none iniquity that is they doe not give themselves up to the practice if any iniquity Psal 119.3 they walke in Gods wayes as there it followes immediately after 2. Their sinnes would be more troublesome and grievous unto them then they are Mine iniquities are gone over mine head and are a heavy burthen too heavy for me to beare Psal 38.4 O wretched man that I am who shall deliver me from this body of death Thus did David and Paul complaine which shewes that their sinnes were indeed of infirmity but so are not theirs who rejoyce to doe evil Prov. 2.14 Who make a mocke of sin Prov. 14.9 Such as these doe not sin of infirmity but of presumption 4. Some build upon this that they performe holy duties they heare pray c. But the sacrifice of the wicked is an abomination to the Lord Prov. 15.8 to wit because as it followes vers 9. The way of the wicked is an abomination to the Lord. The Prophet Malachi speaking of Christ saith He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord c. Mal. 3.3 4. Then that is when they that offer them are made pure If a man therefore purge himselfe from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good worke 2 Tim. 2.21 A man of any quality cannot endure to be served in an uncleane vessel so much lesse can God endure that service which proceeds from the wicked and ungodly See Isai 1.11 17. and 66.3 This David considered and therefore he said I will wash mine hands in innocency and so will I compasse thine altar O Lord Psal 26.6 These and other such like grounds many have to build their hopes of heaven and heavenly happiness upon but they are false grounds and will deceive them false I say either simply in themselves or at least as they build upon them Let us then be provoked and stirred up to worke righteousness Let us consider Motives to stirre up to worke righteousness 1. That this is pleasing unto God The righteous Lord loveth righteousness Psal 11.7 And because he loveth it therefore also we shall love and practice it Ye that love the Lord hate evil Psal 97.10 Hate the evill and love the good Amos 5.15 Abhorre that which is evil and cleave to that which is good Rom. 12.9 2. That this is profitable to our selves Indeed God loves righteousness and hates iniquity but our righteousness cannot profit him nor our iniquity doe him any prejudice If thou sinnest what doest thou against him or if thy transgressions be multiplied what doest thou unto him If thou be righteous what givest thou him or what receiveth he of thine hand Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man Job 35.6 7 8. But God can neither be hurt by the one nor profited by the other Now if we be righteous we our selves shall have the benefit of it if we be unrighteous we our selves shall suffer for it If thou beest wise saith Solomon thou shalt be wise for thy selfe but if thou scornest thou alone shall beare it Prov. 9.12 Let us take heede therefore of being like Balaam who loved the wages of unrighteousness 2 Pet. 2.15 Yet he could say Let me die the death of the righteous and let my latter end be like his Num. 23.10 Let us live the life of the righteous if we would die the death of the righteous let us worke the workes of righteousness if we would obtaine the crowne of righteousness 2 Tim. 4.8 â—he wicked worketh a deceitfull worke but to him that soweth righteousness shall be a sure reward Prov. 11.18 Yea if we would enjoy the good things of this live let us have a care to worke righteousness For godliness is profitable unto all things having the promise both of the life that now is and also of that which is to come 1 Tim. 4.8 First seeke the kingdome of God and his righteousness and all these outward and earthly things shall be added unto you so farre forth as God sees them needful and expedient for you Mat. 6.33 Whether the righteous have little or much of these outward things they have Gods blessing with it which is more then all besides and without which all is nothing This the wicked want whatsoever they have besides though the things which they have in themselves considered be blessings yet to them they are not blessings but curses Because they doe not give glorie unto the name of God therefore he doth curse their blessings Mal. 2.2 Their prosperity doth destroy them Prov. 1.32 Their table is made a snare unto them and that which should have been for their welfare is unto them an occasion of ruine Psal 69.22 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just Prov. 3.33 Therefore a little that a righteous man hath is better then the riches of many wicked Psal 37.16 Quest But may some say what must we doe that we may work righteousness Answ I answer 1. We must be in Christ we must be ingrafted into him by faith For of his fulness we must all receive