against his brother in your heart But they refused to hearken and pulled away the shoulder and stopped their ears that they should not heare Yea they made their hearts as an adamant-stone lest they should hear the law and the words which the Lord of hosts hath sent in his Spirit by the former Prophets this was the aggravation of their sin therefore came a great wrath from the Lord of hosts c. Zach. 7.10 11 12. 4. Such as have been convinced of the evil which they have unjustly done unto others and confessed it promising to do so no more and yet do it Thus Saul was convinced of his injurious dealing with David he did confesse it and promise that he would desist from it This we finde 1 Sam. 24.16 c. Yet when he saw his opportunity he fell to persecute David as much as ever 1 Sam. 26.1 2. And though again he confessed his fault and promised amendment saying I have sinned returne my son David for I will no more do thee harme c. 1 Sam. 26.21 yet the Scripture intimates that Saul would still have persecuted David but that David fled into another country and so got him out of Sauls reach And it was told Saul That David was fled to Gath and he sought no more for him 1 Sam. 27 4. Because he saw he had no hope to find him otherwise he would have sought him still his heart was still malitiously bent against him 2. Evil is aggravated in respect of the persons to whom it is done As 1. If it be done to parents He that smiteth his father or his mother shall be surely put to death Exod 21.15 And he that curseth his father or his mother shall surely be put to death vers 17. 2. If evil be done to Magistrates When David had Saul at advantage and some perswaded him to lay hold on the opportunity and to free himself from ever being molested by him any more The Lord forbid said he that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord 1 Sam. 24.6 And again when upon the like advantage Abishai desired David to let him smite Saul David would not give way to it saying Destroy him not for who can stretch forth his hand against the Lords anointed and be guiltless 1 Sam. 26.9 Curse not the king no not in thy thought saith Salomon Eccles 10.20 Curse not any but not him especially 3. It is an aggravation of the evil that is done if it be done to Ministers Doe my Prophets no harme saith God Psal 105.15 Do none harme but especially not them Moses before his death blessing the several tribes when he comes to the tribe of Levi he saith thus Blesse Lord his substance and accept the work of his hands smite thorough the loines of them that rise against him and of them that hate him that they rise not again Deut. 33.11 When king Jeroboam being offended with the Prophet that came and spake against the altar that he had set up put forth his hand to lay hold on him the Lord was so offended with him for it that immediately he made his hand to drie up so that he could not pull it in again unto him 1 King 13.4 R. Salomon upon the place observes that God shewed more zeale in revenging the injurie done to the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. in 1 Reg. 13. 4. then in revenging the injury done immediately to himself For when Jeroboam burnt incense in an idolatrous manner his hand did not drie up but when he offered to doe violence to the Prophet then it dried up So when the people of the Jews mocked the messengers of God and misused his Prophets then the wrath of the Lord arose against them till there was no remedy Therefore he brought upon them the king of the Chaldees c. 2 Chron. 36.16 17. c O Jerusalem Jerusalem said our Saviour thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate Matt. 23. verses 37 38. 4. So when evil is done to Masters Judas ought not to have betrayed any but especially not his Master What a faithful servant was Jacob unto Laban though he had a very hard Master of him Ye know said he to Labans daughters that with all my power I have served your father Gen. 31.6 And pleading with Laban himself These twenty years said he have I beene with thee thy ewes and thy shee-goates have not cast their young and the rams of thy flocke have I not eaten That which was torne of beasts I brought not unto thee I bare the losse of it of mine hand didst thou require it whether stolne by day or stolne by night Thus I was in the dâ—y the drought consumed me and the frost by night and my sleep departed from mine eyes Gen. 31.38 39 40. So the Apostle requires that servants be obedient into their Masters and please them well in all things not answering again Not purloyning but shewing all good fidelity Tit. 2.9 10. 5. The evil also that is done to others is aggravated if it be done to those that are professours of the true religion such as have special relation unto God and in a peculiar manner belong unto him Why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Nay ye do wrong and defraud and that your brethren 1 Cor. 6.7 8. Though they were Jews or Turks or whatsoever they were yet they were not to be wronged or defrauded much lesse are brethren Christians such as professe the true God and Jesus Christ to be so used How grievous then is their sin who the more any appeare to be religious and godly the more they seek to do them hurt such especially shew themselves to be of their father the devil who is the professed enemy of God Plus possidetur à diabolo qui non solum ipse malus est verum etiam gratis odit servientes Deo Aug. and of those that have any thing of God in them Cain was of the wicked one that is the devil and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous 1 John 3.12 How God is provoked against such as do evil to his people may appeare by his dealing with Amalek for this very cause Because when the Israelites were travelling towards Canaan Amalek came and fought against them God commanded Moses saying Write this for a memorial in a booke and rehearse it in the eares of Joshua for I will utterly put out the name of Amalek from under heaven Exod. 17.8 14. And vers 16. The Lord hath sworne that the Lord will have war with Amalek from generation to
