveth in his heart he hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing in his mouth and another thing in his heart as R. Salomon and Kimchi note upon the text The observation which I raise hence is this Doct. He that would be a citizen of heaven and an heire of salvation must have a care to speak the truth and to eschew lying The Prophet Zephanie notes this as the propertie of the true Israel of God upon whom shall be peace and mercy Gal. 6.16 that they shall not doe iniquity nor speake lies neither shall a deceitful tongue be found in their mouth Zeph. 3.13 And diverse precepts there are both in the old and in the new Testament wherein speaking the truth is required and lying is forbidden Ye shall not deale falsly nor ly one to another Levit. 19.11 Speake ye every man the truth to his neighbour Zach. 8.16 Putting alway lying speake every man truth with his neighbour Ephes 4.25 Lie not one to another Col. 3.9 Divers cominations and threatnings of destruction there are in both Testaments against lyars Thou shalt destroy them that speake leasing Psal 5.6 He that speaketh lyes shall perish Prov. 19.9 Amongst others are reckoned all lyars that shall have their part in the lake which burneth with fire and brimstone which is the second death Revel 21.8 So Revel 22.15 among those that shall be without that shall have no place in the heavenly Jerusalem is reckoned whosoever loveth and maketh a lie For the further confirmation of the doctrine there are these reasons 1. Lying is repugnant unto God and odious unto him For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that cannot lie Tit. 1.2 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of truth Isai 65.15 Amongst those things that are an abomination unto God is reckoned a lying tongue Prov. 6.16 17. So Prov. 12.22 Lyings lipps are an abomination to the Lord. 2. Lying is a part of the old man which al must put off that would be saved The Apostle having shewed that such as have truely learned Christ have learned this that they must put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And be renewed in the spirit of their minde And put on the new man which after God is created in righteousness and true holiness from thence he inferres this exhortaâ—â—on Wherefore putting away lying speake the truth every man with his neighbour Ephes 4.20 25. So Col. 3.9 Lie not one to another saith he why seeing that ye have put off the old man with his deedes 3. Lying is the worke and invention of the devil He abode not in the truth saith our Saviour speaking of the devil because there is no truth in him when he speaketh a lie he speaketh of his owne for he is a lyar and the father of it to wit of a lie John 8.44 Before I come to the use of the point some things are to be observed for the better understanding of it 1. It is not allways necessary nor expedient to speake all that we know or thinke of a thing whereof we speake A foole uttereth all his minde but a wise man keepeth it in till afterwards till occasion require him to speak Prov. 29.11 A wise mans heart discerneth both time and judgment both when and how to speake Eccles 8.5 But it is both expedient and necessary that we speake no more then we know or thinke for this is lying though the other be not It is lawful and requisite somtimes to conceale what is true but it is never either requisite or lawful to utter what is false the former is no lying but the latter is Abraham might be too blame in saying of Sarah his wife She is my sister Gen. 20.2 In this he might shew his weakness of faith and might expose his wives chastity to danger but I doe not well see how he can justly be taxed for lying because there was nothing false that he uttered though there were some thing true which he concealed For Sarah as she was his wife so was she also his sister that is his neare kinswoman which in the Hebrew language is as much as sister The Jewish Doctors thinke Iscah the daughter of Haran Abrahams brother to be the same with Sarah Vide Annotationes meas in Gen. 11.29 When Abimelech understood that Sarah was Abrahams wife and expostulated with Abraham about it Abraham having shewed the reason why he said that she was his sister and concealed that she was his wife added And yet indeed she is my sister she is the daughter of my father but not the daughter of my mother he meanes that she was his kinswoman by his father but not by his mother and she became my wife Gen. 20.12 2. Figurative speeches are no lyes as metaphorical speeches such as that is The pastures are clothed with flockes the valleys also are covered over with corne they shout for joy they also sing Psal 65.13 So when false Prophets are termed wolves Mat. 7.15 Act. 20.29 And Herod is called a foxe Luke 13.32 So hyperbolicâ—l speeches as that Deut. 9.1 Cities great and fenced up to heaven And that John 21.25 There are also many other things 〈◊〉 Jesus â—â—d which if theâ— should be written every one I suppose 〈◊〉 even the world it selfe could not containe the bookâ—â— that should be written And so parables which are frequent in the Scripture These speeches I say are no lyes because though a thing be not so as they expresse according to the proper acception of the wordes yet according to the figurative acception of them it is so Metaphorical speeches expresse one thing by another because of some remarkable similitude that is betwixt them So also doe parables which as allegories are but as it were continued metaphors And hyperbolical expressions are used only to set forth the greatness of a thing not as if so much were meant as is expressed Ironical speeches wherein one thing is uttered and another thing quite contrary is intended of all figurative expressions may most seeme to be lyes Such was thâ—â— of Micaiah to Ahab concerning his
