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
which we must learne Gods will because in his word it is that he hath revealed his will unto us In his word it is that he hath shewed us what is good and what he doth require of us Mic. 6.8 Therefore let us take heede lest he complaine of us as he did of some I have written unto them the great things of my law but they were counted as a strange thing Hos 8.12 Let us take heede lest he upbraide us as he doth the wicked saying Thou hatest instruction and castest my words behinde thee Psal 50.17 3. We must pray unto God for his Spirit to inable us to worke righteousness It is God that must worke all our works in us Isai 26.12 We are not sufficient of our selves to thinke any thing as of our selves but all our sufficiencie is of God 2 Cor. 3.5 It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 And God hath promised to worke that in his people which he doth require of them This is one part of the new covenant I will put my law saith he in their inward parts and write it in their hearts Jer. 31.33 A new heart also will I give you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and will give you an heart of flesh And I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my judgments and doe them Ezek. 36.26 27. We must therefore pray as David doth Create in me a cleane heart O Lord and renew a right spirit within me Psal 51.10 Teach me O Lord the way of thy statutes and I will keepe it unto the end Give me understanding and I shall keepe thy law Yea I shall keepe it with my whole heart Make me to goe in the path of thy commandments for therein doe I delight Incline my heart unto thy testimonies and not unto covetousness Turne away mine eyes from beholding vanity and quicken thou me in thy way Psal 119.33 34 35 36 37. But againe may some say how must we worke righteousness Quest I answer 1. We must do it sincerely Answ but this hath been insisted on before in the handling of those words How to worke righteousness He that walketh uprightly 2. It must be done entirely and universally as well in one point as in another Thus it becometh us to follow all righteousness said our Saviour to John Baptist Mat. 3.15 So it behoveth us to follow all righteousness diligently to follow every good worke 1 Tim. 5.10 To walke worthy of the Lord unto all pleasing being fruitful in every good worke Col. 1.10 3. Willingly and chearfully God will meete him that rejoyceth and worketh righteousness Isai 64.5 If I doe it willingly I have a reward 1 Cor. 9.17 If there be first a willing minde it is accepted according to what a man hath and not according to what a man hath not 2 Corinth 8.12 Evil by how much it is done the more willingly is so much the more evil It was an aggravation of the sin of Ephraim that he willingly walked after the commandment to wit of Jeroboam who set up the golden calves to be worshipped Hos 5.11 So good by how much it is done the more willingly by so much it is the more good As for me said David unto God in the uprightness of mine heart I have willingly offered all these things Nemo invitus benè facit etiamsi bonum sit quod facit Aug. and now have I seen with joy thy people that are present here to offer willingly unto thee 1 Chro. 29.17 And vers 14. But who am I and what is my people that we should be able to offer so willingly after this sort 4. Humbly We must take heede lest we be proud and puffed up because of any thing that we doe When we have done all things that are commanded us we must say we are unprofitable servants we have done but what our duty waas to doe Luke 17.10 We must take heed of resting in what we have done and of thinking to merit by it Not by workes of righteousness which we have done but according to his mercy he saved us c. Tit. 3.5 Good workes are the way to heaven Via regni non causa regnandi Bern. but not the cause why we come to the enjoyment of it The meritorious and deserving cause they are not because 1. It is God that doth inable us to do good works as hath been shewed before And 2. We fail and come short in the best things that we doe so that if God should contend with us we could not answer to one of a thousand Job 9.3 Nehemiah therefore having spoken of a good worke that he had done saith Remember me O Lord concerning this and not reward me according to the greatness of my merit but spare me according to the greatness of thy mercy Neh 13.22 5. Constantly He that is righteous let him be righteous still and he that is holy let him be holy still Revel 22.11 Hold that fast which thou hast that no man take thy crowne Revel 3.11 Be thou faithful unto death and I will give thee the crowne of life Revel 2.10 But if any man draw backe my soule shall have no pleasure in him Heb. 10.38 When a righteous man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die Ezek. 18.26 It had been better for them not to have known the way of righteousness then after they have known it to turne from the holy commandment delivered unto them 2 Pet. 2.21 In the last place here is comfort for all that truely set Use 5 themselves to worke righteousness Though they be exposed for their well doing unto scorne and derision unto obloquie and reproach unto hatred and persecution in the world yet they may eate their bread with joy and drinke their wine with a merry heart for God now accepteth their workes Eccles 9.7 Who is he that will harme you if ye be followers of that which is good but and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be ye troubled But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and feare Having a good conscience that whereas they speake evil of you as of evill doers they may be ashamed that falsly accuse your good conversation in Christ For it is better if the will of God be so that ye suffer for well doing then for evil doing 1 Pet. 3.13 17. Blessed are they that are persecuted for righteousness sake for their's is the kingdome of heaven Matth. 5.10 But let none of you suffer as a murderer or as a thief or as an evil
