against his brother in your heart But they refused to hearken and pulled away the shoulder and stopped their ears that they should not heare Yea they made their hearts as an adamant-stone lest they should hear the law and the words which the Lord of hosts hath sent in his Spirit by the former Prophets this was the aggravation of their sin therefore came a great wrath from the Lord of hosts c. Zach. 7.10 11 12. 4. Such as have been convinced of the evil which they have unjustly done unto others and confessed it promising to do so no more and yet do it Thus Saul was convinced of his injurious dealing with David he did confesse it and promise that he would desist from it This we finde 1 Sam. 24.16 c. Yet when he saw his opportunity he fell to persecute David as much as ever 1 Sam. 26.1 2. And though again he confessed his fault and promised amendment saying I have sinned returne my son David for I will no more do thee harme c. 1 Sam. 26.21 yet the Scripture intimates that Saul would still have persecuted David but that David fled into another country and so got him out of Sauls reach And it was told Saul That David was fled to Gath and he sought no more for him 1 Sam. 27 4. Because he saw he had no hope to find him otherwise he would have sought him still his heart was still malitiously bent against him 2. Evil is aggravated in respect of the persons to whom it is done As 1. If it be done to parents He that smiteth his father or his mother shall be surely put to death Exod 21.15 And he that curseth his father or his mother shall surely be put to death vers 17. 2. If evil be done to Magistrates When David had Saul at advantage and some perswaded him to lay hold on the opportunity and to free himself from ever being molested by him any more The Lord forbid said he that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord 1 Sam. 24.6 And again when upon the like advantage Abishai desired David to let him smite Saul David would not give way to it saying Destroy him not for who can stretch forth his hand against the Lords anointed and be guiltless 1 Sam. 26.9 Curse not the king no not in thy thought saith Salomon Eccles 10.20 Curse not any but not him especially 3. It is an aggravation of the evil that is done if it be done to Ministers Doe my Prophets no harme saith God Psal 105.15 Do none harme but especially not them Moses before his death blessing the several tribes when he comes to the tribe of Levi he saith thus Blesse Lord his substance and accept the work of his hands smite thorough the loines of them that rise against him and of them that hate him that they rise not again Deut. 33.11 When king Jeroboam being offended with the Prophet that came and spake against the altar that he had set up put forth his hand to lay hold on him the Lord was so offended with him for it that immediately he made his hand to drie up so that he could not pull it in again unto him 1 King 13.4 R. Salomon upon the place observes that God shewed more zeale in revenging the injurie done to the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. in 1 Reg. 13. 4. then in revenging the injury done immediately to himself For when Jeroboam burnt incense in an idolatrous manner his hand did not drie up but when he offered to doe violence to the Prophet then it dried up So when the people of the Jews mocked the messengers of God and misused his Prophets then the wrath of the Lord arose against them till there was no remedy Therefore he brought upon them the king of the Chaldees c. 2 Chron. 36.16 17. c O Jerusalem Jerusalem said our Saviour thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate Matt. 23. verses 37 38. 4. So when evil is done to Masters Judas ought not to have betrayed any but especially not his Master What a faithful servant was Jacob unto Laban though he had a very hard Master of him Ye know said he to Labans daughters that with all my power I have served your father Gen. 31.6 And pleading with Laban himself These twenty years said he have I beene with thee thy ewes and thy shee-goates have not cast their young and the rams of thy flocke have I not eaten That which was torne of beasts I brought not unto thee I bare the losse of it of mine hand didst thou require it whether stolne by day or stolne by night Thus I was in the dâ—y the drought consumed me and the frost by night and my sleep departed from mine eyes Gen. 31.38 39 40. So the Apostle requires that servants be obedient into their Masters and please them well in all things not answering again Not purloyning but shewing all good fidelity Tit. 2.9 10. 5. The evil also that is done to others is aggravated if it be done to those that are professours of the true religion such as have special relation unto God and in a peculiar manner belong unto him Why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Nay ye do wrong and defraud and that your brethren 1 Cor. 6.7 8. Though they were Jews or Turks or whatsoever they were yet they were not to be wronged or defrauded much lesse are brethren Christians such as professe the true God and Jesus Christ to be so used How grievous then is their sin who the more any appeare to be religious and godly the more they seek to do them hurt such especially shew themselves to be of their father the devil who is the professed enemy of God Plus possidetur à diabolo qui non solum ipse malus est verum etiam gratis odit servientes Deo Aug. and of those that have any thing of God in them Cain was of the wicked one that is the devil and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous 1 John 3.12 How God is provoked against such as do evil to his people may appeare by his dealing with Amalek for this very cause Because when the Israelites were travelling towards Canaan Amalek came and fought against them God commanded Moses saying Write this for a memorial in a booke and rehearse it in the eares of Joshua for I will utterly put out the name of Amalek from under heaven Exod. 17.8 14. And vers 16. The Lord hath sworne that the Lord will have war with Amalek from generation to
generation And Moses a little before his death put the people in minde of this Remember what Amalek did unto thee by the way when ye were come forth out of Egypt How he met thee by the way and smote the hindmost of thee even all that were feeble behinde thee when thou wast faint and weary and he feared not God Therefore shall it be when the Lord thy God hath given thee rest from all thine enemies round about in the land which the Lord thy God giveth thee for an inheritance to possesse it that thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it Deut. 25.17 18 19. And though God did long even 400. years deferre to execute vengeance upon the Amalekites yet he did not forget the injury which they did unto his people but when Saul was king he sent Samuel unto him charging him to goe and utterly destroy them for it I remember said he that which Amalek did to Israel though Amalek it is likely had forgotten it yet the Lord did remember it how he laid wait for him in the way when he came up from Egypt Now go and smite Amalek and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep camel and asse 1 Sam. 15.2 3. And because Saul did not so fully execute this judgment as he should have done but spared Agag the king of the Amalekites and the best of the cattel therefore God would not spare him but cast him off and transferred the kingdom to another 6. If any do evil to those that have done no evil to them this also is an aggravation of the evil and makes the sin the greater Indeed though other have done evil to us yet we ought not therefore to doe evil unto them Say not I will do so to him he hath done to me I will render to the man according to his deeds Pro. 24.29 Recompense no man evil for evil Dearly beloved avenge not your selves but rather give place to wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coales of fire on his head Be not overcome of evil but overcome evil with good Rom. 12.17 19 20 21. Our Saviour would not do evil for evil When he was reviled he reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 