Lord as well as a Saviour He will reign and rule over us or else he will not intercede for us and save us The Friends of Christ are they that shall be saved by Christ Eat O friends and drink saith he yea drink abundantly O beloved Cant. 5.1 Now they that are obedient unto Christ they onely are the Friends of Christ You are my Friends saith he if ye do whatsoever I command you Joh. 15.14 As for such as will not subject themselves unto Christ and be ruled by him they are his enemies and must look for nothing but destruction from him But those mine Enemies which would not suffer me to reign over them bring hither and slay them before me Luk. 19.27 This likewise makes for the Conviction of those that Vse 3 assure themselves of Heaven and Eternal Happiness and yet regard nothing less then to do those things which God doth require of them Some will not so much as hear the word of God They are such as the Prophet Isaiah complained of a rebellious people lying children children that will not hear the the Law of the Lord. Which say to the Seers See not to the Prophets Prophesie not unto us right things speak smooth things prophesie deceits Get ye out of the way turn aside out of the path cause the holy One of Israel to cease from before us Isai 30.9 10 11. But as Salomon tells us He that turneth away his ear from hearing the Law even his prayer shall be an abomination Prov. 28.9 Some hear but they do not heed to understand what they hear like those silly women of whom the Apostle speaketh they are ever learning but never able to come to the knowledge of the truth 2 Tim. 3.7 Yet they please themselves in this and think this will save them that they come to the Church and hear Sermons though they still remain as rude and ignorant as ever they were But saith our Saviour Hear and understand Mat. 15.10 Hearing without understanding is no hearing at all and therefore in the Scripture to hear sometimes is as much as to understand Go to let us go down and there confound their language that they may not understand one anothers speech Gen. 11.7 In the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that they may not hear He that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him 1 Cor. 14.2 In the Greek it is no man heareth Some both hear and also understand what the Lord in his word doth require of them but they are so far from doing it that they deride it and scoffe at it As the Pharisees being covetous and resolving to be so still derided Christ when they heard him speak against covetousness Luk. 16.14 So Saint Peter foretels of scoffers walking after their own lusts and saying Where is the promise of his coming To wit of Christs coming to Judgement 2 Pet. 3 4. But judgements are prepared for scorners Pro. 19.29 Now therefore be ye no mockers lest your bonds be made strong Isai 28. Some hear and understand and profess the Truth but do not in their hearts assent unto it but are grosly hypocritical and deceitful They draw neer unto God with their mouth but remove their heart far from him Isai 29.13 God is neer in their mouth but far from their reins Jer. 12.2 Some hear and understand and profess and assent unto the Truth but they will not obey and practice it Their Faith is not lively and operative their hearts and affections are not changed their lusts and corruptions are not subdued still they remain averse from God and disobedient unto him Such a one was Simon Magus as others in Samaria when Philip had preached unto them so Simon himself believed also Act. 8.13 He so far believed as to assent to the Doctrine which he heard being convinced by the miracles and signs which he saw wrought by Philip. Yet his heart was not right in him vers 21. but he was still in the gall of bitterness and in the bond of iniquity vers 23. Now let all these consider that their hearing knowing professing and believing without obeying and practizing is so far from being able to save them that it shall aggravate and increase their condemnation Such as hear the word and do it not are compared to a house built upon the sand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad Luc. 6.49 which not onely falls but the fall of it is great Mat. 7.27 Luk. 6.49 They that hear and do not practise are in a worse condition then they that could never hear the word at all If I had not come and spoken unto them they had not had sin to wit in that degree and measure as now they have but now they have no cloak for their sin Joh. 15.22 The more means any have the more inexcusable they are if they do not bring forth fruit answerable For unto whomsoever much is given of him shall be much required and to whom men shall have committed much of him they will ask the more Luk. 12.48 So the more knowledge any have if they do not conform their practice unto it they are the more inexcusable and liable to the greater condemnation To him that knoweth to do good and doth it not to him it is sin that is to him especially Jam. 4.17 So that they are without excuse because that when they knew God they did not glorifie him as God c. Rom. 1.20 21. That servant that knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes Luk. 12.47 The more also that any profess the Truth and assent unto it the greater is their sin and the sorer shall be their punishment if they do not yield up themselves in obedience unto it Out of thine own mouth will I judge thee thou wicked servant Luk 19.22 So out of