strong man Luk. 11.21 And to a Lyon 1 Pet. 5.8 He is a fierce Adversary therefore he is compared to a roaring Lyon 1 Pet. 5.8 He is a malitious Adversary he goes about seeking whom he may devour 1 Pet. 5.8 He is a subtil Adversary therefore he is called a Serpent yea the old Serpent Rev. 20.2 Yet with all his strength fierceness malice and subtilty he shall not prevail over the Godly Though the Devil be strong yet Christ is stronger Luk. 11.22 Though the Devil be fierce malitious and subtil yet Christ will have a care of those that are his he will keep them that Satan shall not be able to do them hurt Simon Simon said Christ to Peter Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy Faith fail not Luk. 22.31 32. And so Christ also prayed for all that belong unto him Joh. 17.9 20. Though this old Serpent the Devil bruize the heel of Gods people yet Christ hath bruized and will bruize his head Gen. 3.15 Christ took upon him our nature That through death he might destroy him that had the power of death that is the Devil Heb. 2.14 He hath vanquished Satan and triumphed over him on the Cross Col. 2.15 Therefore Satan shall not vanquish those that are Christs he shall not triumph over them The Apostle comforts Believers saying The God of peace shall brize Satan under your feet shortly Rom 16.20 The World also is the Adversary of Gods people If ye were of the World said Christ to his Disciples the World would love his own but because ye are not of the World but I have chosen you out of the World therefore doth the World hate you Joh. 15.19 So in his prayer that he made for them to his Father The World hath hated them because they are not of the World as I am not of the World Joh. 17.14 The World is a dangerous enemy sometimes frowning and persecuting sometimes fawning and alluring that if it cannot prevail one way it may prevail another way yet shall it not any way prevail against the true Saints and Servants of God It shall not by troubles and persecutions In the World ye shall have tribulation said our Saviour but be of good comfort I have overcome the World Joh. 16.33 Who shall separate us from the love of Christ Shall tribulation or 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 counted as sheep for the slaughter Nay in all these things we are more then Conquerors through him that loved us Rom. 8.35 36 37. Neither shall the World prevail over the Godly by flatteries and allurements Christ hath prayed for them that though they be in the World yet they may not be drawn away and overcome with the evil of it I pray not said he that thou shouldest take them out of the World but that thou shouldest keep them from the evil Joh. 17.15 Exceeding great and pretious promises are given unto them that by these they might be partakers of the Divine nature having escaped the corruption that is in the World through lust 2 Pet. 1.4 Whosoever is born of God over commeth the World and this is the victory that overcommeth the World even our Faith 1 Joh. 5.4 The Flesh is likewise an adversary to the Godly their carnal and corrupt nature that is still in them For in the best that are upon Earth there is Flesh as well as Spirit corruption as well as Grace For the Flesh lusteth against the Spirit and the Spirit lusteth against the Flesh and these are contrary the one to the other so that ye cannot do the things that ye would Gal. 5.17 This being a Delilah a bosom enemy is therefore the most perillous This is that which brings the Philistines upon Sampson which gives Satan and the World much advantage were we free from our own corruptions we were not in such danger of Satans and the Worlds temptations Yet neither shall this Adversary prevail against the Godly They that are Christs have crucified the Flesh with the affections and lusts Gal. 5.24 Our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Rom. 6 6. Sin shall not have dominion over you for you are not under the Law but under Grace Rom 6.14 I know that in me that is in my Flesh no good dwelleth For the good that I would I do not and the evil that I would not that I do O wretched man that I am who shall deliver me fr m the body of this death I thank God through Jesus Christ our Lord Rom. 7.18 19 24 25. Thus however the Godly are tempted however they are troubled they may have comfort they are built upon a sure foundation and shall stand for ever Some may say It is said of the Beast Object that it was given unto him to make war with the Saints and to overcome them Rev. 13.7 But that is meant of overcomming the body Answ so indeed the Saints may be overcome but not in respect of the soul their Faith and other sanctifying and saving Graces shall not be overcome This is shewed immediately after And all that dwell upon earth shall worship him whose names are not written in the book of life c. Rev. 13.8 Such therefore as belong unto Christ shall not so be overcome as to worship the Beast No it is said of them that they overcame him to wit the Dragon that gave power to the Beast by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death Rev. 12.11 So that the Saints even when they are overcome corporally do overcome spiritually they conquer their conquerours yea Nunquam majere triumpho vicimus quà m cum decem amorum stragilus vinci non potuimus Sulpit. they are more then conquerours through him that loved them Rom. 8.37 But may some say Our Adversaries are mighty Object and we are weak How then shall we be able to stand out against them Hear what the Prophet Elisha said Answ when his servant seeing an Army with Horses and Charets sent to apprehend him cryed out Alas Master what shall we do Fear not said he f r they that are with us are more then they that are with them And the Lord opening the servants eyes he saw the Mountain full of Horses and Charets of fire r und about Elisha 2 King 6.15 16 17. Consider what Christ answered Paul when he prayed thrice that the thorn in the Flesh the messenger of Satan sent to buffet him might depart from him My Grace is sufficient for thee for my strength is made perfect in weakness 2 Cor. 12 9 And so his Grace is sufficient for all that belong unto him and in their weakness shall his strength be made that is shall