So that man after Gods own heart David though Saul did hunt his soul to take it yet he would not avenge himself on him when he had opportunity but said The Lord judge between me and thee and the Lord avenge me on thee but mine hand shall not be upon thee As saith the proverbe of the ancients Wickedness proceedeth from the wicked but mine hand shall not be upon thee 1 Sam. 24.12 13. But a far greater sin it is if we do them evil who have done us none They devise deceitfull matters saith David against them that are quiet in the land such as neither meddle nor make with them as we say Psal 35.20 Wo unto thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee Isai 33.1 7. Much worse yet it is if any do evil to those who have done good to them Thus Jonathan pleaded with his father Saul in the behalfe of David when he perceived that Saul intended evil against him Let not the king said he sin against his servant against David Because he hath not sinned against thee and not only so but and because his works have been to theeward very good For he did put his life in his hand and slew the Philistine and the Lord wrought a great salvation for all Israel thou sawest it and didst rejoyce wherefore then wilt thou sin against innocent blood to slay David without a cause 1 Sam. 19. vers 4 5. This David complaines sore of They rewarded me evil for good to the spoiling of my soul Psal 35. vers 12. This made Jeremie cry out Shall evil be recompensed for good for they have digged a pit for my soul remember that I stood before thee to speake good for them and to turne away thy wrath from them Jer. 18.20 Thus Christ did aggravate the sin of Judas saying He that eateth bread with me he whom I have so respected so honoured as to make him sit with me at mine own table hath lift up his heele against me Plato called Aristotle a colt which having sucked the damme lifts up the heele and kicks her Aelian histor l. 4. c. 9. John 13.18 8. It is an aggravation of evil when it is done to those that are least able to beare it Thou shalt neither vex a stranger nor oppresse him Exod. 22.21 And vers 22. Ye shall not afflict any widow or fatherless child It is a sin to afflict vex and oppresse any but such especially So Deut. 24.14 Thou shalt not oppresse an hired servant that is poore and needy The Prophet Ezekiel complaining of the people of the Jews The people of the land saith he have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 SERM. XII SERM. 12 Psal 15.3 Nor doth evil to his neighbour I Have shewed how the evil that any do to others is agravated 1. In respect of the persons by whom it is done 2. In respect of the persons to whom it is done Now to proceed the evil that is done is also aggravated 3. in respect of the time when it is done None ought to doe evil to others at any time yet it is worse if they do it at some time then if they do it an another When Gehazi had run after Naaman and by forging a lie had gotten gifts of him Elisha aggravated his sin in respect of the time when it was committed Is it a time said he to receive money and to receive garments and olive-yards and vineyards and sheep and oxen and men-servants and maid-servants 2 King 5.26 Surely there was no time for Gehazi or any other to receive gifts in that manner as he did but least of all was it to be done at that time when he did it For now Naaman of a heathenish idolater was newly become a proselyte he was newly converted to the Jewish religion professing that thenceforth he would offer neither burnt-offering nor sacrifice unto other gods but unto the Lord 2 King 5.17 For Gehazi therefore now at this time to defraud and cheat Namaan as he did might have been enough both to alienate Naaman from his newly embraced religion and also to make it odious unto others whom otherwise Naaman and the cure wrought upon him might have been a meanes to convert unto it Thus also the Prophet Esay taxeth some not only
expedition against Ramoth-Gilead Goe and prosper for the Lord shall deliver it into the hand of the king 1 Kin. 22.15 The Prophet meant that Ahab should not go up for that if he did he should not prosper as a little after he plainly told him And Ahab it seemes perceived that Micaiah did not speake seriously or at least suspected so much and therefore he said unto him vers 16. How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord But such speeches are no lies because the gesture and pronuntiation of him that speaketh doe shew that he intends the contrary to what he speaketh These things premised I come to the Uses of the Doctrine Use 1 And first it speakes reproofe and terrour to many who regard not to speake the truth and to refraine from lying What sin almost is more common then this Among many other sins even this of lying is one for which we may say with the Prophet Hosea God hath a controversy with the Land Hos 4.1 2. Few make conscience of speaking the truth they are not as Jeremie sayes valiant for the truth Jer. 9.3 And some even make an art and trade as it were of lying As the same Prophet there complaines They bend their tongues like their bowes for lies And vers 5. They will deceive every one his neighbour and will not speake the truth they have taught their tongue to speake lies c. But that every one may the better perceive how farr forth he is guiltie I will speake more distinctly of the several kindes of lying Mendacium est triplex Perniciosum jocosum officiosum The most usual and received division of lies is that of the Schoolmen who distinguish a lie into pernicious sportful and officious First there is a pernitious lie when a man by lying is prejudicial and hurtful to another Now there are many kindes of pernitious liars 1. The covetous cosening liar who by lying cheates and defraudes him with whom he dealeth and makes a prey of him Such a liar was Gehazi who â—â—n after Naaman the Syrian and by forging a lie got great gifts of him 2 Kin. 5.22 23. This kinde of lying is most rise and common among people in buying selling and bargaining It is naught iâ— is naught saith the buyer but when he is gone he boasteth Prov. 20.14 So on the other side the seller will be as ready to say It is good it is good Laudat venales qui vult extrudere merces when he knoweth that it is not good or not so good as he would make it It is an ordinary thing with some to say and sweare too it may be that a commoditie cost them so much and they were offered so much for it and the like when indeed no such matter What faire market shop house or place almost can one come into but this kinde of lying is to be found in it In respect of this one kinde of lying we may take up the words of Salomon and say Who can finde a faithful man Prov. 20.6 But whosoever use this kinde of lying let them consider what the same wise man saith The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seeke death Prov. 21.6 It is a thing very frequent tossed to and fro but it is a vanity and they that use it doe but seeke death and destruction by it 2. The false witness-bearing lyar How pernitious a lyar this is Salomon shewes saying A man that beareth false witness against his neighbour is a maule and a sword and a sharpe arrow Prov. 25.18 When a man being called to give evidence in a matter speakes yea â—wars what he knows to be otherwise or at least knows it not to be so this is likely to doe much mischiefe David complaines of this as a great injurie that was done him False witnesses did rise up they laid to my charge things that I know not Psal 35.11 Therefore the very letter of the commandment runnes thus Thou shalt not beare false witness against thy neighbour Exod. 20.16 So Exod. 23.1 Put not thine hand joyne not with the wicked to be an unrighteous witness No take heede of it for though hand joyne in hand yet the wicked shall not be unpunished Proverb 11.22 Such as are wicked in this kinde shall not a false witness shall not be unpunished Prov. 19.9 3. The railing and reviling liar that openly speaketh all manner of evil of another falsly Thus some when they fall out with open mouth revile one another and speake one of another they care not what This kinde of lying drunkards are more especially subject to and therefore not without cause rayler and drunkard are joyned together 1 Cor. 5.11 And so drunkards and revilers 1 Cor. 6.10 I was the song of the drunkards saith David Psal 69.12 The wicked use thus to lie of the godly railing on them and reviling them as our Saâ—iour intimates when he saith Blessed are ye when men shall revile you and persecute you and speake all manner of evil against you falsly for my sake Matth. 