which we must learne Gods will because in his word it is that he hath revealed his will unto us In his word it is that he hath shewed us what is good and what he doth require of us Mic. 6.8 Therefore let us take heede lest he complaine of us as he did of some I have written unto them the great things of my law but they were counted as a strange thing Hos 8.12 Let us take heede lest he upbraide us as he doth the wicked saying Thou hatest instruction and castest my words behinde thee Psal 50.17 3. We must pray unto God for his Spirit to inable us to worke righteousness It is God that must worke all our works in us Isai 26.12 We are not sufficient of our selves to thinke any thing as of our selves but all our sufficiencie is of God 2 Cor. 3.5 It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 And God hath promised to worke that in his people which he doth require of them This is one part of the new covenant I will put my law saith he in their inward parts and write it in their hearts Jer. 31.33 A new heart also will I give you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and will give you an heart of flesh And I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my judgments and doe them Ezek. 36.26 27. We must therefore pray as David doth Create in me a cleane heart O Lord and renew a right spirit within me Psal 51.10 Teach me O Lord the way of thy statutes and I will keepe it unto the end Give me understanding and I shall keepe thy law Yea I shall keepe it with my whole heart Make me to goe in the path of thy commandments for therein doe I delight Incline my heart unto thy testimonies and not unto covetousness Turne away mine eyes from beholding vanity and quicken thou me in thy way Psal 119.33 34 35 36 37. But againe may some say how must we worke righteousness Quest I answer 1. We must do it sincerely Answ but this hath been insisted on before in the handling of those words How to worke righteousness He that walketh uprightly 2. It must be done entirely and universally as well in one point as in another Thus it becometh us to follow all righteousness said our Saviour to John Baptist Mat. 3.15 So it behoveth us to follow all righteousness diligently to follow every good worke 1 Tim. 5.10 To walke worthy of the Lord unto all pleasing being fruitful in every good worke Col. 1.10 3. Willingly and chearfully God will meete him that rejoyceth and worketh righteousness Isai 64.5 If I doe it willingly I have a reward 1 Cor. 9.17 If there be first a willing minde it is accepted according to what a man hath and not according to what a man hath not 2 Corinth 8.12 Evil by how much it is done the more willingly is so much the more evil It was an aggravation of the sin of Ephraim that he willingly walked after the commandment to wit of Jeroboam who set up the golden calves to be worshipped Hos 5.11 So good by how much it is done the more willingly by so much it is the more good As for me said David unto God in the uprightness of mine heart I have willingly offered all these things Nemo invitus benè facit etiamsi bonum sit quod facit Aug. and now have I seen with joy thy people that are present here to offer willingly unto thee 1 Chro. 29.17 And vers 14. But who am I and what is my people that we should be able to offer so willingly after this sort 4. Humbly We must take heede lest we be proud and puffed up because of any thing that we doe When we have done all things that are commanded us we must say we are unprofitable servants we have done but what our duty waas to doe Luke 17.10 We must take heed of resting in what we have done and of thinking to merit by it Not by workes of righteousness which we have done but according to his mercy he saved us c. Tit. 3.5 Good workes are the way to heaven Via regni non causa regnandi Bern. but not the cause why we come to the enjoyment of it The meritorious and deserving cause they are not because 1. It is God that doth inable us to do good works as hath been shewed before And 2. We fail and come short in the best things that we doe so that if God should contend with us we could not answer to one of a thousand Job 9.3 Nehemiah therefore having spoken of a good worke that he had done saith Remember me O Lord concerning this and not reward me according to the greatness of my merit but spare me according to the greatness of thy mercy Neh 13.22 5. Constantly He that is righteous let him be righteous still and he that is holy let him be holy still Revel 22.11 Hold that fast which thou hast that no man take thy crowne Revel 3.11 Be thou faithful unto death and I will give thee the crowne of life Revel 2.10 But if any man draw backe my soule shall have no pleasure in him Heb. 10.38 When a righteous man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die Ezek. 18.26 It had been better for them not to have known the way of righteousness then after they have known it to turne from the holy commandment delivered unto them 2 Pet. 2.21 In the last place here is comfort for all that truely set Use 5 themselves to worke righteousness Though they be exposed for their well doing unto scorne and derision unto obloquie and reproach unto hatred and persecution in the world yet they may eate their bread with joy and drinke their wine with a merry heart for God now accepteth their workes Eccles 9.7 Who is he that will harme you if ye be followers of that which is good but and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be ye troubled But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and feare Having a good conscience that whereas they speake evil of you as of evill doers they may be ashamed that falsly accuse your good conversation in Christ For it is better if the will of God be so that ye suffer for well doing then for evil doing 1 Pet. 3.13 17. Blessed are they that are persecuted for righteousness sake for their's is the kingdome of heaven Matth. 