meat that endureth to eternal life Joh. 6.27 SERM. XXXVI Psal 15.5 He that doth these things shall never be moved Use 4 THe last Use of the point concerning the perseverance of the Godly is to exhort those that profess godliness to hold fast their profession and to persevere in it This exhortation is not superfluous for though the Godly shall surely persevere yet not so as that therefore they may be secure and cast off all care No they must be careful and diligent in the use of means that they may persevere For as hath been noted before God doth work by means and therefore it is presumption to expect the end without using the means whereby to attain unto it As the natural life is not preserved without means so neither is the spiritual life As whiles we are here upon Earth our bodies must be looked to and cared for by the application of those things which are needful for the body so is it also in respect of our souls They are therefore most vain foolish and absurd who think they have attained to such an estate of perfection as now to have no need of Ordinances or any means of Grace These give as much advantage unto Satan as may be if he can but make us secure and bring us to a neglect and contempt of the ordinary means of Grace he desires no more Therefore the Apostle bids Exhort one another daily lest any of you be hardned with the deceitfulness of sin Heb. 3.13 And those very words also shew that exhortation is a means of perseverance SERM. 36 Therefore though the perseverance of the Godly be cartain yet must they be exhorted unto perseverance And exhortations in this kinde are frequent in the Scripture Remember Lots wife Luk. 17.32 that is Take heed of looking back as she did take heed of back-sliding Abide in me Joh. 15.4 So run that ye may obtain 1 Cor. 9.24 Let us run with patience or patient continuance as the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypomone is rendred Rom. 2.7 the race that is set before us Heb. 12.1 Let us hold fast the profession of our Faith without wavering Heb. 10.23 Work out your own salvation with fear and trembling Phil. 2.12 To stir up to labour for perseverance Consider 1. That the reward is promised only upon condition of perseverance Motives to perseverance so that without perseverance all labour is lost all that is done is to no purpose Be thou faithful unto death and I will give thee the crown of life Rev. 2.10 He that shall endure to the end he shall be saved Mar. 13.13 Percunt praeterita dum quae caeperunt desinunt esse perfecta Cypr. de Patient But if any man draw back my soul shall have no pleasure in him Heb. 10.38 Look to your selves that we lose not the things which we have wrought but that we receive a full reward 2 Joh. 8. O foolish Galatians who hath bewitched you that ye should not obey the truth to wit so as to persevere in it Are ye so foolish having begun in the spirit are ye made perfect in the flesh Have ye suffered so many things in vain if it be yet in vain Gal. 3.1 3 4. Ye did run well who did hinder you that ye should not obey the truth Gal. 5.7 Let us not be weary of well-doing for in due time we shall reap if we faint not Gal. 6.9 2. Back-sliders are in a worse condition then such as did never enter into the way of holiness If after they have escaped the pollutions of the World through the knowledge of our Lord and Saviour Jesus Christ they be again intangled and overcome the latter end is worse with them then the beginning For it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy Commandment delivered unto them 2 Pet. 20.21 The guilt of back-sliders is greater because they sin more against light and conviction For to him that knoweth to do good and doth it not to him it is sin Jam. 4.27 2. They more dishonour God being like those that went to spie the Land of Canaan and brought an evil report of it Back-sliders are they by reason of whom the way of truth is evil spoken of 2 Pet. 2.2 And 3. They through Gods just judgement grow more corrupt and wicked then they were before The unclean spirit being gone out of a man if he return into him again bringeth with him seven Devils worse then himself so that the last estate of that man is worse then the first Mat. 12.43 44 45. Therefore 4. In all these respects back-sliders shall have the greater condemnation The back-slider in heart shall be filled with his own wayes Prov. 14 14. See Heb. 10 26. 