generation And Moses a little before his death put the people in minde of this Remember what Amalek did unto thee by the way when ye were come forth out of Egypt How he met thee by the way and smote the hindmost of thee even all that were feeble behinde thee when thou wast faint and weary and he feared not God Therefore shall it be when the Lord thy God hath given thee rest from all thine enemies round about in the land which the Lord thy God giveth thee for an inheritance to possesse it that thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it Deut. 25.17 18 19. And though God did long even 400. years deferre to execute vengeance upon the Amalekites yet he did not forget the injury which they did unto his people but when Saul was king he sent Samuel unto him charging him to goe and utterly destroy them for it I remember said he that which Amalek did to Israel though Amalek it is likely had forgotten it yet the Lord did remember it how he laid wait for him in the way when he came up from Egypt Now go and smite Amalek and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep camel and asse 1 Sam. 15.2 3. And because Saul did not so fully execute this judgment as he should have done but spared Agag the king of the Amalekites and the best of the cattel therefore God would not spare him but cast him off and transferred the kingdom to another 6. If any do evil to those that have done no evil to them this also is an aggravation of the evil and makes the sin the greater Indeed though other have done evil to us yet we ought not therefore to doe evil unto them Say not I will do so to him he hath done to me I will render to the man according to his deeds Pro. 24.29 Recompense no man evil for evil Dearly beloved avenge not your selves but rather give place to wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coales of fire on his head Be not overcome of evil but overcome evil with good Rom. 12.17 19 20 21. Our Saviour would not do evil for evil When he was reviled he reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 So that man after Gods own heart David though Saul did hunt his soul to take it yet he would not avenge himself on him when he had opportunity but said The Lord judge between me and thee and the Lord avenge me on thee but mine hand shall not be upon thee As saith the proverbe of the ancients Wickedness proceedeth from the wicked but mine hand shall not be upon thee 1 Sam. 24.12 13. But a far greater sin it is if we do them evil who have done us none They devise deceitfull matters saith David against them that are quiet in the land such as neither meddle nor make with them as we say Psal 35.20 Wo unto thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee Isai 33.1 7. Much worse yet it is if any do evil to those who have done good to them Thus Jonathan pleaded with his father Saul in the behalfe of David when he perceived that Saul intended evil against him Let not the king said he sin against his servant against David Because he hath not sinned against thee and not only so but and because his works have been to theeward very good For he did put his life in his hand and slew the Philistine and the Lord wrought a great salvation for all Israel thou sawest it and didst rejoyce wherefore then wilt thou sin against innocent blood to slay David without a cause 1 Sam. 19. vers 4 5. This David complaines sore of They rewarded me evil for good to the spoiling of my soul Psal 35. vers 12. This made Jeremie cry out Shall evil be recompensed for good for they have digged a pit for my soul remember that I stood before thee to speake good for them and to turne away thy wrath from them Jer. 18.20 Thus Christ did aggravate the sin of Judas saying He that eateth bread with me he whom I have so respected so honoured as to make him sit with me at mine own table hath lift up his heele against me Plato called Aristotle a colt which having sucked the damme lifts up the heele and kicks her Aelian histor l. 4. c. 9. John 13.18 8. It is an aggravation of evil when it is done to those that are least able to beare it Thou shalt neither vex a stranger nor oppresse him Exod. 22.21 And vers 22. Ye shall not afflict any widow or fatherless child It is a sin to afflict vex and oppresse any but such especially So Deut. 24.14 Thou shalt not oppresse an hired servant that is poore and needy The Prophet Ezekiel complaining of the people of the Jews The people of the land saith he have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 SERM. XII SERM. 12 Psal 15.3 Nor doth evil to his neighbour I Have shewed how the evil that any do to others is agravated 1. In respect of the persons by whom it is done 2. In respect of the persons to whom it is done Now to proceed the evil that is done is also aggravated 3. in respect of the time when it is done None ought to doe evil to others at any time yet it is worse if they do it at some time then if they do it an another When Gehazi had run after Naaman and by forging a lie had gotten gifts of him Elisha aggravated his sin in respect of the time when it was committed Is it a time said he to receive money and to receive garments and olive-yards and vineyards and sheep and oxen and men-servants and maid-servants 2 King 5.26 Surely there was no time for Gehazi or any other to receive gifts in that manner as he did but least of all was it to be done at that time when he did it For now Naaman of a heathenish idolater was newly become a proselyte he was newly converted to the Jewish religion professing that thenceforth he would offer neither burnt-offering nor sacrifice unto other gods but unto the Lord 2 King 5.17 For Gehazi therefore now at this time to defraud and cheat Namaan as he did might have been enough both to alienate Naaman from his newly embraced religion and also to make it odious unto others whom otherwise Naaman and the cure wrought upon him might have been a meanes to convert unto it Thus also the Prophet Esay taxeth some not only
