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
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
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
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
news if they have none that is true and or if they have yet they will adde unto it and make it more then it is Fame as the Poet saith crescit eundo 〈◊〉 growes as it goes it is like a snow-ball the further it goes the bigger it growes 3. The last kinde of lying is officious lying when a man tels a lye for some good end as to helpe himselfe or others in a time of need or to prevent some danger that is likely to ensue This kinde of lying hath a faire pretence yet is it not therefore lawful For though it be for never so good an end yet it is not lawful to lie Will ye speake wickedly for God and talke deceitfully for him said Iob to his friends Iob 13.7 We must not doe evil that good may come Rom. 3.8 Good ends must be attained unto by good means and good causes must be handled in a good manner Bonum oritur ex integrâ causâ malum ex quolibet defectu If the end be evil it is enough to make the action though otherwise good to be evil but if the end be good it is not enough to make the action good if otherwise it be evil Some may object that David for his own safety told a lie to Abimelech Object when bâ—ing fled for fear of Saul and Abimelech marvelling to see him come in that manner without attendants he told him that Saul had sent about some urgent occasion in such hast that he had not time to accommodate himselfe as otherwise he should have done 1 Sam. 21. And that the Midwives lied unto Pharaoh when he being wroth with them for saving the children of the Hebrewes whom he commanded them to destroy they said that the Hebrew woman were not like those of Egypt but were more lively and were delivered before that the midwives came unto them So likewise that Rahab lied when the king of Jericho sending unto her about the spies which she had entertained and hid she said that such men indeed came to her but were departed and gone she knew not whither Ios 2. I answer Answ Suppose that all these did lie as it is certain David did and so most probable that the midwives and Rahab did also though some indeavour to excuse them yet it doth not follow that lying in such cases is lawful We must walke by precepts and not by examples we must not so follow examples as to swerve from precepts Good men and good women are but imperfectly good and therefore they are not simply and absolutely to be followed but only so farre forth as they are good Haec quando in Scripturis Sanctis legimus non ideo quia facta credimus etiam facienda credamus ne violemus praecepta dum passim sectamur exempla Aug. contra Mend. cap. 9. and that is so farre forth as they walke according to the rule which God hath prescribed to walke by Be ye followers of me saith the Apostle not absolutely without exception but as I am of Christ 1 Cor. 11.1 Only Christ is to be propounded as exemplary in all things I meane things that concerne us to practize because he did no sin 1 Pet. 2.22 As for others though otherwise never so good they are not to be set before us as absolute patternes for our imitation because the best have had and will have their failings in many things saith S. Iames we offend all Jam. 3.2 It is true Davids eating of the shewbread which Abimelech gave him is excused and justified by our Saviour because it was in a case of necessity Mat. 12.3 4. But his lying whereby he obtained that shewbread is not justified Neither can this be excused by reason of necessity for this is a thing simply and absolutely evil which to eat the shewbread was not and therefore this might not be done in any case as in some case the other might So God blessed the midwives for that they feared him more then man and would not obey the king in destroying the infants Exod. 1.17 20. Rahab also is commended for her faith in that she received the spies and sent them away in peace Heb. 11.31 Iam. 2.25 But neither is she commended neither were the other blessed for lying This was their weakness which God was pleased to pardon but we may not presume to imitate We must follow not that which is evill but that which is good 3 Joh. 11. If because of those or other the like examples we should make bold to lye as they did that which was but a sin of infirmity in them would be a sin of presumption in us and so we should not be so capable of mercy as they were whom we think to imitate Keep backe thy servant from presumptuous sinns saith David unto God let them not have dominion over me Then shall I be upright and I shall be innocent from the great transgression Psal 19.13 Thus then all lying even the best kinde of lying is evil and unlawful Object Some perhaps will be ready to say This is a hard saying Why what would you have us to doe when we are in distresse or danger Should we suffer our selves to be over whelmed with it Should wee not free our selves from it if we may Answ I answer Yes if it may be by such meanes as God approoveth but it is a miserable shift with the fish to leape out of the frying pan into the fire so to escape a temporal danger of the body as to incurre the eternal danger both of soule and body They that observe lying vanities forsake their own mercy Jon. 2.8 Quest But may some say suppose we have to doe with such as are cunning and crafty merchants egregious and notable deceivers may we not use what cunning and craft we can to match them and to make our part good with them Answ I answer Those proverbs Cretizandum cum Cretensi we must play the Cretians with a Cretiâ—n that is lie with a liar and Fallere fallentem non est fraus To deceive a deceiver is no deceit these proverbs I say are none of those which the Spirit of God teacheth but they have proceeded from that lying spirit the divel Some may think it a high point of wisdome to circumvent those that would circumvent them yet S. Iames bids Lie not against the truth And immediately he adds This wisdome descendeth not from above but is earthly sensual and devilish Jam. 3.14 15. Our Saviour also bids Be wise as serpents but so withal he adds and innocent as doves Matth. 10.16 So the Apostle I would have you wise saith he unto that which is good and simple concerning evil R m 16.19 And he bids Be not overcome of evil but overcome evil with good Rom. 12.21 But some there are who are ashamed to plead for lying under the name of lying yet under some other name they will plead for it as under the name of an excuse or of equivocation and mental reservation Some