29. Now to this end that we may persevere many things are required Means of Perseverance 1. Sincerity This is the first part of a Christians compleat armour which the Apostle bids us take That we may be able to withstand in the evil day and having done all to stand Stand therefore saith he having your loyns girt about with truth Ephes 6.13 14. Truth or sincerity is fitly compared to a Girdle that binds all fast and keeps all close without it all hangs loose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz Perseverari in eo non potest quod non toto corde diligitur Aug. and in time will fall off A generation that set not their heart aright and whose spirit was not stedfast with God Psal 78.8 When he slew them then they fought him Quam non facitis est virtus quà m v rò difficilis ejus diuturna simulatio Cic. c. Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues Their heart was not right with him neither were they stedfast in his Covenant Their unsoundness was the cause of their unstedfastness the want of sincerity caused the want of stability Nothing counterfeit will continue long Ephraim compassing God about with lies and the house of Israel with deceit Hos 11.12 their goodness was as the morning cloud and as the early dew that passeth away Hos 6.4 Therefore if we would persevere in that which is good let us be sincere in it if we would avoyd apostacie let us beware of hypocrisie Quales haberi volumus tales simus Ambros Such as we would be accounted let us be indeed Let us walk as in the sight of God studying to approve our selves unto him and this will make us constant and stedfast in that which is good I have kept thy precepts and thy testimonies saith David unto God for all my wayes are before thee Psal 119.168 If we serve God in righteousness and holiness before him that is sincerely and unfainedly then shall we also serve him constantly and stedfastly even all the days of our life Luk. 1.74 75. They that receive the Word in an honest
answer Not so he that made all will not save all he might in justice have damned all for all have sinned and come short of the glory of God Rom. 3.23 That any are justified and saved it is freely by his grace v. 24. And his Grace being free he may bestow it as he pleaseth for who hath given unto him first and it shall be recompensed to him again Rom. 11.35 To the third God is merciful to all I answer He is so but not in respect of saving mercy No in this respect He hath mercy on whom he will have mercy and whom he will he hardneth Rom. 9.18 God is just as well as merciful and he will have the Glory of his Justice in the deserved damnation of some as well as the Glory of his Mercy in the undeserved Salvation of others To the fourth Christ died for all I answer Christ's death is not available to the Salvation of all I lay down my life for the sheep saith he Joh. 10.15 And again I pray for them I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 That 1 Joh. 2.2 He is the propitiation for our sins and not for our sins only but also for the sins of the whole world that I say is meant not for the sins of the Jews only but for the sins of the Gentiles also whoever they be throughout the whole World that believe in him And so all those places of Scripture where Christ is said to be the Saviour of the World or to have died for all or the like are to be understood in this manner It is a light thing that thou shouldest be my servant so speaks God unto Christ as Man to raise up the tribes of Jacob and to restore the dispersed of Israel I have also given thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Isa 49.6 Christ is there said to be God's Salvation unto the ends of the earth because not only the Jews but the Gentiles also should enjoy Salvation by him Paul and Barnabas alledged this place of Esay to prove that the Gospel was to be preached not only to the Jews but also to the Gentiles Lo we turn to the Gentiles say they for so hath the Lord commanded saying I have set thee for a light of the Gentiles that thou shouldst be for salvation to the ends of the earth Act. 13.46 47. So Simeon having said Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation which thou hast prepared before the face of all people to shew how Christ is a Salvation prepared of God before the face of all people he adds immediately To be a light to lighten the Gentiles and the glory of thy people Israel Luke 2.30 31 32. Thus also the four Beasts and the four and twenty Elders that is the whole Company of the Redeemed say unto the Lamb that is unto Christ Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Rev. 5.9 Not all of every Kindred and Tongue and People and Nation but us that is some out of every Kindred and Tongue and People and Nation That of the Apostle 1 Cor. 15.22 As in Adam all die so in Christ shall all be made alive is explained by the Apostle himself in the very next verse to be meant not simply and absolutely of all but of all that are Christs that belong unto Christ and are his All that believe in Christ shall be saved by him For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3.16 But all have not faith 1 Thess 3.2 No Faith is the gift of God Ephes 2 8. And God vouchsafes it not to all but to some as he pleaseth For unto you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Phil. 1.29 Therefore even to believe in Christ is a gift vouchsafed only unto some and not unto all 2. Therefore this may serve to rouze us up out of the Use 2 slâ—ep of security and presumption and to stir us up to have a care that we be of the number of those that shall be Heirs of Salvation seeing it belongs not unto all but only unto some yea but to a few in comparison of those that miss and come short of it When one asked our Saviour saying Lord are there few that