he stucke not to professe that he did it not out of respect to them but out of respect to himself not that he did much value them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Apothegm but that he himself by their meanes might be much valued He supposed that all would take him for a rare and excellent man who did so honour those that â—ere such So some though they will not so ingenuouslâ— acknowledge it as Dionysius did may make a shew of â—onouring the godly that so themselves may be accounted godly or for some other by-end and base respect The Scribes and Pharisees would build the tombes of the Prophets and garnish the sepulchres of the righteous as if they had been most careful to observe the admonitions of the Prophets and to follow the examples of the righteous when as indeed it was quite contrary therefore our Saviour inveighs against them and cryes woe unto them for their hypocrisie Matth. 23.29 He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Matth. 10.41 It is not enough to honour a prophet or a righteous man but it must be done eo nomine in that very respect because he is a prophet or a righteous man and then not otherwise is a reward to be expected Whosoever shall give you a cup of water to drinke in my name saith our Saviour because you belong to Christ verily I say unto you he shall not lose his reward Mark 9.41 The least respect shewed to the godly because they are godly proceeding from a true and unfained love of piety shall not be unrewarded on the other side the greatest honour done to the godly if it be not done in simplicity and godly sincerity it is worth nothing 2. We must honour the godly without paâ—â—ialitie The godly must be honoured as godly and therefore all that are godly must be honoured as well one as another 1. As well the godly that are members of the Church militant here below as they that are members of the Church triumphant in heaven The Scribes and Pharisees shewed much reverence and respect to the prophets and righteous men that were dead building their tombs and garnishing their sepulchres Matth. 23.29 but they despised and abused most shamefully such as were among them as appeared by their deportment toward John Baptist and towards Christ himself So the Papists honour the Saints departed more then enough but the Saints that are upon earth they scorne and contemne yea hate and persecute But David was not thus partial his goodness did extend to the Saints that were upon the earth those he accounted excellent and in them was all his delight Psal 16.3 Certaine it is He that doth not regard the Saints that are here upon earth whatever shew he make of honouring the Saints in heaven all is but false and fained For as S. John argueth He that loveth not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 So he that honoureth not the Saints here whom he hath seen how can he honour the Saints in heaven whom he hath not seen 2. As well the godly that are poore and of meane condition in the world as those that are rich and eminent in any wordly respect This is that which S. James prescribeth saying My brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons Jam. 2.1 For this the Apostle Paul commended the Galatians that they did honour him notwithstanding that poore and despicable condition as to the eye of the world which they saw him in And my temptation saith he which was in my flesh ye despised not nor rejected but received me as an angel of God even as Christ Jesus Gal. 4.14 In this respect also he commended Onesiphorus saying The Lord shew mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine Though Paul were a prisoner and in bonds yet Onesiphorus shewed all love and respect unto him But when he was at Rome he sought me out very diligently and found me 2 Tim. 1.16 17. Be not thou therefore said he to Timothy ashamed of the testimonie of our Lord nor of me his prisoner vers 8. Thus did Paul himself honour Onesimus a poore servant and a fugitive too but now a convert He makes honourable mention of him Col. 4.9 With Onesimus a faithful and beloved brother And the Epistle to Philemon was writen meerly in his behalf Thus also did Boaz honour Ruth though she were a stranger newly come out of another country and was so poore that she was glad to goe a gleaning yet he having heard of her vertue and piety took notice of her and shewed her much respect at the first and within a short time made her his wife Ruth 2. and 3. and 4. Chap. 3. Though they be such as are weak in gifts and graces yet appearing to be godly they are to be honoured Take heâ—dâ— that ye despise not one of thâ—se little ones Matth. 18.10 Though they be little ones yet if they be Christs they are not to be despised Inasmuch as ye have done it to one of the least of these my brethren ye have done it unto me Matth. 