5.11 Thus Eliah was termed one that troubled Israel 1 Kin. 18.17 Paul was called a pestilent fellow and a mover of sedition c. Act. 24.5 Christ himself was called Beelzebub Matth. 10.25 And when the wicked are afflicted â—nd in distresse then especially doe the wicked use to whet their tongues against them and to shoote forth their arrowes at them Thus dealt Shimei with David when he saw him flie for fear of Absalon then he reviled him most bitterly saying Come out come out thou bloody man and thou man of Belial The Lord hath returned upon thee all the blood of the house of Saul c. 2 Sam. 16.7 8. Thus also was our Saviour dealt with by his adversaries when he was crucified they powred forth their venome upon him reviling hiâ— all they could See Mat. 27.39 c Luk. 23.39 But let all such liars as these all railing and reviling liars know that railers and revilers that are and continue such shall not inherit the kingdome of God 1 Cor. 6.10 4. The tale-bearing whispering and backbiting lyar This is also a pernicious lyar but the sin of bacâ—biting is to be spoken of ex professo when I come to the beginning of the next verse 5. The fawning and flattering the perfidious and treâ—cherous liar Of all pernitious liars this is the most pernitious whose words are the words of Jacob but his hands are the hands of Esau his words are faire and plausible but his deeds are foule and deadly He will with his mouth professe all love and kindness but in his heart intend all evill and mischief Both these kiâ—gs hearts shall be to doe mischiefe and they shall speake lies at one table even when they are feasting together and pretending all friendship that may be one towards the other then will they lie
contestation a bare calling on God to witness or per execrationem by execration a calling on God to punish in case of swearing falsly But properly these are not several kindes of oathes but they concurre to the constituting of an oath as several parts of it In every oath there is both a contestation and an execration though perhaps only the one be expressed yet the other also is implied Sometimes only the contestation is expressed as in the formes before cited Sometimes only the execration as 2 Sam. 3.35 Qui Deo utilur teste simul perjurii ultorem citat si fallit Tametsi hoc non semper exprimitur verbo subaudiendum est tamen Calvin ad 2 Cor. 1. â—3 So do God to me and more alfo if I taste bread or ought else till the sun be down Sometimes both the contestation and the execration are expressed as Jos 22.22 23. The Lord God of gods the Lord God of gods he knoweth and Israel he shall know if it be in rebellion or if in transgression against the Lord save us not this day that we have built us an altar to turne from following the Lord or if to offer thereon burnt offering or meat-offering or if to offer peace-offerings thereon let the Lord himself require it In these words The Lord God of gods The Lord God of gods he knoweth there is a contestation a calling on God to witness that which they spake and in those words Let the Lord himself requite it there is an execration a calling on God to punish them if it were otherwise then they spake So 2 Cor. 1.23 I call God for a record upon my soule c. First there is a contestation I call God for a record Hoc sibi vult particula In animam meam ac si dicerit non recuso quin paenam sumat si mentior Calvin ad loc and then there is an execration in the words following upon my soul which is as much as if he should say Let God take vengeance on me if I lie 2. How many kindes of oathes there be How many kinds of oaths there be An oath is either assertorie or promissorie An assertorie oath is that wherein a thing is by oath either affirmed or denied to be As that The God and Father of our Lord Jesus Christ which is blessed for evermore knoweth that I lie not In Damascus the governour c. 2 Cor. 11.31 32 33. And that I call God for a record upon my soule that to spare you I came not as yet to Corinth 2 Cor. 1.23 A promissorie oath is that wherein a thing is promised with an oath As that oath wherein David and Jonathan did sweare to be true each to other 1 Sam. 20. vers 11 c. So Abraham and Abimelech Genes 21.31 32. And Isaac and Abimelech Gen. 26.28 29. Under a promissorie oath is comprehended a comminatorie oath wherein something is threatned with an oath Then king Salomon sware by the Lord saying God do so to me and more also if Adonijah have not spoken this word against his own life 1 King 2.23 3. Whether an oath be lawful or not Whether an oath be lawful or not This may be resolved by what hath been said already but yet it requires further discussion For some mis-understanding it seemes certaine places of Scripture have thought it altogether unlawful to sweare So the Pelagians of old and the Anabaptists of late yea Theophylact and divers other authors of good account have expressed themselves so as if they were of this opinion Sixt. Sâ—nens Biblioth S. lib. 6. Annot. 26. though some have indeavoured to interpret them so as to free them from it But this opinion who ever be the authors or abettours of it is to be exploded For 1. to prove the lawfulness of an oath we have the example of Saints of Angels and of God himself Of the Saints and that before the law under the law and after the law Before the law of Abraham Gen. 14.22 I have lift up my hand unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc c. said he that is as much as I have sworne unto the Lord or by the Lord that phrase of lifting up the hand as R. Salomon upon the place observeth doth import an oath because that gesture was used in swearing as appears Dan. 12.7 and Revel 10.5 6. We find also Abraham swearing Gen. 21.31 and causing his servant to sweare Gen. 24.3 So also Isaac sware to Abimelec Gen. 26.31 And Jacob to Laban Gen. 31.53 and he caused his son Joseph to sweare Gen. 47.31 Thus also did the Saints that were under the law as David 1 Sam. 20.17 Salomon 1 King 2.23 And Eliah 1 King 17.1 And so likewise the Saints that were after the law in the time of the Gospel as appears by divers passages of Paul in the places before cited And therefore Theophylact's evasion is too weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theophyl ad Mat. 5. who saith that before indeed it was not evil to sweare but now since Christ it is evil even as to be circumcised and to observe the Jewish ceremonies We reade also of the Angels swearing Dan. 12.7 Rev. 10.5 6. And to this purpose we have the example of God himself of whose swearing we have often mention in the Scripture as Gen. 26.3 Exod. 13.5 and 33.1 Josh 5.6 and so in many other places 2. Reason also proveth an oath to be lawfull 1. If we consider an oath ex origine in respect of the ground of it It proceeds from a perswasion that men have of Gods Omniscience truth power Vide Aquin. 22. quaest 89. art 2. justice that he knowes whether we speak truly or no that he is true and that he can and will reward those that speak the truth and so on the other side plague and punish those that deale falsly And therefore to swear by Gods name is noted as a part of that honour and worship which is due unto him Deut. 6.13 and 10.20 2 If we consider an oath ex fine in respect of the end of it this also will shew it to be lawful For the end of an oath is to confirme truth to cleare the innocent and to end controversie For men verily sweare by the greater and an oath for confirmation is to them an end of all strife Heb. 6.16 see Exod. 22.10 11. and 1 King 8. vers 31 32. But against the lawfulness of an oath may be objected that of our Saviour But I say unto you Sweare not at all Object neither by heaven for it is Gods throne nor by the earth for it is his footstool neither by Jerusalem for it is the city of the great King Neither shalt thou sweare by thine head because thou canst not make one hair white or black But let your communication be yea yea and nay nay for whatsoever is more then these cometh of evil Matth. 5.34 35 36