shall be saved he answered Strive to enter in at the strait gate for many I say unto you shall seek to enter in and shall not be able Luke 13.23 24. Think not that thou arâ— safe bâ—cause thou walkest in the same path wherein others and iâ— may be the most walk for it may be they whom thou followest are out of the way that leadeth to Salvation and therefore try the way thou walkest in and chuse the way of truth as David saith he did Psal 119.30 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall finde rest to your souls Jer. 6.16 I am the way the truth and the life saith Christ no man cometh to the Father but by me John 14.6 No coming to Salvation but by Christ There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Neither is there any coming unto Christ but by Faith for to come unto him is to believe in him He that cometh to me shall never hunger saith Christ and that we may know what it is to come unto him he adds immediately and he that believeth in me shall never thirst John 6.35 But this Faith which bringeth unto Christ and so procureth Salvation through Christ this Faith I say doth purifie the heart Act. 15.9 it worketh through love Gal. 5.6 it bringeth forth the fruit of good works and of all holy obedience else it is a dead Faith altogether vain and unprofitable Jam. 2 14-26 Use 3 Thirdly and lastly This may teach and admonish such as God hath vouchsafed effectually to call unto the state of Salvation by working true justifying Faith and true sanctifying Grace in them to consider the great Goodness and Mercy of God towards them and to have a care to shew themselves truely thankful unto him who hath done that for them which he hath not done for all yea which he hath done but for a few When a Benefit is both great in it self as surely Salvation is most great and also is vouchsafed but to a few this makes us to set a higher price on it and to esteem it the more What account then ought we to make of God's so great and singular Favour towards us if we finde our selves so qualified as
Heb. 9.27 Now what comfort and courage can we have to die if we have no well-grounded hope of a better Life when this is ended One said of the Lacedemonâ—ans that it was no marvel if they were so little afraid of death because their life was so miserable but experience shews that even such as live miserably would yet live still and are unwilling to die because they have small hope to exchange this life for a better The wicked indeed sometimes have little dread of death they even rush upon it but furor est non fortitudo it is madness not valour they are blinde and cannot see afar off 2 Pet. 1.9 Their blindeness is the cause of their boldness for if they did but see the condition they are in they could not chuse but quake and tremble to think of death When a wicked man dieth his expectation shall perish O animula vagula blandula quae nunc abibis in loca and the hope of unjust men perisheth Prov. 11.7 What hope hath the hypocrite though he have gained when God shall take away his soul Job 27.8 The wicked is driven away in his wickedness but the righteous hath hope in his death Prov. 14.32 Indeed only the Righteous are they that can have true hope in their death and therefore only they can be truly undanted at the approach of death We know saith the Apostle that if our earthly house of this tabernacle were dissolved we have a building of God a house not made with hands eternall in the heavens And thereupon he addes Therefore are we alwayes confident knowing that whilest we are at home in the body we are absent from the Lord. For we walk by faith and not by sight We are confident I say willing rather to be absent from the body and to be present with the Lord 2 Cor. 5.1 6 7 8. Desiring to be dissolved to be with Christ which is farre better Phil. 1.23 3. Judgment will come After death comes judgment Heb. 9.27 A particular judgment in respect of the soule immediately after death Eccles 12.7 Luke 16.22 23. And at length a generall judgment in respect both of soule and bodie Act. 17.31 Now how shall we be able to stand in judgment if we doe not now whiles we are here thinke of it and prepare for it by working out our salvation and by giving diligence to make our calling and our election sure Wherefore beloved seeing that you looke for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.14 But be admonished to thinke of this betimes and not to procrastinate and put it off as we are over-apt to doe untill sickness or old-age come as if it were soone enough to thinke of another life when we are redie to leave this 1. This is very preposterous to provide for earth before heaven for things temporal before things eternal Our Saviour bids First seeke ye the kingdome of God and his righteousness Matth. 