to a second use of the point to wit for exhortation Let all therefore be exhorted to take heed of doing evil in any kind to their neighbour And besides what hath been said already let these motives be considered 1. Nature it self doth teach thus much that one ought not to doe evil to another The very heathens who had nothing but the light and law of nature to direct them had lawes against murther theft and the like Yea it is said of Alexander Severus a heathen Emperour Bucholcer in Chronol that he was so delighted with this saying Quod tibi non vis fieri alteri ne feceris That which thou wouldest not have done to thee do not thou to another that he caused it to be written on the walls of houses and to be publikely proclaimed by a cryer that all might the better take notice of it and observe it Thus as the Apostle saith the Gentiles which have not the law not written as the Jews had and we have do by nature the things contained in the law these having not the law are a law unto themselves Rom. 2.14 And is it not then a most gross and shameful thing if we having not only the dim light of nature but the clear light of Scripture either know not or regard not this duty Shall not the very heathens rise up in judgment against us and condemne us Shall not uncircumsion saith the Apostle which is by nature if it fulfil the law judge thee who by the letter and circumcision dost transgresse the law Rom. 2.27 He that knew his Masters will saith our Saviour and did it not shall be beaten with many stripes Luke 12.48 And if any have the meanes of knowledge and regard them not but are willingly ignorant 2 Pet. 3.5 their ignorance doth no whit excuse them but condemne them rather Hos 4.6 2. Innocent and harmless conversation is a thing that doth much grace religion it makes religion beautious and lovely in the eyes of aliens it procures peace and quietness to the professours of it but the contrary doth much disgrace religion it makes religion stink in the nostrils of aliens and brings trouble and persecution upon those that professe it Lego in Romanorum Hostoriis Alexandrum Severum Imp solitum dicere ideò Christianos sibi placere quòd quae sibi fieri vellent allis id ipse facerent Non dixisset fortasse si nostrâ vixisset aetate neque mores nostros sed legem laudare potuisset Maldon ad Matth. 7.12 It is recorded of Alexander Severus that though he were no Christian himself yet he was favorable to them because he saw them careful to walk innocently and to do no otherwise to any then they would be done to themselves Let us take heed of verifying that which one supposeth viz. that if that Emperour had lived in our age he would have been of another minde and might rather have commended our doctrine then our conversation Plinie also Plin. lib. 10. Epist 97. a heathen man and Governour of a Province under Trajan a heathen Emperour writing unto the Emperour concerning Christians who then were much persecuted testified of them that all that could be proved against them was this that they used at set times to meet together before day to worship Christ and to bind themselves to abstaine from theft murther and adulteries to keep their promise and the like Whereupon the Emperour was moved to abate the fury of the persecution Trajan ad Plin. ibid. The Apostle therefore requires Christians to be blamelesse and harmelesse the Sons of God without rebuke in the midst of a crooked and perverse nation among whom they shine as lights in the world Phil. 2.15 And speaking of servants professing Christianity he saith They must not purloyne but shew all good fidelity and why that they may adorne the doctrine of God our Saviour in all things Tit. 2. vers 10. S. Peter also exhorts Christians to have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation 1 Pet. 2.12 This was doubtless a great cause why Abraham found so much respect among the Hittites as we read he did Gen. 23.6 11. They saw him walk so unblameably and carrie himself so justly among them On the other side when the sons of Jacob had dealt perfidiously with the Shechemites and acted great cruelty upon them Jacob said to Simeon and Levi who were chief authours and actours of that tragedie You have troubled me to make me to stinke among the inhabitants of the land among the Canaanites and the Perizzites and I being few in number they shall gather themselves together against me and slay me and I shall be destroyed and my house Gen. 34.30 This had surely been the fruit and effect of their injurious dealing but that God was gracious to Jacob and reâ—â—rained the people of those parts and suffered them not to fall upon him and his familie as otherwise they would have done Gen. 35.5 So Nehemiah hearing how after the returne out of captivity some among the Jews oppressed their brethren he reprooved them saying It is not good that ye do ought ye not to walk in the fear of our God because of the reproach of the heathens our enemies Nehem. 5.9 As if he should say If ye carry your selves in this manner and be thus injurious one to another the heathens about us that hate us will be ready to reproach not only you but your religion and your God also 3. To refraine from doing evil unto others is a thing so pleasing unto God and the contrary is so odious in his sight that if any shall think as some do to honour God with that which they have injustly gotten from others God is so far from accepting of it that he abhorres it For I the Lord saith he love judgment and hate robbery for burnt-offering Isai 61.8 How vain and foolish then are they who if they build an hospital or bestow a little for charitable uses think it will make amends for all oppression and unjust dealing Honour the Lord with thy substance saith the wise man Prov. 3.9 It must be thine own well and honestly goâ—ten else thou must not think to honour God with it So he bids thee Cast thy bread upon the waters Eccles 11.1 Give to the poore but of that which is thine own Thus the Prophet Esay also speaking of the fast Pluchréque addidit tuum ne de rapiná facias eleemosynam Hieron in Isai 58. which God hath chosen Is it not saith he to deale thy bread to the hungry Isai 58.7 Zacheus was mindful of this and careful to observe it For having said that he would give half of his goods to the poore lest any should suspect that he having been chief among the Publicanes did but give to the poore that which he