their own mouths and hearts will Christ judge and condemn those whose lives and conversations gainsay that which their mouths profess and their hearts assent unto Let all therefore have a care as to hear and understand Vse 3 and profess and believe the word of God so also to obey it To incite us hereunto let us consider these Motives 1. It is for Gods glory which is it that we ought to aim at Motives to stir up unto obedience in all and above all Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10.31 Now we glorifie God not so much by hearing knowing professing and believing Gods word as by yielding obedience unto it I have glorified thee on earth said Christ to his Father and to shew how and wherein he had glorified him he added immediately I have finished the work which thou gavest me to do Joh. 17.4 So speaking to his disciples Herein is my Father glorified said he that ye bear much fruit to wit of
answer Not so he that made all will not save all he might in justice have damned all for all have sinned and come short of the glory of God Rom. 3.23 That any are justified and saved it is freely by his grace v. 24. And his Grace being free he may bestow it as he pleaseth for who hath given unto him first and it shall be recompensed to him again Rom. 11.35 To the third God is merciful to all I answer He is so but not in respect of saving mercy No in this respect He hath mercy on whom he will have mercy and whom he will he hardneth Rom. 9.18 God is just as well as merciful and he will have the Glory of his Justice in the deserved damnation of some as well as the Glory of his Mercy in the undeserved Salvation of others To the fourth Christ died for all I answer Christ's death is not available to the Salvation of all I lay down my life for the sheep saith he Joh. 10.15 And again I pray for them I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 That 1 Joh. 2.2 He is the propitiation for our sins and not for our sins only but also for the sins of the whole world that I say is meant not for the sins of the Jews only but for the sins of the Gentiles also whoever they be throughout the whole World that believe in him And so all those places of Scripture where Christ is said to be the Saviour of the World or to have died for all or the like are to be understood in this manner It is a light thing that thou shouldest be my servant so speaks God unto Christ as Man to raise up the tribes of Jacob and to restore the dispersed of Israel I have also given thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Isa 49.6 Christ is there said to be God's Salvation unto the ends of the earth because not only the Jews but the Gentiles also should enjoy Salvation by him Paul and Barnabas alledged this place of Esay to prove that the Gospel was to be preached not only to the Jews but also to the Gentiles Lo we turn to the Gentiles say they for so hath the Lord commanded saying I have set thee for a light of the Gentiles that thou shouldst be for salvation to the ends of the earth Act. 13.46 47. So Simeon having said Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation which thou hast prepared before the face of all people to shew how Christ is a Salvation prepared of God before the face of all people he adds immediately To be a light to lighten the Gentiles and the glory of thy people Israel Luke 2.30 31 32. Thus also the four Beasts and the four and twenty Elders that is the whole Company of the Redeemed say unto the Lamb that is unto Christ Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Rev. 5.9 Not all of every Kindred and Tongue and People and Nation but us that is some out of every Kindred and Tongue and People and Nation That of the Apostle 1 Cor. 15.22 As in Adam all die so in Christ shall all be made alive is explained by the Apostle himself in the very next verse to be meant not simply and absolutely of all but of all that are Christs that belong unto Christ and are his All that believe in Christ shall be saved by him For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3.16 But all have not faith 1 Thess 3.2 No Faith is the gift of God Ephes 2 8. And God vouchsafes it not to all but to some as he pleaseth For unto you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Phil. 1.29 Therefore even to believe in Christ is a gift vouchsafed only unto some and not unto all 2. Therefore this may serve to rouze us up out of the Use 2 slâ—ep of security and presumption and to stir us up to have a care that we be of the number of those that shall be Heirs of Salvation seeing it belongs not unto all but only unto some yea but to a few in comparison of those that miss and come short of it When one asked our Saviour saying Lord are there few that shall be saved he answered Strive to enter in at the strait gate for many I say unto you shall seek to enter in and shall not be able Luke 13.23 24. Think not that thou arâ— safe bâ—cause thou walkest in the same path wherein others and iâ— may be the most walk for it may be they whom thou followest are out of the way that leadeth to Salvation and therefore try the way thou walkest in and chuse the way of truth as David saith he did Psal 119.30 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall finde rest to your souls Jer. 6.16 I am the way the truth and the life saith Christ no man cometh to the Father but by me John 14.6 No coming to Salvation but by Christ There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Neither is there any coming unto Christ but by Faith for to come unto him is to believe in him He that cometh to me shall never hunger saith Christ and that we may know what it is to come unto him he adds immediately and he that believeth in me shall never thirst John 6.35 But this Faith which bringeth unto Christ and so procureth Salvation through Christ this Faith I say doth purifie the heart Act. 15.9 it worketh through love Gal. 5.6 it bringeth forth the fruit of good works and of all holy obedience else it is a dead Faith altogether vain and unprofitable Jam. 2 14-26 Use 3 Thirdly and lastly This may teach and admonish such as God hath vouchsafed effectually to call unto the state of Salvation by working true justifying Faith and true sanctifying Grace in them to consider the great Goodness and Mercy of God towards them and to have a care to shew themselves truely thankful unto him who hath done that for them which he hath not done for all yea which he hath done but for a few When a Benefit is both great in it self as surely Salvation is most great and also is vouchsafed but to a few this makes us to set a higher price on it and to esteem it the more What account then ought we to make of God's so great and singular Favour towards us if we finde our selves so qualified as
unto him with their tongues Their hearts were not right with him neither were they stedfast in his covenant Psal 78.34 35 36 37. David sheweth his uprightness by this that when he was delivered out of trouble he was carefull to performe what he had promised when he was in trouble I will goe into thine house so saith he unto God with burnt-offerings and will pay thee my vowes which my lipps have uttered and my mouth hath spoken when I was in trouble Psal 66.13 14. 3. If we be upright we will be willing to be plainly dealt with and to have the word brought home to our consciences and particularly applied unto us Doe not my words do good to him that walketh uprightly saith God Mic. 2.7 When the Prophet Nathan dealt roundly with David telling him plainly that he was the man to wit that had sinned grievously and did aggravate his sins against him David humbly cried peccavi saying I have sinned against the Lord 2 Sam. 12.7 13. Neither did he love Nathan a whit the lesse for being so plaine with him but did highly honour him even to his dying day as appeares by the historie 1 Kin. 1.24 27. So when the prophet Esay had sharpely reproved and severely threatned Ezekiah for that wherein he was faultie Ezekiah answered Good is the word of the Lord which thou hast spoken Isa 39.8 Thus also Eli when he percieved that the Lord had spoken concerning him unto Samuel though Samuel was but a child yet he disdained not to heare him yea though he knew it was a very harsh message which Samuel had to deliver unto him and saw that Samuel was afraid to deliver it yet he straitly charged him to doe it and when he heard it he meekly submitted unto it saying It is the Lord let him doe what seemeth him good 1 Sam. 3.16 17 18. But on the other side when Amaziah was reprooved by the prophet for worshipping the gods of Edom he scorned the reproof and taunted the reproover saying Art thou made of the kings counsell and then he also threatned him saying Forbeare why shouldest thou be smitten 2 Chron. 25.15 16. This did manifest him to be unsound as it is said of him v. 2. He did that which was right in the sight of the Lord but not with a perfect heart So the leaven of the Pharisees even their hypocrisie appeared in this that when they heard our Saviour speake against covetousness they being covetous derided him Luke 16.14 15. And marke this it is a signe of an upright heart to confesse what we are guiltie of not only to God but also to men when they charge us with it and reproove us for it So David did to Nathan 2 Sam. 12.13 and Jonah to the mariners Jon. 1.10 See also Josh 7.19 4. If we be upright we will be more ready to judge and censure our selves then others Our Saviour makes it the property of an hypocrite to behold a moâ—e in his brothers eye and not to consider a beame in his owne eye Matth. 7.3 To admonish and reproove others is not a fault yea it is a dutie Col. 3.16 Levit. 19.17 But to tell others of their faults and not to minde our owne to reproove others and nor to reforme our selves this savours strongly of hypocrisie Therefore that man after Gods heart David saith I thought on my wayes and turned my feet into thy testimonies Psal 119.59 5. If we be upright we will he humble Pride argues hypocrisie Behold saith the Prophet Habakkuk his soule that is lifted up is not upright in him Hab. 2.4 He that is upright seekes the glorie of God see Ioh. 7.18 but he that is proud feeketh his own glorie therefore pride and uprightness are inconsistent and cannot stand together 6. If we be upright then Jesus Christ doth dwell in our hearts by faith Ephes 3.17 For it is faith faith in the Lord Jesus by which our hearts are purified Act. 15.9 A heart of unbeliefe is an evill heart Heb. 3.12 I shall make but one use more of the point and that is Use 2 for Exhortation Let us therefore have a care to walke uprightly if we fast pray give almes what ever we doe let us be sure that our hearts be upright in it To incite us the more hereunto let us consider 1. That if the heart be upright Motives to perswade unto uprightness God will accept of weake service pardoning our failings and passing by our imperfections I will spare them saith he as a man spareth his son that serveth him Mal. 3.17 A man will not be over-rigid and severe with his son that serveth him but will spare him knowing that though he doth things weakely yet he doth them sincerely that his desire is to please his father whom he serveth even so will God be indulgent and favorable to those whose hearts he knoweth to be upright with him God will pardon every one that prepareth his heart to seeke him though he be not cleansed according to the purification of the sanctuary 2 Chron. 