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
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
hypocrire pretending one thing and intending another thing quite contrary Such an hypocrite was Herod who pretended that he would goe and worship Christ when his intent was meerly to kill him Mat. 2. Such also was the hypocrisie of Iudas who made a shew of much love and respect to Christ saying Haile Master and kissing him and yet he sought only to betray him Mat. 26. They that are hypocrites in this kinde neede onely to abhorre themselves and to repent of their hypocrisie there is no need that they should examine themselves to finde out whether they be upright or no for they certainly know themselves to be hypocrites But 2. there is another kinde of hypocrisie which is more subtil and secret when a man speakes and acts as he thinkes for the present yet his heart is not sound at the bottome he is like a pond which is fair and cleare above but underneath is full of mud and filth Such was the hypocrisie of Jehu he thought himselfe very zealous for God in destroying the worshippers of Baal Come with me said he to Jehonadab and see my zeale for the Lord 2 Kin. 10.16 But saith the Holy Ghost vers 31. Jehu tooke no heede to walke in the law of the Lord God of Israel with all his heart for he departed not from the sinnes of Jeroboam who made Israel to sin Such an hypocrite also was the rich man that came to our Saviour desiring to know what he should doe that he might inherit eternal life And when our Saviour told him of the commandments he said All these have I observed from my youth he spake as he thought but his heart did deceive him it was not right in him For when our Saviour bad him goe and sell that he had and give it to the poore and come and follow him and he should have treasure in heaven he went away sorrowfull because he had great possessions Mar. 10.17 c. Covetousness did reigne in him though he was not sensible of it his riches did rather possesse him then he them and therefore rather then he would part with them he would forsake Christ and let goe heaven and eternal happiness Now as uprightness is opposite to this kinde of hypocrisie it behooves us to try whether or no we be upright Markes of uprightness And if we be 1. we will have a care to walke so as to please God in all things as well in one thing as in another Wee will endeavour to walke worthy of the Lord unto all pleasing and to be fruitfull in every good worke Col. 1.10 This shewed the uprightness of Zacharie and Elizabeth they walked in all the commandments and testimonies of the Lord Luke 1.6 By this it did appeare that they were righteous before God and not before men onely righteous indeed and in truth not in shew and appearance only Then shall I not be ashamed when I have respect to all thy commandments saith David unto God Psal 119.6 This having respect unto all Gods commandments shewed his heart to be sound and upright this shewed him to be a man after Gods owne heart as for this very reason God did terme him I have found saith he David the son of Iesse a man after mine owne heart which shall fulfill all my will Act. 13.22 Such also Christ doth terme his friends You are my friends saith he if ye doe whatsoever I command you Joh. 15.14 Herod went farre he did many things Mar. 6.20 but he went not farre enough there was one thing that he would not doe when John told him that it was not lawfull for him to have his brothers wife in this he would not heare him Herein also appeared the unsoundness of Iehu's heart though he rooted out the idolatrous worship of Baal which Ahab brought in yet he did not turne from the idolatrous worship of the calves which Ieroboam set up 2 Kin. 10.31 They that are undefiled or upright in the way and seeke the Lord with their whole heart they doe none iniquitie Psal 119.1 2 3. that is they doe not take libertie to themselves to doe any iniquitie they refraine their feet from every evill way Psal 119.101 They hate every false way vers 104. and 128. More particularly if we be upright then 1. We will keepe no darling or bosome sin either for the profit or for the pleasure of it Ioseph appeared to be upright by this that when it might have seemed advantagious unto him in respect of the world to consent unto the enticement of his Mistris yet he repelled the temptation saying How can I doe this great wickedness and sin against God Gen. 39.9 1 Sam. 24. and 26. So when David might have killed Saul and have freed himselfe from much trouble and danger which by reason of Sauls persecuting of him he was