Now heaven is a place of righteousness no unrighteousness can find any roome there It is the high and holy place Isa 57.17 When the Angels once sinned presently they were throwne out of heaven 2 Pet. 2.4 So also was Adam presently after his trangression cast out of Paradise which was a type of heaven neither was he permitted to have any accesse to the tree of life which was a type of eternal life Gen. 3.24 To him that overcometh saith Christ will I give to eate of the tree of life which is in the midst of the Paradise of God Revel 2.7 Blessed are they doe his commandments that they may have right to the tree of life and may enter in thorow the gates into the city Rev. 22.14 Use 1 If this be the doctrine which according to the Scriptures we teach and preach then they of the Church of Rome are very injurious unto us in calling us Solifidians as if we were all for faith and nothing for workes as if we perswaded people that though they live as they list and doe what they will yet if they beleeve they shall be saved We hold that although imputed righteousness whereby we are justified and inherent righteousness whereby we are sanctified are diverse and different one from the other yet they are not divided but alwayes goe together so that where the one is there the other is also We hold that though faith alone as the hand receiving Christ and applying his righteousness doth justifie yet that justifying faith is not alone but is ever accompanied with good workes And therefore we observe that of the Apostle This is a faithful saying and these things I will that thou affirme constantly that they which have beleeved in God may be careful to maintaine good works these things are good and profitable unto men Tit. 3.8 And vers 14. Let ours also learne to maintaine good workes for necessary uses that they be not unfruitful 2. Away then with the horrid and damnable doctrine Use 2 of some who went out from us but were not of us Atque adeo id sibi precipuè proponunt ut sopiant conscientias quò omni sollicitudine vacui hostes quicquid sese offeret quicquid appetierint perpetrent Calv. advers libert cap. 15. Vide etiam ib. c. 18. for if they had been of us they would no doubt have continued with us 1 John 2.10 of some I say who with the Libertines in Calvines time make it the very high way to heaven and the sure signe of salvation for people to give the reines unto their lusts to worke all iniquity and to commit all uncleanness even with greediness But you have not so learned Christ If so be ye have been taught by him as the truth is in Iesus That ye put off as concerning the former conversation the old man which is corrupt according to the deceitful lusts And be renewed in the spirit of your minde And that ye put on the new man which after God is created in righteousness and true holiness Ephes 4.19 24. 3. This doctrine serves to convince all such as looke Use 3 for salvation and yet heed not to worke righteousness Though whiles they live they worke iniquity and live wickedly yet when they die they thinke to be saved as others But this is a most vaine and foolish a most irrational and absurd imagination as if one should sow tares and hope to reape wheat Be not deceived God is not mocked as a man soweth so shall he reape For he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life everlasting Gal. 6.7 8. It was truly said by Eliphaz though not rightly applied to Job whom he falsly judged wicked because of that affliction which he was in They that plow iniquity and sow wickedness reape the same Job 4.8 It is worthy to be observed that the Apostle speaking of this point to wit that the unrighteous shall not inherit the kingdome of God nor enjoy salvation he divers times admonisheth Christians to take heed of being deceived as Gal. 6.7 and 1 Cor. 6.9 and Ephes 5.6 This inculcating of our admonition shewes both that it is a dangerous thing to be deceived in this case which all will I presume easily grant and also that people herein are very apt to be deceived And so experience shewes that in this great and weighty business people many ways deceive themselves building castles as they say in the aire and promising unto themselves salvation and eternal life though they regard nothing lesse then to performe this which is required of all those that shall be saved to wit to worke righteousness 1. Some presume upon this that God is merciful But though Gods mercy be never so great as it is infinite and incomprehensible yet it nothing at all belongs unto them that worke wickedness I meane that continue in that course and will not turne from it Let the wicked forsake his way saith the Prophet Esay and the unrighteous man his thoughts and turne unto the Lord and he will have mercy on him and to our God for he will abundantly pardon Isai 55.7 David extolled Gods mercy as much as may be yet ever sheweth to whom it doth belong namely to them that feare him and so he excludes the wicked and unrighteous from having any share in it As the heaven is high above the earth saith he so great is his mercy towards whom towards them that fear him Psal 103.11 And vers 13. Like as a father pitieth his children so the Lord pitieth whom them that feare him And vers 17. The mercy of the Lord is from everlasting to everlasting upon whom them that feare him and his righteousness to childrens children To such as keepe his covenant and thinke upon his commandments to doe them 2. Christ say some died for us therefore they perswade themselves that howsoever they live yet through Christ they shall be saved But Christ died for our sanctification as well as for our salvation He loved the Church and gave himselfe for it That he might sanctifie it Ephes 5.25 26. He gave himselfe for us to redeeme us from all iniquity and to purifie unto himselfe a peculiar people zealous of good workes Tit. 2.14 None shall be saved by Christ but such as are sanctified by him As for those that worke iniquity he will say unto them Depart from me I know ye not Matth. 