25.40 Inasmuch as you have not done it to one of the least of these you have not done it unto me vers 45. Him that is weak in the faith receive you Rom. 14.1 We that are strong ought to beare the infirmities of the weak and not to please our selves Rom. 15.1 The eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you Nay much more those members of the body which seeme to be more feeble are necessarie And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comliness 1 Cor. 12.21 22 23. From this similitude taken from the members of the natural body the Apostle sheweth that in the mystical body of Christ the Church those members which are more weake and feeble yet are useful and profitable and not to be despised 4. Though they differ in opinion from us and hold some errours yet if Christ appear to be formed in them we must not despise but honour them Let not him that eateth despise him that eateth not Rom. 14.3 Why dost thou set at nought thy brother vers 10. If he be a brother partaker of the grace of God in Christ though he do erre in some points yet he is not to be despised but to be had in honour But here a Caution Caution is to be added and a limitation viz. That this indulgâ—â—â—e is not to be extended unto such as subvert the very fundamentals of Religion as
not but blush at the reading of it But the Writings of this precious Man are irrefragable Arguments of my own shall I say or Yorkshires Loss nay of the whole Kingdoms Loss in the Death of so Orthodox a Divine in such sad times But I will no longer detain thee from the perusal of this his last Work Reviewed and Corrected by himself Wishing thee much spiritual Benefit thereby and subscribing my self Thine EDWARD LEIGH To the READER READER THe name of the Reverend and Learned Authour prefixed to this Treatise with those other works of his published by himself in his life-time might save the Labour of any Epistle or Preface thereunto as being sufficient to recommend it unto the Church of God But because Editions of Books are lyable to prejudice and disadvantage in their entertainment it was judged not unnecessary that something of this nature should lead forth this Book into the world which service at the desire of a Friend I have readily undertaken that so I might express that true respect I always had unto the Author in bearing his Book after him And first let me assure thee That these ensuing Sermons on the fifteenth Psalm are the genuine issue of him whose name they bear being by himself prepared for the Press and wholly printed before his death And this those that knew him will believe for the very works sake which is a true resemblance of the Author learned and plain critical and practical There are indeed other Pictures of his for Books may be fitly so termed as his learned Annotations on Genesis and Exodus his Polemical Rejoynder to the Marquess of Worcester But this Piece as I conceive renders him more to the life then any of the rest for he lived this Treatise as well as wrote it In this Age wherein so many are offended it 's possible that some may stumble at the divine Zeal of the Authors matter and Method but let such consider that it was intended for a High-way to the heavenly Jerusalem the Holy Hill If any be weary of its plainness there are difficulties in the Margent to refresh him He that brings me good tydings let him with Ahimaaz Run the way of the plain I shall have them so much the sooner For my own part I look upon this work as a religiously-learned seasonable Call from disputes to duties from libertine wandrings to regular walkings and if there were no more in it then the producing and applying so much Scripture upon the account of Truth and Holiness it were sufficient to recommend it unto a right-spirited Christian who rejoyces in the word as one that findeth great spoyl But there is much more as thou wilt finde in the perusal to which with a blessing I leave thee and remain Thine EDWARD BOWLES York June 22. A brief and true account of the Authour and of his Work IN this Age of so many monstrous Editions of Books he that publisheth an Author ought to be a true friend to Piety faithful and honest to the memory of the Deceased more especially if as good men we consider how Popery and Heresie prophaness and carnal mindedness by many unworthy Obtruders on the Press have crept into the World for the Churches sake these spiritual Aides should be communicated but not against the Church so that it will appear To be excellent Wisdom in Christians that bear a true Zeal to Religion to consider how men have lived as well as how they have writ The learned Author of this ensuing Commentary was descended from honest and Religious Parents born in the Parish of Saint Michaels the Belfrank called Belfrers within the City of York he was baptized the first day of October in the year of our Lord one thousand six hundred and two his Education was under painful Schoolmasters from whom being accomplisht for the University of Cambridge there he was fellow of Peter-house and took his Degrees and remained there about fifteen years behaving himself so regularly that he purchased honour and respect from the most learned men in his time and when that he was called to any publick exercise he commanded the Emulation if not the Admiration of all his Auditors After some removes as the transactions of our