to the Carthaginians any more but the Senate hearing of it caused him to be sent back to Hannibal to be dealt with as a perfidious person For saith Cicero fraud doth confirm Fraus enim astringit non dissolvit perjuriam Fuit igitur stulta calliditas perversè imitata prudentiam Cic. ubi supra not dissolve perjury And therefore he saith it was a foolish policy which was used and a perverse imitation of prudence Plutarch also writes of Sextus Pompeius Plut in Anton. that he having Octavius and Antonius that were his enemies in his ship which he commanded and having sworn unto them to dismiss them in peace when the governor of the ship came unto him and asked him secretly if he should cuâ— the cables and carry them away and so make him Lord oâ— the Romane Empire he answered him Thou shouldest have done it of thy self but now let us be content with what we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not for me to forswear my self Shall not these heathens rise up in judâ—ment against many Christians and condemn them who make no conscience of those bonds which the very heathens did account so sacred and inviolable Now to this end that we may performe our Oathes and our promises let us observe these directions 1. When we promise and especially swear let us be sure to understand what we doe Be not rash with thy mouth saith Solomon and let not thine heart be hasty to utter a thing before God Eccles 5.2 He speaks of vowes which are promises made unto God When thou vowest a vow unto God saith he defer not to pay it for he hath no pleasure in fools pay therefore that which thou hast vowed ver 4. But it holds also in respect of promises made unto men and especially in respect of Oathes which though they be sworn unto men yet they are sworn by God And therefore as he there adds v. 6. Suffer not thy mouth to cause thy flesh to sin neither say thou before the angel that is either Christ the angel or messenger of the Covenant Mal. 3.1 or a created angel which is a ministring spirit sent forth to minister for those that shall be heirs of salvation It was an error Wherefore should God be angry at thy voice and destroy the work of thy hands Ne testem facias angelum impudentiae tuae dum errorem tuum excusas cumque pretexis speciosis quibusdam commentis Sâ—rran ad loc Let us therefore I say be well advised before we ingage our selves by promise especially if we confirm the promise by an Oath Abrahams servant was very cautious in taking the Oath which his master required of him he was very careful to understand what he should swear and how far forth he should stand ingaged Gen. 24.3 4 5. Such care and cautiousness will all have who fear an oath Eccles 9.2 and exercise themselves to have always a conscience voyd of offence both toward God and toward men Act. 24.16 The like we may see by the example of the spies when they ingaged themselves by oath unto Rahab Josh 2.17 20. Quod dubitas ne fâ—câ—ris 2. If we doubt of the lawfulness of the Oath or promise which is required of us we may not meddle with it for though in it self it be lawful yet to us it is not lawful Let every man be fully perswaded in his own minde Rom. 14.5 I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing unclean to him it is unclean ver 14. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin ver 23. 3. If we judge the oath or promise lawful and not to be refused let us deal sincerely and intend what we swear or promise As our prayer unto God so our promise unto men and especially our Oath by God must not proceed out oâ— fained lips Psal 17.1 4. After we have sworn or promised let us be mindful of our Oaths and promises and careful to perform them David thought of the covenant that he made with Jonathan and the Oath which he sware unto him when Jonathan was dead he remembred it and had a care to perform it Is there yet any said he that is left of the house of Saul that I may shew him kindness for Jonathans sake 2 Sam. 9.1 And when seven of the sons of Saul were to be hanged up because of the wrong that Saul had done to the Gibeonites David spared Mephâ—bosheth the son of Jonathan the son of Saul because of the Lords Oath that was between them between David and Jonathan the son of Saul 2 Sam. 21.7 And to this end again that we may observe the forementioned directions we must observe these that follow 1. We must get and increase act and exercise faith If we have faith in God it will inable us to keep faith towards men whatsoever come of it For by it by faith the Elders obtained a good report Heb. 11.2 Through faith they wrought righteousness ver 33. Faith is the substance of things hoped for and the evidence of things not seen ver 1. By faith we look not at the things which are seen but at the things which are not seen 2 Cor. 4.18 Therefore faith will make us to have a good conscience in all things and to be willing to live honestly Heb. 13.18 though in outward and earthly respects it prove never so prejudicial and hurtful unto us 2. We must nourish and maintain in us the fear of God for then we will fear an Oath so as not to take it if it be unlawful nor to break it if it be lawful and we have taken it Because people are possessed with carnal fear and want this spiritual fear because they have more of the fear of man then of God in them therefore against their conscience they promise and swear any thing that is imposed upon them and they make no conscience of any promises or Oathes to perform them Therefore sanctifie the Lord of hosts himself let him be your fear and let him be your dread And he shall be for a sanctuary Isa 8.13 14. Fear not them that can kill the body and after that have no more that they can do But I will tell you whom you shall fear fear him who when he hath killed hath power to cast into hell yea I say unto you fear him Luk. 12.4 5. 3. We must pray and labour for Christian fortitude and courage to be valiant for the truth for want of which grace Jeremy complained of those of his time Jer. 9.5 God hath not given us saith the Apostle the spirit of fear base cowardly fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of power and of love and of a sound minde 2 Tim. 1.7 If we have this spirit we shall be able to hold both faith and a good conscience
gift to wit to that end that thou mayest pervert judgment Exod. 23.6 7 8. Thou shalt not wrest judgment thou shalt not respect persons neither take a gift Deut. 16.19 2. It is noted as the property of the wicked and ungodly to take gifts and rewards in that manner viz. by way of bribery A wicked man saith Salomon taketh a gift out of the bosome to pervert the wayes of judgment Prov. 17.23 So David speaking of the wicked saith In whose hands is mischief and their right hand is full of bribes Psa 26.10 The wickedness also of the sons of Samuel whom when he was old he made Judges in his stead is set forth by this that they were given to bribery And his sons walked not in his wayes but turned aside after lucre and took bribes and perverted judgment 1 Sam 8.3 3. On the other side it is noted as the property of the godly to abstain from bribery Moses professed his integrity in this respect when Korah and his accomplices rose up and rebelled against him I have not said he taken one ass from them viz. unjustly as by way of bribery or the like neither have I hurt any of them Num. 16.15 So also did Samuel when the people would needs have a King to reign over them Behold said he here I am witness against me before the Lord and before his anointed that is Saul who was now anointed King Whose oxe have I taken or whose ass have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received a bribe to blinde mine eyes therewith and I will restore it you 1 Sam. 12.3 4. Destruction is denounced against