7.23 3. Some flatter themselves as if their sinnes were only sinnes of infirmity and therefore should not prejudice their salvation But if they did sin of infirmity 1. They would not make a common practice of sin as they doe It is the propertie of the wicked to set himselfe in a way that is not good Psal 36.4 Noah Lot David and other godly men through infirmity fell into sin grosse and haynous sin but they did not make it their practise No thus the godly doe
his Text he shewed how he kept the faith in his learned Expository way of his Annotations on Genesis and Exodus in a Polemical way by his Answer to the Marquess of Worcester in a practical way by his religious Life and Conversation It was likewise Mr Carthwright's almost dying request to some of his fellow Labourers in the Gospel That they would be pleased to have an eye to the publishing of this Volume which to the joy of all good Christians we now see extant Thus much may be said of his learned studies As touching the heavenly frame of his spirit his holy life and conversation was sufficiently well known to all those that favoured the ways of God he was a burning and a shining Light the sparks of his Piety did fly abroad to all the corners of this Kingdom This blessed Elias after he had served his Generation being taken up into Heaven For his person though he was worn out with his studies yet one might read Divinity in his face He was a man unbiassed constant in his principles of an equal and well-balanced temper he was an excellent Casuist which from the acknowledgment of some weak Christian Friends of his and mine I can confidently assert in this blessed practice for the quieting of the Conscience That he did not break the bruised Reed nor quench the smoaking Flax but like the good Samaritan poured Oyl into the wounds of the afflicted Saints yet withal he was of so austere but rectifyed a Judgment that where he found a necessity he knew how to launce and cauterize behaving himself to weak Christians more like an Angel then a Man he observed the dayly passages of his own life and in respect of the infirmity of his Body and troubles of his Mind he was much exercised with spiritual Conflicts which I shall onely instance in one expression of his Many men said he think if they live civilly they have no need of a Christ I finde great need of a Christ He was so truly sensible of his own and others miseries that all those that rightly knew him did acknowledge him to be a person fitted for holy employments in regard of his much communion with God and acquaintance with his own heart He was learned with and without Books as he had a sharp a Wit and a searching Judgement his manner of handling of Questions in this Commentary is often by Shool-Arguments on both sides Pro and Con Conclusions and Answers in which the Reader shall finde how he could assent in lesser things and with a weighty and serious respect maintain greater matters In all he shewed an excellent moderation The Sons of Levi by this time are sufficiently sensible what want there hath been of a particular Commentary on this Psalm so few Authors having addressed their Studies this way which want is now fully supplyed by this Reverend Learned Religious Divine who hath given us both Practical and Polemical Expositions of it so spiritually and advisedly that I cannot but acknowledge that I have not met with any of our late Writers that have excelled him in these abilities insomuch that those that rightly knew him believe this to be the Epitome of his many years Studies An eminently learned Divine a Friend of his and mine perusing this Book in the Manuscript observing how he consulted with the Original said That the Lord had endued this Author with excellent and peculiar Gifts in a short yet substantial way to render the meaning of the Scripture To conclude Learned and Religious Reader my Prayers are to God for his Blessing that this Work of our Friend now in Heaven may do good to the future Generations that they may have cause to send up many thanksgivings to the Father of Mercies for the benefit they have reapt by it so prayeth the Quondam fellow Pupill of the deceased Author JO. BOLTON A Commentary on the 15th Psalm SERM. 1 SERM. I. Psal 15.1 Lord who shall abide in thy Tabernacle Who shall dwell in thy holy Hill THis Psalm as the Title of it doth shew was composed by David The Title the sweet Psalmist of Israel as he is stiled 2 Sam. 23.1 Whether David did compose all the 150 Psalms is a question The more ancient Rabbines as R. David Kimchi doth testifie say Kimchi in Praefat. in Psa That besides David there were ten Composers of the Psalms to wit Adam