29 SERM. XXIX Psal 15.5 He that doth these things shall never be moved HEre is the conclusion of the Psalm which contains in it summarily the answer to the question propounded verse 1. LORD saith David there who shall abide in thy tabernacle who shall dwell in thy holy hill The answer followes He that walketh uprightly and worketh righteousness c. And here the summe and substance of all is comprized in these words He that doth these things viz. before mentioned shall never be moved that is he shall abide in Gods tabernacle and shall dwell in his holy hill He that doth these things That is He that walketh uprightly and worketh righteousness c. Shall never be mooved To wit so as to be removed he shall never fall from that estate he is in his estate is firme and sure he shall never be mooved out of it never fall from it The Originall word for word runs thus He shall not be mooved for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Salom. ad loc and therefore R. Salomon glosseth thus upon it If he be mooved yet it shall not be for ever but he is mooved and riseth againe But though this be truth yet it is not the whole truth For the person here spoken of shall not only not be mooved finally but also he shall not be mooved totally so as to be quite out of the state of Grace but still he shall persevere and continue in it So much the words do import For as that in Psal 143.2 In thy sight shall not be justified all flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the words in the Originall do sound is as much as In thy sight shall no flesh be justified So this here Shall not be mooved for ever is as much as shall never be mooved And the Hebrew word here rendred mooved signifies so to be mooved as when a thing is remooved out of its place when it is subverted and overthrowne Isai 41.7 He fastned it with nailes that it should not be mooved that is remooved out of its place Psal 104.5 Who laid the foundations of the earth that it should not be remooved for ever that is that it should never be remooved The word there is the same with that which in Esay and in the Text is translated mooved The earth may be mooved but yet it is not remooved it abides still in its place So Psal 125.1 They that trust in the Lord shall be as mount Zion which cannot be remooved but abideth for ever There likewise it is the same word in the originall which is rendred remooved and not remooved is further explained by those words but abideth for ever Psal 121.3 He will not suffer thy foote to be mooved that is He will not suffer thee to be overthrowne So Psal 16.8 Because he is at my right hand I shall not be mooved The Greeke Interpreters whom S. Luke doth follow Act. 2.2 there and Psal 125.1 use a word which signifies to bemooved and tossed like the waves of the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are driven to and fro with the windes the godly man is not in such a wavering and mooveable condition but is firme and sure In the words we have 1. the person He that doth these things 2. the priviledge Shall never be mooved In the description of the person we have 1. the agent He that 2. The act doth 3. The object these things He that The person is here expressed indefinitely and it is as much as if it were expressed universally He that that is Whosoever he be that Every one that doth these things c. Hence we may observe That Salvation is in some sort common unto all Doct. to wit so as that every one whosoever he be that is rightly qualified and prepared for it shall partake of it Salvation is not simply and absolutely common unto all as was observed from those words v. 1. Who shall Yet in this sence it is common unto all He that doth these things not some that do them but all whoever they be shall be saved Thus Salvation may be called Common Salvation as S. Jude calls it in his Epistle vers 3. The promises of life and of salvation in this sence are universall and belong unto all God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 Glory honour and peace to every man that worketh good Rom. 2.10 In every nation he that feareth God and worketh righteousness is accepted of him Act. 10.35 The ground and reason of this commonness of Salvation is Gods impartiality he is no respecter of persons and therefore none shall be excluded from Salvation that are meet to partake of it This Reason is given by Peter Act. 10.34 35. Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted of him And so by Paul Rom. 2.10 11. Glory honour and peace to every one that worketh good to the Jew first and also the Gentile for there is no respect of persons with God True it is God from all Eternity did chuse whom he pleased and refuse whom he pleased God hath from the beginning chosen you unto Salvation 2 Thes 1.13 You passing by many others whom he might as well have chosen if it had pleased him See Rom. 9.11 12 13. God gave some unto Christ to be his and to be saved by him and not others As thou hast given him power over all flesh that he should give eternal life to as many a thou hast given him John 17 2. Thine they were and thou gavest them me vers 6. I pray for them I pray not for the world but for them which thou hast given me for they are thine Vers 9. And so God gave Christ for some and not for others that is with an absolute purpose to save some and not others And for their sakes sanctifie my self c. John 17.19 For thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Rev. 5.9 So in time God calls and converts some as he pleaseth and not others He hath mercy on whom he will have mercy and whom he will he hardneth Rom. 9.18 Yet in these things properly God is no respecter of persons For he looks not at any thing in the person whom he chuseth and converteth so as therefore to chuse and convert him but he doth it meerly of himself of his own good Will and Pleasure It is your Fathers pleasure to give you the kingdom Luk. 12.32 Even so O Father for so it seemed good in thy sight Mat. 11.26 Men may bestow Gifts and Benefits upon some and not upon others and yet not be guilty of respect of persons Because they are not obliged either to the one or to the other but their acts are acts of Grace and
affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory Whiles we looke not at the things which are seene but at the things which are not seene for the things that are seene are temporal but the things which are not seene are eternal 1 Cor. 4.16 17 18. By faith Moses when he was come to yeares refused to be called the son of Pharaohs daughter Chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures in Egypt for he had respect to the recompence of reward Heb. 11.24 25 26. So our Saviour himselfe for the joy that was set before him endured the Crosse despising the shame and is set downe at the right hand of God And we are required to looke unto him who is the author and finisher of our faith and so after his example to run with patience the race that is set before us Heb. 12.1 2. For if we be dead with him we shall also live with him If wee suffer we shall also reigne with him 2 Tim. 2.11 12. To him that overcometh saith he will I grant to sit with me in my throne even as I also overcame and am set downe with my Father in his throne Revel 3.21 Therefore my beloved brethren be stedfast and unmoveable alwaies abounding in the worke of the Lord knowing that your labour shall not be in vaine in the Lord 1 Cor. 15.58 SERM. 4 SERM. IIII. Psal 15.2 Vers 2. He that walketh uprightly c. HEre now followes the answer to the question before propounded and it is continued unto the end of the Psalme It containeth in it 1. the qualification of the person inquired about vers 2 3 4. and part of 5. And 12. the happiness of the person so qualified in the end of v. 5. He that doth these things shall never be moved The qualification of the person is set downe 1. more generally He that walketh uprightly and worketh righteousness 2. More particularly in the words following The more general description of the person spoken of is 1. in respect of inward affection He that walketh uprightly 2. in respect of outward action and worketh righteousness He that walketh * The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is rendred perfect but that is as much as upright or sincere uprightly To walke is a much as to order the life and conversation Walke in love Ephes 5.2 that is Live in love Let all your things be done in love 1 Cor. 16.14 To walke after the flesh Rom. 8.1 is expressed vers 12. and 13. To live after the flesh To walke uprightly is to walke so as in all things to have respect unto God to doe all in obedience unto his will and for his glorie I know also my God saith David that thou triest the heart and hast pleasure in uprightness as for me in the uprightness of mine heart I have willingly offered all these things 1 Chro. 29.17 So that uprightness doth respect the heart that is the affection and intention wherewith a thing is done The Doctrine hence to be observed is this That it is the propertie of all those that shall be saved Doct. to be of a sincere and upright heart Thus here in the very first place is he described who shall abide in Gods tabernacle and dwell in his holy hill So Psal 24.3 4. the question being asked Who shall ascend into the hill of the Lord and who shall stand in his holie hill The answer is given He that hath cleane hands and a pure heart The puritie sinceritie and uprightness of heart as well as cleanness of hands that is holiness of life and conversation is requisite and necessarie unto salvation So elsewhere David having said The Lord will give grace and glorie he addes immediately no good thing will he withhold from them that walke uprightly Psal 84.11 And againe Blessed are the undefiled in the way saith he Psal 119.1 Where the word rendred undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with that in the Text which is rendred upright only this in the Text is in the singular and the other in the plural number Thus also our Saviour shewes who they are to whom belongeth true happiness saying Blessed are the pure in heart for they shall see God Matth. 