5.10 But let none of you suffer as a murderer or as a thief or as an evil
filiis Israel melior illo si non erat hic verè justus nullus tunc fuisset in universo populo Dei verè justus Quod falsum esse certum est cum adhuc viveret Samuel c. Bell. de Justif lib. 3. cap. 14. Similiter Bertius de Apost Sanct. pag. 28. should shew himself so childish and so ridiculous as to endeavour to prove that Saul was once truly righteous because it is said of him that he was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he from his shoulders and upward he was higher then any of the people 1 Sam. 9.2 Hence Bellarmine infers that if Saul were not truly righteous then among all God's people there was none truly righteous whereas Samuel was then alive and so other Godly persons But what is this else but to dally with the Scripture There is nothing spoken of Sauls righteousness but only of the goodliness of his person and the talness of his stature as the words alledged do make manifest Bellarmine was ready to take hold on the vulgar Latine Translation Gen. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchrae Sic explicat Kimchi in Rad. atque addit ita accipi vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 9.2 exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulcher aspectu ac notat Chaldaeum Paraphrasten similiter interpretari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bonus good and melior better but he was not ignorant that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tob is not only good but also goodly fair tall and the like and so it must needs there be taken as is clear by those words from his shoulders and upward he was higher then any of the people which words are added exegetically to shew the meaning of that which went before to wit that Saul was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he For David and Salomon they fell indeed fearfully Bell. ubi supra but neither finally nor totally Bellarmine urgeth also the example of Peter as if he also fell from Grace when he denyed Christ and that with Oathes and Execrations Yet he himself elswhere lest Peters fall might seem to make against the Popes infallibility saith that Peter denyed Christ with his mouth Addo praetereà Christum à Petro negatum fuisse ore non corde proinde perdidisse Petrum confessionem fidei non ipsam fidem Bell. de Pontif. lib. 4. cap. 8. but not with his heart so that he lost the confession of Faith but not Faith it self And so it is true of David and Salomon they lost the exercise of Grace but not Grace it self SERM. XXXIV Psal 15.5 He that doth these things shall never be moved THe point concerning the perseverance of the Godly who shall never be moved so as to fall from that state of Grace whch they are in I have already proved and for the vindicating of the truth and the confuting of those that do oppose it I have answered one Objection that is made against it There are yet many other Objections Obj. 2 which it is meer to answer Secondly Therefore the Adversaries of this Doctrine object that some are compared to the stonie ground to wit such as hear the Word and anon with joy receive it Yet have they no root in themselves but endure only for a while for when tribulation or persecution ariseth because of the Word by and by they are offended Mat. 13.20 21. For a while they believe and in time of temptation they fall away Luk. 8.13 But all Believers are not such as we speak of to wit such as are engrafted into Christ by a living and justifying Faith Answ Simon Magus was in some sense a Believer Act. 8.13 but not such a Believer vers 21. 23. So neither are they such Believers who are compared to the stonie ground for they are distinguished from those who with an honest and good heart receive the Word Luk. 8.15 The same also appears by this that they are said to have no root that argues that their Faith is but superficial it is not rooted in the heart as true justifying Faith is Object 3 Bert. de Apostas Sanct. Again it is objected that Gods Covenant is not such that he will simply and absolutely save but that he will save those that Believe and obey and that so as to persevere in Faith and obedience to the end By which also ye are saved if ye keep in memory or as the Margent hath it if ye hold fast what I preached unto you unless ye have believed in vain 1 Cor 15.2 To them who by patient continuance in well doing seek for