It is not such a Faith as whereby Abraham was justified for his Faith did appear and evidence it self by his works vers 21 22 23. And so did Rahabs Faith vers 25. Caution 1. But let none so mis understand this as if according to the Popish Doctrine a man were justified by his works By the deeds of the Law shall no flesh be justified in his sight for by the law is the knowledge of sin Rom. 3.20 Therefore we conclude that a man is justified by faith without the deeds of the Law vers 28. See also Rom. 4.3 6 7 8. Therefore when S. James saith that by works a man is justified and not by faith onely Jacobus docet quod non side sterili sed fide foecundâ operibus justificamur Cajet in Jac. 2. Jam. 2 24. the meaning is as Cajetan himself doth expound it That a man is not justified by faith that is barren but fruitful in good works So when he saith vers 21. Was not Abraham our father justified by works when he had offered up Isaac his son upon the Altar by works must needs be meant a working Faith for he addes vers 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousness Now that was spoken of Abraham long before his offering up of Isaac as appears by Gen. 15. 22. so that Abraham was justified by faith long before but that work of obedience which he did in offering up his son shewed that his faith was a true justifying faith indeed and that it was not without good cause said of him that he believed God and it was imputed to him for righteousness Caution 2. Neither again must the Doctrine so be understood as if which the Papists also hold good works did merit heaven and eternal life It is one thing not to be saved without good works and another thing to be saved for them Aliudest secundum opera reddere aliud propter ipsa opera reddere Greg. in Psal 145.8 God will render to every one according to his deeds Rom. 2.6 but not to every one for his deeds To the wicked indeed he will render both according to their deeds also for their deeds because their deeds deserve damnation But to the godly he will onely render according to their deeds not for their deeds not for the merit of them because they do not deserve salvation For 1. The best works that any can do are due and therefore not meritorious When ye shall have done all these things which are commanded you say We are unprofitable servants We have done that which was our duty to do Luk. 17.10 Secondly If we do any good we do it not of our selves by our own power but it is God that doth inable us to do it For we are not sufficient of our selves to think any thing as of our selves but all our sufficiency is of God 2 Cor. 3.5 Therefore whatever good we do we are beholding to God and not he to us for it and consequently we cannot merit any thing at his hands by it Thirdly Our good works are mixed with evil works and are in themselves even the best of them imperfect In many things we offend all Jam. 3.2 There is iniquity even in our holy things Exod. 28.38 Therefore Nehemiah though he prayed unto God to remember him concerning the good that he had done yet to shew how far he was from presuming of the merit of it he added And spare me according to the greatness of thy mercy Neh. 13.22 Fourthly There is no proportion betwixt our works and Salvation no works that we can do are equal to it Illi namque beatae vitae in quâ cum Deo de D o vivitur nullus potest aequari labor nulla opera comparari presertim cum Apostolus dicat non sunt condigne passiones hujus temporis ad futuram glorià m quae revelabitur in nobis Gregor ubi supra and therefore neither can they merit it The most that we can do is to suffer for the Name of God and of Christ and for righteousness sake Phil. 1.29 Mat. 5.10 11. But the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Rom. 8.18 But as none must think to be saved for good works so neither must any expect Salvation without good works In Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith which worketh through love Gal. 5.6 Circumcision is nothing and uncircumcision is nothing but the keeping of the commandments of God 1 Cor. 7.19 Work out your own Salvation with fear and trembling Philip. 2.12 Vse 1 This then may serve first to vindicate our Doctrine and to wipe off the Aspersion which the Papists cast upon us as if we were adversaries and enemies unto good works teaching people that if they believe then all is well enough what ever they do however they live they are sure of Salvation This is not our Doctrine though some may make this perverse use of it We are for the necessity of good works as much as they of the Church of Rome are though we dare not ascribe so much unto them as they do See Serm. 5. Use 1. Vse 2 This also confutes the Antinomians and such as are so for the preaching of Gods mercy and free Grace that they cannot endure to have Duties preached unto people and pressed upon them This they think is legal and servile not agreeable to that Evangelical and free Estate that Christians are now in But we have not so learned Christ He indeed doth make us free Joh. 8.36 But how Not free to sin but free from sin For whosoever committeth sin is the servant of sin Joh. 8.34 Know ye not that to whom ye yeild your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of righteousness unto life But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of Doctrine which was delivered unto you Being then made free from sin ye became the servants of righteousness Rom. 16.16 17 18. For this end God sent his Son to redeem us that being delivered out of the hands of our enemies we might serve him without fear in righteousness and holiness before him all the days of our life Luke 1.74 75. For this end Christ gave himself for us He died for all that they which live might not live unto themselves but unto him that died for them and rose again 2 Cor. 5 15. He gave himself for us to redeem us from all iniquity and to purifie unto himself a peculiar people zealous of good works Tit. 2.14 There is no hope of Salvation by Christ without yielding obedience unto Christ He is the author of eternal salvation to all them that obey him Heb. 5.9 He is a King as well as a Priest and a