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
And how injurious he had been he shewes in another place saying Many of the Saints did I shut up in prison c. And I punished them oft in every synagogue and compelled them to blaspheme Act. 26.10 11. R. Salomon acutely observes R. Sal. in Deut. 23.7 in Hos 12. ult that a severer law is made against the Moabites and Ammonites who drew the Israelites into sin Num. 25. then against the Egyptians and Edomites whereof the one drowned the male-children of the Israelites Exod. 1. and the other came out against them with the sword Num. 20.20 The Lord commanded Moses saying Vex the Midianites and smite them For they vex you with their wiles therewith they have beguiled you in the matter of Peor and in the matter of Cozbi c. Num. 25. vers 17 18. Guilty also this way viz. of doing evil to mens souls are all open and notorious sinners who infect others by their evil example A little leaven leaveneth the whole lumpe 1 Corinth 5.6 One sinner destroyeth much good Eccles 9.18 One roote of bitterness springing up is enough to trouble and defile many Heb. 12.15 Mischievous unto the souls of others also are seducers and false teachers They are called ravening wolves Matth. 7.15 Grievous wolves not sparing the flock Act. 20.29 If any one appeare to be of this stampe a broacher of heretical and damnable doctrine Receive him not into your house saith S. John neither bid him God speed For he that biddeth him God speed is partaker of his evils deeds 2 John 10. and 11. Chap. Such also are all hinderers of the word of God and of the meanes of mens salvation When Sergius Paulus desired to heare the word preached by Paul and Barnabas and Elymas a sorcerer withstood them and sought to turn the deputy from the faith Paul being full of the Holy Ghost set his eyes upon him and said unto him O full of all subtilty and all mischiefe thou child of the devill thou enemy of all righteousness wilt thou not cease to pervert the right wayes of the Lord And now behold the hand of the Lord is upon thee and thou shalt be blinde not seeing the sun for a season Which sentence was immediately executed And immediately there fell on him a mist and a darkness and he went about seeking some to lead him by the hand Act. 13.10 11. So the Jews both refusing to heare the Gospel themselves and also seeking to deprive the Gentiles of it this brought the full vials of Gods wrath upon them Forbidding us saith the Apostle of them to speake unto the Gentiles that they might be saved to fill up their sins alway for the wrath of God is come upon them to the uttermost 1 Thess 2.16 Of this sort of evil doers also are they who do not according to their place and calling indeavour to bring others to the truth and to build them up in it They are guilty of the blood of others even of the blood of their souls Son of man I have made thee a watchman to the house of Israel therefore hear the word at my mouth and give them warning from me When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand Ezel 3.17 18. And v. 20. Again when a righteous man doth turne from his righteousness and commit iniquity and I lay a stumbling block before him he shall die because thou hast not given him warning he shall die in his sin and his righteousness which he hath done shall not be remembred but his blood will I require at thine hand So also Ezek. 33.7 8. Paul therefore taking his leave of some among whom he had lived after that he was called to the work of the ministry I take you to record this day said he unto them that I am pure from the blood of all men For I have not shunned to declare unto you the whole counsel of God Act. 20.26 27. Neither doth this only concerne Ministers though them especially but also others Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 Those who thus or any other way doe evill to mens souls are especially like unto the devil whose chief spite is at the souls of men them he chiefly labours to destroy The devil put it into the heart of Judas to betray Christ John 13.2 because he knew that Judas thereby would betray his own soule It was Satan that filled the heart of Ananias to lie unto the Holy Ghost Act. 5.3 He is called the tempter Matth. 4.3 And 1 Thess 3.5 because he is ever tempting to sin one way or other Now this sin of doing evil unto others is aggravated divers wayes 1. In respect of the persons by whom it is done As 1. If they be such as by their place and calling or profession of friendship and trust reposed in them ought to protect and defend others from harme For Ananias sitting as a judge to cause Paul unjustly to be smitten was far worse then if another had done it Sittest thou said Paul unto him to judge me after the law and commandest me to be smitten contrary to the law Act. 23.3 So David aggravates the evil that was done unto him saying Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal 41.9 For it was not an enemy that reproached me then I could have borne it neither was it he that hated me to wit â—penly and professedly that did magnifie himself against me then I would have hid my self from him But it was thou a man mine equall my guide and mine acquaintance we tooke sweet counsel together and walked unto the house of God in company Psal 55.12 13 14. Judas by this shewed himself to be a devil â—s Christ termed him John 6.70 that being one of Christs Apostles he betrayed him John 6.71 2. Such as reproove and condemne others for doing evill to their neighbour and yet do so themselves Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things Rom. 2.1 Thou therefore that teachest another teachest thou not thy self thou that preachest a man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery vers 21. and 22. 