glory and honour and immortality God will render eternal life Rom. 2.7 Shall he prosper that doth such things Shall he break the Covenant and be delivered Ezek. 17.15 When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be remembred but for his iniquity that he hath committed he shall dye for it Ezek. 33.13 When the righteous turneth from his righteousness and committeth iniquity he shall even dye thereby vers 18. The just shall live by Faith but if any man draw back my soul shall have no pleasure in him Heb. 10.38 Every branch in me that beareth not fruit he taketh away Joh. 15.2 It is impossible for those who were once enlightned and have tasted of the heavenly gift and were partakers of the holy Ghost And have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them again unto repentance c. Heb 6.4 5 6. For Answer to this Objection Answ 1. Gods Covenant is not only to save those that believe and obey but also to make his Elect so to believe and obey that they shall be saved I will put my Law in their inward part and write it in their hearts Jer. 31.33 A new heart will I give unto you and a new Spirit will I put within you and I will take away the stonie heart out of your flesh and will give you a heart of flesh And I will put my Spirit within you and cause you to walk in my Statutes c. Ezek. 36.26 27. I will put my fear into their hearts that they shall not depart from me Jer. 32.40 2. The places objected do not prove that any Belivers and such as are regenerate can fall away That in Ezek. 17.15 is concerning the King of Judah who brake his covenant with the King of Babylon to whom he had sworn to be subject yet afterward he rebelled against him What is this to the purpose Doth this argue that one who is in the state of Grace and salvation may fall from it These places 1 Cor. 15.2 Rom. 2.7
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
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.
And how injurious he had been he shewes in another place saying Many of the Saints did I shut up in prison c. And I punished them oft in every synagogue and compelled them to blaspheme Act. 26.10 11. R. Salomon acutely observes R. Sal. in Deut. 23.7 in Hos 12. ult that a severer law is made against the Moabites and Ammonites who drew the Israelites into sin Num. 25. then against the Egyptians and Edomites whereof the one drowned the male-children of the Israelites Exod. 1. and the other came out against them with the sword Num. 20.20 The Lord commanded Moses saying Vex the Midianites and smite them For they vex you with their wiles therewith they have beguiled you in the matter of Peor and in the matter of Cozbi c. Num. 25. vers 17 18. Guilty also this way viz. of doing evil to mens souls are all open and notorious sinners who infect others by their evil example A little leaven leaveneth the whole lumpe 1 Corinth 5.6 One sinner destroyeth much good Eccles 9.18 One roote of bitterness springing up is enough to trouble and defile many Heb. 12.15 Mischievous unto the souls of others also are seducers and false teachers They are called ravening wolves Matth. 7.15 Grievous wolves not sparing the flock Act. 20.29 If any one appeare to be of this stampe a broacher of heretical and damnable doctrine Receive him not into your house saith S. John neither bid him God speed For he that biddeth him God speed is partaker of his evils deeds 2 John 10. and 11. Chap. Such also are all hinderers of the word of God and of the meanes of mens salvation When Sergius Paulus desired to heare the word preached by Paul and Barnabas and Elymas a sorcerer withstood them and sought to turn the deputy from the faith Paul being full of the Holy Ghost set his eyes upon him and said unto him O full of all subtilty and all mischiefe thou child of the devill thou enemy of all righteousness wilt thou not cease to pervert the right wayes of the Lord And now behold the hand of the Lord is upon thee and thou shalt be blinde not seeing the sun for a season Which sentence was immediately executed And immediately there fell on him a mist and a darkness and he went about seeking some to lead him by the hand Act. 13.10 11. So the Jews both refusing to heare the Gospel themselves and also seeking to deprive the Gentiles of it this brought the full vials of Gods wrath upon them Forbidding us saith the Apostle of them to speake unto the Gentiles that they might be saved to fill up their sins alway for the wrath of God is come upon them to the uttermost 1 Thess 2.16 Of this sort of evil doers also are they who do not according to their place and calling indeavour to bring others to the truth and to build them up in it They are guilty of the blood of others even of the blood of their souls Son of man I have made thee a watchman to the house of Israel therefore hear the word at my mouth and give them warning from me When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand Ezel 3.17 18. And v. 20. Again when a righteous man doth turne from his righteousness and commit iniquity and I lay a stumbling block before him he shall die because thou hast not given him warning he shall die in his sin and his