sanctitas duplex est iniquitas for ye devour widdowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Mat. 23.14 2. Upright walking is that which will make us walke with comfort and confidence He that walketh uprightly walketh surely but he that perverteth his wayes shall be known Prov. 10.9 Whoso walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once Prov. 28.18 For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them or as the margent hath it strongly to hold with them whose heart is perfect towards him 2 Chron. 16.9 3. This will afford comfort and courage in time of affliction If our heart condemne us not then have we boldness towards God And whatsoever we aske we receive of him c. to wit so farre as he sees it to be for his glory and our good 1 Iohn 3.21 22. This is our rejoycing the testimonie of our conscience that in all simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world 2 Cor. 1.12 This was it that did support and uphold Iob in his greatest distresse Though saith he he slay me yet will I trust in him but I will maintaine mine owne waies before him He meanes the integrity and uprightness of his heart in his waies He also shall be my salvation for an hypocrite shall not come before him Job 13.15 16. And againe But he knoweth the way that I take when he hath tried me I shall come forth as gold Job 23.10 The whole 31. Chapter is also to this purpose On the otherside when affliction and distresse cometh then the sinners in Sion are afraid fearfulness doth surprize the hypocrites Isai 33.14 Will God heare his crie saith Job speaking of an hypocrite when trouble cometh upon him Job 27.9 No If I regard inquitie in mine heart saith David the Lord will not heare me Psal 66.18 The sacrifice of the wicked saith Salomon is an abomination to the Lord but the prayer of the upright is his delight Prov. 15.8 4. If we walke uprightly we neede not feare when death cometh but may have boldness at the approach of it When Ezekiah was told by the Prophet Esay that he should set his house in order for he should not live but die though in some respects he was desirous to live still yet this did comfort and encourage him that he could say Remember now O Lord I beseech thee how I have walked before thee with a perfect heart and have done that which is good in thy sight Isa 38.3 But saith Job What is the hope of the hypocrite though he hath gained when God shall take away his soule Job 27.8 5. And lastly If we walke uprightly that great day the day of judgment which will be a day of terrour and confusion unto all the ungodly will be unto us a day of triumph and rejoycing Herein is our love made perfect that we may have boldness in the day of judgment because as he is so are we in this world 1 John 3.17 When that day cometh Then the Lord will bring to light the hidded things of darkness and will make manifest the counsel of the hearts and then shall every man to wit that walketh uprightly have praise of God 1 Cor. 4.5 In this respect our Saviour bids Beware of the leaven of the Pharisees which is hypocrisy because the day will come that will reveal all and make all manifest For saith he there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12.1 2. Thus then in many respects we may see that there is great cause to pray with David Let mine heart O Lord be sound in thy statutes that I may not be ashamed Psal 119.80 SERM. V. SERM. 5 Psal 15.2 And worketh righteousness THis is the next general propertie of one that shall abide in Gods tabernacle and dwell in his holy hill The former property respects the heart and affection this respects the life and conversation As the inward intention must be sincere and upright so the outward action must be just and righteous as good may not be done for an evill end so neither must evill be done for a good end Hence we may observe that He that would obtaine salvation must work righteousness Doct. He that would ascend into the hill of the Lord and stand in his holy place must have cleane hands Psal 24.3 4. The crowne of life as it is called Revel 2.10 is a crowne of righteousness as the Apostle termes it 2 Tim. 4 8. They that seek the kingdome of God must also seeke the righteousness if they would finde what they seeke Matth. 6.33 Know ye not saith the Apostle that the unrighteous shall not inherit the kingdome of God Be not deceived neither fornicatours nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde Nor theeves nor covetous nor drunkards nor revilers nor extortioners no unrighteous persons whatsoever that both are and continue such shall inherit the kingdome of God And such were some of you but ye are washed ye are sanctified c. 1 Cor. 6.9 10 11. And againe For this ye know that no whoremonger nor uncleane person nor covetous man who is an idolater hath any inheritante in the kingdome of Christ and of God Ephes 5.5 Reas Thus it must needes be in respect of God Reason the giver of salvation in respect of Christ the purchaser of salvation and in respect of heaven the place of salvation 1. In respect of God the giver of salvation It is the salvation of God Psal 50.23 Therefore except he give it Reasons why only such as worke righteousness be saved none can have it Now God is God of righteousness He is of purer eyes then to behold evill and cannot looke upon iniquity Hab. 1.13 to wit without a hatred and detestation of it Whoever therefore they be that doe not worke righteousness they must not looke for salvation For thou art not a God that hast pleasure in wickedness neither shall evill dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity Psal 5.4 5. 2. In respect of Christ the purchaser of salvation 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 Now Christ is the true Melchisedec that is king of righteousness Heb. 7.2 To him is that spoken A scepter of righteousness is the scepter of thy kingdome Thou hast loved righteousness and hated iniquity Heb. 1.8 9. Therefore none may thinke to obtaine salvation through Christ except they worke righteousness 3. In respect of heaven the place of salvation The inheritance incorruptible and undefiled and that fadeth not away is reserved in heaven for us 1 Pet. 1.4
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