6.33 The chiefest things should have the chiefest of our thoughts cares and indeavours 2. This is very dangerous for if sickness and old-age make us unmeet to looke after the things of his life so they will also make us unmeet to looke after the things of the life to come Experience shewes this even in the godly themselves many times that by reason of the sympathie which is betwixt the soule and the body the distempers of the body cause a distemper in the soule also so that they can scarce think of any thing but onely how they may be eased of that paine which they are in This is the reason why Salomon bids Remember now thy Creatour in the dayes of thy youth while saith he the evill dayes come not nor the yeares draw nigh when thou shalt say I have no pleasure in them Eccles 12.1 The time of old age and of sickness is a time of spending rather then of getting and therefore as Joseph in the yeares of plentie provided for the yeares of famine so should we in time of youth and health provide for the time of old age and sickness But besides this life is fraile and uncertaine we may be cut off before either sickness or old age come For what is our life it is even a vapour that appeareth for a little while and vanisheth away Jam. 4.14 Therefore as the Wise man doth admonish Beast not thy selfe of to morrow for thou knowest not what a day may bring forth Prov. 27.1 To day if ye will heare his voice harden not your hearts Psal 95.7 8. 4. How good and gracious the Lord is in vouchsafing yet to afford time and meanes of salvation Receive not the grace of God in vain 2 Cor. 6.1 Yet a little while is the light with you walke whiles you have the light lest darkness come upon you he that walketh in darkness knoweth not whither he goeth Joh 12.35 If we regard not the means when God affords them we provoke him to deprive us of them The Kingdome of God said our Saviour to the Jewes shall be taken from you and given to a nation that will bring forth the fruits of it Mat. 21.43 And 2. we aggravate and increase our condemnation This is the condemnation of the world that light is come into the world and men loved darkness rather then light John 3.19 If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin Joh. 15.22 See Matth. 11.20 21 22 23 24. 3. And lastly here is comfort and encouragement for Use 3 all such as set themselves seriously to learne and practize those things whereby they may attaine unto salvation Though Mical mocke and Rabshakeh raile and Saul hate and persecute yet let not such be dismayed let them not be beaten off nor drawne away but let them persist and hold on their course it is for salvation that they labour it is for salvation that they suffer and surely salvation will make amends for all their labour and for all their suffering Hearken unto me saith the Lord ye that know righteousness the people in whose heart is my law feare ye not the reproach of men neither be ye afraid of their revilings For the moth shall eate them up like a garment and the worme shall eate them like wooll but my righteousness shall be for ever and my salvation from generation to generation Ia. 51.7 8. And vers 12 13. I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall die and of the son of man that shall be made as grasse And forgettest the Lord thy maker c. The Apostle did comfort and encourage both himselfe and others with this consideration having spoken before of his and their sufferings For which cause saith he we faint not but though our outward man perish yet the inward man is renewed day by day For our light
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
bread 2 Thess 3.10 11 12. They that doe not work when they are able to maintayn themselves but live on the labour of others as many young lusty beggers doe they do not eat their own bread they get that which they eat unjustly they have no true right to it Such wrong not only those of whom they receive relief but also those that are poore indeed and either are not able to work or have so great a charge that they are not able to maintayn it by their work that which is due unto such as these the other intercept Honour widowes that are widowes indeed saith the Apostle 1 Tim. 5.3 So relieve the poore that are poor indeed If any man or woman saith he that beleeveth have widowes let them relieve them and let not the Church be charged that it may relieve them that are widowes indeed vers 16. Such as are either able to maintayn themselves or have friends able to maintayn them ought not to be chargeable unto others 7. By gaming as carding dicing and the like Though I doe not hold all gaming not such as wherein a lot is used simply unlawful yee it is not lawful for any to venture more that way then they may lose without prejudice to themselves and those that are to be maintained by them For if any provide not for his own and especially for those of his own family he hath denied the faith and is worse then an infidel 1 Tim. 5.8 Consequently therefore it must needs be unlawful for any to get mens goods from them by such meanes 8. By causing any to spend and wast their estate by drinking rioting c. As they who draw others to tavernes and alehouses and they who keepe tavernes and alehouses and allure their ghests to exceed the bounds of temperance and sobriety or any way inveigle them to make them spend more then is meet Such gain is dishonest gain at which God will smite his hand he will shew his displeasure and indignation against it Ezek. 22.13 SERM. XI SERM. 11 Psal 15.3 Nor doth evil to his neighbour I Have shewed how some are guilty of doing evil to others 1. In respect of their name credit and reputation 2. In respect of their goods and estate and that many wayes Now to proceed 3. Some doe evil to others in respect of their body as 1. By smiting wounding killing See what a severe law God made in this respect If any mischief follow then thou shalt give life for life Eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe And if a man smite the eye of his servant or the eye of his maid that it perish he shall let them go free for their eyes sake And if he smite out his man-servants tooth or his maid-servants