liable to yet he would not doe it this shewed that his heart was upright with God To this his behaviour toward Saul he seemeth to have reference when he saith The Lord rewarded me according to my righteousness according to the cleanness of of mine hands hath he recompenced me For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgments were before me and I did not put away his statutes from me I was also upright before him and kept my selfe from mine iniquitie Psal 18.20 21 22 23. He shewed his uprightness in this that he kept himself from that iniquity which respect unto outward and earthly advantages would especially have put him upon Hypocrites and such as whose hearts are not sincere though they will avoid some sinnes yet not such as whereby they have their gaine as Demetrius said to his fellow crafts-men concerning the worship of Diana Act. 19.25 Iehu could well spare the idolatrie of Baal and theref re he put dâ—wne that but he kept up the idolatrie of Ieroboams calves for he thought if he should let the people goe to Jerusalem to worship there as they ought to have done then they would fall from him to the king of Judah and so he should lose his kingdome for the preventing of which inconvenience Ieroboam first erected that idolatrie as we reade 1 Kin. 12.26 c. So the pleasure which that sin brought and it may be the profit also made Herod that he would not leave his Herodias though Iohn told him never so much that it was not lawfull for him to have her she being his brothers wife 2. We will have a care to observe even the least thing that God commands As it is grosse hypocrisie to be observant of lesser duties and to neglect the greater Woe unto you Scribes and Pharisees for you pay tithe of mint and annise and cummin and have omitted the weightier matters of the law judgment mercy and faith These things ought you to have done and not to leave the other undone Ye blinde guides which straine at a gnat and swallow a camel Matth. 23.23 24.
boldness as alwayes so now also Christ shall be magnified in my body whether it be by life or death Phil. 1.19 20. And the Lord shall deliver me from every evil work and preserve me to his heavenly Kingdom 2 Tim. 4.18 4. The nature of Faith which the godly are endued with doth prove their perseverance The godly have the same spirit of Faith 2 Cor. 4.13 Now Faith is the substance of things hoped for and the evidence of things not seen Heb. 11.1 But if the Saints might fall away then Faith should rather be a shadow then a substance rather a blank then an evidence 5. The perseverance of the godly is proved by the nature of that hope which they have We are saved by hope Rom. 8.24 And hope maketh not ashamed Rom. 5.5 Therefore though the Moralist say that hope imports uncertainty yet it is not so in respect of true Christian hope it is sure and certain it is the anchor of the soul Spes est boni incerti nomen Sen. Epist 10. both sure and stedfast and entreth into that within the veil Heb. 6.19 But if the godly might fall away and perish their hope were but a poor anchor to stay their souls by and they should be ashamed of it because they should hope for that which they should not enjoy 6. The nature of grace in general doth prove that the godly shall persevere It is compared to a Well of water springing up unto everlasting life Joh. 4.14 It is incorruptible seed 1 Pet. 2.23 Therefore it is said that he that is born of God doth not commit sin to wit not so as the unregenerate do not so as to give themselves up to the practice of sin for his seed remaineth in him and he cannot sin to wit in that manner because he is born of God 1 Joh. 3.9 7. That peace which the godly have is an argument of their perseverance Being justified by Faith we have peace with God through Jesus Christ our Lord Rom. 5.1 This peace is a lasting peace and not mutable and fading as the peace of the World is Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Joh. 14.27 8. The joy which the Godly have or may have is a persevering joy and therefore it also doth prove their perseverance Rejoyce in the Lord alwayes and again I say Rejoyce Phil. 4.4 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 Your heart shall rejoyce and your joy no man taketh from you Joh. 16.22 Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grounds and Reasons of the perseverance of the Godly the Grounds and Reasons why the condition of the Godly is sure and stable they shall not be moved out of it but shall persevere and continue in it 1. The Godly shall persevere because of Gods power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand Joh. 10.29 Yea he shall be holden up for God is able to make him stand Rom. 14.2 Nevertheless though I suffer these things I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1.12 Who are kept by the power of God through Faith unto salvation 1 Pet. 1.5 If the Godly were to stand by their own strength they would soon fall but God by his almighty power doth uphold them and therefore they cannot fall not so as utterly to fall away Though he fall saith David of a righteous man he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.24 Now unto him that is able to keep you from falling c. Jude v. 24. 