there is unexpressible elegancie by a double paranomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instead of mispach judgement there was mispach oppression and instead of tsedakah righteousness there was tseakah a cry for righteousness but behold a cry Isai 5.7 The Prophet Habakkuk first inveigheth against Nebucadnezzar for his oppression and then foretelleth his doome shewing what wrath and vengeance should come upon him for it Who enlargeth saith he his desire as hell and is as death and cannot be satisfied but gathered unto him all nations and heapeth unto him all people Shall not all these take up a parable against him and a taunting proverbe against him and say Wo to him that increaseth that which is not his how long and to him that ladeth himself with thick clay Shall they not rise up suddenly that shall bite thee and awake that shall vex thee and thou shalt be for booties unto them Because thou hast spoiled many nations all the remnant of the people shall spoile thee because of mâ—â—s blood and for the violence of the land of the city and of all that dwell therein Wo to him that coveteth an evill covetousness to his house that he may set his nest on high that he may be delivered from the power of evill Thou hast consulted shame to thy house by cutting off many people and hast sinned against thy soule For the stone shall cry out of the wall and the beame out of the timber shall answer it Hab. 2.5 11. 3. By usury but this if God permit is to be handled hereafter in the following part of the Psalme 4. By fraud and deceit in buying selling and bargaining When Abraham was to buy a place to burie in how careful was he to give the full worth of it If it be your minde said he to the Hittites that I shall bury my dead out of my sight hear me and intreat for me to Ephron the son of Zohar That he may give me the cave of Machpelah which he hath which is in the end of his field for as much money as it is worth c. Gen. 23.8 9. And when Ephron told him that the land was worth 400. shekels of silver but yet he would freely bestow it upon him Abraham presently weighed as the manner then was to Ephron the money which he had named even 400. shekels of silver currant money with the merchant vers 15 16. Few such buyers or purchasers in these times but rather they will use all the craft and cunning they can to get the purchase or commodity as cheap as may be It is naught it is naught saith the buyer but when he is gone he boasteth Prov. 20.14 Whiles he is about a thing bargaining for it he will vilifie it as if it were little worth but when he hath gotten it then he will boast of the good bargaine that he hath made And usually there is more deceit in the seller then in the buyer Laudat venales qui vult extrudere merces It is ordinary with him to over-praise his commodities that so he may the better over-prize them and get more for them then they are worth Some also sell that for sound and good which is corrupt and naught They sell the refusfe of the wheat Amos 8.6 And some falsifie weights and measures making the Ephah the measure they sell with small and the shekel the weight whereby they receive their money great and falsifying the balances by deceit Amos 8.5 But as Solomon tels us divers weights and divers measures oth of them are alike abomination to the Lord Prov. 20.10 And so also are all they who go beyond and defraud their brother in any matter 1 Thess 4.6 5. By borrowing and not paying again The Apostle bids Render to all their due Rom. 13.7 And vers 8. Owe nothing to any man but to love one another that is such a debt as can never be so paid but it will still be due But all the thought that some take is how to get into debt they take no thought at all how to pay it as if all were their own Ita nunc sunt mores cum quis quid reddit magna habenda est gratia Terâ—nt which they have once borrowed The words of the son of Sirach are sound but over-true Many when a thing is lent them reckon it to be found and put them to trouble that helped them Till he hath received he will kisse a mans hand and for his neighbours monie he will speake submissely but when he should repay he will prolong the time and returne words of grief and complaine of the time If he prevaile he shall receive the half and he will count as if he had found it if not he hath deprived him of his money and he hath gotten him an enemy without cause he payeth him with cursings and railings and for honour he will pay him disgrace Eccles 29.4 5 6. But David tels us who they be that are of this disposition and deale thus with their neighbour The wicked saith he borroweth and payeth â—ot again Psal 37.21 that is hath no care to doe it For otherwise the godly may be in such an exigent as not to be able to repay what they borrowed but yet when they borrow they really intend to repay and afterwards carefully indeavour to doe it and it is their grief if they be disabled that they cannot doe it When one of the young Prophets had borrowed an axe wherewith to cut down wood and as he was felling a beame the axe-head fell into the water he cryed to Elisha saying Alas Master for it was borrowed 2 King 6.5 So much was he troubled lest he should not restore that which he had borrowed and rather then that should happen the Prophet Elisha miraculously made the iron to swim above the water vers 6. So the same Prophet having in a miraculous manner multiplied the poore widowes oil bade her first goe and pay her debt and then maintayn herself and her children with the rest 1 Kin. 4 7. Such as have no care to repay what they borrowed are injurious not only to those of whom they did borrow but also to others who have need to borrow For as the son of Sirach also well observes many therefore have refused to lend for other mens ill dealing fearing to be defrauded Eccles 29.7 6. By begging when there is no just cause for it As when they pretend want that have none There is that maketh himself poor yet hath great riches Pro. 13.7 So when they live by begging who are able to take pains and work for their living When we were with you saith Paul to the Thessalonians this we commanded you that if any would not work neither should he eat For we hear that there are some among you that walk disorderly not working at all but are busy-bodies Now them that are such we command and exhort by our Lord Jesus Christ that with quietness they work and eat their own