Melchisedec Abraham Asaph Heman Jeduthun Moses and the three Sons of Korah to wit Asir Elkanah and Abiasaph The 92 Psalm which is intituled A Psalm or Song for the Sabbath-day they say was composed by Adam being created the day before the Sabbath They make also Ethan who is mentioned in some of the Titles of the Psalms to be Abraham and the 110 Psalm they attribute to Melchisedec as the Author of it the other persons to wit Asaph Heman Jeduthun Moses and the Sons of Korah they make the Authors of those Psalms which are intituled by their names As for this last I should not much contend but for that which they say concerning Adam and Abraham I see no ground at all for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be not of David but for David or concerning David contrary to the signification of the word in other places And that Melchisedec was the Author of Psalm 110 we see to be both repugnant to the Title of it which tells us that it is a Psalm of David and also to the Testimony of our Saviour who makes David to be the Author of it for he saith that David said The Lord said unto my Lord Sit thou on my right hand until I make thine enemies thy footstool which is the beginning of the 110 Psalm Mat. 22.43 44. And see also Acts 2.34 35. I see no reason to dissent from Kimchi saying That those Psalms which have David's name in the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi in Praefat. were made by David and so also those Psalms that have no Inscription For I finde not only the 110 Psalm and so other Psalms which bear the name of David in the Title attributed to David in the New Testament but also such-Psalms as are neither inscribed by the name of David nor of any other The second Psalm having no Title is cited as made by David Act. 4.25 26. This Psalm divides it self into two general parts 1. A Question in the first verse Lord who shall abide c. 2. An Answer in the rest of the Psalm He that walketh uprightly c. In the Question we have 1. the person to whom the question is propounded in the first word Lord. 2. The thing inquired Who shall abide in thy tabernacle who shall dwell in thy holy hill The Answer is set down 1. more fully and distinctly He that walketh uprightly and worketh righteousness and speaketh the truth c. 2. more briefly and summarily in the last words of the last verse He that doth these
not do it 6. Such as refuse to do good unto others when they may and ought not only withhold their right from them but also are guilty of all the evill that for want of succour and reliefe doth befall them When some watched our Saviour to see whether he would heale a man on the Sabbath day Pasce fame morientem si non paveris occidisti he said unto them Is it lawful to do good on the Sabbath dayes or to do evil to save life or to kill Mark 3.4 Which words imply that not to do good when ability serves and occasion requires is to do evil not to save life in this case is to kill 7. Life and salvation is promised to and conferred upon such as are careful rightly to performe this duty and on the other side death and damnation is threatned to and inflicted upon such as neglect it Charge them that are rich in this world saith the Apostle that they be not high-minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6.17 18 19. As these good works are fruits of faith which worketh through love Gal. 5.6 So they shall procure a reward and that no lesse then eternal life Though they be not meritorious nor properly deserve any reward much lesse such a reward When ye have done all those things that are commanded you saith Christ say We are unprofitable servants we have done that which was our duty to do Luke 17.10 The Apostle having spoken of the good that Onesiphorus did unto him how he oft refreshed him and was not ashamed of his chaine but when he was at Rome where the Apostle was a prisoner sought him out very diligently and found him The Lord saith he grant unto him that he may find mercy of the Lord in that day 2 Tim. 1. vers 16 17 18. So that the reward of well-doing is of Gods mercy not of mans merit Meritum meus est miseratio Domini Bern. Yet rewarded it shall be even with the reward of the inheritance Col. 3. vers 24. That inheritance which is incorruptible and undefiled and fadeth not away reserved in heaven for us 1 Pet. 1.4 Come ye blessed of my Father will Christ say to the elect at the last day inherit you the kingdome prepared for you from the foundation of the world For I was an hungred and ye fed me I was thirsty and ye gave me drink c. Matth. 25.34 c. They did it to him in his members as he presently explaines it On the otherside to the reprobate he will say Depart from me ye cursed into everlasting fire prepared for the devil and his angels For I was hungred and ye fed me not thirsty and ye gave me no drink c. Matth. 