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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	abraham_n	call_v	lord_n	787	5	3.9743	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34992	A practical and polemical commentary or exposition on the whole fifteenth Psalm wherein the text is learnedly and fruitfully explained, some controversies discussed, sundry cases of conscience are cleared, more especially that of usurie : many common places succinctly handled ... / by Christopher Cartwright ... ; the life of the reverend and learned author is prefixed.	Cartwright, Christopher, 1602-1658.; Bolton, John, 1599-1679. Life of the author.	1658 (1658)	Wing C693; ESTC R18318	282,330	382

have redeemed thee I have called thee by thy Name thou art mine Isai 43.1 They are his citie Psal 48.8 His house 1 Tim. 3.15 His heritage Joel 2.17 His temple 1 Cor 3.16 His people Isai 63.8 His friends Isai 41.8 His children 2 Cor. 6.18 His jewels Mal. 3.17 His peculiar treasure Psal 135.4 Though Gods providence be over all yet especially over the godly He is the Saviour or Preserver of all but especially of those that beleeve 1 Tim. 4.10 The eyes of the Lord are upon the righteous and his ears are open to their cry Psal 34.15 He that toucheth them toucheth the apple of his eye Zach. 2.8 The Lord is good unto all Psal 145.9 but especially to the godly O how great is thy goodness saith David unto God which thou hast laid up for them that feare thee Psal 31.19 He will blesse them that feare the Lord Psal 115.13 They are the blessed of the Lord which made heaven and earth vers 15. To them will Christ the judge of all say at the last day Come ye blessed of my Father inherit you the kingdome prepared for you from the foundation of the world Matth. 25.34 Yea God doth so honour the godly as to do good to others for their sake I have learned by experience that the Lord hath blessed me for thy sake said Laban to Jacob Gen. 30.27 It was little that thou hadst before I came said Jacob to Laban and it is now increased to a multitude and the Lord hath blessed thee since my coming vers 30. The Lord blessed the Egyptians house for Josephs sake and the blessing of the Lord was upon all that he had in the house and in the field Gen. 39.5 Lo said the Angel unto Paul God hath given thee all them that faile with thee Act. 27.24 For Paul's sake God preserved all that were in the ship with him that notwithstanding the extreme danger that they were in yet they all escaped 3. Christ doth honour the godly He calls them his friends You are my friends saith he if you do whatsoever I command you Henceforth call I you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father have I made known unto you John 15.14 15. He calls them his brethren He is not ashamed to call them brethren saying I will declare thy Name unto my brethren Heb. 2.11 12. See also John 20.17 and Matth. 25.40 Yea when some came and told Christ that his Mother and brethren were without desiring to speake with him he answered who is my Mother and who are my brethren And he stretched forth his hand toward his disciples and said Behold my Mother and my brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad loc For whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12.47 50. Thus our Saviour preferred his spiritual kindred before his carnal kindred And when a certaine woman having heard his words cryed out saying Blessed is the womb that bare thee and the paps which thou hast sucked he said Yea rather blessed are they that heare the word of God and keepe it Luke 11.27 28. It was a singular honour to the blessed Virgin that she was the mother of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad loc Luke 1.42 and 48. Yet this priviledg would have availed her little if she had not been one that feared God Blessed is she that beleeved saith Elizabeth unto her Luke 1.45 That she was a beleever this was it that did make her blessed And so she her selfe said My spirit hath rejoyced in God my Saviour Luke 1.47 She rejoyced not so much that God was her Son as that God was her Saviour which without faith working through love Beatior fuit percipiendo fidem Christi quàm concipiendo carnem Christi Nihil illi materna propinquitas proficisset nisi foelicius Christum in corde quàm in carne gestasset Aug. and shewing forth it self by the fruit of all holy obedience he had not been It would have profited her nothing that she conceived Christ in her womb if she had not conceived him by faith in her heart her carnal relation to Christ would have done her no good if she had not had spiritual relation to him 4. The Angels do honour the godly Though they be most excellent and glorious creatures yet they disdain not to attend on the godly and to minister unto them When Jacob returned out of Mesopotamia the angels of God met him viz. to guard him Gen. 32.1 The angel of the Lord saith David encampeth round about them that fear him Psal 34.7 This reason our Saviour gives why all should take heed of despising any of the meanest Saints For I say unto you saith he That in heaven their angels do alwayes behold the face of my Father which is in heaven Matth. 18.10 He calls the angels their angels because by Gods appointment they are attendant upon them Are they not all ministring spirits sent forth to minister for them that shall be heires of salvation Heb. 1.14 For these reasons he that is godly himself will honour those that are godly But how doth he honour the godly 1. In respect of his inward esteeme of them He holds such in reputation How one that is godly himself doth honour those that are godly Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle exhorts Phil. 2. vers 29. He accounts them excellent as David did Psal 16.3 The word in the Original signifieth stately persons One of the Greeke Interpreters renders it great persons another very great persons such a high and honourable esteeme had David of the godly 2. In respect of outward deportment toward them For 1. He delights in their society In whom is all my delight said David speaking of the saints that are upon the earth Psal 16.3 I am a companion of them that feare thee and that keepe thy precepts said he unto God Psal 119.63 2. He is ready to receive and entertaine them Mine eyes said David shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serve me Psal 101.6 Receive him therefore in the Lord with all gladness said Paul speaking of Epaphroditus and having shewed what a good and godly man he was Phil. 2.29 3. He is ready also to assist and helpe them as they have need My goodness extendeth not to thee said David unto God But to the saints that are upon the earth c. Psal 16.2 3. I commend unto you said Paul to the Romanes Phebe our sister which is a servant of the Church which is at Cenchrea That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever business