grace for grace John 1.16 But without him or as the margent hath it severed from him we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 15.5 Therefore our prime and principal worke must be to lay hold on Christ that he may dwell in our hearts by faith Means whereby to worke righteousness Ephes 3.17 When the Jewes asked our Saviour saying What shall we doe that we may worke the workes of God He answered This is the worke of God that ye beleeve in him whom he hath sent John 6.28 29. This is that worke without which no worke can be truely good and pleasing in the sight of God 2. We must acquaint our selves with the word of God and take heede unto it as to a light shining in a darke place 2 Pet. 1.19 Thy word saith David unto God is a lampe unto my feete and a light unto my paths Psal 119.105 Wherewithal saith he shall a young man cleanse his way by taking heede thereto according to thy word vers 9. And againe Order my steps in thy word and let none iniquity have dominion over me vers 133. Gods will is the rule of righteousness Be ye not unwise but understand what the will of the Lord is Ephes 5.17 Be not conformed to the world but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God It is Gods revealed will to which we must give heede see Deut. 29.29 Rom. 12.2 Now Gods word is that by
not but blush at the reading of it But the Writings of this precious Man are irrefragable Arguments of my own shall I say or Yorkshires Loss nay of the whole Kingdoms Loss in the Death of so Orthodox a Divine in such sad times But I will no longer detain thee from the perusal of this his last Work Reviewed and Corrected by himself Wishing thee much spiritual Benefit thereby and subscribing my self Thine EDWARD LEIGH To the READER READER THe name of the Reverend and Learned Authour prefixed to this Treatise with those other works of his published by himself in his life-time might save the Labour of any Epistle or Preface thereunto as being sufficient to recommend it unto the Church of God But because Editions of Books are lyable to prejudice and disadvantage in their entertainment it was judged not unnecessary that something of this nature should lead forth this Book into the world which service at the desire of a Friend I have readily undertaken that so I might express that true respect I always had unto the Author in bearing his Book after him And first let me assure thee That these ensuing Sermons on the fifteenth Psalm are the genuine issue of him whose name they bear being by himself prepared for the Press and wholly printed before his death And this those that knew him will believe for the very works sake which is a true resemblance of the Author learned and plain critical and practical There are indeed other Pictures of his for Books may be fitly so termed as his learned Annotations on Genesis and Exodus his Polemical Rejoynder to the Marquess of Worcester But this Piece as I conceive renders him more to the life then any of the rest for he lived this Treatise as well as wrote it In this Age wherein so many are offended it 's possible that some may stumble at the divine Zeal of the Authors matter and Method but let such consider that it was intended for a High-way to the heavenly Jerusalem the Holy Hill If any be weary of its plainness there are difficulties in the Margent to refresh him He that brings me good tydings let him with Ahimaaz Run the way of the plain I shall have them so much the sooner For my own part I look upon this work as a religiously-learned seasonable Call from disputes to duties from libertine wandrings to regular walkings and if there were no more in it then the producing and applying so much Scripture upon the account of Truth and Holiness it were sufficient to recommend it unto a right-spirited Christian who rejoyces in the word as one that findeth great spoyl But there is much more as thou wilt finde in the perusal to which with a blessing I leave thee and remain Thine EDWARD BOWLES York June 22. A brief and true account of the Authour and of his Work IN this Age of so many monstrous Editions of Books he that publisheth an Author ought to be a true friend to Piety faithful and honest to the memory of the Deceased more especially if as good men we consider how Popery and Heresie prophaness and carnal mindedness by many unworthy Obtruders on the Press have crept into the World for the Churches sake these spiritual Aides should be communicated but not against the Church so that it will appear To be excellent Wisdom in Christians that bear a true Zeal to Religion to consider how men have lived as well as how they have writ The learned Author of this ensuing Commentary was descended from honest and Religious Parents born in the Parish of Saint Michaels the