5.8 And the Prophet Jeremie cries O Jerusalem wash thine heart from wickedness that thou maiest be saved Jer. 4.14 Not thy face or hands only but thine heart also Reason Reas Thus they must needs be qualified who shall be saved Why only the upright shall be saved because God is the author of salvation It is the salvation of God Psal 50.23 Therefore they that obtaine salvation must be such as please God and approve themselves in his sight Enoch walked with God Gen. 5.22 He pleased God Heb. 11.5 Zacharias and Elizabeth were righteous before God Luke 1.6 that is they were truely and sincerely righteous Walk before me said God to Abraham and be thou perfect that is as the Margent readeth it upright or sincere it is the same word in the original with that which in the Text is rendred upright A counterfeit shew of holiness may serve in respect of men but not so in respect of God The Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart Vt aures nostrae ad voces nostras sic aures Dei ad cogitationes nostras Prosp in Sent. ex Aug. Sent. 81. Thales interrogatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè respondit Lips de Const l. 2. c. 16. Sic cogitandum tanquam aliquis in pectus intimum inspicere Possit potest Quid enim prodest ab homine aliquid esse secretum Deo nihil clusum est interest animis nostris cogitationibus mâ—diis intâ—uerit Sen. Epist 83. 1 Sam. 16.7 My Son saith God give me thine heart Prov. 23.26 He loveth truth in the inward parts Psal 51.6 He hath pleasure in uprightness 1 Chron. 29.17 The Psalmist having said God is good to Israel that we may know who this Israel is to whom God is good he addes even to them that are of a pure heart Psal 73.1 So the Apostle James having said Draw nigh unto God and he will draw nigh unto you to let us know how we must draw nigh unto God that so he may draw nigh unto us he adds Cleanse your hands your sinners and purifie your hearts you double minded Jam. 4.8 The use of this point is first for Examination to try our Use 1 selves whether we be thus qualified as they must be that shall inherit salvation that is whether we be upright Now we must know that hypocrisie which is opposite to uprightness is twofold 1. There is a grosse hypocrisie There is a twofold hypocrisie when one purposely doth play the
she hath need of you Rom. 16.1 2. As we have opportunity saith he also let us do good unto all especially to those that are of the houshold of faith Gal. 6 10. The Use of this point may be first to provoke unto piety Use 1 seeing this is that which will make us truly honourable The heathens could see and consider that vertue is the way to honour It is said of the ancient Romanes that they had one Temple dedicated to Vertue and another to Honour and that the passage to the Temple of Honour was through the Temple of Vertue Noveris non officiis sed finibus à vitiis discâ—rnendas esse virtutes Aug contra Jul. lib. 4. cap. 3. But as Austine hath well observed it is not so much the thing done as the end for which it is done that doth distinguish betwixt vice and vertue Whatsoever you doe saith the Apostle do all to the glory of God 1 Cor. 10.31 that must be our ultimate end in all and if we honour him he will honour us 1 Sam. 2.30 If any man serve me saith Christ him will my Father honour John 12.26 So then grace and godliness is that which will indeed bring us to honour even that honour in comparison of which the honour of the world is as nothing And therefore if men be so ambitious of worldly honour how should we be ambitious of this honour We Labour saith the Apostle that whether present or absent that is whether alive or dead we may be accepted of him to wit of the Lord 2 Cor. 5.9 The word rendred we labour imports as much as we are ambitious or we ambitiously affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a good ambition we cannot be too ambitious in this kinde The honour of the world what is it but a bubble light and empty transient and fading In respect of wordly honour is is with men as with a wheele now up and now down that part of the wheele