those that take bribes and unjust rewards Amongst other curses that were to be pronounced on mount Ebal there was this for one Cursed be he that taketh a reward to slay the innocent and all the people shall say Amen Deut. 27.25 And fire saith Eliphaz shall consume the tabernacles of bribery that is of those that are corrupted with bribery Job 15.34 5. On the contrary blessedness is promised to those that are careful to refraine as from other sins so from this sin of taking of bribes and unjust gifts Thus here in the text and so in other places He that is greedy of gain saith Salomon troubleth his own house but he that hateth gifts shall live Pro. 15.27 So the Prophet Esay shewing who shall escape the wrath of God and attain unto happiness He that walketh righteously saith he and speaketh uprightly he that despiseth the gain of oppression that shaketh his hands from holding of bribes that stoppeth his ears from hearing of blood and shutteth his eyes from seeing evil He shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure Isai 33.15 16. Use 1 The Doctrine being sufficiently proved I come to the use of it And first It speaks terror to all such as are guilty of bribery and unjust taking of rewards a sin which in the best and strictest times is too frequent and ordinary much more may we suspect and fear that in these dissolute and licentious times it is rife and common It was the complaint of one many years agoe That bribery hath so corrupted places and functions Dr. Down upon the text that every petty office whereof the stipends and lawful fees are but small is notwithstanding by such corrupt wayes and indirect means as are found out sufficient to gather great wealth I wish there were not more cause to complain in this respect now then there was in former times that there were not more corrupt Judges and Magistrates more corrupt advocates and lawyers more corrupt follicitors and more corrupt witnesses that generally the taking of bribes and unjust rewards were not more frequent now then it hath been heretofore As for treachery taking rewards in that respect I thinke it is no breach of charity to suppose that in one year now more are guilty this way then in ten years before Surely neither we nor the generation before us did ever finde that so verified as now it is in these times Non hospes ab hospite tutus It is hard to know whom to trust many being ready for a small reward to betray such as most confide in them Well may we cry out with the Prophet The treacherous dealer dealeth treacherously and the spoyler spoyleth Isai 21.2 Our Saviour noted this as a forerunner of Jerusalems destruction Many shall betray one another Matth. 24.10 I wish this doe not presage the destruction of this Nation Secondly Let all be exhorted to beware of taking a Use 2 reward against the innocent either to betray him or to pervert his judgment 1. For treachery what more odious and detestable then this A grievous vision is declared unto me saith the Prophet Esay and then immediately he adds The treacherous dealer dealeth treacherously Isai 21.2 And he cries out in another place My leanness my leanness wo unto me And why The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24 16. This also made the Prophet Jeremy so weary of living amongst the people of the Jewes that he wished he had in the wilderness a lodging place of wayfaring men this I say was it They were all an assembly of treacherous men Jer. 9.2 Among the very heathens treachery hath been accounted most vile and abominable and treacherous dealers have been most severely punished Yea such as have loved the treachery as being some way advantageous unto them yet have hated the treacherous dealer It was the saying of Augustus Caesar Ego proditionem amo proditores non laudo Augustus apud Plutarch in Apoptheg I love the treachery but I doe not commend the treacherous dealers And the Romane history tels of Tarpeia that she betrayed the Capitol the chiefe part of Rome The history is diversly related See Livie dec 1. book 1. to the Sabines upon condition that they should give her their bracelets which they wore but they together with their bracelets cast their targets upon her and so overwhelmed her that she died But consider the example of Judas what little joy he had of the 30. peeces of silver for which he betrayed his Lord and Master his conscience accusing him of and tormenting him for that which he had done he threw the silver to those of whom he had received it and went his way and hanged himself Matth. 27.3 4 5. 2. For perverting of judgment that is also a sin of a scarlet-die a thing which God doth greatly hate and abhor How is the faithful city saith the Prophet Esay speaking of Ierusalem become an harlot it was full of judgment righteousness lodged in it but now murderers Thy silver is become dross thy wine is mixed with water Thy Princes are rebellious and companions of theeves every one loveth gifts and followeth after rewards they
his Text he shewed how he kept the faith in his learned Expository way of his Annotations on Genesis and Exodus in a Polemical way by his Answer to the Marquess of Worcester in a practical way by his religious Life and Conversation It was likewise Mr Carthwright's almost dying request to some of his fellow Labourers in the Gospel That they would be pleased to have an eye to the publishing of this Volume which to the joy of all good Christians we now see extant Thus much may be said of his learned studies As touching the heavenly frame of his spirit his holy life and conversation was sufficiently well known to all those that favoured the ways of God he was a burning and a shining Light the sparks of his Piety did fly abroad to all the corners of this Kingdom This blessed Elias after he had served his Generation being taken up into Heaven For his person though he was worn out with his studies yet one might read Divinity in his face He was a man unbiassed constant in his principles of an equal and well-balanced temper he was an excellent Casuist which from the acknowledgment of some weak Christian Friends of his and mine I can confidently assert in this blessed practice for the quieting of the Conscience That he did not break the bruised Reed nor quench the smoaking Flax but like the good Samaritan poured Oyl into the wounds of the afflicted Saints yet withal he was of so austere but rectifyed a Judgment that where he found a necessity he knew how to launce and cauterize behaving himself to weak Christians more like an Angel then a Man he observed the dayly passages of his own life and in respect of the infirmity of his Body and troubles of his Mind he was much exercised with spiritual Conflicts which I shall onely instance in one expression of his Many men said he think if they live civilly they have no need of a Christ I finde great need of a Christ He was so truly sensible of his own and others miseries that all those that rightly knew him did acknowledge him to be a person fitted for holy employments in regard of his much communion with God and acquaintance with his own heart He was learned with and without Books as he had a sharp a Wit and a searching Judgement his manner of handling of Questions in this Commentary is often by Shool-Arguments on both sides Pro and Con Conclusions and Answers in which the Reader shall finde how he could assent in lesser things and with a weighty and serious respect maintain greater matters In all he shewed an excellent moderation The Sons of Levi by this time are sufficiently sensible what want there hath been of a particular Commentary on this Psalm so few Authors having addressed their Studies this way which want is now fully supplyed by this Reverend Learned Religious Divine who hath given us both Practical and Polemical Expositions of it so spiritually and advisedly that I cannot but acknowledge that I have not met with any of our late Writers that have excelled him in these abilities insomuch that those that rightly knew him believe this to be the Epitome of his many years Studies An eminently learned Divine a Friend of his and mine perusing this