25.41 c. And the rich man mentioned Luke 16. was cast into hell not that we read for oppressing or doing evil unto others but only for not doing good unto them So it is said Every tree not only that bringeth forth evil fruit but that bringeth not forth good fruit is hewen down and cast into the fire Matt. 3.10 And the barren figtree is threatned to be cut down Luke 13.6 c. Now in doing good to others observe these directions 1. Do it whiles time and opportunity serveth As we have opportunity let us do good Gal. 6.10 Some when they die it may be will do something in this kinde but while they live they will do nothing But consider 1. If thou puttest off thy doing good till thou diest thou canst not tell whether the good thou intendest ever shall be done or no. Executours as one saith well and wittily oft proove Executioners that which was intended one way is oft imployed another way quite contrary 2. Not to do good until death is not so acceptable either to God or man Not grudgingly nor of necessity saith the Apostle for God loveth a chearful giver 2 Cor. 9.7 But if thou wilt do nothing while thou livest it appears that thou dost it grudgingly and of necessity Munera quae tibi dat moriens ea munera non sunt because thou canst no longer hold it thy self therefore thou partest with it to others if thou mightest live alwayes thou wouldest never it seemes do any good to others at all Therefore as Salomon exhorts in the morning sow thy seed Eccles 11.6 Begin betimes to do good be like Dorcas of whom it is said that she was full of good works and almes-deeds which she did Act. 9.36 When she was dead the widowes shewed Peter the coats and garments which she had made while she was with them vers 39. 2. Continue so doing As we have opportunity let us do good Gal. 6.10 that is both whiles we have opportunity and also as long as we have opportunity Let us not be wearie of well doing for in due time we shall reape if we faint not Gal. 6.9 In the morning sow thy seed and in the evening let not thine hand be still Eccles 6. Begin betimes and hold out unto the end 3. Do good to all as occasion requireth and ability serveth As we have opportunity saith the Apostle let us do good unto all men Gal. 6.10 To some indeed more especially we ought to do it as the Apostle there addes especially to those that are of the houshold of faith Thus David saith that his goodness did extend to the saints that is to them principally though not to them only Psal 16.3 And our Saviour shewes that at the last day he will chiefly take notice of the good that was done or not done to such namely the saints and those that are of the houshold of faith Verily I say unto you Inasmuch as ye have done it to one of the least of these my brethren you have done it unto me Matth. 25.40 And vers 45. Verily I say unto you Inasmuch as you have not done it to one of the least of these you did it not to me So also caeteris paribus if other respects be alike we are to do good to kinsfolks friends and acquaintance rather then to others their necessities being as great as the necessities of others The Apostle having said Honour that is relieve widowes that are widowes indeed that is that are desolate and have none to provide for them he addes immediately But if any widow have children or nephewes let them viz. those children or nephewes learne to shew pietie or as the margent hath it kindness at home and to require their parents for that is good and acceptable before God 1 Tim. 5.3 4. And vers 8. But if any provide not for his own and chiefly for those of his own house or according to the marginal
69.7 They that sit in the gate speak against me and I was the song of the drunkards vers 12. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee Reproach hath broken mine heart and I am full of heaviness vers 19 20. Have mercy upon us O Lord saith he speaking both in the behalf of himself and the rest of Gods people have mercy upon us for we are exceedingly filled with contempt Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 123.3 4. This also was the complaint of that elect vessel Paul We are made as the filth of the world and are the off-scouring of all things unto this day 1 Cor. 4.13 We were shamefully intreated as ye know at Philippi 1 Thess 2.2 See the storie Act. 16.22 23. And others had triall of cruel mockings and scourgings yea moreover of bonds and imprisonment They were stoned they were sawne asunder were tempted were slaine with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth Heb. 11.36 37 38. Such measure even our blessed Saviour himself did finde when he was in the world I am a worm and no man a reproach of men and despised of the people All that see me laugh me to scorn they shoot out the lip they shake the head saying He trusted in the Lord that he would deliver him let him deliver him seeing he delighted or as the margent hath it if he delight in him Psal 22.6 7 8. Thus complained David speaking in the person of Christ So the Prophet Esay prophecied of him saying He is despised and rejected of men a man of sorrowes and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Isai 53.3 Thus the Evangelical history shewes that it fared with him He was called a man gluttonous and a wine-bibber a friend of Publicans and sinners Matt. 11.19 He was termed Beelzebub Matth. 10.25 He was traduced as one that did cast out devils by Beelzebub the prince of devils Matth. 12.24 They did spit in his face and buffered him and others smote him with the palmes of their hands saying Prophecie unto us thou Christ who is he that smote thee Matth. 26.67 68. They preferred Barabbas a murderer before him and put him to a most ignominious death even the death of the crosse mocking and reviling him most despitefully when he was crucified Matth. 