which is now highest is by and by the lowest Who in more honour then Haman for a while but his honour soone vanished away and turned into ignominy and reproach How is the candle of the wicked put out saith Iob ch 21.17 But the candle of the godly though it may burne dimme sometimes yet it shall never be put out The path of the just is as shining light that shineth more and more unto the perfect day Prov. 4.18 This honour which piety procureth is solid and substantial durable and permanent it is a far more exceeding and eternal weight of glory 2 Cor. 4.17 Use 2 Here also is comfort and incouragement for such as truly feare God though they be vilified and despised in the world yet God and good men do honour them If thou truly fearest God how meanly soever the world doth account of thee thou art honourable in Gods account and in the account of all such as judge aright When Mical despised David and scoffed at him because in his zeale he danced before the Arke he answered her saying It was before the Lord which chose me before thy Father and before all his house to appoint me ruler over the people of the Lord over Israel therefore will I play before the Lord. And I will yet be more vile then thus and will be base in mine owne sight and of the maid-servants which thou hast spoken of of them shall I be had in honour 1 Sam. 6.21 22. By giving honour to God we shall be sure to lose no honour Therefore ye that feare the Lord Feare ye not the reproach of men neither be affraid of their rebukes Isai 51.7 Though your glory may be obscured for a time yet at length it shall shine forth and appeare most gloriously namely When the Lord Jesus shall be revealed from heaven with his mighty angels c. When he shall come to be glorified in his saints and admired in all them that beleeve 2 Thess 1.7 10. Then shall the righteous shine as the sun in the kingdome of their Father Matth. 13.43 Therefore let us run with patience the race that is set before us looking unto Jesus the authour and finisher of our faith who for the joy that was set before him endured the Crosse despising the shame and is set down at the right hand of the throne of God Heb. 12.1 2. The spirit himself beareth witness together with our spirits that we are the children of God And if cildren then heirs heirs of God and joynt-heirs with Christ if so be we suffer with him that we may be also glorified together Rom. 8.16 17. Here also all they that professe the fear of God are Use 3 to be admonished to walk in his fear and to demeane themselves so as that they may preserve their honour and maintaine their reputation Dead flies saith Salomon cause the ointment of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdome and honour Eccles 10.1 The finer the cloth is the worse is the stain of it so the more any professe piety the greater is their blemish if they be exorbitant Christians must walk so as to give none occasion to the adversary to speak reproachfully 1 Tim. 5.14 And so also they must take heed of giving those that fear God occasion to think lesse honourably of them To this end we must have our hearts in the fear of the Lord all the day long as well at one time as at another Prov. 23 17. 2. We must be holy in all manner of conversation as well in one thing as in another 1 Pet. 1. vers 15. 3. We must abstaine from all appearance of evil 1 Thess 5.22 Providing for honest things not only in the sight of the Lord but in the sight of men 2 Cor. 8.21 4. When we are justly reproved we must submit unto it acknowledging what we are guilty of and shewing our selves penitent for it This is the way not to lose credit but to retain it Because David humbly cryed peccavi when the Prophet Nathan did reprove him did the Prophet therefore afterward carry himself the more contemptuously towards him No he did honour him as much as ever See 2 Sam. 12.13 with 1 King 1.23 SERM. XVIII SERM. 18 Psal 15.4 But he honoureth them that feare the Lord. Use 4 I Come now to a fourth Use of the point viz. for conviction and terrour of those that vilifie and despise the godly as alas how common a thing is this The precious sons of Sion comparable to fine gold how are they esteemed as earthen pitchers the work of the hands of the potter Lam. 4.2 This was Jeremies complaint in the destruction of Jerusalem and he found it so before by his own experience I am in derision daily said he every one mocket me Jer. 20.7 Thus also it fared with David as he complains unto God saying For thy sake I have borne reproach shame hath covered my face Psal