rather then others that so the glory of mans salvation may the better appear to be due not unto man but unto God For you see your calling brethren that not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty And base things of the world and things despised and things that are not hath God chosen to bring to nought things that are That no flesh should glory in his presence 1 Cor. 1.26 27 28 29. Vse 3 In the last place Let all be admonished to take heed of coming short of the common Salvation How shall we escape if we neglect so great Salvation Heb. 2.3 If we have the means whereby to attain unto Salvation and yet neglect them either not use them at all or use them negligently what do we else but neglect salvation and are we not worthy to be without if we do neglect it Men and brethren children of the stock of Abraham said Paul to the Jews and whosoever among you feareth God to you is the word of this Salvation sent Act. 13.26 Then a little after he addes this admonition Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish for I work a work in your days which you shall in no wise believe though a man declare it unto you vers 40 41. It is true we cannot be qualified and fitted for Salvation except God work this qualification and fitness in us It is he that must make us meete to be partakers of the inheritance of the Saints in light Col. 1.12 It is he that must work in us both to will and to do of his good pleasure Phil. 2.13 Yet nevertheless we must yea even therefore we must work out our own salvation with fear and trembling Phil. 2.12 God doth work in us so as that through him we must work also Acti agimus being acted by him we act and because of our selves without him we can do nothing therefore it behooves us to take heed both of sloth negligence and carelesness and also of security and presumption and self-confidence and with fear and trembling that is in all humility and with all diligence to work out our salvation 1. Therefore take heed of unbelief Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Heb. 3.12 By Christ we come unto God No man cometh to the Father saith he but by me Joh. 14.6 And by faith we come unto Christ to come unto Christ and to believe in him import one and the same thing He that cometh unto me saith Christ shall never hunger and he that believeth in me shall never thirst John 6.35 Therefore we are said to be saved through faith Ephos 2.8 And salvation is called the end of our faith 1 Pet. 1.9 2. Take heed of a false Faith Examine your selves whether you be in the faith prove your own selves 2 Cor. 13.5 See that your Faith be the Faith of Gods Elect Tit. 1.1 that is Faith unfained 1 Tim. 1.5 Faith that worketh through love Gal. 5.6 As many as walk according to this rule peace shall be upon them and mercy c. Gal. 6.16 SERM. XXX SERM. 30 Psal 15.5 He that doth these things shall never be moved HAving done with the Agent He that and the observation arising from thence I come now to the Act doth It is not said He that heareth these things or knoweth these things or professeth these things or assenteth to these things but He that doth these things Hence we may observe Doct. That it is not hearing or knowing or professing of duty or assenting to it but the doing of it that will bring a man unto salvation 1. It is not the hearing that will do it Blessed are they that hear the word of God and keep it that is observe and obey it Luk. 11.28 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the rain descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand And the rain descended and the floods came and the windes blew and beat upon that house and it fell and great was the fall of it Mat. 7.24 52 26 27. But be ye doers of the word and not hearers onely deceiving your own selves For if any man be a hearer of the word and not adoer he is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Jam. 1.22 23 24 25. Nor will knowledge serve the turn Thou Solomon my son said David unto him know thou the God of thy father and not onely know him but also serve him c. 1 Chro. 28.9 If ye know these things said Christ to his disciples happy are you if yee do them Joh. 13.17 3. Neither is profession sufficient They profess that they know God but in their works they deny him being abominable and disobedient and to every good worke reprobate Tit. 1.16 Not every one that saith unto me Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my Father which is in heaven Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy Name have cast out devils and in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity Mat. 7.21.22 23. Then shall ye begin to say We have eaten and drunken in thy presence and thou hast taught in our streets But he shall say I tell you I know not whence you are depart from me all ye workers of iniquity Luk. 13.26 27. 4. Nor is it enough to assent unto the truth such a Faith as is not active and operative shewing forth it self by good works is not availiable unto salvation What doth it profit my brethren if a man say he hath faith and have not works can faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith to wit which is without works save him Jam. 2.14 Faith if it have not works is dead being alone vers 17. Such a faith is no better then the faith of devils who believe and tremble vers 19. He is a vain man that relies on such a Faith vers 20.