27. vers 21 22 23 39 c. If it were thus with the Head no marvel if it be so with the members If they have called the Master of the house Beelzebub much more will they call them of his houshold Matth. 10.25 Who some despise the godly Some despise the godly because they are poore and of meane quality in the world A poore wise-man by his wisdome delivered the city but no man remembred that same poore man Eccles 9.15 Though he was wise and had done much by his wisdome yet because he was poore both he and his wisdome was despised Then said I Wisdome is better then strength nevertheless the poore mans wisdome is despised and his words are not heard vers 16. In this respect Christ was despised Many hearing him wâ—re astonished saying From whence hath this man these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Mar. 6. and what wisdome is this which is given unto him that even such mighty works are wrought by his hands Is not this the Carpenter the son of Mary c. Mark 6.2 3. S. James taxeth this fault and bids Have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons For saith he if there come into your assembly a man with a gold ring in goodly apparel and there come in also a poore man in vile raiment And ye have respect to him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poore Stand thou there or sit here under my foot-shoole Are ye not then partial in your selves and are become judges of evil thoughts Hearken my beloved brethren Hath not God chosen the poore of this world rich in faith and heirs of the kingdome which he hath promised to them that love him But ye have despised the poore James 2.1 2 3 4 5. See 1 Corinth chap 1. vers 26 27 28. Some despise the godly because they are unlearned They are poore sillie creatures say some they cannot a letter on the booke and yet they must be so precise forsooth Thus the Pharisees despised those that followed Christ saying Have any of the rulers or of the Pharisees beleeved on him But this people that knoweth not the law are cursed John 7.48 49. Thus the Philosophers at Athens despised Paul calling him a babbler Act. 17.18 But let not the wise-man the wordly wise-man glorie in his wisdome Jer. 9.23 But let him that glorieth glory in this that he understandeth and knoweth me saith the Lord vers 24. Not many wise men after the flesh are called But God hath chosen the foolish things of the world to confound the wise Surgunt indocti rapiunt celum nos cum doctrinis nostris sine corde ecce ubi volutamur in carne sanguine Aug. Confes lib. 8. cap. 8. 1 Corinth 1.26 27. I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and hast revealed them unto babes Even so O Father for so it seemed good in thy sight Matth. 11. vers 25 26. But here I must adde a Caution that as none ought to despise the godly though they be not learned Caution so neither is learning it self to be despised This Caution is needful in these times wherein some not a few decry learning as a thing useless and unprofitable yea pernitious and hurtful and do what they can to seeke the extirpation of it And what is this else but to seek the extirpation even of piety it self and religion For though many may and do attaine unto saving knowledge though they are utterly ignorant of the Tongues and of Arts and Sciences yet were this knowledge utterly extinguished without extraordinary inspirations and revelations which some fanatical persons are not afraid to pretend unto what knowledge of the things that concerne salvation could there be Were it not for the knowledge of the Tongues how should we ever come to be acquainted with the Scriptures wherein the mysteries of salvation are contained they being originally written in Greeke and Hebrew which without school-learning none do understand Besides how should the truth of Religion be maintained against learned adversaries without learning And therefore that most subtle enemie of Christians and Christian Religion Julian the Apostate
usury 1. Take heed of rebelling against the light as Job saith some doe Job 24.13 To him that knoweth to doe good saith St. James and doth it not to him it is sin Jam. 4.17 to him especially If you know usury to be evil you know that it is good to abstaine from it and then if you doe not your sin is the greater 2. Take heed of turning from the light of being averse from hearing and meditating of that which may discover the unlawfulness of usury unto you It argues the heart to be in love with sin and unwilling to forsake it if it be unwilling to be convinced of it This is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Joh. 3.19 20 21. 