and good heart they bring forth fruit with patience that is with perseverance Luk. 8.15 Let us beware not only of gross hypocrisie such as is in those that purposely play the hypocrites but also of secret and subtil hypocrisie whereby some deceive not only others but themselves also thinking that they are something when they are nothing Gal 6.3 Let us take heed of giving entertainment to any lust of suffering any corruption to bear sway in us Let us give up our selves wholly unto God to be ruled and governed by him in all things saying with David Search me O Lord and know my heart try me and know my thoughts And see if there be any way of wickedness in me and lead me in the way everlasting Psal 139.23 24. 2. A full purpose and resolution to adhere unto God and to keep close unto him Barnabas exhorted the Christians at Antioch that with purpose of heart they would cleave unto the Lord Act. 11.23 O God my heart is fixed saith David Psal 108.1 I have sworn saith he and I will perform it that I will keep thy righteous judgments Psal 119.106 I have inclined my heart to perform thy Statutes alway even unto the end vers 112. But this resolution must be well grounded When Peter said that he would never deny Christ he resolved well in respect of the object of his resolution but not in respect of the ground of it he builded too much upon himself and his own strength which made him fall so fearfully as he did Therefore as Saint Paul exhorts Be strong in the Lord and in the power of his might Quid in te stas non stas Projice te in illum c. Aug. Ephes 6.10 Not in your selves but in the Lord not in the power of your own might but in the power of his might 3. Premeditation of and preparation for the Cross this also is requisite and needful for the attainment of perseverance Many turn aside out of the way of truth and godliness because they meet with trouble and persecution in it He that received the seed into stony places the same is he that heareth the Word and anon with joy receiveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meshummad Apostata à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamed persequi Yet hath he not root in himself but endureth for a while for when tribulation or persecution ariseth because of the Word by and by he is offended Mat. 13.20 21. Therefore it behoves us to think of trouble and persecution and to prepare for it that so when it doth come we may not be overcome by it Beloved saith S. Peter think not strange concerning the firie trial which is to try you as if some strange thing hapned unto you 1 Pet. 4.12 If we would not think it strange when it cometh we must think of it before it cometh Praevisa jacula minùs feriunt Christ did acquaint his Disciples before with the hard measure which they should finde from men for his sake that so when they did meet with it they might be the less troubled at it These things said he unto them have I spoken unto you that you should not be offended They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service And these things will they do unto you because they have not known the Father nor me But these things have I told you that when the time cometh ye may remember that I told you of them Joh. 16.1 2 3 4. And when great multitudes followed him he turned unto them and said If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also that is hate all in comparison of Christ so as to be willing to part with all rather then him he cannot be my Disciple And whosoever doth not bear his Cross and come after me he cannot be my Disciple Then he propounds two Parables to shew that this ought to be made account of and prepared for lest otherwise having entred upon the profession of Christ and meeting with troubles which we looked not for we draw back and desist from it For which of you saith he intending to build a Tower sitteth not down first and counteth the cost whether he be able to finish it Lest haply after he hath laid the foundation and is not able to finish it all that behold it begin to mock him saying This man began to build and was not able to finish Or what King going to make war with another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand Or else while the other is yet a great way off he sendeth an embassage and desireth conditions of peace And then he makes the application saying So likewise whosoever he be of you that forsaketh not all that he hath to wit in preparation of heart so as to be ready to forsake all if for Christs sake he be called to it he cannot be my Disciple Luk. 14.26 31. 4 Fear also is a means of perseverance not a diffident and distrustful fear but that which doth proceed from a sense of our own weakness and so makes us flie unto God and rely on his assistance such a fear as is opposed to high-mindedness and hardness of heart Thou standest by Faith be not high-minded but fear Rom. 11.20 Blessed is the man that feareth alwayes but he that hardneth his heart shall fall into mischief Prov. 28.14 The want of this fear was the cause of Peters great and dangerous fall he was too self-confident and too secure Therefore pass the time of your sojourning here in fear 1 Pet. 1.17 Work out your own salvation with fear and trembling Phil. 2.12 Fear also as it is an awful and reverential dread of Gods Majesty doth conduce much to perseverance I will put my fear into their hearts saith God that they shall not depart from me Jer. 32.40 5. To this end also is required watchfulness Watch and pray that ye enter not into temptation Mat. 26.41 Watch ye stand fast in the Faith 1 Cor. 16.13 This watchfulness consists 1. In avoyding as much as may be the occasions of sin We pray unto God not to lead us into temptation Therefore neither must we cast our selves into temptation Salomon tels us of the foolish young man that was insnared by the Harlot that he went the way to her House Prov. 7.8 He did not shun the occasion as he should have done but did expose himself unto temptation Therefore he bids Remove thy way far from her and come not near the door of her House Prov. 5.8 And speaking of the way of the wicked Avoyd it saith he pass not by it turn from it and pass away Prov. 4.15 2. In resisting the first motions of sin This was Josephs prudence and pietie
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
affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory Whiles we looke not at the things which are seene but at the things which are not seene for the things that are seene are temporal but the things which are not seene are eternal 1 Cor. 4.16 17 18. By faith Moses when he was come to yeares refused to be called the son of Pharaohs daughter Chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures in Egypt for he had respect to the recompence of reward Heb. 11.24 25 26. So our Saviour himselfe for the joy that was set before him endured the Crosse despising the shame and is set downe at the right hand of God And we are required to looke unto him who is the author and finisher of our faith and so after his example to run with patience the race that is set before us Heb. 12.1 2. For if we be dead with him we shall also live with him If wee suffer we shall also reigne with him 2 Tim. 2.11 12. To him that overcometh saith he will I grant to sit with me in my throne even as I also overcame and am set downe with my Father in his throne Revel 3.21 Therefore my beloved brethren be stedfast and unmoveable alwaies abounding in the worke of the Lord knowing that your labour shall not be in vaine in the Lord 1 Cor. 15.58 SERM. 4 SERM. IIII. Psal 15.2 Vers 2. He that walketh uprightly c. HEre now followes the answer to the question before propounded and it is continued unto the end of the Psalme It containeth in it 1. the qualification of the person inquired about vers 2 3 4. and part of 5. And 12. the happiness of the person so qualified in the end of v. 5. He that doth these things shall never be moved The qualification of the person is set downe 1. more generally He that walketh uprightly and worketh righteousness 2. More particularly in the words following The more general description of the person spoken of is 1. in respect of inward affection He that walketh uprightly 2. in respect of outward action and worketh righteousness He that walketh * The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is rendred perfect but that is as much as upright or sincere uprightly To walke is a much as to order the life and conversation Walke in love Ephes 5.2 that is Live in love Let all your things be done in love 1 Cor. 16.14 To walke after the flesh Rom. 8.1 is expressed vers 12. and 13. To live after the flesh To walke uprightly is to walke so as in all things to have respect unto God to doe all in obedience unto his will and for his glorie I know also my God saith David that thou triest the heart and hast pleasure in uprightness as for me in the uprightness of mine heart I have willingly offered all these things 1 Chro. 29.17 So that uprightness doth respect the heart that is the affection and intention wherewith a thing is done The Doctrine hence to be observed is this That it is the propertie of all those that shall be saved Doct. to be of a sincere and upright heart Thus here in the very first place is he described who shall abide in Gods tabernacle and dwell in his holy hill So Psal 24.3 4. the question being asked Who shall ascend into the hill of the Lord and who shall stand in his holie hill The answer is given He that hath cleane hands and a pure heart The puritie sinceritie and uprightness of heart as well as cleanness of hands that is holiness of life and conversation is requisite and necessarie unto salvation So elsewhere David having said The Lord will give grace and glorie he addes immediately no good thing will he withhold from them that walke uprightly Psal 84.11 And againe Blessed are the undefiled in the way saith he Psal 119.1 Where the word rendred undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with that in the Text which is rendred upright only this in the Text is in the singular and the other in the plural number Thus also our Saviour shewes who they are to whom belongeth true happiness saying Blessed are the pure in heart for they shall see God Matth. 5.8 And the Prophet Jeremie cries O Jerusalem wash thine heart from wickedness that thou maiest be saved Jer. 4.14 Not thy face or hands only but thine heart also Reason Reas Thus they must needs be qualified who shall be saved Why only the upright shall be saved because God is the author of salvation It is the salvation of God Psal 50.23 Therefore they that obtaine salvation must be such as please God and approve themselves in his sight Enoch walked with God Gen. 5.22 He pleased God Heb. 11.5 Zacharias and Elizabeth were righteous before God Luke 1.6 that is they were truely and sincerely righteous Walk before me said God to Abraham and be thou perfect that is as the Margent readeth it upright or sincere it is the same word in the original with that which in the Text is rendred upright A counterfeit shew of holiness may serve in respect of men but not so in respect of God The Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart Vt aures nostrae ad voces nostras sic aures Dei ad cogitationes nostras Prosp in Sent. ex Aug. Sent. 81. Thales interrogatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè respondit Lips de Const l. 2. c. 16. Sic cogitandum tanquam aliquis in pectus intimum inspicere Possit potest Quid enim prodest ab homine aliquid esse secretum Deo nihil clusum est interest animis nostris cogitationibus mâ—diis intâ—uerit Sen. Epist 83. 1 Sam. 16.7 My Son saith God give me thine heart Prov. 23.26 He loveth truth in the inward parts Psal 51.6 He hath pleasure in uprightness 1 Chron. 29.17 The Psalmist having said God is good to Israel that we may know who this Israel is to whom God is good he addes even to them that are of a pure heart Psal 73.1 So the Apostle James having said Draw nigh unto God and he will draw nigh unto you to let us know how we must draw nigh unto God that so he may draw nigh unto us he adds Cleanse your hands your sinners and purifie your hearts you double minded Jam. 4.8 The use of this point is first for Examination to try our Use 1 selves whether we be thus qualified as they must be that shall inherit salvation that is whether we be upright Now we must know that hypocrisie which is opposite to uprightness is twofold 1. There is a grosse hypocrisie There is a twofold hypocrisie when one purposely doth play the