Book in the Manuscript observing how he consulted with the Original said That the Lord had endued this Author with excellent and peculiar Gifts in a short yet substantial way to render the meaning of the Scripture To conclude Learned and Religious Reader my Prayers are to God for his Blessing that this Work of our Friend now in Heaven may do good to the future Generations that they may have cause to send up many thanksgivings to the Father of Mercies for the benefit they have reapt by it so prayeth the Quondam fellow Pupill of the deceased Author JO. BOLTON A Commentary on the 15th Psalm SERM. 1 SERM. I. Psal 15.1 Lord who shall abide in thy Tabernacle Who shall dwell in thy holy Hill THis Psalm as the Title of it doth shew was composed by David The Title the sweet Psalmist of Israel as he is stiled 2 Sam. 23.1 Whether David did compose all the 150 Psalms is a question The more ancient Rabbines as R. David Kimchi doth testifie say Kimchi in Praefat. in Psa That besides David there were ten Composers of the Psalms to wit Adam Melchisedec Abraham Asaph Heman Jeduthun Moses and the three Sons of Korah to wit Asir Elkanah and Abiasaph The 92 Psalm which is intituled A Psalm or Song for the Sabbath-day they say was composed by Adam being created the day before the Sabbath They make also Ethan who is mentioned in some of the Titles of the Psalms to be Abraham and the 110 Psalm they attribute to Melchisedec as the Author of it the other persons to wit Asaph Heman Jeduthun Moses and the Sons of Korah they make the Authors of those Psalms which are intituled by their names As for this last I should not much contend but for that which they say concerning Adam and Abraham I see no ground at all for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be not of David but for David or concerning David contrary to the signification of the word in other places And that Melchisedec was the Author of Psalm 110 we see to be both repugnant to the Title of it which tells us that it is a Psalm of David and also to the Testimony of our Saviour who makes David to be the Author of it for he saith that David said The Lord said unto my Lord Sit thou on my right hand until I make thine enemies thy footstool which is the beginning of the 110 Psalm Mat. 22.43 44. And see also Acts 2.34 35. I see no reason to dissent from Kimchi saying That those Psalms which have David's name in the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi in Praefat. were made by David and so also those Psalms that have no Inscription For I finde not only the 110 Psalm and so other Psalms which bear the name of David in the Title attributed to David in the New Testament but also such-Psalms as are neither inscribed by the name of David nor of any other The second Psalm having no Title is cited as made by David Act. 4.25 26. This Psalm divides it self into two general parts 1. A Question in the first verse Lord who shall abide c. 2. An Answer in the rest of the Psalm He that walketh uprightly c. In the Question we have 1. the person to whom the question is propounded in the first word Lord. 2. The thing inquired Who shall abide in thy tabernacle who shall dwell in thy holy hill The Answer is set down 1. more fully and distinctly He that walketh uprightly and worketh righteousness and speaketh the truth c. 2. more briefly and summarily in the last words of the last verse He that doth these
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
practizing such things as God never taught them but they themselves or others for them have devised The Papists are most gross in this kind the most of their Religion being Superstition and the greatest part of their Worship being will-Worship Their Crosses and Holy-Waters their Pilgrimages and Images their praying in an unknown Tongue and praying unto Saints these and many other such-like things as these they set much by and think they please God and profit themselves by them whenas yet God hath taught them no such matter Justly may that be said to them which Christ said to the Pharisees In vain do they worship me teaching for doctrines the commandments of men Mar. 7.7 But to let them pass some among our selves are very precise in observing and practizing divers things as pleasing unto God and profitable to their own Souls for which they have no instruction nor direction at all from God as their coming fasting to the Lord's Table their abstaining from certain Meats at certain times and the like Yea although they do observe those things which God doth teach and require yet they do it not upon that ground but upon the same ground that they observe other things which God did never teach nor require The most that they have to alledge for what they do is 1. Custom the Example of their fore-Fathers and others among whom they live But when the woman of Samaria said Our fathers worshipped in this mountain Joh. 4.20 our Saviour answered Ye worship ye know not what v. 22. And when the Pharisees taxed Christ's Disciples for not observing the tradition of the Elders Mar. 7.5 Christ taxed them saying Laying aside the commandment of God ye hold the tradition of men as the washing of pots and cups and many other such-like things ye do v. 8. And Peter telleth us that Christ hath redeemed us from our vain conversation received by tradition from our fathers 1 Pet. 1.18 2. Good intent and meaning hereupon they think God will accept that which they do though they know no ground or warrant at all from God for it But the example of Uzzah may sufficiently shew what a broken reed this is to lean upon He had a good intent and meaning in that which he did when he put forth his hand and laid hold on the Ark for he thought only to stay it and to keep it from falling when he saw that the Oxen did shake the Cart wherein it was carried yet God was so far from being pleased with that which he did that immediately he smote him that he died for it 1 Chron. 13.9 10. David shews the reason of God's inflicting this judgement saying The Lord our God made a breach upon us because we sought him not after the due order 1 Chron. 15.13 It is not enough therefore to seek God but we must know how we do it we must do it after the due order that is so as God himself hath prescribed Paul confesseth of himself saying I verily thought with my self that I ought to do many things against the Name of Jesus of Nazareth Act 26.9 It was out of his zeal he saith that he did persecute the Church Phil. 3.6 But was that therefore which he did pleasing unto God No because his zeal was such as he speaketh of Rom. 10.2 where he saith of the Jews They have a zeal of God but not according to knowledge So our Saviour told his Disciples that the time would come when they that killed them would think they did God service John 16.2 Yet certainly God would be far from accepting such service That service which is acceptable unto God must be reasonable service as it is called Rom. 12.1 it must proceed first from the Understanding the prime and principal Faculty of the reasonable Soul and then from the Will and Affections which are reasonable only by participation Be ye not unwise but understand what the will of the Lord is saith the Apostle Ephes 5.17 Whatever service it be that is performed without Understanding it is but the sacrifice of fools as Solomon terms it Eccles 5.1 And as he adds v. 4. God hath no pleasure in fools Secondly This makes for the reproof of such as regard Use 2 not to learn of God though he affords them time and means whereby to attain to the knowledge of Salvation yet they heed not to make use of them How justly may we complain of many When for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God Heb. 5.12 Yea many are not only ignorant but as Peter speaks they are willingly ignorant 2 Pet. 3.5 They say unto God Depart from us we desire not the knowledge of thy ways as Job says of the wicked Job 21.14 How do they think to be saved who are so ignorant and still will be ignorant of those things which concern Salvation who neither know these things nor care to know them The Apostle telleth us that whom God will have to