2. As Gods power so his purpose is a reason of the perseverance of the Godly as God is able to keep them from falling away so he will keep them he hath purposed and determined to do it They are called according to his purpose Rom. 8.28 As Gods power cannot be resisted so his purpose cannot be disappointed Many devices are in the heart of a man but the counsel of the Lord that shall stand Prov. 19.21 My counsell shall stand and I will do all my pleasure saith he Isa 46.10 Whom he did predestinate that is purpose to save them he also called viz. effectually so as to bring them to that happiness unto which he doth call them as the words following do shew Rom. 8.30 Fear not little flock it is your Fathers pleasure to give you the Kingdom Luk. 12.32 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Joh. 17.2 The foundation of the Lord abideth sure having this seal The Lord knoweth who are his 2 Tim. 2.19 3. The Godly shall persevere because of Gods promise As the purpose of God shall stand so his promise shall be performed For he is faithful that hath promised Heb. 10.24 He is not as man that he should lye nor as the son of man that he should repent hath he said it and shall he not do it hath he spoken it and shall he not make it good Num. 23.19 Now as God hath purposed to save the Godly and to keep them from falling away so he hath also promised to do it My mercy will I keep for him for evermore and my Covenant shall stand fast for him My loving kindness will I not utterly take from him c. Psal 89.28 33. I will give them one heart and one way that they may fear me for ever c. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Jer. 32.39 40. 4. The Godly are Christ's purchase and therefore they are sure to persevere He hath purchased his Church with his own blood Act. 20.28 And surely he will not suffer his blood to be spilt in vain he will not suffer them to perish whom he hath purchased at so dear a rate He shall see of the travail of his soul and shall be satisfied Isa 53.11 I lay down my life for the sheep saith he Joh. 10.15 And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand v. 28. 5. Christ's prayer and intercession for the Godly doth also make sure their perseverance As Christ hath payed for his members so he hath prayed for them and his prayer is effectual I pray for them See Luk. 22.31 32. I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 Keep through thine own Name those whom thou hast given
shew how salvation it to be obtained and by whom to wit such as persevere but they do not shew that any being justified and sanctified shall not persevere The other places also shew what shall befal back-sliders but not that any truly righteous shall back-slide so as to prove unrighteous and perish It is granted that some who are after a sort Believers and righteous may fall from that faith and righteousness which they have but this is denyed of those who have received Christ into their hearts by Faith and are regenerated by his Spirit Neither do those places of Scripture speak of such if they speak of such as actually fall away but of such as are in Christ onely by profession as that in Joh. 15.2 or are righteous with external righteousness as that Ezek. 33.13 18. or have some superficiarie Grace in them as that Heb. 6.4 5 6. Object 3 Bert. ubi supra But the best are warned to take heed of apostacie and falling away Thou standest by Faith be not high minded but fear Rom. 11.20 Let him that thinketh he standeth take heed lest he fall 1 Cor. 10.12 Work out your own salvation with fear and trembling Phil. 2.12 Give diligence to make your calling and election sure for if ye do these things ye shall never fall 2 Pet. 1.10 But these admonitions and exhortations are no Arguments that true Saints may fall away Answ but they are means to preserve them from falling away God doth work by means and intending the end he doth ordain means whereby to attain unto it so that though he will surely accomplish the end yet he will do it by those means which he hath ordained for it God had purposed to save all that were with Paul in the ship to save them I mean from drowning and so much he let Paul know and Paul assured those in the Ship that it should be so Yet when the Ship-men were about to flie out of the Ship Paul said to the Centurion and Soldiers Except these abide in the Ship ye cannot be saved Act. 27.23 24 25 30 31. One answers to this place J.G. of Redemption that the purpose to save those that were with Paul in the Ship was conditional to wit if they did abide in the Ship And that indeed is true but so also is this that God did also purpose that they should abide in the Ship and so his purpose of saving them was in effect absolute because though a condition was required yet the fulfilling of that condition was also determined So God purposed and promised to restore Ezekiah to his health and to add unto his days fifteen years Isa 38.5 Yet Ezekiah was to use means for his recovery vers 21. and so no doubt for his preservation Our Saviour warns all to beware of false prophets Mat. 7.15 Yet speaking of false prophets he saith If it were possible they shall deceive the very Elect Mat. 24.24 intimating that the Elect shall never be deceived so as to be wholly vanquished and overcome by them To this place also one answers J.G. of Redemption That the words do not import so much because that expression if it were possible is used in