3. They that have been much and oft admonished to refraine from doing evil to their neighbour and yet do it Thus speaketh the Lord of hosts saying Execute true judgment and shew mercy and compassion every man to his brother And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil
the sword of the children of Ammon Now therefore the sword shall never depart from thine house c. Behold I will raise up evil against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour and he shall lie with thy wives in the sight of the sun 2 Sam. 12.9 10 11. So because Josephs brethren shewed themselves cruel and inhumane â—â—wards him therefore God brought trouble and distresse upon them as they would not heare him when he besought them so neither when they pleaded for themselves could they be heard Gen. 42.21 22. Yea many times God brings it so to passe that the evil which some intended for others doth fall upon themselves Haman prepared gallowes for Mordecai but was hanged thereon himself Esth 5. and 7. And whereas he plotted utterly to destroy the Jewes the destruction did light upon his own family Esth 3. and 9. So Saul seeking to destroy David by the Philistines was himself together with his sons slaine by them 1 Sam. 18.25 with 31.6 Thus also Daniels accusers thinking to have him devoured by the lions were themselves devoured by them Dan. 6. vers 24 Thus as the wise man observes Whoso diggeth a pit shall fall therein and he that rolleth a stone it will returne upon him Proverb 26.27 He made a pit saith David and digged it and is falne into the ditch which he made His mischiefe shall returne upon his own head and his violent dealing shall come down upon his own pate Psal 7. verses 15 16. The heathen saith he are sunke down into the pit that they made in the net which they hid is their own foote taken Psal 9. vers 15. And vers 16. The wicked is snared in the work of his own hands SERM. XIII Psal 15.3 Nor doth evil to his neighbour BUT now concerning this property of a citizen of heaven aâ—d an heire of salvation to wit to doe no evil to his neighbour though it be expressed negatively yet it implies the affirmation of the contrary viz. that he doth good to his neighbour For as these special negatives Thou shalt not kill Thou shalt not commit adultery Though shalt not steale Thou shalt not beare false witness against thy neighbour as these I say include in them special affirmatives requiring us to preserve what in us lies our neighbours life chastity goods and good name so this general negative not to doe evil unto others includes in it a general affirmative to do them good This is requisite as well as the other For 1. As the doing of evil is forbidden so the doing of good is commanded I meane expressely commanded Depart from evil and do good Psal 34.14 Cease to do evil learne to do well Isai 1.16 17. Therefore as it is good not to do evil so it is evil not to do good because as it is good not to doe that which is forbidden so it is evil not to do that which is commanded 2. Gods example doth teach this that all ought not only not to doe evill but also to do good unto others Thou art good and doest good saith David unto God Psal 119.68 He left not himself without witness SERM. 13 saith Paul in that he did good giving us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.16 Be ye therefore saith he followers of God as deare children Ephes 5.1 As he who hath called you is holy saith Peter be ye also holy in all manner of conversation 1 Pet. 1.15 3. Christs example likewise doth teach the same He went about doing good and healing all that were oppressed of the devil Act. 10.38 Now if we challenge interest in Christ and relation to him we must imitate him For he left us an example that we should follow his steps 1 Pet. 2.21 And if we be his indeed we will follow it My sheep saith he heare my voyce and I know them and they follow me John 10.27 He that saith he abideth in him saith S. John speaking of Christ ought himself to walk even as he walked 1 John 2.6 4. Such as shall inherit heaven and eternal life are termed sheep John 10.27 and compared unto sheep Matth. 