30.18 19. Asa had divers failings as we reade 2 Chron. 16. and 16. yet God spared him and accepted the integrity and uprightness of his heart The high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his dayes 2 Chron. 15.17 On the otherside the most glorious service is of no worth if the heart be not upright in it This marr'd all that Amaziah did he did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 God cannot endure those that draw neare him with their mouth and honour him with their lips but remoove their hearts farre from him Isai 29.13 Hollow-hearted performances may procure some outward temporal reward for the encouragement of others thus God rewarded Iehu for what he did though his heart was not sincere 2 Kin. 10.30 31. But the reward of the inheritance as the Apostle calles it Col. 3.24 such services shall not procure Yea though Iehu's service in one respect was rewarded to wit as the thing done the judgment executed upon Ahab and his familie was pleasing unto God yet it was punished and accounted as murther in that he was not upright in that which he did he sought indeed his owne ends and not the glorie of God in it Yet a little while saith God and I will avenge the blood of Iezreel that is of Ahab and his familie slaine in Jezreel upon the house of Iehu c. Hos 1.4 But if the service proceed from a heart grosly hypocritical purposely making a shew of that which it meaneth not it is much more odious and abominable in the sight of God Ye are they said Christ to the Pharisees that justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Luke 16.15 And againe Woe unto you Scribes and Pharisees hypocrites Simulata
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
admittendo accusatore magnâ cautione opus Beza ad loc except he first bring two or three witnesses that will be ready to make good the accusation This the Apostle requires both because none are usually so obnoxious to calumnie and backbiting as Ministers and also it concernes not only Ministers themselves but also others that their credit be not impaired that so their ministery may not be contemned An odious thing also it is for servants to slander and backbite their Masters as Ziba did Mephibosheth 2 Sam. 16 3. My servant said Mephibosheth to David deceived me And he hath slandered thy servant unto my lord the king 2 Sam. 19.26 27. Servants ought to shew all good fidelity to their Masters Tit. 2.10 Therefore they ought not to traduce and slander them to carry tales abroad and to backbite them So for children to backbite their parents is a thing most detestable This was Chams ungraciousness that when he saw his father Noah drunken and naked he went and told others of it for this a curse came upon him and his posterity Gen. 9.21 22 23 24 25. Whereas Shem and Japhet were blessed because they covered their fathers nakedness Gen. 9.23 26 27. Thus also most haynous it is if wives slander and backbite their husbands Let the wife see that she reverence her husband Ephes 5.3 A Roman Matron is highly commended by Historians and others for her care to conceale and cover her husbands infirmity he having a stinking breath she was so far from divulging it that when some spake to her of it she answered that truely she thought that all other mens breath did smell in like manner as his did It is true Abigail did speake evil of her husband Nabal behinde his backe Let not my lord I pray thee said she to David regard this man of Belial even Nabal for as his name is so is he †Nabal in Hebrew signifieth a foole it is so used Psal 14.1 Nabal is his name and follie is with him 1 Sam. 25.25 But this was no backbiting because it was done upon just and urgent occasion it was for the preservation of Nabal and all his familie when as David was so incensed against him for his churlish and opprobrious dealing with him that he sware he would destroy him and all that did belong unto him and so he had done indeed if Abigail by her wife behaviour had not prevented it Others therefore must not thinke to doe as she did except they have the like occasion for it as she had Again as all ought to eschew backbiting so by how much any doe the more professe piety and religion by so much they ought to have the more care to keep themselves free from this sin For 1. If they be given to this vice it will quite marre all their profession If any man among you saith S. James seeme to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vaine Jam. 1.26 2. And this is one thing which especially doth open the mouthes of profane and irreligious people to speake evil of professours and their profession because some professours are so prone to censure others and to speak evil of them behinde their backes Therefore if we would adorne our profession and stop the mouthes of such as are ill affected towards it let us have care to eschew