lives are various his preaching of the Word at Cambridge Staffordshire and York for the space of thirty years in the last of which places for his happy settlement it pleased the divine Providence to continue this fruitful Plant of the Lord Jesus a painful pastor in the Church of Saint Martins in the City of York where for many years he discharged his blessed employment from heaven with such Pious Integrity and learned Elocution that his death at this time is bewailed of all good men as the greatest loss that hath for many years befallen that County I must not forget what Doctor Collins spoke prophetically of him in respect of his early proficiency in the Oriental Tongues That if it pleased God to bless him with years he would be an incomparable Ornament to the Nation which hath been verified in his since printed Works his Exposition of the Creed his Electa Thargumica Rabbinica Annotations on Genesis as also on Exodus with other Works of his which at this time are extant both in Latine and English And that the true love he bore to learning and the honour of his Country might not to be forgotten he inlarged himself according to his ability for the publishing of the large Bible in the Languages lately printed It pleased God to bless him with life to finish this Commentary the Sheets whereof he constantly received from the Press and corrected them with his own hands When after ten weeks more violent sickness of a Consumption death seized him he was gathered to his Fathers at six and fifty the Climacterical year as he called it of his Age. He lies buried in the Church of St. Martins where he continued so long in his Ministry That learned and religious Servant of Jesus Christ Mr Edward Bowles preacht his funeral Sermon which was attentively heard and drew tears from most of the Auditors he gave an honourable account of the deceased he took his Text out of the second of Timothy the fourth Chapter the seventh and eighth verses I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not unto me onely but unto them also that love his appearing Amongst other admirable expressions in his Sermon he touched on three things which he desired himself and his Brethren might imitate him in his Sobriety his Industry and the plainness of his preaching for though he had read more Books then many of of us have heard of yet he did not crowd his Sermons so much with Quotations of Authors as not to prefer the blessed Scripture infinitely before them and further alluding to the words of
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
4.10 Him and him only none but him and in subordination unto him so as in obeying any other to obey him because it is his command that the other also should be obeyed Be exhorted therefore to be entire and universal in Use 2 your obedience not to pick and chuse to do some things that God commandeth and to wave other things but to have respect unto all and to endeavour to observe all as well one thing as another Consider 1. It is your wisdom to obey thus Walk circumspectly Motives to stir up to universal obedience not as fools but as wise Ephes 4 15. The word rendered circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports as much as to come up to the top and height of what is commanded so our desire study and endeavour ought to be and it is our wisdom to do it It is usual with some to say of those that are more conscientious then themselves that they are more precise then wise but we cannot be too precise in observing those things that God requireth in this the more precise the more wise This is your wisdom and your understanding said Moses to the Israelites Deut. 4.6 This is the wisdom of the just Luk. 1.17 the wisdom of those that are wise unto salvation 2 Tim. 3.15 2. Servants must obey their earthly Masters not in some things onely but in all things to wit that are just and lawful Exhort servants saith the Apostle to be obedient to their own Masters and to please them well in all things Tit. 2.9 What Master will be content that his servant should chuse how far forth he will observe and do those things which he doth require of him Nulli servorum licet ex his quae dominus suus imperat eligere pro arbitrio quid velit facere quid nolit Salv. de Gub. lib. 3. Much less may we think that such arbitrary and partial performances will please God our heavenly Master 3. Except we obey universally and do the will of God as well in one thing as in another SERM. 33. Si pro arbitrâ—o suo servi dominis obtemperant ne in his quidem in quibus obtemperant obsequuntur Quando enim servus ex domini sussis ea facit tantummodo quae vult facere jam non dominicam voluntatem implet sed suam Salv. ibid. we do not obey God but our selves and we do our own will rather then his For we have respect to our selves in that which we do doing only so much as we our selves think meet we have not respect unto God and to his precept for then our obedience would extend it self in desire and endeavour though not in performance as far as Gods Precept doth extend the ground of obedience as was noted before being the