other places where no impossibility of the thing spoken of is intimated as Act. 20.16 and 27.39 But though those words if it were possible simply in themselves considered do not imply an impossibility of that which is spoken of yet in that speech of our Saviour by the circumstances of it they do imply as much For our Saviour speaks of the Elect who if they should be deceived and overcome by false Prophets Gods purpose concerning their salvation should fail and so the foundation of the Lord should not abide sure he should not know who are his neither should his counsel stand and he do all his pleasure and therefore those words if it were possible c. must needs import so much that it is not possible for the Elect to be so deceived Object 4 Bert. ibid. Some again object that the best of the Saints have feared lest they should fall away and were not sure of their perseverance I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9.27 Cast me not away from thy presence and take not thy holy Spirit from me Psal 51.11 But 1. The perseverance of the Saints may be sure though they be not sure of their perseverance they may be sure to persevere though they be not sure that they shall persevere there may be a certainty of the object though there be not a certainty of the subject It was sure that Peter should not sink and be drowned yet was not he assured of this Mat. 14.30 It was sure that David should not perish by the hand of Saul yet David alwayes had not this assurance 1 Sam. 27.1 2. Paul did not doubt of his perseverance or as if he were none of Gods Elect. Cast-away is not to be taken as opposite to Elect but the word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adokimos is as much as reproved as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dokimos is approved 1 Cor. 11.19 The Apostle only shewes that his care was that his life might be conformable to his Doctrine his practise to his preaching that so the one might not confound the other and that he might not be taxed as preaching one thing and doing quite contrary For the words of David besides that they might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoyd besides this I say his praying that God would not cast him away doth not necessarily imply a fear that God would do it but rather a hope and assurance that God would not do it as elswhere we finde him praying for that which God had promised unto him and which he doubted not but God would perform 2 Sam. 7.26 27. Let the house of thy servant David be established before thee For thou O Lord of Hosts God of Israel hast revealed to thy servant saying I will build thee an house therefore hath thy servant found in his heart to pray this prayer unto thee See Ezek. 36.36 37. Object 5 Bert. in lib. cit It is again objected That he whose sins are forgiven may yet through his own default incurr condemnation Mat 18.27 c. But this objection is drawn from a Parable Answ now Parables are not to be stretched beyond the scope and intent of them And the scope of that parable is shewed vers 35. to wit that if we would have God to forgive us we must forgive one another To this end our Saviour brings in the example of a King who having forgiven his servant a great debt afterward hearing how cruelly he had dealt with his fellow servant required his debt of him and delivered him up to the tormentors until he
things shall never fall In the Answer as it is more fully and distinctly set down the person about whom the inquiry is made is described 1. by his inward integrity of heart and affection He that walketh uprightly 2 By his outward conformity of Life and Conversation and that 1. more generally and worketh righteousness 2. More particularly and that in nine Particulars 1. And speaketh the truth in his heart 2. He that backbiteth not with his tongue 3. Nor doth evil to his neighbour 4. Nor taketh up a reproach against his neighbour 5. In whose eyes a vile person is contemned 6. But honoureth them that fear the Lord. 7. He that sweareth to his own hurt and changeth not 8. He that putteth not out his money to usury 9. Nor taketh reward against the innocent Lord In the Original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we pronounce Jehovah and so usually when the word LORD is written all with great Letters excepting some few places where the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah which is taken to be a contract of Jehovah The word Jehovah comes of a word that signifies to be and God is so called because he hath his being from none and all other things have their being from him So that this Name Jehovah is peculiar unto God and not communicable to any besides him Thou whose Name alone is Jehovah art most high c. Psal 83.18 From hence that the Question is propunded unto God Doct. we may fetch this Observation God is he that must instruct all and teach them the things which concern Salvation David here in a matter of Salvation seeks unto God and desires to learn of him So Psal 119.33 Teach me O Lord. And v. 34. Give me understanding And v. 66. Teach me good judgement and knowledge And Psal 143.8 Cause me to know the way wherein I should walk This may further be confirmed by these Arguments Reasons why the Way of salvation must be learn'd of God 1. All true knowledge is from God I say all true knowledge for