25.33 Now sheep are not only harmlesse creatures but they are also profitable creatures Thy teeth saith Christ to his spouse the Church are like a flocke of sheep that are even shorn which came up from the washing whereof every one beareth twinnes and there is none barren among them Cant. 4.2 All true beleevers and members of the Church bring forth twinnes Fructum geminae charitatis the fruit of a double love of love towards God and of love towards their neighbour 5. Justice doth require this that we should do good unto others Withhold not good saith Salomon from them to whom it is due Proverb 3.27 that is from those that have need of it as the Greeke interpreters and also Junius and Tremellâ—us do expresse it Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. Trem. Ne cohibeto bonum ab iis qui opus habent Hence doing good in this kinde is called righteousness Psal 112.9 and 2. Cor. 9.9 He hath dispersed abroad he hath given to the poore his righteousness endureth for ever Cum largitatem pauperibus impensam praemisisset non hanc vocare misericordiam sed justitiam maluit quid quod à communi Domino tribuitur justum est ut qui accipiunt eo communiter utantur Gregor And in the Chaldee and Syriack language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsiaka and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsitdketha which properly signifieth righteousness is used for alms and giving to the poor It is just and righteous that men should do good one to another Cum quae libet necessaria indigentibus ministramus sua illis reddimus non nostra largimur justitiae potius debitum exoluimus quà m misericordiae opus implemus Idem that such as have to spare should impart to those that want For men are not lords and owners of those things which they have but stewards only Nabal therefore did argue like himself when David being in distresse sent unto him to desire some reliefe of him he answered the messengers saying Who is David c. Shall I then take my bread and my water and my flesh that I have killed fâ—r my shearers and give it unto men whom I know not whence they be 1 Sam. 25.10 11. Had he been any thing but a Nabal that is a foole he might have known that his bread his water his flesh whatsoever he had was not so his but that he was bound to distribute to such as stood in need As every one hath received the gift saith S. Peter so minister the same one to another as good stewards of the manifold grace of God 1 Pet. 4.10 They are therefore injurious unto others and deprive them of their due who seeing them in need and being able to helpe them yet will
she hath need of you Rom. 16.1 2. As we have opportunity saith he also let us do good unto all especially to those that are of the houshold of faith Gal. 6 10. The Use of this point may be first to provoke unto piety Use 1 seeing this is that which will make us truly honourable The heathens could see and consider that vertue is the way to honour It is said of the ancient Romanes that they had one Temple dedicated to Vertue and another to Honour and that the passage to the Temple of Honour was through the Temple of Vertue Noveris non officiis sed finibus à vitiis discâ—rnendas esse virtutes Aug contra Jul. lib. 4. cap. 3. But as Austine hath well observed it is not so much the thing done as the end for which it is done that doth distinguish betwixt vice and vertue Whatsoever you doe saith the Apostle do all to the glory of God 1 Cor. 10.31 that must be our ultimate end in all and if we honour him he will honour us 1 Sam. 2.30 If any man serve me saith Christ him will my Father honour John 12.26 So then grace and godliness is that which will indeed bring us to honour even that honour in comparison of which the honour of the world is as nothing And therefore if men be so ambitious of worldly honour how should we be ambitious of this honour We Labour saith the Apostle that whether present or absent that is whether alive or dead we may be accepted of him to wit of the Lord 2 Cor. 5.9 The word rendred we labour imports as much as we are ambitious or we ambitiously affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a good ambition we cannot be too ambitious in this kinde The honour of the world what is it but a bubble light and empty transient and fading In respect of wordly honour is is with men as with a wheele now up and now down that part of the wheele which is now highest is by and by the lowest Who in more honour then Haman for a while but his honour soone vanished away and turned into ignominy and reproach How is the candle of the wicked put out saith Iob ch 21.17 But the candle of the godly though it may burne dimme sometimes yet it shall never be put out The path of the just is as shining light that shineth more and more unto the perfect day Prov. 4.18 This honour which piety procureth is solid and substantial durable and permanent it is a far more exceeding and eternal weight of glory 2 Cor. 4.17 Use 2 Here also is comfort and incouragement for such as truly feare God though they be vilified and despised in the world yet God and good men do honour them If thou truly fearest God how meanly soever the world doth account of thee thou art honourable in Gods account and in the account of all such as judge aright When Mical despised David and scoffed at him because in his zeale he danced before the Arke he answered her saying It was before the Lord which chose me before thy Father and before all his house to appoint me ruler over the people of the Lord over Israel therefore will I play before the Lord. And I will yet be more vile then thus and will be base in mine owne sight and of the maid-servants which thou hast spoken of of them shall I be had in honour 1 Sam. 6.21 22. By giving honour to God we shall be sure to lose no honour Therefore ye that feare the Lord Feare ye not the reproach of men neither be affraid of their rebukes Isai 51.7 Though your glory may be obscured for a time yet at length it shall shine forth and appeare most gloriously namely When the Lord Jesus shall be revealed from heaven with his mighty angels c. When he shall come to be glorified in his saints and admired in all them that beleeve 2 Thess 1.7 10. Then shall the righteous shine as the sun in the kingdome of their Father Matth. 