backbiting For so is the will of God saith S. Peter that with well doing ye put to silence the ignorance of foolish men 1 Pet. 2.15 SERM. 10 SERM. X. Psal 15.3 Nor doth evil to his neighbour THis is the third particular propertie of him that shall abide in Gods tabernacle and dwell is his holy hill he is one that doth no evil to his neighbour Nor doth evil in no kinde whatsoever viz. injuriously and unjustly To his neighbour to any whomsoever For by a mans neigbour is meant any one whosoever he be besides himself as our Saviour shewes by a parable Luke 10.29 c. And the Apostle instead of saying He that loveth his neighbour hath fulfilled the law expresseth it thus He that loveth another hath fulfilled the law Rom. 13.8 By another he means the same with neighbour for vers 9. he saith that this Thou shalt not commit adultery Thou shalt not kill c. is briefly comprehended in this saying Thou shalt love thy neighbour as thy selfe So that by neighbour is meant another any other whosoever The Doctrine then arising from the words is this Doct. He that would inherit heaven and eternal happiness must take heed of being injurious unto others he must beware of doing evil unto any 1. That this is the propertie of such as shall be saved we see by the Text and so we may see also by other places of Scripture The Prophet Esay speaking of the times of the Gospel and of the kingdome of Christ his kingdome of grace here sheweth what disposition the true people of Chirst shall be of The wolfe saith he shall dwell with the lambe and the leopard shall lie down with the kid and the calfe and the young lion and the fatling together and a little child shall lead them And the cow and the beare shall feed their young ones shall lie down together and the lion shall eate straw like the oxe And the sucking child shall play on the hole of the aspe and the weaned child shall put his hand on the cockatrice den They shall not hurt nor destroy in all mine holy mountaine for the earth shall be full of the knowledge of the Lord as the waters cover the sea Isai 11.6 7 8 9. Such as before had been like which leopards lions beares aspes and cockatrices most cruel and devouring most hurtful and destructive shall become most tame and mild most gentle and peaceable this is the disposition of those that belong to Christ that are partakers of his kingdome of grace here and shall be partakers of his kingdome of glory hereafter So also the same Prophet in another place The wolfe and the lambe shall feed together and the lion shall eat straw like the bullocke and dust shall be the serpents meat they shall not hurt nor destroy in all mine holy mountaine saith the Lord Isai 65.25 The elect and such as shall be saved are called sheepe John 10.27 and they are compared unto sheepe Matth. 25.33 which intimates that they are meeke and quiet innocent and harmeless such they are after that they are effectually called Paul befâ—re was a ravening wolfe and a devouring lion he made havocke of the Church entring into every house and haling men and women committed them to prison Act. 8.3 He breathed out threatnings and slaugher against the disciples of the Lord c. Act. 9.1 But after that he was called and converted unto Christ he became a lambe one that would not doe the least harme to any Memorable to this purpose is that speech of his to king Agrippa when Agrippa told him that he
for doing evil to their neighbour but also for doing it at such a time when especially they ought not to have done it Behold saith he in the day of your fast you finde pleasure and exact all your labours or as the marginal reading hath it Things wherewith you grieve others Behold you fast for strife and debate and to smite with the fist of wickedness ye shall not fast as you do to day to make your voice to be heard on high Isai 58. vers 3 4. 4. The evil which some do to others is aggravated in respect of the manner how they do it and that divers wayes 1. When any Plot and studie devise and imagine evil against others This was an aggravation of the sin of Judas in betraying Christ the Jewish rulers having covenanted with him for 30. pieces of silver from that time forth he sought opportunity to betray him Matt. 26.16 Thus also David aggravated the evil that Doeg did to him and others Thy tongue deviseth mischiefe said he unto him like a sharpe rasor working deceitfully Psal 52.2 He that deviseth to do evil saith Salomon shall be called a mischievous person Prov. 24.8 That indeed shewes a mischievous disposition even the disposition of the devil who goeth about seeking whom he may devoure 1 Pet. 5.8 Therefore Salomon speaking of a naughty and wicked person he describes him by this Frowardness saith he is in his heart he deviseth mischiefe continually he soweth discord Then he addes Therefore shall his calamity come suddenly suddenly shall he be broken without remedy Pro. 6. vers 14 15. And immediately after speaking of those things which the Lord doth hate and which are an abomination unto him among the rest he reckons this for one A heart that deviseth wicked imaginations v. 18. The Prophet Micah cryes wo to those that are guilty in this kind Wo to them that devise iniquity and work mischiefe upon their beds Mic. 2.1 When they should be sleeping they are studying how to do mischief But as they devise evil against others so the Prophet tels them God will devise evil against them vers 3. 