there is science falsly so called 1 Tim. 6.20 Some are wise to do evil but to do good they have no knowledge Jer. 4.22 But if it deserve the name of knowledge if it be of things meet to be known God is the Author and Worker of it It is he that teacheth man knowledge Psal 94 10. The Lord giveth wisdom out of his mouth cometh knowledge and understanding Prov. 2.6 The knowledge of cunning Artificers is from God Then wrought Bezaleel and Aholiak and every wise-hearted man in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the sanctuary c. Exod. 36.1 See also Exod. 31.16 So the knowledge of the Husbandman his skill in plowing sewing and threshing this also is from God For his God doth instruct him to discretion and doth teach him Isa 28.26 This also cometh from the Lord who is wonderful in counsel and excellent in working v. 29. More especially then that knowledge Edocuit autem Dominus Mat. 11.27 quoniam Deum scire nemo potest nisi Deo docente hoc est sine Deo non cognosci Deum Iren. lib. 4. cap. 14. which concerns Salvation is from God the knowledge of God and of the things of God must needs be from God No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will reveal him Mat. 11.27 If every good gift and every perfect gift be from God as it is Jam. 1.17 then surely the more good and the more perfect any gift is the more clear and evident it is that it is from God 2. Salvation is from God it is called the salvation of God Psal 50.23 So Psal 51.12 Restore unto me the joy of thy salvation saith David unto God Therefore it is God that must teach the things that concern Salvation the way how to attain unto it In the first Verse of the Psalm we are in hand with David calls the Tabernacle and the Hill which he speaks of the Lord's Tabernacle and his Hill good reason therefore why he should as he doth consult the Lord and ask of him how he should be so qualified as to be admitted into it and so abide and dwell in it for ever Quest But may some say how doth God teach and instruct Answ I answer God doth teach and instruct both by his Word and by his Spirit 1. By his Word as the outward means It is true The Light of Nature may afford some knowledge of God The heavens declare the glory of God and the firmament sheweth his handy-work Day unto day uttereth speech and night unto night sheweth knowledge There is no speech nor language where their voice is not heard Psal 19.1 2 3. That which may be known of God is manifest in them for God hath shewed it unto them For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.19 20. But such knowledge as is requisite and necessary unto Salvation cannot be had by the Light of Nature but the Light of God's Word is it by which it must be attained In Judah is God known Psal 76.1 to wit because in Judah they had the Oracles of God committed unto them Rom. 3.2 As for the Gentiles that were without the word they were even without God in the world Eph. 2.12 without the true saving knowledge of God the Gentiles which know not God 1 Thess 4.5 Salvation is of the Jews said our Saviour to the woman of Samaria to wit because the Jews onely had the Word of God which doth shew the Way of Salvation David therefore having said Blessed is the man whom thou chastenest O Lord he adds and teachest him out of thy law Psal 94.12 And Psal 119.105 Thy word is a lamp unto my feet and a light unto my paths And v. 130. The entrance of thy words giveth light it giveth understanding to the simple 2. By his Spirit as the inward and principal Agent I will put my law in their inward parts and write it in their hearts Jer. 31.33 This God doth by his Spirit I will put my Spirit within you saith he Ezek. 36.27 Ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart saith the Apostle to the Corinthians 2 Cor. 3.3 Christ by his Spirit did open the understandings of his Disciples that they might understand the Scriptures Luk 24.45 And by his Spirit he opened the heart of Lydia to attend unto the things which were spoken by Paul Act. 16.14 This then serves first to convince all such as think to Use 1 promote and further their Salvation by observing and
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
gift to wit to that end that thou mayest pervert judgment Exod. 23.6 7 8. Thou shalt not wrest judgment thou shalt not respect persons neither take a gift Deut. 16.19 2. It is noted as the property of the wicked and ungodly to take gifts and rewards in that manner viz. by way of bribery A wicked man saith Salomon taketh a gift out of the bosome to pervert the wayes of judgment Prov. 17.23 So David speaking of the wicked saith In whose hands is mischief and their right hand is full of bribes Psa 26.10 The wickedness also of the sons of Samuel whom when he was old he made Judges in his stead is set forth by this that they were given to bribery And his sons walked not in his wayes but turned aside after lucre and took bribes and perverted judgment 1 Sam 8.3 3. On the other side it is noted as the property of the godly to abstain from bribery Moses professed his integrity in this respect when Korah and his accomplices rose up and rebelled against him I have not said he taken one ass from them viz. unjustly as by way of bribery or the like neither have I hurt any of them Num. 16.15 So also did Samuel when the people would needs have a King