13.43 Therefore let us run with patience the race that is set before us looking unto Jesus the authour and finisher of our faith who for the joy that was set before him endured the Crosse despising the shame and is set down at the right hand of the throne of God Heb. 12.1 2. The spirit himself beareth witness together with our spirits that we are the children of God And if cildren then heirs heirs of God and joynt-heirs with Christ if so be we suffer with him that we may be also glorified together Rom. 8.16 17. Here also all they that professe the fear of God are Use 3 to be admonished to walk in his fear and to demeane themselves so as that they may preserve their honour and maintaine their reputation Dead flies saith Salomon cause the ointment of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdome and honour Eccles 10.1 The finer the cloth is the worse is the stain of it so the more any professe piety the greater is their blemish if they be exorbitant Christians must walk so as to give none occasion to the adversary to speak reproachfully 1 Tim. 5.14 And so also they must take heed of giving those that fear God occasion to think lesse honourably of them To this end we must have our hearts in the fear of the Lord all the day long as well at one time as at another Prov. 23 17. 2. We must be holy in all manner of conversation as well in one thing as in another 1 Pet. 1. vers 15. 3. We must abstaine from all appearance of evil 1 Thess 5.22 Providing for honest things not only in the sight of the Lord but in the sight of men 2 Cor. 8.21 4. When we are justly reproved we must submit unto it acknowledging what we are guilty of and shewing our selves penitent for it This is the way not to lose credit but to retain it Because David humbly cryed peccavi when the Prophet Nathan did reprove him did the Prophet therefore afterward carry himself the more contemptuously towards him No he did honour him as much as ever See 2 Sam. 12.13 with 1 King 1.23 SERM. XVIII SERM. 18 Psal 15.4 But he honoureth them that feare the Lord. Use 4 I Come now to a fourth Use of the point viz. for conviction and terrour of those that vilifie and despise the godly as alas how common a thing is this The precious sons of Sion comparable to fine gold how are they esteemed as earthen pitchers the work of the hands of the potter Lam. 4.2 This was Jeremies complaint in the destruction of Jerusalem and he found it so before by his own experience I am in derision daily said he every one mocket me Jer. 20.7 Thus also it fared with David as he complains unto God saying For thy sake I have borne reproach shame hath covered my face Psal
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
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
me c. vers 11. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil vers 15. Neither pray I for these alone but for them also which shall believe on me through their word vers 20. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory vers 24. Still also in Heaven doth Christ make intercession for his members presenting himself and his merits unto God for them He is entred into Heaven it self now to appear in the presence of God for us Heb. 9.24 He is able to save to the utmost all that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 Who is he that condemneth it is Christ that dyed yea rather that is risen again who also is at the right hand of God who also maketh intercession for us Rom. 8.34 6. The Holy Ghost sanctifying and sealing the Godly doth also make their condition firm and sure God hath chosen you unto salvation through sanctification of the Spirit 2 Thess 2.13 God by his Spirit doth sanctifie those whom he hath chosen and so doth set them apart and seal them for his own and as those whom he will have a care of and keep safe In this respect the Spirit is compared to a seal whereby a thing is known to whom it doth belong and also is preserved and kept safe Who hath also sealed us and given the earnest of the Spirit in our hearts 2 Cor. 1.22 In whom also after that ye believed ye were sealed with that holy Spirit of promise which is the earnest of our inheritance c. Ephes 1.13 14. In which places also the Spirit which is given unto Believers is compared to an earnest which doth so confirm a bargain and make it sure that it is a part of it So the Spirit that is the Grace of the Spirit which God doth here give unto Believers is a part of that glorious inheritance which they shall fully enjoy hereafter For Grace is an inchoation of glory and glory is a consummation of Grace And hence Believers are sure of salvation because they have it already in part though but in small part to what they shall have yet in part they have it because they have the earnest of it And that doth assure them of all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum ad 2 Cor. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Ephes 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Cor. 1. even as an earnest doth make the whole contract sure God should lose his earnest if Believers should lose their salvation even as he that doth not perform his bargain doth lose the earnest which he gave for the confirming of it The Use of this Doctrine is first to confute the Papists Use 1 and Arminians and who ever they be that hold that such as are truly regenerate and sanctified may totally and finally fall away and that there is no certainty of their perseverance but this is sufficiently confuted by that which hath been said already it remaines now to answer some Objections which the Adversaries and Opposers of the truth do make against it Many they say who were once in the state of Grace Object 1 did fall from it as the Angels that sinned and our first Parents Alexander and Philetus and Hymeneus Vide Bellar. de Justif lib. 3. cap. 14. Syn. Rem de Berr. Apost Sanct. and Demas Saul Simon Magus and Judas They alledge also the examples of David and Salomon as falling from Grace though not finally yet totally yea some think that Salomon fell finally and was damned 1. It is true Answ 1 The evil Angels and our first Parents fell the one finally the other totally from that state of Grace which once they were in but their examples are not to the purpose the point being understood of those who are engrafted into Christ by Faith and made members of his body which the evil Angels never were nor were our first Parents before the fall 2. For the other Examples neither do they prove any thing For the persons mentioned either were not indued with true sanctifying Grace or they did not either finally or totally fall away All of them except David and Solomon had only an outward profession of Faith or a bare Historical Faith and some external reformation but no true justifying Faith no true spiritual sanctification Hymenaeus and Alexander made shipwrack concerning the Faith 1 Tim. 1.19 20. That is concerning the Doctrine of Faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies Their word will eat as doth a canker or a gangrene of whom is Hymenaeus and Philetus who concerning the truth have erred saying that the resurrection is past already and overthrow the Faith of some 2 Tim 2.17 18. This place doth clearly explicate the other it shewes how the Faith of some may be overthrown and consequently how some may make shipwrack concerning the Faith to wit by falling from some fundamental truth formerly professed as in the point of the Resurrection or the like But mark how the Apostle there addes immediately Nevertheless the foundation of the Lord abideth sure having this seal The Lord knoweth who are his vers 19. As if he should say Though some Professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Saint John speaking of Apostates and backsliders saith They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made made manifest that they were not all of us 1 Joh. 2.19 Of such is that of our Saviour meant Every plant that my heavenly Father hath not planted shall be rooted up Mat. 15.13 Of this sort was Simon Magus whose heart was not right in the sight of God Act. 8.21 but he was in the gall of bitterness and in the bond of iniquity vers 23. And so Demas who having loved this present world more then Christ 2 Tim. 4.10 shewed himself to be one of those who with their mouth shew much love but their heart goeth after their covetousness Ezek. 33.31 Neither was Judas ever truly righteous as appears by our Saviours terming him a Devil Joh. 6.70 And his hyprocrisie is noted Joh. 12.6 As for Saul one would wonder that so learned a man as Bellarmine Saul rex initio bonus justus erat c. Nâ—gat quidem Calvinus Saulâ—m fuisse unquam verè justum sed audi quid Spiritus S. dicat in 1 Lib. Reg cap 9. Erat Saul electus bonus non erat vir de filiis Israel melior illo ab humâ—ro surâ—um eminebat super omnem populum Hic planè describitur vir animo corpore praestans cum nemo esset in
filiis Israel melior illo si non erat hic verè justus nullus tunc fuisset in universo populo Dei verè justus Quod falsum esse certum est cum adhuc viveret Samuel 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
appear to be perfect Remember that of S. Peter Ye are kept by the power of God unto salvation 1 Pet. 1.5 Believers are not kept by their own power but through the power of God and therefore notwithstanding all their Adversaries and Opposers they are safe Object Yea but may some again object God doth hide his face from us and doth not reach forth his helping hand unto us Answ It is true God may deal thus with his people to let them see their dependance upon him that of themselves without him they are nothing We would not brethren have you ignorant said Paul of our trouble that came unto us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God that raiseth up the dead 2 Cor. 1.8 9. But though God with-hold his hand from his people so as not to deliver them for a while from their troubles yet he doth not with-hold it from them so as not to support them in their troubles The eternal God is their refuge and under-neath are the everlasting arms Deut. 33.27 Object But may some yet further object God is wroth with us and doth turn his hand against us Answ God may deal thus also with his people to correct them for their misdoings Yet the Lord will not cast off for ever But though he cause grief he will turn again and have compassion according to the multitude of his mercies Lam. 3.31 32 For a small moment saith he have I forsaken thee but with everlasting mercies will I gather thee In a little wrath I had my