I have handed one point arising from the Object these things to wit That the performances which are accepted of God and rewarded by him are grounded upon and guided by Gods Word But again in that it is said He that doth these things not some of these things but indefinitely these things that is universally all these things hence we may observe Doct. Saving obedience is not a partial but an universal obedience Not that any can fully and perfectly observe and do all that God commandeth for in many things we offend all Jam. 3.2 But that a respect must be had to all that is commanded as well in one point as in another there must be a care and an endeavor to perform all we must not wave any thing that God requires of us but must have respect to all his commandments Psal 119.6 Now that saving obedience is in this sence not partial but universal may appear by these arguments 1. The Saints and Servants of God whose examples are recorded and set forth for imitation were careful to perform such obedience Abraham was willing and ready to obey God in whatsoever he did require of him When God commanded him to leave his Country and his Fathers house though this might seem both unpleasing and unprofitable yet he did it Gen. 12. When God commanded him to be circumcised though it were both shameful and painful he submitted unto it Gen. 17. When God commanded him to send away his Son Ismael though when Sarah spake to him about it the thing seemed very grievous unto him yet assoon as he saw it to be the will of God he was obedient unto it Gen. 21. When God commanded him to sacrifice his Son Isaac his only Son that was now left and him by whom the Promise was to be fulfilled that his Seed should be as the Stars of Heaven for multitude yea from whom he was to proceed in whom all the Nations of the Earth should be blessed to wit Christ though this might seem to cross both Nature and Grace both Reason and Religion yet Abraham was ready to obey the will of God in this also and to do what he commanded Gen. 22. So David was one that would do all Gods will Act. 13.22 And it is said of Zacharias and Elizabeth that they walked in all the Commandments and Ordinances of the Lord Luk 1.6 2. God requires such obedience Walk ye in all the wayes that I have commanded you Jer. 7.23 Teaching them to observe all things that I have commanded you Mat. 28.20 3. God delights in such obedience and in those that perform it O that there were such an heart in them that they would fear me and keep all my Commandments alwayes c. Deut. 5.29 In this respect Abraham was called the friend of God Isa 41.8 2 Chron. 20.7 Jam. 2.3 See Joh. 15.14 And for this very reason did God call David a man after his own heart Act. 13.22 4. God doth promise mercy and salvation upon conditition of such obedience If the wicked will turn from all his sins that he hath committed and keep all my Statutes and do that which is lawful and right he shall surely live he shall not die Ezek. 18.21 5. Without such obedience a man cannot have that hope which maketh not ashamed Then shall I not be ashamed when I have respect to all thy Commandments Psal 119 6. The grounds and reasons of the Doctrine are these 1. Mans holiness must be conformable to Gods holiness Be ye followers of God as dear children Ephes 5.1 Be ye perfect as your heavenly Father is perfect Mat. 5.48 Now God is righteous in all his wayes and holy in all his works Reasons why obedience must be universal Psal 145.17 And so ought all to be and so all that desire to be saved must have a care to be As he who hath called you is holy so be ye also holy in all manner of conversation 1 Pet. 1.15 2. The holiness of a Christian must be conformable to Christs holiness Be ye followers of me as I am of Christ 1 Cor. 11.1 Now Christ was holy in all things It behoveth us said he to fulfil all righteousness Mat. 3.15 He was obedient unto death even the death of the cross Phil. 2.8 This should be the care of every one that professeth himself to be Christs even to be thus holy and obedient as Christ was He that saith he abideth in him ought himself to walk even as he walked 1 Joh. 2.6 3. Partial obedience argues hypocrifie if the heart be sound and upright it will yeeld entire and universal obedience Let my heart be sound in thy Statutes saith David unto God that I may not be ashamed Psal 119.80 And v. 6. Then shall I not be ashamed saith he when I have respect to all thy Commandments By which verses compared together it appeareth that then the heart is sound when there is a respect unto all Gods Commandments See Serm. 4. Use 1. the first mark of uprightness 4. Partial obedience is indeed no obedience it is no true obedience except it be universal All that the Lord hath said will we do and be obedient Exod. 24.7 They only are indeed obedient who have a care to do all that is commanded For to obey is to do that which is commanded because it is commanded though the thing done be commanded yet if it be not therefore done because it is commanded it is no obedience Now if this be the nature of obedience then where obedience is indeed it is not partial but universal For he that doth any one thing that is commanded A quatenus ad omne valet cons●quentia because it is commanded will be careful to do every thing that is commanded there being the same reason for all He that hath no regard to any one thing which he knoweth God doth enjoyn though he do never so many other things which are required of him yet in doing them he doth not obey God for he doth them not because God commandeth them for then he would also do that which he neglecteth seeing he knoweth that God doth command that as well as the other Hereupon Saint James saith Whosoever shall keep the whole Law and yet offend in one point to wit so as to have no respect unto it is guilty of it For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Jam. 2.10 11. Mark the reason There is one and the same Law-Giver in respect of all the Commandments Quâ ratione hos dixerit ipse subjungit v z. ex idencitate legistatoris Hanc n● ident●tatem clare subj●ngit Et ex hâc parte qui in uno offenderit leg●slator●m incurrit r●atum omnium quoniam contemnit latorem legis omnium Cajetan ad Jac 2.10 he that gave one Commandment gave also another therefore he that observes

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