Belfrank called Belfrers within the City of York he was baptized the first day of October in the year of our Lord one thousand six hundred and two his Education was under painful Schoolmasters from whom being accomplisht for the University of Cambridge there he was fellow of Peter-house and took his Degrees and remained there about fifteen years behaving himself so regularly that he purchased honour and respect from the most learned men in his time and when that he was called to any publick exercise he commanded the Emulation if not the Admiration of all his Auditors After some removes as the transactions of our lives are various his preaching of the Word at Cambridge Staffordshire and York for the space of thirty years in the last of which places for his happy settlement it pleased the divine Providence to continue this fruitful Plant of the Lord Jesus a painful pastor in the Church of Saint Martins in the City of York where for many years he discharged his blessed employment from heaven with such Pious Integrity and learned Elocution that his death at this time is bewailed of all good men as the greatest loss that hath for many years befallen that County I must not forget what Doctor Collins spoke prophetically of him in respect of his early proficiency in the Oriental Tongues That if it pleased God to bless him with years he would be an incomparable Ornament to the Nation which hath been verified in his since printed Works his Exposition of the Creed his Electa Thargumica Rabbinica Annotations on Genesis as also on Exodus with other Works of his which at this time are extant both in Latine and English And that the true love he bore to learning and the honour of his Country might not to be forgotten he inlarged himself according to his ability for the publishing of the large Bible in the Languages lately printed It pleased God to bless him with life to finish this Commentary the Sheets whereof he constantly received from the Press and corrected them with his own hands When after ten weeks more violent sickness of a Consumption death seized him he was gathered to his Fathers at six and fifty the Climacterical year as he called it of his Age. He lies buried in the Church of St. Martins where he continued so long in his Ministry That learned and religious Servant of Jesus Christ Mr Edward Bowles preacht his funeral Sermon which was attentively heard and drew tears from most of the Auditors he gave an honourable account of the deceased he took his Text out of the second of Timothy the fourth Chapter the seventh and eighth verses I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not unto me onely but unto them also that love his appearing Amongst other admirable expressions in his Sermon he touched on three things which he desired himself and his Brethren might imitate him in his Sobriety his Industry and the plainness of his preaching for though he had read more Books then many of of us have heard of yet he did not crowd his Sermons so much with Quotations of Authors as not to prefer the blessed Scripture infinitely before them and further alluding to the words of
a sin to take such an oath and a greater sin to keepe it David having taken an unjust oath to wit that he would destroy Nabal and all that did belong unto him when by Abigails advertisement he came to see and consider that he had sworne but not in righteousness he did not take himself bound to keepe his oath but he took himself bound to break it and he blessed God that had sent Abigail and Abigail and the counsel which she gave him 1 Sam. 25.22 32 33. It is a haynous thing to take God to witness that we will do that which he hates and forbids and to require him to plague us if we doe it not when he hath threatned to plague us if we do it And it is much worse if having so sworne we proceed to do the thing because we have sworne it as if out of conscience toward God we ought to sin against him So then that which is unjust Multi non otiosas tantum modò res aniles sed etiam scelera quaedam se jurant per Christi nomen esse facturos Ad hoc res cecidit ut cum per Christi nomen juraverint putent se scelera etiam religiosè facturos Salvian de Gubern lib. 4. is not to be sworne and if it be it is not to be performed If therefore that which one sweareth afterward by some accident prove evil and unlawful he ought not to do it As if one sweare to restore a sword unto a man when he shall call for it and afterward the man prove mad or shew himself resolved to do mischief with it he should not restore it These things thus premised concerning an oath Doct. I come now to the Doctrine observed from the Text viz. That a citizen of heaven is one who hath a care to performe his promises especially if they be confirmed by an oath