face from thee for a moment but with everlasting kâ—ndness will I have mercy on thee saith the Lord thy Redeemer Isa 54.7 8. Therefore lift up the hands that hang down and the feeble knees And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed Heb. 12.12 3. Again Use 3 If the condition of the Godly be so safe and sure How should this incite and provoke all to follow after godliness the gain whereof is so certain and so durable Other things that men do so pursue are First Not sure to be obtained Many seek the profits and preferments of the World and that with all earnestness that may be and yet miss of them God doth often frustrate their labours and disappoint their expectations that so it may appear that promotion commeth neither from the East nor from the West nor from the South But God is the Judge he putteth down one and setteth up another Psal 75.67 And secondly If the men of the World do obtain those things which they seek after yet it may be they have little joy of them What joy had Ahab of Naboth's Vineyard when the Prophet Eliah said unto him Thus saith the Lord Hast thou killed and also taken possession In the place where dogs licked the blood of Naboth shall dogs lick thy blood even thine 1 King 21.19 What joy had Gehezi of the gifts that he got of Naaman when the Prophet Elisha said unto him The leprosie of Naaman shall cleave unto thee and to thy seed for ever 2 King 5.27 Thirdly These things at the best can afford no true content no solid comfort He that hath these things in most abundance still finds an emptiness in himself and remains unsatisfied He that loveth silver shall not be satisfied with silver nor he that loveth abundance with encrease Eccles 5.10 So he that loveth honour or pleasure or whatsoever the World doth afford See 1 King 21.4 5. Esth 5.11 12 13. If the men of the World do feel a kinde of content for a while in those things which they enjoy yet it lasts not when trouble and affliction comes the things wherein they solace themselves cannot support them and bear up their spirits but they sinke under the burthen that is upon them When Belshazzar was in the midst of his pompous but profane jollity no sooner did the hand-writing appear in the Wall but presently his countenance was changed and his thoughts troubled him so that the joynts of his loyns were loosed and his knees smote one against another Dan. 5.6 Their silver and their gold shall not be able to deliver them in the day of the Lords wrath saith the Prophet Ezekiel Ezek. 7.19 and so also the Prophet Zephany Zeph. 1.18 Fourthly Worldly men have no sure hold of those things which they enjoy they may be deprived of them every hour and must ere long be deprived of them Lo saith Job their good is not in their hand How oft is the candle of the wicked put out and how oft commeth their destruction upon them Job 21.16 17. In this respect the Mammon of this World is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is anothers because he that hath it knoweth not how soon another may deprive him of it Luk. 16.12 It is called that which is not Prov. 23 4. because there is no solidity nor stability in it But Grace and Godliness is quite of another nature For 1. They that seek it shall be sure to obtain it I love them that love me and they that seek me early shall finde me Prov. 8.17 Blessed are they that hunger and thirst after righteousness for they shall be filled Mat. 5.6 God will give his holy Spirit to them that ask him Luk. 11.13 2. As they that seek Grace and Godliness shall obtain what they seek so they shall have joy of that which they obtain For godliness is great gain 1 Tim. 6.6 Godliness is profitable unto all things having the promise both of the life that now is and also of that which is to come 1 Tim. 4.8 3. They shall be satisfied with it so as to rest content though they have nothing besides Godliness with contentment bringing with it contentment is great gain 1 Tim. 6.6 As having nothing yet possessing all things 2 Cor 6.10 4. Grace and Godliness will support the soul and afford it comfort in the midst of greatest troubles and distresses As sorrowing yet always rejoycing 2 Cor. 6.10 We glory in tribulations knowing that tribulation worketh patience and patience experience and experience hope And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.3 4 5. 5. Grace and Godliness is not transient and fading but permanent and lasting When the woman of Samaria thought much that Christ should ask her some of the water of that Well that she drew of he said unto her Whosoever drinketh of this water shall thirst again But whosoever drinketh of the water that I shall give him it shall be in him a Well of water springing up unto everlasting life Joh. 4.13 14. Therefore as he also exhors Labour not for the meat that perisheth but for that