be saved them also he will have to come to the knowledge of the Truth 1 Tim. 2.4 so that without coming to the knowledge of the Truth no coming to Salvation Knowledge is the key as it is called Luke 11.52 So that if thou hast no knowledge the Gate of Salvation is fast shut and lock'd there is no entrance for thee My people is destroyed for lack of knowledge saith God Hos 4.4 The very want of knowledge is enough to cause destruction how much more the contempt of it This is the condemnation of the world saith our Saviour that light is come into the world and men loved darkness rather then light Joh. 3.19 What will they here say That God is merciful and will have mercy on them so some use to speak in this and the like case but what saith the Prophet Isaiah It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Isa 27.11 Use 3 Thirdly and lastly here is Exhortation for all to learn of God and to that end Means whereby to learn of God 1. To acquaint themselves well with God's Word for that is the ordinary means whereby God doth teach those things which concern Salvation as I have shewed before Disce cor Dei ex verbis Dei Gregor Therefore consult God's Word give heed unto it and follow it Thy word have I hid within my heart saith David unto God that I might not sin against thee Psal 119.11 And v. 24. Thy testimonies also are my delight and my counsellours And v. 99. I have more understanding then all my teachers for thy testimonies are my meditation 2. To pray unto God for his Spirit to enlighten the minde and to enable to understand his Word and to profit by it for as I have also shewed before the Spirit is the principal Agent without which the Word is
of no force of no effect As ordinarily without the Word the Spirit doth not work and therefore the Word is not to be slighted and despised so without the Spirit the Word cannot possibly work and therefore the Word is not to be rested in but the Spirit is to be prayed for that so the Word may be effectual Though the Word be a Light yet except our eyes be opened what are we the better for it This David considered and therefore prayed unto God saying Open thou mine eyes that I may behold wondrous things out of thy law Psal 119.18 3. To labour for such a disposition and frame of heart as God requires in those whom he will teach 1. Therefore we must be humble acknowledging our wants and imperfections our inability to help our selves and our unworthiness that God should help us A scorner saith Solomon seeketh wisdom and findeth it not but knowledge is easie to him that understandeth to wit that understandeth what is requisite for the obtaining of it Prov. 14.6 Humilitatis est totius spiritualis fabricae fundamentum Bern. Epist 87. Seest thou saith he a man wise in his own conceit there is more hope of a fool then of him Prov. 26.12 More hope of any fool then of a proud self-conceited fool Professing themselves wise saith the Apostle they became fools Rom. 1.22 And therefore he bids Let no man deceive himself if any man among you seem to be wise in this world let him become a fool let him know and acknowledge himself to be so that he may be wise 1 Cor. 3.18 Such a disposition Agur was of Surely saith he I am more bruitish then man and have not the understanding of a man I neither learned wisdom nor have the knowledge of the holy Prov. 30.2 3. The want of this disposition was it that made the Pharisees so blinde they thought that none were so acute and quick-sighted as they were See Mat. 15.14 and Mat. 23.16 24 26. with Joh. 9.34 39 40 41. 2. We must be pliable and obedient ready to do the will of God when it is made known unto us If any man will do his will he shall know c. Joh. 7.17 What man is he that feareth the Lord him will he teach in the way that he shall chuse Psal 25.12 And v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant This God promiseth saying To him that ordereth his conversation aright will I shew the salvation of God Psal 50.23 It is true God must first teach us before we can do any thing aright or have any purpose to do it but as our Saviour saith To him that hath that is maketh good use of what he hath shall be given and he shall have abundance Mat. 25.29 David therefore praying unto God to teach him professeth his readiness to observe and practice what he shall learn of him Teach me O Lord the way of thy statutes and I will keep it unto the end Give me understanding and I will keep thy law yea I shall observe it with my whole heart Psal 119.33 34. SERM. II. Psal 15.1 Who shall abide in thy Tabernacle Who shall dwell in thy holy Hill BY God's tabernacle here and by his holy hill some understand the Church some Heaven some by tabernacle the Church and by holy hill Heaven because a Tabernacle properly denotes a temporary place of abode and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to abide doth properly signifie to sojourn as the margent noteth But neither is the word tabernacle always taken in that strict sense as I shall shew anon SERM. 2 and the other word also doth sometimes signifie to dwell as Isa 11.6 The wolf also shall dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the lamb Now for the word tabernacle sometimes the Church is so called as Amos 9.11 Acts 15.16 where by the tabernacle of David is meant the Church of Christ of whom David was a type and therefore he is sometimes called David as Ezek. 34.23 and Hosea 3.5 The Church is termed a Tabernacle either because from Moses unto Solomon God was solemnly worshipped in a Tabernacle and in it was placed the Ark the sign of God's special presence Exod. 40. and 2 Sam. 7 2. in which latter place it is said The ark of God dwelleth within curtains that is in a Tabernacle hung about and covered with Curtains Or because a Tabernacle is sometimes put for any Habitation as Psal 132.3 I will not come into the tabernacle of my house and the Church is God's Habitation the house of God 1 Tim. 3.15 God doth dwell in it as God hath said I will dwell in them 2 Cor. 6.16 In this respect the Church may be called a Tabernacle as there to wit 2 Cor. 6.16 it is called a Temple yet still as it seemeth with reference to the Jewish Tabernacle which Moses erected wherein God did dwell in that there he did in special manifest himself unto his people Again the word tabernacle signifying as we see any Habitation even the House or Palace of a King for so it is used Psal 132.3 by God's Tabernacle here may be meant Heaven wherein God doth dwell that is wherein he doth especially manifest and shew forth his Glory Hear thou in heaven thy dwelling-place saith Solomon in his Prayer to God 1 King 8.30 So v. 39 and 43. So our Saviour calls Heaven his Fathers house John 14.2 Those many Mansions also which he saith are in his Father's House that is in Heaven he calleth tabernacles Luke 16.9 though to distinguish them from other Tabernacles properly so called he calleth them everlasting tabernacles And as Kimchi observes upon the Text by tabernacle may be understood Heaven because the Heavens are spread out like a Tent or Tabernacle See Psal 104.2 and Isa 40.22 For the other word hill or as the word in the Original doth properly import mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may also either signifie the Church or Heaven The Church in that the Temple was built upon a Hill or Mountain to wit Sion whence the Church in Scripture is frequently called Sion or mount Sion as Isa 28.16 Psal 51.21 Heb. 12.22 or the mountain of the Lord as Isa 2.3 Mic. 4.2 Heaven also may be understood by hill or mountain in that it is above on high therefore it is called the high and holy place Isa 57.15 So then all the Expositions before mentioned are agreeable to the words and indeed they come all to one in effect For whether we understand the words of the Church or of Heaven or partly of the one and partly of the other still the Question is in effect one and the same to wit Who shall enjoy Salvation That this is the purport and meaning of the Question appears by the last words of the Psalm He that doth these things shall never be moved Who shall abide in thy tabernacle Who c.