boldness as alwayes so now also Christ shall be magnified in my body whether it be by life or death Phil. 1.19 20. And the Lord shall deliver me from every evil work and preserve me to his heavenly Kingdom 2 Tim. 4.18 4. The nature of Faith which the godly are endued with doth prove their perseverance The godly have the same spirit of Faith 2 Cor. 4.13 Now Faith is the substance of things hoped for and the evidence of things not seen Heb. 11.1 But if the Saints might fall away then Faith should rather be a shadow then a substance rather a blank then an evidence 5. The perseverance of the godly is proved by the nature of that hope which they have We are saved by hope Rom. 8.24 And hope maketh not ashamed Rom. 5.5 Therefore though the Moralist say that hope imports uncertainty yet it is not so in respect of true Christian hope it is sure and certain it is the anchor of the soul Spes est boni incerti nomen Sen. Epist 10. both sure and stedfast and entreth into that within the veil Heb. 6.19 But if the godly might fall away and perish their hope were but a poor anchor to stay their souls by and they should be ashamed of it because they should hope for that which they should not enjoy 6. The nature of grace in general doth prove that the godly shall persevere It is compared to a Well of water springing up unto everlasting life Joh. 4.14 It is incorruptible seed 1 Pet. 2.23 Therefore it is said that he that is born of God doth not commit sin to wit not so as the unregenerate do not so as to give themselves up to the practice of sin for his seed remaineth in him and he cannot sin to wit in that manner because he is born of God 1 Joh. 3.9 7. That peace which the godly have is an argument of their perseverance Being justified by Faith we have peace with God through Jesus Christ our Lord Rom. 5.1 This peace is a lasting peace and not mutable and fading as the peace of the World is Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Joh. 14.27 8. The joy which the Godly have or may have is a persevering joy and therefore it also doth prove their perseverance Rejoyce in the Lord alwayes and again I say Rejoyce Phil. 4.4 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 Your heart shall rejoyce and your joy no man taketh from you Joh. 16.22 Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grounds and Reasons of the perseverance of the Godly the Grounds and Reasons why the condition of the Godly is sure and stable they shall not be moved out of it but shall persevere and continue in it 1. The Godly shall persevere because of Gods power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand Joh. 10.29 Yea he shall be holden up for God is able to make him stand Rom. 14.2 Nevertheless though I suffer these things I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1.12 Who are kept by the power of God through Faith unto salvation 1 Pet. 1.5 If the Godly were to stand by their own strength they would soon fall but God by his almighty power doth uphold them and therefore they cannot fall not so as utterly to fall away Though he fall saith David of a righteous man he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.24 Now unto him that is able to keep you from falling c. Jude v. 24. 2. As Gods power so his purpose is a reason of the perseverance of the Godly as God is able to keep them from falling away so he will keep them he hath purposed and determined to do it They are called according to his purpose Rom. 8.28 As Gods power cannot be resisted so his purpose cannot be disappointed Many devices are in the heart of a man but the counsel of the Lord that shall stand Prov. 19.21 My counsell shall stand and I will do all my pleasure saith he Isa 46.10 Whom he did predestinate that is purpose to save them he also called viz. effectually so as to bring them to that happiness unto which he doth call them as the words following do shew Rom. 8.30 Fear not little flock it is your Fathers pleasure to give you the Kingdom Luk. 12.32 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Joh. 17.2 The foundation of the Lord abideth sure having this seal The Lord knoweth who are his 2 Tim. 2.19 3. The Godly shall persevere because of Gods promise As the purpose of God shall stand so his promise shall be performed For he is faithful that hath promised Heb. 10.24 He is not as man that he should lye nor as the son of man that he should repent hath he said it and shall he not do it hath he spoken it and shall he not make it good Num. 23.19 Now as God hath purposed to save the Godly and to keep them from falling away so he hath also promised to do it My mercy will I keep for him for evermore and my Covenant shall stand fast for him My loving kindness will I not utterly take from him c. Psal 89.28 33. I will give them one heart and one way that they may fear me for ever c. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Jer. 32.39 40. 4. The Godly are Christ's purchase and therefore they are sure to persevere He hath purchased his Church with his own blood Act. 20.28 And surely he will not suffer his blood to be spilt in vain he will not suffer them to perish whom he hath purchased at so dear a rate He shall see of the travail of his soul and shall be satisfied Isa 53.11 I lay down my life for the sheep saith he Joh. 10.15 And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand v. 28. 5. Christ's prayer and intercession for the Godly doth also make sure their perseverance As Christ hath payed for his members so he hath prayed for them and his prayer is effectual I pray for them See Luk. 22.31 32. I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 Keep through thine own Name those whom thou hast given