same in one thing as another SERM. XXXIII Psal 15.5 He that doth these things shall never be moved I Have done with the Person who is described in these words He that doth these things now I come to the privilege which is contained in these words Shall never be moved The words I have explicated before The Observation is this Doct. That the condition of a godly man is a firm and sure condition he shall not be moved out of it but shall persevere and continue in it First for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so appears many wayes 1. By plain testimonies of Scripture as here in the Text and so in other places He shall never suffer the righteous to be moved Psal 55.22 The root of the righteous shall not be moved Prov. 12.3 The righteous is an everlasting foundation Prov. 10.25 Surely he shall not be moved for ever Psal 112.6 He that eateth my flesh and drinketh my blood dwelleth in me and I in him Joh. 6.56 He doth not sojourn for a time but he dwelleth that is abideth for ever He that committeth sin is the servant of sin And the servant abideth not in the house for ever but the Son abideth for ever Joh. 8.34 35. 2. By Similitudes and Resemblances which are used to set forth the estate of the godly He is like a tree planted by the River side whâ—se leaf doth not fade Psal 1.3 He is compared to a green Olive-tree he never withereth Psal 52.8 He is as Mount Sion that cannot be moved but abideth for ever Psal 125 1. He is like a house built upon a Râ—ck which notwithstanding all storms and tempests yet standeth sure Mat. 7.24 25. He is compared to good ground that bringeth forth fruit unto perfection Luk. 8.15 Some may say That these Testimonies and Resemblances do not prove that the godly shall certainly persevere in the estate of Grace but only that such as are and continue godly are sure to be happy But first This exception hath no place in respect of some of the Testimonies and Resemblances that are alledged as namely those Testimonies Joh. 6.56 8. 34 35. and that Resemblance Luk 8 15. And secondly Neither is the exception of force in respect of any of the Testimonies and Resemblances prealledged For they all speak of the stability and firmness of the righteous and if the happiness of the righteous be directly intended yet their perseverance in righteousness is by consequence asserted For if the righteous should fall from their righteousness then should they miss of their happiness 3. The perseverance of the Saints is proved also by the confidence which they being guided by the Spirit of God have expressed I will abide in thy Tabernacle for ever Psal 61.4 I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Psal 52.8 I have set the Lord alwayes before me because he is at my right hand I shall not be moved Psal 16.8 Thou wilt shew me the path of life v. 10. It was spoken of the head Christ but it is also true of every member every true Christian Who shall separate us from the love of Christ Shall tribulation â—r distress or persecution or famine or nakedness or peril or sword As it is written For thy sake we are killed all the day long and are counted as sheep for the slaughter Nay in all these things we are more then Conquerours through him that loved us For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom 8.35 36 37 38 39. We know that when this earthly house of our tabernacle is dissolved we have a building of God a house not made with hands eternall in the heavens 2 Cor. 5.1 I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all
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.
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
est pâ—â—vilegium presbyterorum ex hâ◠Pauli ordinatione Cajetan ad 1 Tim. 5.19 See before Sermon 9. This as Cajetan and others observe is the priviledge which by the Apostles rule doth belong to Ministers Thus also by how much any are more eminent in professing religion by so much the lesse should a reproach be admitted against them because it redounds not only to the disgrace of the person but also of the profession The devil is alwayes busy to reproach the saints and servants of God thereby to make the truth which they professe odious to withhold from it such as are yet aliens and to withdraw such as do but sleightly embrace it As concerning this sect said the Jews to Paul meaning those that professed the Lord Jesus to be the Christ we know that it is everywhere spoken against Act. 28.22 What reproaches soone after the Apostles times were cast upon Christians by the Pagans appeares by the writings of those that lived in those times They beleeve those things of us Credunt de nobis quae non probantur nolunt inquirâ— ne probentur non esse Tertull. in Apologet. saith Tertullian which are not proved neither will they have them examined lest they be proved to be false The devils saith Minutius Foelix do so possesse mens mindes and stop their breasts Sic occupant animos daemones obstâ—uunt pectora ut antè nos incipiant homines odisse quà m nosse ne cognitos aut imitari possint aut damnare non possint Minut. Fel. in Octav. that they