to reign over them Behold said he here I am witness against me before the Lord and before his anointed that is Saul who was now anointed King Whose oxe have I taken or whose ass have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received a bribe to blinde mine eyes therewith and I will restore it you 1 Sam. 12.3 4. Destruction is denounced against those that take bribes and unjust rewards Amongst other curses that were to be pronounced on mount Ebal there was this for one Cursed be he that taketh a reward to slay the innocent and all the people shall say Amen Deut. 27.25 And fire saith Eliphaz shall consume the tabernacles of bribery that is of those that are corrupted with bribery Job 15.34 5. On the contrary blessedness is promised to those that are careful to refraine as from other sins so from this sin of taking of bribes and unjust gifts Thus here in the text and so in other places He that is greedy of gain saith Salomon troubleth his own house but he that hateth gifts shall live Pro. 15.27 So the Prophet Esay shewing who shall escape the wrath of God and attain unto happiness He that walketh righteously saith he and speaketh uprightly he that despiseth the gain of oppression that shaketh his hands from holding of bribes that stoppeth his ears from hearing of blood and shutteth his eyes from seeing evil He shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure Isai 33.15 16. Use 1 The Doctrine being sufficiently proved I come to the use of it And first It speaks terror to all such as are guilty of bribery and unjust taking of rewards a sin which in the best and strictest times is too frequent and ordinary much more may we suspect and fear that in these dissolute and licentious times it is rife and common It was the complaint of one many years agoe That bribery hath so corrupted places and functions Dr. Down upon the text that every petty office whereof the stipends and lawful fees are but small is notwithstanding by such corrupt wayes and indirect means as are found out sufficient to gather great wealth I wish there were not more cause to complain in this respect now then there was in former times that there were not more corrupt Judges and Magistrates more corrupt advocates and lawyers more corrupt follicitors and more corrupt witnesses that generally the taking of bribes and unjust rewards were not more frequent now then it hath been heretofore As for treachery taking rewards in that respect I thinke it is no breach of charity to suppose that in one year now more are guilty this way then in ten years before Surely neither we nor the generation before us did ever finde that so verified as now it is in these times Non hospes ab hospite tutus It is hard to know whom to trust many being ready for a small reward to betray such as most confide in them Well may we cry out with the Prophet The treacherous dealer dealeth treacherously and the spoyler spoyleth Isai 21.2 Our Saviour noted this as a forerunner of Jerusalems destruction Many shall betray one another Matth. 24.10 I wish this doe not presage the destruction of this Nation Secondly Let all be exhorted to beware of taking a Use 2 reward against the innocent either to betray him or to pervert his judgment 1. For treachery what more odious and detestable then this A grievous vision is declared unto me saith the Prophet Esay and then immediately he adds The treacherous dealer dealeth treacherously Isai 21.2 And he cries out in another place My leanness my leanness wo unto me And why The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24 16. This also made the Prophet Jeremy so weary of living amongst the people of the Jewes that he wished he had in the wilderness a lodging place of wayfaring men this I say was it They were all an assembly of treacherous men Jer. 9.2 Among the very heathens treachery hath been accounted most vile and abominable and treacherous dealers have been most severely punished Yea such as have loved the treachery as being some way advantageous unto them yet have hated the treacherous dealer It was the saying of Augustus Caesar Ego proditionem amo proditores non laudo Augustus apud Plutarch in Apoptheg I love the treachery but I doe not commend the treacherous dealers And the Romane history tels of Tarpeia that she betrayed the Capitol the chiefe part of Rome The history is diversly related See Livie dec 1. book 1. to the Sabines upon condition that they should give her their bracelets which they wore but they together with their bracelets cast their targets upon her and so overwhelmed her that she died But consider the example of Judas what little joy he had of the 30. peeces of silver for which he betrayed his Lord and Master his conscience accusing him of and tormenting him for that which he had done he threw the silver to those of whom he had received it and went his way and hanged himself Matth. 27.3 4 5. 2. For perverting of judgment that is also a sin of a scarlet-die a thing which God doth greatly hate and abhor How is the faithful city saith the Prophet Esay speaking of Ierusalem become an harlot it was full of judgment righteousness lodged in it but now murderers Thy silver is become dross thy wine is mixed with water Thy Princes are rebellious and companions of theeves every one loveth gifts and followeth after rewards they