both that he would not give any way to the evil suggestion and instigation of his Mistriss And it came to pass as she spake to Joseph day by day that he hearkned not unto her to lie by her or to be with her Gen. 39.10 The wicked are compared to the deaf Adder that stoppeth her ear at the voyce of the Charmer charm he never so wisely Psal 58 4 5. But in this the Godly must be wise as Serpents they must stop their ears at the charming of Satan the World and the Flesh they must take heed of being enchanted by them The first motions of sin are like sparks falling among Hay or Straw or the like if they be not presently quenched they will be likely to set all on fire How long shall thy vain thoughts lodge within thee Jer. 4.14 Evil thoughts will be creeping into us but we must not give them entertainment we must not suffer them to lodge within us We must expel them and drive them away as Abraham did the fowls that molested his sacrifice Gen. 15.11 Neither must we think any sin small so as to sleight it and make no reckoning of it as if there were no danger in adventuring upon it This is one of the wiles of the Devil one of his methodical devices and subtilties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.11 Nemo repentè fuit turpissimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transgressio trahit transsionem first to draw men to lesser sins and so by degrees to greater and greater In this the Devil shewes himself a Serpent if he can get in his head he will soon winde in the whole body If he can draw to one sin he will soon draw to another and so to another and another without end except God by his Grace prevent him Sin naturally drawes on sin and the less will draw on the greater David first falling into Adultery which was too bad afterward fell into murther which was far worse So Peter having first barely denyed Christ afterward added Oathes and Execrations 3. This watchfulness which is requisite unto perseverance consists in repenting speedily after that sin is committed Assoon as Davids heart smote him for numbring the people he presently repented of it saying I have sinned greatly in that which I have done and now I beseech thee O Lord take away the iniquity of thy servant for I have done very foolishly 2 Sam. 24.10 If we do not thus watch against sin but suffer it not only to seize on us but also to settle in us we shall soon be hardned with the deceitfulness of it Heb. 3.13 6. That we may persevere in that which is good we must have a care not stand at a stay but to go on still Non progredi est regredi and to grow better and better Not to go forward is to go backward and not to grow better is to grow worse The Lord make you to encrease and abound in love one towards another and towards all men even as we do towards you To the end that he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints 1 Thess 3.12 13. Giving all diligence add to your Faith vertue and to vertue knowledge And to knowledge temperance and to temperance patience and to patience Godliness And to Godliness brotherly kindness and to brotherly kindness Charity For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ But he that lacketh these things is blinde and cannot see afar off and hath forgotten that he was purged from his old sins Wherefore the rather brethren give diligence to make your Calling and your Election sure for if ye do these things ye shall never fall 2 Pet. 1.5 10. Beware lest ye also being led away with the errour of the wicked fall from your own stedfastness But grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. See also 1 Thess 3.12 13. 7. To meditate of the heavenly reward this also is a great help to perseverance This will quicken and stir up unto diligence this will animate and encourage against all difficulties Be stedfast and unmoveable alwayes abounding in the work of the Lord knowing that your labour is not in vain in the Lord 1 Cor. 15.58 Let us run with patience the race that is set before us Looking unto Jesus the Author and finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God Heb. 12.1 2. This made Moses to chuse rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season and to esteem the reproach of Christ greater riches then the treasures in Egypt he had respect to the recompence of reward Heb. 11.25 26. See also Phil. 3.13 14. 8. Constant attendance upon Gods Word this is likewise necessary unto perseverance For the Word of God is not only to bring in but also to carry on and to build up unto perfection And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an inheritance among all them which are sanctified Act. 20.32 Christ ordained the ministery of the Word for the perfecting of the Saints Ephes 4.11 12. 9. If we would persevere in Grace we must continue in prayer and supplication unto God for perseverance For as the beginning of Grace so also perseverance in Grace is from God He that hath begun a good work in you Ipse eos facit perseverare in bono qui facit bonos Aug. de Corr. Grat. c. 12. will also perform it until the day of Jesus Christ Phil. 1 6. As of our selves we cannot rise Si ipse operatur ut accedumus ipse etiam operatur ne discedamus Idem de bono perseverantiae when we are down so neither can we stand when we are up God must still support us or else we fall he only is able to keep us from falling Non sum mihi sine te Aug. Confess Jude vers 24. Therefore we must continually pray unto God to preserve us and to make us persevere Unite my heart to fear thy Name Psal 86.11 Let me not wander from thy Commandments Psal 119.10 Lead us not into temptation but deliver us from evil Mat. 6.13 Thus praying in the holy Ghost keep your selves in the love of God Jude vers 20. 21. Soli Deo gloria FINIS Courteous Reader these Books following are Printed for Nathaniel Brook and are to be sold at his Shop at the Angel in Cornhil Excellent Tracts in Divinity Controversies Sermons Devotions THe Catholique History collected and gathered out of Scripture Councils and Ancient