4.10 Him and him only none but him and in subordination unto him so as in obeying any other to obey him because it is his command that the other also should be obeyed Be exhorted therefore to be entire and universal in Use 2 your obedience not to pick and chuse to do some things that God commandeth and to wave other things but to have respect unto all and to endeavour to observe all as well one thing as another Consider 1. It is your wisdom to obey thus Walk circumspectly Motives to stir up to universal obedience not as fools but as wise Ephes 4 15. The word rendered circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports as much as to come up to the top and height of what is commanded so our desire study and endeavour ought to be and it is our wisdom to do it It is usual with some to say of those that are more conscientious then themselves that they are more precise then wise but we cannot be too precise in observing those things that God requireth in this the more precise the more wise This is your wisdom and your understanding said Moses to the Israelites Deut. 4.6 This is the wisdom of the just Luk. 1.17 the wisdom of those that are wise unto salvation 2 Tim. 3.15 2. Servants must obey their earthly Masters not in some things onely but in all things to wit that are just and lawful Exhort servants saith the Apostle to be obedient to their own Masters and to please them well in all things Tit. 2.9 What Master will be content that his servant should chuse how far forth he will observe and do those things which he doth require of him Nulli servorum licet ex his quae dominus suus imperat eligere pro arbitrio quid velit facere quid nolit Salv. de Gub. lib. 3. Much less may we think that such arbitrary and partial performances will please God our heavenly Master 3. Except we obey universally and do the will of God as well in one thing as in another SERM. 33. Si pro arbitrâ—o suo servi dominis obtemperant ne in his quidem in quibus obtemperant obsequuntur Quando enim servus ex domini sussis ea facit tantummodo quae vult facere jam non dominicam voluntatem implet sed suam Salv. ibid. we do not obey God but our selves and we do our own will rather then his For we have respect to our selves in that which we do doing only so much as we our selves think meet we have not respect unto God and to his precept for then our obedience would extend it self in desire and endeavour though not in performance as far as Gods Precept doth extend the ground of obedience as was noted before being the same in one thing as another SERM. XXXIII Psal 15.5 He that doth these things shall never be moved I Have done with the Person who is described in these words He that doth these things now I come to the privilege which is contained in these words Shall never be moved The words I have explicated before The Observation is this Doct. That the condition of a godly man is a firm and sure condition he shall not be moved out of it but shall persevere and continue in it First for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so appears many wayes 1. By plain testimonies of Scripture as here in the Text and so in other places He shall never suffer the righteous to be moved Psal 55.22 The root of the righteous shall not be moved Prov. 12.3 The righteous is an everlasting foundation Prov. 10.25 Surely he shall not be moved for ever Psal 112.6 He that eateth my flesh and drinketh my blood dwelleth in me and I in him Joh. 6.56 He doth not sojourn for a time but he dwelleth that is abideth for ever He that committeth sin is the servant of sin And the servant abideth not in the house for ever but the Son abideth for ever Joh. 8.34 35. 2. By Similitudes and Resemblances which are used to set forth the estate of the godly He is like a tree planted by the River side whâ—se leaf doth not fade Psal 1.3 He is compared to a green Olive-tree he never withereth Psal 52.8 He is as Mount Sion that cannot be moved but abideth for ever Psal 125 1. He is like a house built upon a Râ—ck which notwithstanding all storms and tempests yet standeth sure Mat. 7.24 25. He is compared to good ground that bringeth forth fruit unto perfection Luk. 8.15 Some may say That these Testimonies and Resemblances do not prove that the godly shall certainly persevere in the estate of Grace but only that such as are and continue godly are sure to be happy But first This exception hath no place in respect of some of the Testimonies and Resemblances that are alledged as namely those Testimonies Joh. 6.56 8. 