though it prove to his own hurt First for promises compacts and covenants though they be without an oath yet being lawful and just they ought to be performed This is included in that of the Apostle Putting away lying speak the truth every man with his neighbour Ephes 4.25 Therefore what any promise they ought to purpose and to performe if they are able David complaines of the unfaithfulness of men saying They speak vanity every one with his neighbour with flattering lips and with a double heart do they speake Psal 12.2 So Jeremie They will deceive every one his neighbour and will not speak the truth Jer. 9.5 Zedekiah is threatned from the Lord because he brake the covenant which he had made with the king of Babylon Shall he prosper shall he escape that doth such things or shall he break the covenant and be delivered Ezek. 17 vers 15. The Apostle reckoneth this among the great and haynous sinnes of the heathens that they were covenant-breakers Rom. 1.31 Therefore it being a dutie to performe promise and covenant and a sin to breake it a citizen of heaven will as every one ought not breake but performe and that though some way or other he suffer by it sin being rather to be avoided then suffering and iniquity rather then affliction Job 36.21 The same may also be further confirmed by these reasons 1. God is true and faithful therefore they that belong unto God will be so also Be ye followers of God as deare children Ephes 5.1 As he who hath called you is holy be ye also holy in all manner of conversation 1 Pet. 1.15 If in all manner of conversation then in this in performing promises and keeping covenants for in this God is holy He is faithful that hath promised Heb. 10 23. He is a faithful God that keepeth covenant Deut. 7.9 Neh. 1.5 He hath remembred his covenant for ever Psal 105.8 And so he will remember it He will ever be mindful of his covenant Psal 111.5 My covenant saith he will I not breake Psal 89.34 2. Faithfulness is one of the great and weighty things of the law Matth. 23.23 By faith there is meant fidelity as the Geneva-Translation doth expresse it Fidem i. e. dictorum conventorum constantiam ac veritatem Hic Christus agit duntaxat de mutuis hominum inter se officiis Beza ad Matth. 23.23 that is a care to deale sincerely and to be stedfast in keeping covenant For as Beza observes our Saviour there doth treat only of such duties as men do mutually owe one to another But 2. oathes more especially ought to be performed and so will be by those that feare God what ever prejudice they sustain by it He that feareth God is also one that feareth an oath Eccles 9.2 He feareth to take an oath unadvisedly and having taken an oath it containing nothing but what is lawful he feareth to breake it He that shall ascend into the hill of the Lord and stand in his holy place is one that doth not lift up his minde to vanity nor sweare deceitfully Psal 24.4 Joshua and the princes of Israel having sworne to the Gibeonites though in taking that oath they were not so well advised as they should have been yet having taken it and the matter of it being just viz. to spare and preserve the Gibeonites who did yeeld up themselves unto them they would keepe it And the children of Israel smote them not because the princes of the congregation had sworne unto them by the Lord God of Israel And all the congregation murmured against the princes But all the princes said unto all the congregation We have sworne unto them by the Lord God of Israel now therefore we may not touch them Josh 9.18 19. So David having sworne to Shimei that he should not die viz. for reviling him as he had done he kept his oath and let shimei live while he himself lived 2 Sam. 19.23 and 1 King 2.8 He gave Salomon indeed an item concerning Shimei and Salomon at length put him to death but it was for a new offence whereby he made himself guiltie of death 1 Sam. 2.36 c. Zedekiah's sin in not keeping covenant with the king of Babylon is aggravated by this that he had confirmed the covenant by oath and yet did breake it As I live saith the Lord God surely in the place where the king dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the midst of Babylon shall he die Ezek. 17.16 Seeing he despised the oath by breaking the covenant when lo he had given his hand and hath done all these things he shall not escape Therefore thus saith the Lord God As I live Surely mine oath that he hath despised and my covenant that he hath broken even it will I recompence upon his own head Ezek. 17.18 19. There is great reason why special regard should be had of oathes and special care of performing them For 1. An oath is a most solemne and sacred bond an oath for confirmation being unto men an
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