righteousness which he hath done shall not be remembred but his blood will I require at thine hand So also Ezek. 33.7 8. Paul therefore taking his leave of some among whom he had lived after that he was called to the work of the ministry I take you to record this day said he unto them that I am pure from the blood of all men For I have not shunned to declare unto you the whole counsel of God Act. 20.26 27. Neither doth this only concerne Ministers though them especially but also others Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 Those who thus or any other way doe evill to mens souls are especially like unto the devil whose chief spite is at the souls of men them he chiefly labours to destroy The devil put it into the heart of Judas to betray Christ John 13.2 because he knew that Judas thereby would betray his own soule It was Satan that filled the heart of Ananias to lie unto the Holy Ghost Act. 5.3 He is called the tempter Matth. 4.3 And 1 Thess 3.5 because he is ever tempting to sin one way or other Now this sin of doing evil unto others is aggravated divers wayes 1. In respect of the persons by whom it is done As 1. If they be such as by their place and calling or profession of friendship and trust reposed in them ought to protect and defend others from harme For Ananias sitting as a judge to cause Paul unjustly to be smitten was far worse then if another had done it Sittest thou said Paul unto him to judge me after the law and commandest me to be smitten contrary to the law Act. 23.3 So David aggravates the evil that was done unto him saying Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal 41.9 For it was not an enemy that reproached me then I could have borne it neither was it he that hated me to wit â—penly and professedly that did magnifie himself against me then I would have hid my self from him But it was thou a man mine equall my guide and mine acquaintance we tooke sweet counsel together and walked unto the house of God in company Psal 55.12 13 14. Judas by this shewed himself to be a devil â—s Christ termed him John 6.70 that being one of Christs Apostles he betrayed him John 6.71 2. Such as reproove and condemne others for doing evill to their neighbour and yet do so themselves Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things Rom. 2.1 Thou therefore that teachest another teachest thou not thy self thou that preachest a man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery vers 21. and 22. 3. They that have been much and oft admonished to refraine from doing evil to their neighbour and yet do it Thus speaketh the Lord of hosts saying Execute true judgment and shew mercy and compassion every man to his brother And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil
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
22.22 May one therefore rob the rich because he is rich No it 's a sin to rob any but especily to rob the poore So in the verses immediately before that wherein taking usury of the poor is forbidden Thou shalt neither vex a stranger nor oppress him c. Ye shall not afflict any widow or fatherless childe Exod. 22.22 23. Doth it follow that others that are not strangers or widowes or fatherless may be so used No It is a sin to use any so but such especially So neither may it be inferreâ— that usury may be taken of such as are not poor but that it may be taken of none and especially not of the poor Some again except That the law against usury was a Excep 3 judicial law and peculiar to the Jewes so that Christians are not obliged by it But 1. Answ Neither doth this stand with the former exceptions Foâ— if the Scriptures before alledged forbid onely either biting and hurting usury or that usury which is taken of the poore then the law against usury is moral and perpetual it doth oblige all for it is granted by all that such usury is simply evil and unlawful 2. Neither is it true in it self that the prohibition of usury did onely concerne the Jewes For here in the text David makes the avoyding of usury the property of every one whoever he be that shall abide in Gods tabernacle and dwell in his holy hill so that it concerns us as much as it did the Jewes Besides we may observe that in this Psalme there is not any thing mentioned but that which is moral of perpetual and universal concernment But it is objected Object That the Jewes were permitted to take usury of strangers and were onely forbidden to take it of their brethren Unto a stranger thou mayest lend upon usury but unto thy brother thou shalt not lend upon usury Deut. 23.20 I answer Answ It doth not therefore follow that the prohibition of usury was judicial and concerned the Jews onely but the prohibition was moral binding all and the permission to take usury of strangers was judicial and belonged to the Jewes onely As the putting away of ones wife was simply forbidden and did concern all but the Jewes were permitted in some case to doe it for a reason which peculiarly concerned them to wit for the hardness of their hearts lest otherwise they should have been more cruel to their wives and have dealt worse with them Moses because of the hardness of your heart suffered you to put away your wives c. said Christ to the Pharisees Matth. 