34 35. and that Resemblance Luk 8 15. And secondly Neither is the exception of force in respect of any of the Testimonies and Resemblances prealledged For they all speak of the stability and firmness of the righteous and if the happiness of the righteous be directly intended yet their perseverance in righteousness is by consequence asserted For if the righteous should fall from their righteousness then should they miss of their happiness 3. The perseverance of the Saints is proved also by the confidence which they being guided by the Spirit of God have expressed I will abide in thy Tabernacle for ever Psal 61.4 I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Psal 52.8 I have set the Lord alwayes before me because he is at my right hand I shall not be moved Psal 16.8 Thou wilt shew me the path of life v. 10. It was spoken of the head Christ but it is also true of every member every true Christian Who shall separate us from the love of Christ Shall tribulation â—r distress or persecution or famine or nakedness or peril or sword As it is written For thy sake we are killed all the day long and are counted as sheep for the slaughter Nay in all these things we are more then Conquerours through him that loved us For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom 8.35 36 37 38 39. We know that when this earthly house of our tabernacle is dissolved we have a building of God a house not made with hands eternall in the heavens 2 Cor. 5.1 I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all
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
me c. vers 11. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil vers 15. Neither pray I for these alone but for them also which shall believe on me through their word vers 20. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory vers 24. Still also in Heaven doth Christ make intercession for his members presenting himself and his merits unto God for them He is entred into Heaven it self now to appear in the presence of God for us Heb. 9.24 He is able to save to the utmost all that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 Who is he that condemneth it is Christ that dyed yea rather that is risen again who also is at the right hand of God who also maketh intercession for us Rom. 8.34 6. The Holy Ghost sanctifying and sealing the Godly doth also make their condition firm and sure God hath chosen you unto salvation through sanctification of the Spirit 2 Thess 2.13 God by his Spirit doth sanctifie those whom he hath chosen and so doth set them apart and seal them for his own and as those whom he will have a care of and keep safe In this respect the Spirit is compared to a seal whereby a thing is known to whom it doth belong and also is preserved and kept safe Who hath also sealed us and given the earnest of the Spirit in our hearts 2 Cor. 1.22 In whom also after that ye believed ye were sealed with that holy Spirit of promise which is the earnest of our inheritance c. Ephes 1.13 14. In which places also the Spirit which is given unto Believers is compared to an earnest which doth so confirm a bargain and make it sure that it is a part of it So the Spirit that is the Grace of the Spirit which God doth here give unto Believers is a part of that glorious inheritance which they shall fully enjoy hereafter For Grace is an inchoation of glory and glory is a consummation of Grace And hence Believers are sure of salvation because they have it already in part though but in small part to what they shall have yet in part they have it because they have the earnest of it And that doth assure them of all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum ad 2 Cor. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Ephes 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Cor. 1. even as an earnest doth make the whole contract sure God should lose his earnest if Believers should lose their salvation even as he that doth not perform his bargain doth lose the earnest which he gave for the confirming of it The Use of this Doctrine is first to confute the Papists Use 1 and Arminians and who ever they be that hold that such as are truly regenerate and sanctified may totally and finally fall away and that there is no certainty of their perseverance but this is sufficiently confuted by that which hath been said already it remaines now to answer some Objections which the Adversaries and Opposers of the truth do make against it Many they say who were once in the state of Grace Object 1 did fall from it as the Angels that sinned and our first Parents Alexander and Philetus and Hymeneus Vide Bellar. de Justif lib. 3. cap. 14. Syn. Rem de Berr. Apost Sanct. and Demas Saul Simon Magus and Judas They alledge also the examples of David and Salomon as falling from Grace though not finally yet totally yea some think that Salomon fell finally and was damned 1. It is true Answ 1 The evil Angels and our first Parents fell the one finally the other totally from that state of Grace which once they were in but their examples are not to the purpose the point being understood of those who are engrafted into