tooth he shall let him go free for his tooths sake Exod. 21.23 24 25 26 27. Where also note that God would not suffer the least bodily harme to be done to any but that abundant satisfaction to the party injured should be made for it 2. By abusing and defiling through the lust of uncleanness By the lust of uncleanness men not only dishonour their own bodies Rom. 1.24 and sin against their own bodies 1 Cor. 6.18 But also they dishonour and sin against the bodies of those with whom they commit uncleanness The Apostle speaking of doing evil to others mentions this evil in the first place even before killing Thou shalt not commit adultery thou shalt not kill Rom. 13.9 And history shewes that some having been abused in this kinde laid violent hands on themselves as not enduring to live any longer when once their chasâ—ity was violated and taken from them Lucretia a Roman Matron is famous in this respect And it is recorded of some Christian women Sed quaedam inquiunt sancte foeminae tempore persecutionis ut insectatoâ—es suae pudicitiae devitarent in raptu um atque neceturum se flumen projecerunt eoquo modo defunctae sunt Aug de Civ Dei lib. 1. cap. 26. Si adultera cur laudata si pudica cur occisa Aug. de Lucret. ibid. cap 19. Quae se occiderunt ne quicquam hujusmodo paterentur quis humanus affectus eis nolit ignosci Et quae se occidâ—re noluerunt ne suo facinore alienum flagitium dâ—vitarent quisquis eis hoc crimini dederit ipse crimine insipientiae non carebit Aug. ibid. cap. 16. De his nil temere audeo judicare Quid si enim hoc fecerunt non humanitùs deceptae sed divinitus jussae nec errantes sed obedientes sicut de Sampsone aliud nobis fas non est credere Aug. ibid. cap. 26. N fas est profecto se occidere Non itaque vobis o fideles Christi sit â—â—dio vita vestra si ludibrio fuit hostibus castitas vestra Habetu magnam vâ—ramque consolatiâ—n m si fidam conscientiam retinâ—â—â—s non vos concensisse peccatis â—orum qui in vos peccare permissi sunt Aug. ib. cap. 27. that rather then they would suffer their bodies to be defiled by their heathenish persecutours they cast themselves into a river and so were drowned Indeed this is no lawful course for any to take For if we must not doe evil that good may come as the Apostle teacheth Rom. 3.8 then surely we may not do evil that evil may not come We may not hurt our selves that so we may prevent others lest they should hurt us Austine therefore knew not well what to say of those Christian woman that drowned themselves rather then they would be defiled He saith that perhaps they did it by some special instinct from God as Sampson is supposed to have killed himself after that manner He concludes that it is not lawful to wit regularly without extraordinarie warrant from God for it for any to kill themselves either to prevent the violation of their chastity or for any other cause whatsoever But yet such examples namely of those who have killed themselves either because they have been or lest they should be defiled such examples I say shew what an horrible injury they do others who abuse them in that manner When Amnon would needs force Thamar to lie with him Nay my brother said she do not force me for no such thing ought to be done in Israel do not thou this folly And I whither shall I cause my shame to goe 2 Sam. 13.12 13. And if this be done not by violence and constraint but by perswasion and inticement then the injury is farre greater in that evil is done not only to the body but to the soul also which particular is in the next place to be touched 4. Some do evil to others in respect of their soule by drawing them into sin These are most injurious of all and the most mischievous The Apostle magnifying the grace of God in Christ towards him saith that he had been injurious 1 Tim. 1.12
and in righteousness Jer. 4.2 The first thing required is to sweare by God Thou shalt sweare The Lord liveth So in many other places of Scripture He that sweareth in the earth shall sweare by the God of truth Isai 65.16 Thou shalt feare the Lord thy God and serve him and shalt sweare by his name Deut. 6.13 So also Deut. 10.20 Therefore an oath is called an oath of the Lord Exod. 22.11 And the oath of God Eccles 8.2 Thus Abraham swore lifting up his hand to the most high God Gen. 14.22 So Jacob sware by the feare of his father Isaac that is by God whom Isaac feared Gen. 31.53 So Paul used to sweare by God Rom. 1.9 and 2 Cor. 1.23 and 11.31 Thus the Angels sweare Dan. 12.7 Revel 10.5 6. So God having no greater to sweare by doth sweare by himself Heb. 6.13 By my self have I sworne saith the Lord c. Gen. 22.16 He expostulates with Jerusalem saying How shall I pardon thee for this thy children have forsaken me and sworne by them that are no gods Jer. 5.7 And the Prophet Zephanie complaineth of and denounceth Gods judgments against some who did sweare by the Lord and by Malchem Zeph. 1.5 There is great reason why we should only sweare by God because he by whom we sweare must be omniscient and omnipotent he must know the heart and thoughts and be able to take vengeance on him that sweareth falsly else an oath were in vain it could not be for confirmation of what is spoken and to end all strife among men Quid est jurare nisi ejus quem testaris fidei tuae praesulem divinam potentiam confiteri Ambros lib. 5. epist 30. for which end it is used Heb. 6.16 They therefore offend greatly who sweare by S. Peter or S. Paul or by our Lady and the like as