19.8 So also for the hardness of their hearts they were suffered to take usury of strangers lest otherwise they should be cruel to their brethren and take usury of them also Some by the stranger of whom the Jews were permitted to take usury understand the Canaanite whom they were commanded utterly to destroy Deut. 7.1 2. And therefore Ambrose saith Thou mayest take usury of him whom it is no sin for thee to kill Ab hoc usuram exige quem non sit crimen occidere Ambros de Tob. cap. 15. And surely as God did allow the Israelites to rob and spoyle the Egyptians though that precept be moral Thou shalt not steal Exod. 11.2 3. and 12.35 36. So might he also allow them to take usury of the Canaanites though that also be a moral precept Thou shalt take no usury and comprehended in that other of not stealing All is God's and he may doe with his own as he pleaseth he may give what he will to whom he will and how he will SERM. XXV Psal 15.5 He that putteth not out his money to usury HAving proved by the Scriptures That usury all usury properly so called is unlawful and having vindicated the places alledged from the exceptions made against them I come now to demonstrate the unlawfulness of usury by Reason Reasons to prove usury unlawful The reasons which argue usury to be unlawful may be reduced to these two heads viz. the impiety and the iniquity of it 1. There is impiety in usury For piety requires us to take such courses as to know and acknowledge our dependence upon God and so to pray unto him for success in that which we take in hand and to give him thanks when our undertakings are successful Trust in the Lord with all thine heart and lean not to thine own understanding In all thy wayes acknowledge him and he shall direct thy paths Prov. 3.5 6. Establish thou the work of our hands upon us yea the work of our hands establish thou it Psal 90.17 Thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth Deut. 8.18 But the usurer as an usurer takes such a course as whereby so much as in him lies to have no dependence upon God Whereas the husbandman in his imployment depends upon God for the former and the later raine and for temperate seasons merchant and seafaring man for good windes and calm seas the artificer Lawyer Divine and generally all for health and strength to follow their vocation it 's all one to the usurer whether it be fair or foul calme or tempestuous yea in respect of his usury it 's all one to him whether he be strong or weak in health or in sickness except the Sun and the Moon stand still and the course of the monthes and years be staid his gain still comes in whatsoever happen How then can the usurer as such look up unto God and acknowledge him How can he either pray that he may prosper in the course which he takes or give thanks if he doe prosper in it Surely usurers are of the number of those that Job speaks of saying They say unto God Depart from us Nullum genus hominum pejus de Deo sentit quam danistarum we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we should pray unto him 2. There is iniquity in usury For 1. Equity requires that every one live by his own labour Thou shalt eat the labour of thine hands Psal 128.2 Even when we were with you this we commanded you that if any would not work neither should he eat 2 Thes 3.10 and v. 12. We command and exhort by our Lord Jesus Christ that with quietness they worke and eat their own bread Usurers therefore doe not eat their own bread for as usurers they doe not worke Foerore quaestuosa sâ—gnitia Plin. hist lâ—b 33. cap. 3. they take no pains for their living but like drones live on the labours of others Usury as some of the heathens have branded it is a gainful idleness 2. Equity also requires that none pay something for nothing But the usurer makes one pay for his money so much for so much and something also for the use of it and that is indeed for nothing I mean nothing distinct
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
and good heart they bring forth fruit with patience that is with perseverance Luk. 8.15 Let us beware not only of gross hypocrisie such as is in those that purposely play the hypocrites but also of secret and subtil hypocrisie whereby some deceive not only others but themselves also thinking that they are something when they are nothing Gal 6.3 Let us take heed of giving entertainment to any lust of suffering any corruption to bear sway in us Let us give up our selves wholly unto God to be ruled and governed by him in all things saying with David Search me O Lord and know my heart try me and know my thoughts And see if there be any way of wickedness in me and lead me in the way everlasting Psal 139.23 24. 