Christ by Faith and made members of his body which the evil Angels never were nor were our first Parents before the fall 2. For the other Examples neither do they prove any thing For the persons mentioned either were not indued with true sanctifying Grace or they did not either finally or totally fall away All of them except David and Solomon had only an outward profession of Faith or a bare Historical Faith and some external reformation but no true justifying Faith no true spiritual sanctification Hymenaeus and Alexander made shipwrack concerning the Faith 1 Tim. 1.19 20. That is concerning the Doctrine of Faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies Their word will eat as doth a canker or a gangrene of whom is Hymenaeus and Philetus who concerning the truth have erred saying that the resurrection is past already and overthrow the Faith of some 2 Tim 2.17 18. This place doth clearly explicate the other it shewes how the Faith of some may be overthrown and consequently how some may make shipwrack concerning the Faith to wit by falling from some fundamental truth formerly professed as in the point of the Resurrection or the like But mark how the Apostle there addes immediately Nevertheless the foundation of the Lord abideth sure having this seal The Lord knoweth who are his vers 19. As if he should say Though some Professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Saint John speaking of Apostates and backsliders saith They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made made manifest that they were not all of us 1 Joh. 2.19 Of such is that of our Saviour meant Every plant that my heavenly Father hath not planted shall be rooted up Mat. 15.13 Of this sort was Simon Magus whose heart was not right in the sight of God Act. 8.21 but he was in the gall of bitterness and in the bond of iniquity vers 23. And so Demas who having loved this present world more then Christ 2 Tim. 4.10 shewed himself to be one of those who with their mouth shew much love but their heart goeth after their covetousness Ezek. 33.31 Neither was Judas ever truly righteous as appears by our Saviours terming him a Devil Joh. 6.70 And his hyprocrisie is noted Joh. 12.6 As for Saul one would wonder that so learned a man as Bellarmine Saul rex initio bonus justus erat c. Nâ—gat quidem Calvinus Saulâ—m fuisse unquam verè justum sed audi quid Spiritus S. dicat in 1 Lib. Reg cap 9. Erat Saul electus bonus non erat vir de filiis Israel melior illo ab humâ—ro surâ—um eminebat super omnem populum Hic planè describitur vir animo corpore praestans cum nemo esset in
Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Octavo 2. Bishop Morton on the Sacrament in Folio 3. The Grand Sacriledge of the Church of Rome in taking away the Sacred Cup from the Laity at the Lords Table by Dr. Featly D.D. Quarto 4. The Quakers Cause at second hearing being a full answer to their Tenets 5. Re-assertion of Grace Vindiciae Evangelii or the Vindication of the Gospel a reply to Mr. Anthony Burgess Vindiciae Legis and to Mr. Rutherford by Rob. Town 6. Anabaptists anatomized and silenced or a dispute with Master Tombs by Mr. J. Crag where all may receive clear satisfaction in that controversie the best extant Octavo 7. A Glimpse of Divine Light being an explication of some passages exhibited to the Commissioners of White Hall for Approbation of Publique Preachers against John Harrison of Land Chap. Lancash 8. The zealous Magistrates a Sermon by T. Threscros Q. 9. New Jerusalem in a Sermon for the Society of Astrologets Quarto in the year 1651. 10. Divinity no enemy to Astrology A Sermon for the Society of Astrologers in the year 1643. by Dr. Thomas Swadling 11. Britannia Rediviva a Sermon before the Judges August 1648 by J. Shaw Minister of Hull 12. The Princess Royal in a Sermon before the Judges March 24. by J. Shaw 13. Judgement set and Books opened Religion tried whether it be of God or Man in several Sermons by J. Webster Quarto 14. Israels Redemption or the Prophetical History of our Saviours Kingdom on Earth K. Matton 15. The Cause and Cure of Ignorance Error and Prophaness or a more hopeful way to Grace and Salvation by K. Young Octavo 16. A Bridle for the Times tending to still the murmuring to settle the wavering to stay the wandring and to strengthen the fainting by J. Brinsley of Yarmouth 17. Comforts against the fear of death wherein are discovered several Evidences of the work of Grace by J. Collins of Norwich 18. Jacobs Seed or the excellency of seeking God by prayer by Jer. Burroughs 19. The sum of Practical Divinity or the grounds of Religion in a Catechistical way by Mr. Christopher Love late Minister of the Gospel a useful Piece 20. Heaven and Earth shaken a