2. When any take pleasure and delight in doing evil to others Their feet run to evil and make hast to shed blood Prov. 1.16 Who rejoyce to do evil Prov. 2.14 They sleep not except they have done mischiefe and their sleep is taken away unless they cause some to fall Pro. 4.16 Among those things that are odious and abominable in the sight of God he reckons feet that be swift in running to mischief because that argues a great delight in it Prov. 6.18 He that is glad at calamities saith he shall not be unpunished Prov. 17.5 Though he be not the author of those calamities yet if he be glad at them he shall not escape punishment much lesse shall he escape if he both be the author of them and also be glad at them 3. When any do evil to others under a shew of love and good affection which they beare towards them The words of his mouth saith David were smoother then butter but war was in his heart his words were softer then oil yet were they drawn swords Psaâ— 55.21 One saith Jeremie speaketh graciously to his neighbour with his mouth but in his heart he layeth his wait Jer. 9.8 Thus Saul pretended much love and respect to David he would needs make him his son in law but it was that his daughter might be a snare unto him and that by that meanes he might work his ruine 1 Sam. 18. So Absalom made as if Amnon were very deare unto him by all meanes he must have him a ghest at his table but it was only to this end that so he might cause his servants to slay him 2 Sam. 13. Thus also Joab under a pretence of love treacherously slew first Abner and after that Amasa 2 Sam. 3. and 20. Chap. Joab took Abner aside in the gate to speak with him quietly and smote him there under the fifth rib that he died In like manner he dealt with Amasa or rather worse Art thou in health my brother said he unto him and he took him by the beard to kisse him and then smote him in the fifth rib and shed out his bowels to the ground Thus also Judas pretended love and respect to Christ saying Haile Master and kissing him but by that meanes he betrayed him into the hands of those that sought his life Iudas betrayest thou the Son of man with a kiss said Christ unto him Luke 22.48 It was too bad to betray him it all but much worse to do it in that manner 4. The evil that is done to any is aggravated when it is done under a forme of justice As Ahab by the Counsel of Jezabel caused Naboth to be accused condemned and put to death as one that had blasphemed God and the king when indeed he was guilty of no such thing but Ahab would by any meanes have his life that so he might have his vineyard 1 King 21. Thus also the adversaries of our Saviour dealt with him they urged Pilate to condemne him that he might be crucified and when Pilate said unto them What accusation do you bring against this man Quae venit indignè poena dolenda venit Ovid. they answered If he were not a malefactour we would not have delivered him up unto thee John 18.29 30. This is to turne judgment to worm-wood Amos 5.7 to make that which should be most sweet to be most bitter See also Amos 6.12 5. When any under pretence of piety and religion do evil to their neighbour this is a great aggravation of it As the sons of Jacob pretending that they might not joyne in affinity with such as were uncircumcised and had not the badge of their religion by that meanes got the men of Schechem to circumcise themselves and then when they were sore and not able to stand up in their own defence they came upon them and slew them Gen. 34. So Absalom under a colour of religion he had made a vow forsooth and must needs go to Hebron to pay it thus did he conspire against David and sought to take away both life and kingdome from him 2 Sam. 15. Ahab also and Jezebel seeking how to get the life and vineyard of Naboth they pretended religion and piety they proclaimed a fast that so they might accomplish their designe against Naboth and cause him to be put to death as a blasphemer it being the custome it seemes among the Israelites in their solemne fasts to inquire more strictly into mens wayes and to inflict punishment more severely upon transgressours 1 King 21. Thus also Herod under a pretence of going to worship Christ sought to slay him Mat. 2.8 And the Scribes and Pharisees for a pretence made long prayers that they might devoure widowes houâ—es for which our Saviour cryed wo unto them and said that therefore they should receive the greater damnation Mat. 23.14 Use 2 I come now
boldness as alwayes so now also Christ shall be magnified in my body whether it be by life or death Phil. 1.19 20. And the Lord shall deliver me from every evil work and preserve me to his heavenly Kingdom 2 Tim. 4.18 4. The nature of Faith which the godly are endued with doth prove their perseverance The godly have the same spirit of Faith 2 Cor. 4.13 Now Faith is the substance of things hoped for and the evidence of things not seen Heb. 11.1 But if the Saints might fall away then Faith should rather be a shadow then a substance rather a blank then an evidence 5. The perseverance of the godly is proved by the nature of that hope which they have We are saved by hope Rom. 8.24 And hope maketh not ashamed Rom. 5.5 Therefore though the Moralist say that hope imports uncertainty yet it is not so in respect of true Christian hope it is sure and certain it is the anchor of the soul Spes est boni incerti nomen Sen. Epist 10. both sure and stedfast and entreth into that within the veil Heb. 