3. Take heed of adventuring upon usury as if it were lawful because of the commonness of it If a thing be grown common it is soon taken to be lawful But that is a most unsafe rule to walk by Caepit licitum esse quod publicum est Cypr. Thou shalt not follow a multitude to do evil Exod. 23.2 It may be evil though a great multitude doe it and therefore we must take heed of presuming that a thing is good and lawful because generally people practice it indeed in that respect it is the more to be suspected For wide is the gate and broad is the way that leadeth to destruction and many there be that goe in thereat Mat. 7.13 4. Be not allured and drawn away with usury because of the gainfulness of it A little that a righteous man hath is better then the riches of many wicked Psal 37.16 Better is a little with the fear of the Lord then great treasure and trouble therewith trouble of conscience which sin will bring at the last Prov. 15.16 Wo unto him that increaseth that which is not his How long Hab. 2.6 He that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a fool Jer. 17.11 But another inference from the Doctrine is this That Use 3 if usury be unlawful then restitution ought to be made of that which is gotten by usury None can have a just right to that which he hath unjustly gotten and therefore having no just right to it he ought not to keep it but to restore it Then it shall be because he hath sinned and is guilty that he shall restore that which he violently tooke away or the thing which he hath deceitfully gotten c. Levit 6.4 If the wicked restore the pledge give again that he hath robbed c. Eze. 33.15 Zacheus professed himself ready to restore fourfold if he had taken any thing from any man unjustly Luk. 19.8 This restitution ought to be made to those of whom the gain was unjustly gotten or to their heirs or if that cannot be so much should be given to pious uses I know this will seeme harsh to many and we may preach it long but few will practice it Yet howsoever we must declare the truth though few or none will regard it Thou shalt speake my words unto them whether they will hear or whether they will forbear saith God to the Prophet Ezekiel Ezek. 2.7 And again When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand Yet if thou warne the wicked and he turne not from his wickedness nor from his wicked way he shall die in his iniquity but thou hast delivered thy soul Ezek. 3.18 19. So also Ezek. 33.8 the same words are repeated Wherefore I take you to record this day said Paul to some among whom he had preached that I am pure from the blood of all men For I have not shunned to declare unto you the whole counsel of God Act. 20.26 27. Use 4 In the last place let this be added That as all ought to refraine from usury so they ought also to give and to lend freely as the necessities of others require and their own abilities permit This is implied in the other for a meer negative holiness not to doe evil will not suffice there must be an affirmative holiness also to doe good Psal 34.14 Isai 1.16 17. It is not enough therefore not to take usury but it is requisite also to exercise charity and to shew mercy To doe good and to communicate forget not for with such sacrifices God is well pleased Heb. 13.16 Charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the living God who giveth us all things richly to enjoy That they doe good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6.17 18. He that hath pity on the poor lendeth to the Lord and that which he hath given will he pay him againe Prov. 19 17. Foeneratur Domino qui miseretur pauperis so the vulgar Latine translation hath it that is He that hath mercy on the poor lendeth unto the Lord upon usury so he doth for he shall receive of the Lord with usury that which he gave to the poor for the Lords sake God saith Austine that forbids thee to be an usurer commands thee to be an usurer thou must take usury of God but not of men Deus noster qui te prohibet esse foeneratorem jubet te esse foeneratorâ—m dicitur tibi foenera Deo Aug. in Psal 36. conc 3. Charity also is shewed in lending as well as in giving to wit in lending freely A good man is merciful and lendeth saith David Psal 112.5 Doe good and lend hoping for nothing againe saith our Saviour Luke 6.35 that is lend to such as are never likely to lend to you again Now If you know these things happy are you if ye doe them Joh. 13.17 SERM. XXVIII SERM. 28 Psal 15.5 Nor taketh reward against the innocent THis is the last special property of the person spoken of ver 1. to wit one that shall abide in Gods tabernacle and dwell in his holy hill he is one that taketh not a reward against the innocent Nor taketh reward The Hebrew word here used viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shochad is sometimes rendred gift as Exod. 23.8 and Deut. 16.19 Sometimes reward as in the text Mic. 3.11 Isa 5.23 and 45.13 and Prov. 21.14 Sometimes a present 1 Kin. 15.19 and 2 King 16.8 Sometimes bribes 1 Sam. 8.3 Psal 26.10 or bribery Job 15.34 Though the word be rendred sometimes gift or reward or present and
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
appear to be perfect Remember that of S. Peter Ye are kept by the power of God unto salvation 1 Pet. 1.5 Believers are not kept by their own power but through the power of God and therefore notwithstanding all their Adversaries and Opposers they are safe Object Yea but may some again object God doth hide his face from us and doth not reach forth his helping hand unto us Answ It is true God may deal thus with his people to let them see their dependance upon him that of themselves without him they are nothing We would not brethren have you ignorant said Paul of our trouble that came unto us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God that raiseth up the dead 2 Cor. 1.8 9. But though God with-hold his hand from his people so as not to deliver them for a while from their troubles yet he doth not with-hold it from them so as not to support them in their troubles The eternal God is their refuge