not only Papists but many also among our selves do This is to rob God of his honour and to give that honour Qui per Angelos vel Sanâ—â—â—â— mortuos jurant Spoliato Deo inane illis numem affingunt Calv. ad Mat. 5. which belongs unto him unto the creatures But yet a question it is whether in some sense it may not be lawful to sweare by a creature Divers examples seeme to make for the lawfulness of it Not to speak of Josephs swearing by the life of Pharaoh because it may be said that this was a corrupt custome which he learned in Egypt Hannah sware by the life of Eli Of swearing by the creatures saying O my Lord as thy soule liveth c. 1 Sam. 1.26 So David sware in part by the life of Jonathan saying As the Lord liveth and as thy soul liveth c. 1 Sam. 20.3 The like may be seen 1 Sam. 25.26 and 2 King 2.2.4.6 And those reasons alledged by our Saviour Matth. 5.34 35 36. seeme to argue that in some sense it may be lawful to sweare by the creatures For else there needed not several reasons concerning several creatures why men should not sweare by them one general reason would have sufficed for all to wit that they are creatures and therefore not to be sworn by if it were no way lawful to sweare by a creature So also the words of our Saviour Mat. 23.21 22. seeme to import that it is not simply unlawful to sweare by creatures but that in some sense one may sweare by them But how Not as they are considered absolutely in themselves but as they have reference unto God so that an oath must not be terminated in the creatures though they and they only perhaps be mentioned but in God as related unto by them Many of our Divines I know are against this but some and those of the chiefest are for it Calvin commenting upon Mat. 5.34 c. saith Falluntur qui exponunt has jurandi formas à Christo corrigi quasi vitiosas eò quòd per solum Deum jurandum sit Rationes enim quas adducit magis in contrariam partem inclinant quòd scil tunc quoque juratur per nomen Dei cum coelum terra nominatur quia nulla est pars mundi cui Deus non insculpserit gloriae suae notam Calvin ad Mat. 5.34 35. that they are deceived who expound that place so as if Christ did shew those formes of swearing there mentioned to be vitious because God only is to be sworne by For the reasons which Christ there alledgeth do rather he saith shew that then God is sworne by when heaven and earth is named because there is no part of the world whereon God hath not engraven some marke of his glory And whereas it may be objected that God commands all to sweare by his name and complains of those as most injurious unto him who sweare by the creatures he answers Respondeo corruptelam esse idololatriae affinem cum vel judicii potestas vel testimonii probandi authoritas illis desertur c. Diversa autem ratio est cum per coelum terram juratur ipsius opificis intuâ—tu Neque enim in creaturis subsistit jurisjurandi relig o sed Deus ipse solus advocatur in testem productis in medium gloriae ejus symbolis Ibid. That it is indeed a great abuse and neare unto idolatry to swear by the creatures so as to give them power of judgment or authority of proving the testimonie But that it is another case when one sweares by heaven and earth with respect to him that made them For so the oath doth not he saith rest in the creatures but God himself is called to be witness those things being produced and held out which are signes and tokens of his glory The same author writing upon Matt. 23.21 22. saith Vnde rursus colligitur quomodo quatenus per Templum jurare liceat nempe quia sedes est sanctuarium Dei sicut per coelum quia illic refulget Dei gloria Deus enim se in talibus presentiae suae symbolis in testem judicem advocari patitur modo jus suum salvum retineat nam coelo Deitatem affingere scelesta idololatria esset Calvin ad Matth. 23.21 22. that from thence also we gather in what sense and how far forth one might sweare by the Temple to wit as it was Gods Seat and Sanctuary and that so one may sweare by heaven as Gods glory doth shine forth in it For God saith he doth suffer himself to be made a witness and a judge in those tokens of his presence so that his due honour be still reserved unto him and that no divine power be attributed to the creature Hieron existimat Christum hic simpliciter damnare has formas jurandi per creatuâ—as tanquam impias sed â—ationes quae adduntur aliud ostâ—ndunt Juramentum est contestatio seu invocatio Dei quâ petimus ut sit tâ—stis c. vindex si fefâ—llerimus Hanc invocationem hunc honorem hunc cultum Deus non
as God doth sit in the Temple of God shewing himself that he is God 2 Thess 2.4 3. The Jesuites who are prime men among the Romanists assert the lawfulness of equivocation and mental reservation which doth quite destroy the force of an oath and make it of none effect But the law of God saith If a man vow a vow unto the Lord or sweare an oath to binde his soule with a bond he shall not break his word he shall do according to all that proceedeth out of his mouth Num. 30.2 Not according to what he reserveth in his minde but according to what he uttereth with his mouth so is a man bound to do According to the usual signification of words and as they are understood by him to whom one sweareth Quâ cunque arte verborum quis jurat Deus tamen qui conscientiae tâ—stis est ita hâ—c accipit sicut ille cui juratur intelligit Isidor apud Lomb. lib. 3. dist 39. without equivocation or mental reservation so ought one to sweare or