6.19 But if the godly might fall away and perish their hope were but a poor anchor to stay their souls by and they should be ashamed of it because they should hope for that which they should not enjoy 6. The nature of grace in general doth prove that the godly shall persevere It is compared to a Well of water springing up unto everlasting life Joh. 4.14 It is incorruptible seed 1 Pet. 2.23 Therefore it is said that he that is born of God doth not commit sin to wit not so as the unregenerate do not so as to give themselves up to the practice of sin for his seed remaineth in him and he cannot sin to wit in that manner because he is born of God 1 Joh. 3.9 7. That peace which the godly have is an argument of their perseverance Being justified by Faith we have peace with God through Jesus Christ our Lord Rom. 5.1 This peace is a lasting peace and not mutable and fading as the peace of the World is Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Joh. 14.27 8. The joy which the Godly have or may have is a persevering joy and therefore it also doth prove their perseverance Rejoyce in the Lord alwayes and again I say Rejoyce Phil. 4.4 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 Your heart shall rejoyce and your joy no man taketh from you Joh. 16.22 Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grounds and Reasons of the perseverance of the Godly the Grounds and Reasons why the condition of the Godly is sure and stable they shall not be moved out of it but shall persevere and continue in it 1. The Godly shall persevere because of Gods power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand Joh. 10.29 Yea he shall be holden up for God is able to make him stand Rom. 14.2 Nevertheless though I suffer these things I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1.12 Who are kept by the power of God through Faith unto salvation 1 Pet. 1.5 If the Godly were to stand by their own strength they would soon fall but God by his almighty power doth uphold them and therefore they cannot fall not so as utterly to fall away Though he fall saith David of a righteous man he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.24 Now unto him that is able to keep you from falling c. Jude v. 24. 2. As Gods power so his purpose is a reason of the perseverance of the Godly as God is able to keep them from falling away so he will keep them he hath purposed and determined to do it They are called according to his purpose Rom. 8.28 As Gods power cannot be resisted so his purpose cannot be disappointed Many devices are in the heart of a man but the counsel of the Lord that shall stand Prov. 19.21 My counsell shall stand and I will do all my pleasure saith he Isa 46.10 Whom he did predestinate that is purpose to save them he also called viz. effectually so as to bring them to that happiness unto which he doth call them as the words following do shew Rom. 8.30 Fear not little flock it is your Fathers pleasure to give you the Kingdom Luk. 12.32 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Joh. 17.2 The foundation of the Lord abideth sure having this seal The Lord knoweth who are his 2 Tim. 2.19 3. The Godly shall persevere because of Gods promise As the purpose of God shall stand so his promise shall be performed For he is faithful that hath promised Heb. 10.24 He is not as man that he should lye nor as the son of man that he should repent hath he said it and shall he not do it hath he spoken it and shall he not make it good Num. 23.19 Now as God hath purposed to save the Godly and to keep them from falling away so he hath also promised to do it My mercy will I keep for him for evermore and my Covenant shall stand fast for him My loving kindness will I not utterly take from him c. Psal 89.28 33. I will give them one heart and one way that they may fear me for ever c. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Jer. 32.39 40. 4. The Godly are Christ's purchase and therefore they are sure to persevere He hath purchased his Church with his own blood Act. 20.28 And surely he will not suffer his blood to be spilt in vain he will not suffer them to perish whom he hath purchased at so dear a rate He shall see of the travail of his soul and shall be satisfied Isa 53.11 I lay down my life for the sheep saith he Joh. 10.15 And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand v. 28. 5. Christ's prayer and intercession for the Godly doth also make sure their perseverance As Christ hath payed for his members so he hath prayed for them and his prayer is effectual I pray for them See Luk. 22.31 32. I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 Keep through thine own Name those whom thou hast given