Treatise shewing how Kings and Princes their Governments are turned and changed by J. Davis Minister in Dover admirably useful and seriously to be considered in these times 21. The Treasure of the Soul wherein we are taught by dying to sin to attain to the perfect love of God 22. A Treatise of Contestation fit for these sad and troublesome times by J. Hall Bishop of Norwich 23. Select thoughts or choice helps for a pious spirit beholding the excellency of her Lord Jesus by J. Hall Bishop of Norwich 24. The Holy Order or Fraternity of Mourners in Zion to which is added Songs in the night or chearfulness under afflictions by J. Hall Bishop of Norwich 25. The Celestial Lamp enlightning every distressed Soul from the depth of everlasting darkness by T. Fetisplace Admirable and Learned Treatises of Occult Sciences in Philosophy Magick Astrology Geomancy Chymistry Physiognomy and Chyromancy 26. Magick and Astrology vindicated by H. Warren 27. Lux Veritatis Judicial Astrology vindicated and daemonology confuted by W. Ramsey Gent. 28. An Introduction to the Teutonick Philosophy being a determination of the Original of the Soul by C. Hotham Fellow of Peter-House in Cambridge 29. Cornelius Agrippa his fourth book of Occult Philosophy Geomancy Magical Elements of Peter de Abano the nature of Spirits made English by R. Turner 30. Paracelsus Occult Philosophy of the Mysteries of Nature and his Secret Alchymy 31. An Astrological Discourse with Mathematical Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Chr. Heydon Knight 32. Merlinus Anglicus Junior the English Merlin revived or a Prediction upon the Affairs of Christendom for the year 1644. by W. Lilly 33. Englands Prophetical Merlin foretelling to all Nations of Europe till 1663. the actions depending upon the influences of the Conjunction of Saturn and Jupiter 1642. by W. Lilly 34. The Starry Messenger or an Interpretation of that strange apparition of three Suns seen in London the 19 of November 1644. being the Birth day of King Charles by W. Lilly 35. The worlds Catastrophe or Europes many Mutations until 1666. by W. Lilly 36. An Astrological Prediction of the Occurrences in England part of the years 1648 1649 1650. by W. Lilly 37. Monarchy or on Monarchy in England the Prophesie of the white King Grehner his Prophesie concerning Charles Son of Charles his greatness illustrated with several Hieroglyphicks W. Lilly 38. Annus Tenebrosus or the Dark Year or Astrological Judgements upon two Lunary Eclipses and one admirable Eclipse of the Sun in England 1652. by W. Lilly 39. An easie and familiar Method whereby to judge the effects depending on Eclipses by W. Lilly 40. Supernatural Sights and Apparitions seen in London June 30. 1644. by W. Lilly as also all his Works in a Volume 41. Catastrophe Magnatum an Ephemetides for the year 1652. by N. Culpeper 42. Teratologia or a discovery of Gods Wonders manifested by bloody rain and waters by I.S. 43. Chyromancy or the Art of divining by the lines engraven in the hand of man by dame Nature in 198 Genitures with a Learned Discourse of the Soul of the World by G. VVharton Esq 44. The admired Piece of Physiognomy and Chyromancy Metoposcopy the Symmetrical Proportions and Signal moles of the Body the Interpretation of Dreams to which is added the Art of Memory illustrated with figures by R. Sanders in Folio 45. The no less exquisite than admirable Work Theatrum Chemicum Britannicum containing several Poetical Pieces of our famous English Philosophers who have written the Hermetique Mysteries in their own ancient Language faithfully collected into one Volume with Annotations thereon by the Indefatigable industry of of Elias Ashmole Esq illustrated with Figures Excellent Treatises in the Mathematicks Geometry of Arithmetick Surveying and other Arts or Mechanicks 46. The incomparable Treatise of Tactometria seu Tetagmenometria or the Geometry of Regulars practically proposed after a new and most expeditious manner together with the Natural or Vulgar by way of Mensural comparison and in the Solids not onely in respect of Magnitude or Dimension but also of Gravity or Ponderosity according to any Metal assigned together with useful experiments of Measures and Weights observations on Gauging useful for those that are practised in the Art Metrical by T. VVibard 47. Tectonicon shewing the exact measuring of all manner of Land Squares Timber Stone Steeples Pillars Globes as also the making and use of the Carpenters Rule c. fit to be known by all Surveyors Land-meters Joynets Carpenters and Masons by L. Digges 48. The unparallel'd Work for ease and expedition intituled The exact Surveyor or the whole Art of Surveying of Land shewing how to plot all manner of Grounds whether