begin to hate us before they know us lest if they did know us either they might imitate us or not be able however to condemne us As therefore Christians ought to walke so as to give none occasion to any to speake reproachfully so also they should not easily give heed to those that speake in that manner against professours lest thereby religion it selfe become infamous Scias hoc esse diaboli ut servos Dei mendacio laceret opinionibus falsis gloriosum nomen defamet ut qui conscientiae suae luce clarescunt alienu rumoribus sordidentior Cyprian this being the policie of the devil as Cyprian observes to traduce and slander the servants of God and with false reports to defame that glorious name by which they are called that so they who shine with the lustre of a cleare conscience may be defiled with the reproaches which others cast upon them SERM. XVI SERM. 16 Psal 15.4 In whose eyes a vile person is contemned but he honoureth them that feare the Lord. THis is the fifth special property of him that shal abide in Gods tabernacle and dwell in his holy hill here he is described by his disposition both towards the wicked and towards the godly he contemneth the one but honoureth the other The former branch is so concise in the Original Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is somewhat obscure and subject to diverse interpretations Some of the Jewish expositors understand it so as if it set forth the humility of the person spoken of The Chaldee Pharaphrast renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra ad loc Who is vile in his own sight and despised In like manner Aben Ezra The sense saith he is that the servant of God whatsoever precept he observeth and whatsoever good he doth thinks it small and light in respect of what he ought to doe for the honour of his Creatour Thus also Kimchi Though he be upright saith he and work righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad loc and speak the truth yet doth he not therefore vaunt himself but is vile in his own eyes and despised and thinketh with himself that he doth not one thing of a thousand that he ought to doe to the glory of the blessed Creatour This sense in it self considered is good for it is the property of the godly to think modestly and meanly of themselves though they have respect to all Gods commandments Psal 119.6 Col. 1.17 and desire to walke worthy of him to all pleasing and to be fruitful in every good work yet they know and acknowledge that they fail much and come farre short in all that they do see Psal 130.3 and 143.2 Rom. 7.18 c. But by the opposition in the next words but he honoureth them that fear the Lord it appears that a citizen of heaven is described as I said by his disposition both towards the wicked and towards the godly to wit that he contemneth the one but honoureth the other So that the meaning of the former part of the words is well expressed by our Translatours In whose eyes a vile person that is a wicked person who is opposed to such as feare the Lord is contemned Thus also the Greeke Interpreters and the vulgar Latine Translatour render it LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Ad nihilum deductus est in conspectus ejus malignus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc A wicked person is of no account in his sight And so Christian Expositors generally understand it and thus also R. Salomon doth expound it He that is vile by reason of his wickedness is despised in the eyes of the righteous This being the true and genuine meaning of the words the observation is this That it is the propertie of a citizen of heaven to contemne a wicked person Doct. We may see it by the example of Elisha who when Jehoram the son of Ahab king of Israel a wicked man sought unto him for help in his distresse said thus unto him What have I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother And when Jehoram pressed still upon him alledging that not only he but also two other kings to wit Jehoshaphat the king of Judah and the king of Edom together with their armies were like to perish for want of water he answered As the Lord liveth before whom I stand surely were it not that I regard the presence of Jehoshaphat the king of Judah I would not looke toward thee nor see thee 2 King 3.13 14 Thus also Mordecai contemned Haman though a great yet a wicked person All the kings servants that were in the kings gate bowed and reverenced Haman for the king had so commanded concerning him but Mordecai bowed not nor did him reverence Estâ— 3.2 So likewise our Saviour Christ shewed his contempt of Herod for when Pilate sent Christ to Herod and Herod questioned with him in many words he answered him nothing Luke 23.9 Christ knew Herod to be a profane scorner one that would not regard what he should say unto him and therefore he would not vouchsafe to answer any of his questions Speak not in the eares of a foole saith Salomon he meanes a proud scornful foole for he will despise the wisdome of thy words Prov. 23.9 Reasons of this Doctrine
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