and under-neath are the everlasting arms Deut. 33.27 Object But may some yet further object God is wroth with us and doth turn his hand against us Answ God may deal thus also with his people to correct them for their misdoings Yet the Lord will not cast off for ever But though he cause grief he will turn again and have compassion according to the multitude of his mercies Lam. 3.31 32 For a small moment saith he have I forsaken thee but with everlasting mercies will I gather thee In a little wrath I had my face from thee for a moment but with everlasting kâ—ndness will I have mercy on thee saith the Lord thy Redeemer Isa 54.7 8. Therefore lift up the hands that hang down and the feeble knees And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed Heb. 12.12 3. Again Use 3 If the condition of the Godly be so safe and sure How should this incite and provoke all to follow after godliness the gain whereof is so certain and so durable Other things that men do so pursue are First Not sure to be obtained Many seek the profits and preferments of the World and that with all earnestness that may be and yet miss of them God doth often frustrate their labours and disappoint their expectations that so it may appear that promotion commeth neither from the East nor from the West nor from the South But God is the Judge he putteth down one and setteth up another Psal 75.67 And secondly If the men of the World do obtain those things which they seek after yet it may be they have little joy of them What joy had Ahab of Naboth's Vineyard when the Prophet Eliah said unto him Thus saith the Lord Hast thou killed and also taken possession In the place where dogs licked the blood of Naboth shall dogs lick thy blood even thine 1 King 21.19 What joy had Gehezi of the gifts that he got of Naaman when the Prophet Elisha said unto him The leprosie of Naaman shall cleave unto thee and to thy seed for ever 2 King 5.27 Thirdly These things at the best can afford no true content no solid comfort He that hath these things in most abundance still finds an emptiness in himself and remains unsatisfied He that loveth silver shall not be satisfied with silver nor he that loveth abundance with encrease Eccles 5.10 So he that loveth honour or pleasure or whatsoever the World doth afford See 1 King 21.4 5. Esth 5.11 12 13. If the men of the World do feel a kinde of content for a while in those things which they enjoy yet it lasts not when trouble and affliction comes the things wherein they solace themselves cannot support them and bear up their spirits but they sinke under the burthen that is upon them When Belshazzar was in the midst of his pompous but profane jollity no sooner did the hand-writing appear in the Wall but presently his countenance was changed and his thoughts troubled him so that the joynts of his loyns were loosed and his knees smote one against another Dan. 5.6 Their silver and their gold shall not be able to deliver them in the day of the Lords wrath saith the Prophet Ezekiel Ezek. 7.19 and so also the Prophet Zephany Zeph. 1.18 Fourthly Worldly men have no sure hold of those things which they enjoy they may be deprived of them every hour and must ere long be deprived of them Lo saith Job their good is not in their hand How oft is the candle of the wicked put out and how oft commeth their destruction upon them Job 21.16 17. In this respect the Mammon of this World is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is anothers because he that hath it knoweth not how soon another may deprive him of it Luk. 16.12 It is called that which is not Prov. 23 4. because there is no solidity nor stability in it But Grace and Godliness is quite of another nature For 1. They that seek it shall be sure to obtain it I love them that love me and they that seek me early shall finde me Prov. 8.17 Blessed are they that hunger and thirst after righteousness for they shall be filled Mat. 5.6 God will give his holy Spirit to them that ask him Luk. 11.13 2. As they that seek Grace and Godliness shall obtain what they seek so they shall have joy of that which they obtain For godliness is great gain 1 Tim. 6.6 Godliness is profitable unto all things having the promise both of the life that now is and also of that which is to come 1 Tim. 4.8 3. They shall be satisfied with it so as to rest content though they have nothing besides Godliness with contentment bringing with it contentment is great gain 1 Tim. 6.6 As having nothing yet possessing all things 2 Cor 6.10 4. Grace and Godliness will support the soul and afford it comfort in the midst of greatest troubles and distresses As sorrowing yet always rejoycing 2 Cor. 6.10 We glory in tribulations knowing that tribulation worketh patience and patience experience and experience hope And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.3 4 5. 5. Grace and Godliness is not transient and fading but permanent and lasting When the woman of Samaria thought much that Christ should ask her some of the water of that Well that she drew of he said unto her Whosoever drinketh of this water shall thirst again But whosoever drinketh of the water that I shall give him it shall be in him a Well of water springing up unto everlasting life Joh. 4.13 14. Therefore as he also exhors Labour not for the meat that perisheth but for that