2. A full purpose and resolution to adhere unto God and to keep close unto him Barnabas exhorted the Christians at Antioch that with purpose of heart they would cleave unto the Lord Act. 11.23 O God my heart is fixed saith David Psal 108.1 I have sworn saith he and I will perform it that I will keep thy righteous judgments Psal 119.106 I have inclined my heart to perform thy Statutes alway even unto the end vers 112. But this resolution must be well grounded When Peter said that he would never deny Christ he resolved well in respect of the object of his resolution but not in respect of the ground of it he builded too much upon himself and his own strength which made him fall so fearfully as he did Therefore as Saint Paul exhorts Be strong in the Lord and in the power of his might Quid in te stas non stas Projice te in illum c. Aug. Ephes 6.10 Not in your selves but in the Lord not in the power of your own might but in the power of his might 3. Premeditation of and preparation for the Cross this also is requisite and needful for the attainment of perseverance Many turn aside out of the way of truth and godliness because they meet with trouble and persecution in it He that received the seed into stony places the same is he that heareth the Word and anon with joy receiveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meshummad Apostata à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamed persequi Yet hath he not root in himself but endureth for a while for when tribulation or persecution ariseth because of the Word by and by he is offended Mat. 13.20 21. Therefore it behoves us to think of trouble and persecution and to prepare for it that so when it doth come we may not be overcome by it Beloved saith S. Peter think not strange concerning the firie trial which is to try you as if some strange thing hapned unto you 1 Pet. 4.12 If we would not think it strange when it cometh we must think of it before it cometh Praevisa jacula minùs feriunt Christ did acquaint his Disciples before with the hard measure which they should finde from men for his sake that so when they did meet with it they might be the less troubled at it These things said he unto them have I spoken unto you that you should not be offended They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service And these things will they do unto you because they have not known the Father nor me But these things have I told you that when the time cometh ye may remember that I told you of them Joh. 16.1 2 3 4. And when great multitudes followed him he turned unto them and said If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also that is hate all in comparison of Christ so as to be willing to part with all rather then him he cannot be my Disciple And whosoever doth not bear his Cross and come after me he cannot be my Disciple Then he propounds two Parables to shew that this ought to be made account of and prepared for lest otherwise having entred upon the profession of Christ and meeting with troubles which we looked not for we draw back and desist from it For which of you saith he intending to build a Tower sitteth not down first and counteth the cost whether he be able to finish it Lest haply after he hath laid the foundation and is not able to finish it all that behold it begin to mock him saying This man began to build and was not able to finish Or what King going to make war with another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand Or else while the other is yet a great way off he sendeth an embassage and desireth conditions of peace And then he makes the application saying So likewise whosoever he be of you that forsaketh not all that he hath to wit in preparation of heart so as to be ready to forsake all if for Christs sake he be called to it he cannot be my Disciple Luk. 14.26 31. 4 Fear also is a means of perseverance not a diffident and distrustful fear but that which doth proceed from a sense of our own weakness and so makes us flie unto God and rely on his assistance such a fear as is opposed to high-mindedness and hardness of heart Thou standest by Faith be not high-minded but fear Rom. 11.20 Blessed is the man that feareth alwayes but he that hardneth his heart shall fall into mischief Prov. 28.14 The want of this fear was the cause of Peters great and dangerous fall he was too self-confident and too secure Therefore pass the time of your sojourning here in fear 1 Pet. 1.17 Work out your own salvation with fear and trembling Phil. 2.12 Fear also as it is an awful and reverential dread of Gods Majesty doth conduce much to perseverance I will put my fear into their hearts saith God that they shall not depart from me Jer. 32.40 5. To this end also is required watchfulness Watch and pray that ye enter not into temptation Mat. 26.41 Watch ye stand fast in the Faith 1 Cor. 16.13 This watchfulness consists 1. In avoyding as much as may be the occasions of sin We pray unto God not to lead us into temptation Therefore neither must we cast our selves into temptation Salomon tels us of the foolish young man that was insnared by the Harlot that he went the way to her House Prov. 7.8 He did not shun the occasion as he should have done but did expose himself unto temptation Therefore he bids Remove thy way far from her and come not near the door of her House Prov. 5.8 And speaking of the way of the wicked Avoyd it saith he pass not by it turn from it and pass away Prov. 4.15 2. In resisting the first motions of sin This was Josephs prudence and pietie