filiis Israel melior illo si non erat hic verè justus nullus tunc fuisset in universo populo Dei verè justus Quod falsum esse certum est cum adhuc viveret Samuel c. Bell. de Justif lib. 3. cap. 14. Similiter Bertius de Apost Sanct. pag. 28. should shew himself so childish and so ridiculous as to endeavour to prove that Saul was once truly righteous because it is said of him that he was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he from his shoulders and upward he was higher then any of the people 1 Sam. 9.2 Hence Bellarmine infers that if Saul were not truly righteous then among all God's people there was none truly righteous whereas Samuel was then alive and so other Godly persons But what is this else but to dally with the Scripture There is nothing spoken of Sauls righteousness but only of the goodliness of his person and the talness of his stature as the words alledged do make manifest Bellarmine was ready to take hold on the vulgar Latine Translation Gen. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchrae Sic explicat Kimchi in Rad. atque addit ita accipi vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 9.2 exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulcher aspectu ac notat Chaldaeum Paraphrasten similiter interpretari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bonus good and melior better but he was not ignorant that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tob is not only good but also goodly fair tall and the like and so it must needs there be taken as is clear by those words from his shoulders and upward he was higher then any of the people which words are added exegetically to shew the meaning of that which went before to wit that Saul was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he For David and Salomon they fell indeed fearfully Bell. ubi supra but neither finally nor totally Bellarmine urgeth also the example of Peter as if he also fell from Grace when he denyed Christ and that with Oathes and Execrations Yet he himself elswhere lest Peters fall might seem to make against the Popes infallibility saith that Peter denyed Christ with his mouth Addo praetereà Christum à Petro negatum fuisse ore non corde proinde perdidisse Petrum confessionem fidei non ipsam fidem Bell. de Pontif. lib. 4. cap. 8. but not with his heart so that he lost the confession of Faith but not Faith it self And so it is true of David and Salomon they lost the exercise of Grace but not Grace it self SERM. XXXIV Psal 15.5 He that doth these things shall never be moved THe point concerning the perseverance of the Godly who shall never be moved so as to fall from that state of Grace whch they are in I have already proved and for the vindicating of the truth and the confuting of those that do oppose it I have answered one Objection that is made against it There are yet many other Objections Obj. 2 which it is meer to answer Secondly Therefore the Adversaries of this Doctrine object that some are compared to the stonie ground to wit such as hear the Word and anon with joy receive it Yet have they no root in themselves but endure only for a while for when tribulation or persecution ariseth because of the Word by and by they are offended Mat. 13.20 21. For a while they believe and in time of temptation they fall away Luk. 8.13 But all Believers are not such as we speak of to wit such as are engrafted into Christ by a living and justifying Faith Answ Simon Magus was in some sense a Believer Act. 8.13 but not such a Believer vers 21. 23. So neither are they such Believers who are compared to the stonie ground for they are distinguished from those who with an honest and good heart receive the Word Luk. 8.15 The same also appears by this that they are said to have no root that argues that their Faith is but superficial it is not rooted in the heart as true justifying Faith is Object 3 Bert. de Apostas Sanct. Again it is objected that Gods Covenant is not such that he will simply and absolutely save but that he will save those that Believe and obey and that so as to persevere in Faith and obedience to the end By which also ye are saved if ye keep in memory or as the Margent hath it if ye hold fast what I preached unto you unless ye have believed in vain 1 Cor 15.2 To them who by patient continuance in well doing seek for glory and honour and immortality God will render eternal life Rom. 2.7 Shall he prosper that doth such things Shall he break the Covenant and be delivered Ezek. 17.15 When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be remembred but for his iniquity that he hath committed he shall dye for it Ezek. 33.13 When the righteous turneth from his righteousness and committeth iniquity he shall even dye thereby vers 18. The just shall live by Faith but if any man draw back my soul shall have no pleasure in him Heb. 10.38 Every branch in me that beareth not fruit he taketh away Joh. 15.2 It is impossible for those who were once enlightned and have tasted of the heavenly gift and were partakers of the holy Ghost And have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them again unto repentance c. Heb 6.4 5 6. For Answer to this Objection Answ 1. Gods Covenant is not only to save those that believe and obey but also to make his Elect so to believe and obey that they shall be saved I will put my Law in their inward part and write it in their hearts Jer. 31.33 A new heart will I give unto you and a new Spirit will I put within you and I will take away the stonie heart out of your flesh and will give you a heart of flesh And I will put my Spirit within you and cause you to walk in my Statutes c. Ezek. 36.26 27. I will put my fear into their hearts that they shall not depart from me Jer. 32.40 2. The places objected do not prove that any Belivers and such as are regenerate can fall away That in Ezek. 17.15 is concerning the King of Judah who brake his covenant with the King of Babylon to whom he had sworn to be subject yet afterward he rebelled against him What is this to the purpose Doth this argue that one who is in the state of Grace and salvation may fall from it These places 1 Cor. 15.2 Rom. 2.7