else he doth sweare deceitfully which a citizen of heaven will not do Quod ita juratum est ut mens deserentis conciperet fieri oportere id servandum est Cic. de Offic. lib. 3. Psalm 24.4 Neither otherwise will an oath be as it ought to be Heb. 6.16 an end of all strife but rather a beginning or increase of it SERM. XXIII Psal 15.4 He that sweareth to his own hurt and changeth not Use 2 I Come to a second Use of the point and that is to reprove many among our selves who shew themselves most false and faithless little regarding promises covenants oathes as if they were but spiders webs things of no weight of no moment Great cause there is to cry out with David Helpe Lord for the godly man ceaseth for the faithful saile from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak Psal 12.1 2. See also Jer. 9.2 3 4 5 8. It was the saying of a heathen man but disliked even by the heathen historian that doth relate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian hist lib. 7. cap. 12. refert a nonnullis Lysandro ab aliis Philippo Macedoni dictum istud attribui addit autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That children are to be deceived with hucklebones and men with oathes I wish that many who professe themselves Christians did not too much approve and follow this perverse sentence I wish that some did not verifie that of Salvian They think perjurie but an ordinarie speech and no crime Perjurium sermonis genus putant esse non criminis Salvian lib. 4. Some when they promise and sweare a thing never inted to performe it but onely to delude those with whom they have to do This is direct and downright swearing deceitfully and with a double heart one in shew and another in deed Some perhaps intend at the present the performance of what they sweare or promise but afterwards either through inconstancy and lightness or because of some inconvenience that they are like to meet with they fall off and will not performe This is directly contrary to the Text for instead of swearing and not changing though it be to their hurts they will change when it may be there is no hurt to be feared but however rather then any hurt shall be felt by them Some are like Alcibiades of whom it is said Omnium horarum homo that he was a man for all times so they will accommodate themselves to the times and comply with them whatever they be Quo teneam nodo mutante in Protea vultus with Proteus they will transforme themselves into all shapes as the times change so will they whatever they have promised and sworne they are ready to change with the times If one oath come they take it if that which is inconsistent with the former be urged upon them SERM. 23 they swallow downe that also come what will come they are for it rather then they will suffer any prejudice by the refusal of it Thus oathes and covenants promises and ingagements are of no force with them longer then may consist with their profit They will take any oath any ingagement but will keepe none if once they come to stand in competition with their outward and earthly advantages Though they like not the thing which is imposed but plainly declare themselves against it yet they will do it rather then suffer any thing for not doing it They account them fooles that scruple at such things and make conscience of such matters They will trust God they say with their soules rather then men with their estates Thus they shew themselves to be of most profane spirits to be such fooles as Salomon speakes of saying Fooles make a mocke of sin Prov. 14.9 Plainly they declare that they feare man more then God and that they value their estates more then their soules They little heed that of our Saviour What is a man profited if he gaine the whole world and lose his own soule Mat. 16.26 Or that of Peter Let them that suffer according to the will of God commit the keeping of their soules to him in well doing as unto a faithful creatour 1 Pet. 4.19 Marke it is in well-doing not in ill-doing that we must commit the keeping of our soules to God if we do evil wittingly and wilfully we put our selves out of Gods protection we have no ground whereon to hope and trust in him Come ye children saith David hearken unto me I will teach you the feare of the Lord. What man is he that desireth life and loveth many dayes that he may see good Keepe thy tongue from evil and thy lips from speaking guile Depart from evil and do good seek peace and pursue it The eyes of the Lord are upon the righteous and his eares are open to their cry The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Psal 34.11 16. Be not deceived God is not mocked for whatsoever a man soweth that also shall he reape Gal. 6.7 Some may suppose or pretend that it is for Gods glorie that they violate their oathes and breake their promises but this is a false supposal and aâ— vaine pretence if their oathes and promises were lawful it is for Gods glory that they be performed neither may we speak falsly and deal deceitfully though it may seeme to make for Gods glory Will ye speak wickedly for God and talk deceitfully for him said Job to his friends Job 13.7 We must not do evil that good may come Rom. 3.8 In the third and last place if it be the propertie of Use 3 a Saint and Citizen of heaven to performe his oathes and his promises though it prove to his hurt then let this teach and perswade us to take heed what we promise especially what we
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