they are and must be that shall be saved Unto you it is given to know the mysteries of the kingdom of heaven said Christ to his Disciples but to them it is not given Matth. 13.11 Lord how is it that thou wilt manifest thy self unto us and not unto the world said Judas not Iscariot unto Christ John 14.22 Let us therefore give unto the Lord the glory due unto his Name Psal 29.2 Let us not arrogate any thing to our selves as if there were any thing more in us then in others why God should deal thus with us but let us ascribe all unto God acknowledging that all is meerly of his Free-Grace and undeserved Mercy Who maketh thee to differ and what hast thou that thou hast not received Now if thou didst receive it why doest thou glory as if thou hadst not received it 1 Cor. 4.7 By the grace of God I am that I am 1 Cor. 15.10 Not by works of righteousness which we have done but according to his mercy he saved us Tit. 3.5 By grace ye are saved Ephes 2.5 And v. 8. For by grace ye are saved through faith and that not of your selves it is the gift of God But let us also have a care to express our thankfulness by our Obedience Let us have a care to walk worthy of the Lord unto all pleasing being fruitful in every good work Giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the Saints in light Who hath translated us from the power of darkness into the kingdom of his dear Son Col. 1.10 12 13. SERM. 3 SERM. III. Psal 15.1 Lord Who shall abide in thy Tabernacle Who shall dwell in thy holy Hill THese words do yet hold out unto us another Doctrine Doct. namely this That it is a thing which doth mainly concern every one to know and consider how he must be qualified that he may be saved For this end David here makes this enquiry Lord who shall abide in thy tabernacle c. He doth it not out of curiosity and presumption as seeking to know particularly the persons that shall be saved but out of a good and godly care that he hath both of himself and others he asks how they must be qualified and what manner of persons they must be that shall enjoy Salvation And see how sollicitous he is how he ingeminates the Interrogation Who shall who shall Thus also Psal 24.3 Who shall ascend into the hill of the Lord and who shall stand in his holy place And Psal 27.4 One thing saith he have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his temple This was it that our Saviour commended Mary for when Martha complained of her because she sate at our Saviour's Feet to hear his Words and did not joyn with her in making preparation for Christ's bodily Entertainment Martha Martha said he unto her thou art careful and troubled about many things But one thing is needful and Mary hath chosen the better part which shall not be taken away from her Luke 10 41 42. This is that which our Saviour teacheth and requireth when he saith First seek the kingdom of God and his righteousness Mat. 6.33 There is great reason for it why it should be so For 1. Salvation is a thing most precious Reasons why all ought chiefly to look afâ—er Salvation and worthy to be regarded How shall we escape if we neglect so great salvation Heb. 2.3 It is a great exceeding great Salvation and therefore by no means to be neglected but by all means to be sought after Though a man have all yet if he want Salvation what is he the better What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 All that the World can afford a man cannot give him full content but still one thing or other will be wanting and even of that which he hath in greatest abundance he will still be desiring more and will not be satiâ—fied with that which he hath already Though Ahab had a Kingdom Unus Pelleo inveni non sufficit orbis Juv. Omnis mihi copia quae Deus mâ—us non est Egestas est Aug. Confes l. 13 c. 8. yet it would not satisfie him because he could not have Naboth's Vineyard 1 King 21. Though Haman were in the highest honour that the Great Monarch Ahasuerus could advance him to yet all would not suffice because Mordecai did not bow unto him Esth 5.11 12 13. He that loveth silver saith Solomon shall not be satisfied with silver nor he that loveth abundance with encrease Eccles 5.10 So is it in respect of all worldly things whatsoever Ratio vanitatis verissima haec est vanitas est quod nec confert plenitudinem continenti nec fulcimentum innitenti nec fructum laboranti Parif 2. part de Universo cap. 25. For as he also telleth us All is vanity Eccles 1.2 therefore it cannot fill it cannot satisfie But Salvation will fill the Soul and satisfie the desire of it When I awake I shall be satisfied with thy likeness saith David unto God Psal 17.15 So it must needs be for there is fulness of joy and pleasure for evermore Psal 16.11 Delight thy self in the Lord saith he and he shall give thee the desires of thine heart Psal 37.4 The Godly even in this life many times have unspeakable joy through the sense of God's Love and the assurance of Salvation Whom having not seen ye love Et aliquando intromittis me in affectum multum inusitatum intro sus ad nescio quam dulcedinem quae si perficiatur in me nescio quid erit quod vita ista non erit Aug. Confes l. 10 c. 40. in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory receiving the end of your faith the salvation of your souls 1 Pet. 1.8 9. David having lost the sense of this joy prays for the restoring of it Restore unto me saith he unto God the joy of thy salvation Psal 51.12 How much greater and more unspeakable is that joy which the Saints have in Heaven where they actually possess Salvation and have the full fruition of it Again if the things of this World could satisfie for the present yet they are transitory and fading The fashion of the world passeth away 1 Cor. 7.31 The world passeth away and the lust thereof 1 John 2.17 But Salvation is durable and eternal My salvation shall be for ever saith God Isa 51.6 Christ is the Author of eternal salvation to all that obey him Heb. 5.9 Every man that striveth for mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9.25 We look not at the things which are seen
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
unto him with their tongues Their hearts were not right with him neither were they stedfast in his covenant Psal 78.34 35 36 37. David sheweth his uprightness by this that when he was delivered out of trouble he was carefull to performe what he had promised when he was in trouble I will goe into thine house so saith he unto God with burnt-offerings and will pay thee my vowes which my lipps have uttered and my mouth hath spoken when I was in trouble Psal 66.13 14. 3. If we be upright we will be willing to be plainly dealt with and to have the word brought home to our consciences and particularly applied unto us Doe not my words do good to him that walketh uprightly saith God Mic. 2.7 When the Prophet Nathan dealt roundly with David telling him plainly that he was the man to wit that had sinned grievously and did aggravate his sins against him David humbly cried peccavi saying I have sinned against the Lord 2 Sam. 12.7 13. Neither did he love Nathan a whit the lesse for being so plaine with him but did highly honour him even to his dying day as appeares by the historie 1 Kin. 1.24 27. So when the prophet Esay had sharpely reproved and severely threatned Ezekiah for that wherein he was faultie Ezekiah answered Good is the word of the Lord which thou hast spoken Isa 39.8 Thus also Eli when he percieved that the Lord had spoken concerning him unto Samuel though Samuel was but a child yet he disdained not to heare him yea though he knew it was a very harsh message which Samuel had to deliver unto him and saw that Samuel was afraid to deliver it yet he straitly charged him to doe it and when he heard it he meekly submitted unto it saying It is the Lord let him doe what seemeth him good 1 Sam. 3.16 17 18. But on the other side when Amaziah was reprooved by the prophet for worshipping the gods of Edom he scorned the reproof and taunted the reproover saying Art thou made of the kings counsell and then he also threatned him saying Forbeare why shouldest thou be smitten 2 Chron. 25.15 16. This did manifest him to be unsound as it is said of him v. 2. He did that which was right in the sight of the Lord but not with a perfect heart So the leaven of the Pharisees even their hypocrisie appeared in this that when they heard our Saviour speake against covetousness they being covetous derided him Luke 16.14 15. And marke this it is a signe of an upright heart to confesse what we are guiltie of not only to God but also to men when they charge us with it and reproove us for it So David did to Nathan 2 Sam. 12.13 and Jonah to the mariners Jon. 1.10 See also Josh 7.19 4. If we be upright we will be more ready to judge and censure our selves then others Our Saviour makes it the property of an hypocrite to behold a moâ—e in his brothers eye and not to consider a beame in his owne eye Matth. 7.3 To admonish and reproove others is not a fault yea it is a dutie Col. 3.16 Levit. 19.17 But to tell others of their faults and not to minde our owne to reproove others and nor to reforme our selves this savours strongly of hypocrisie Therefore that man after Gods heart David saith I thought on my wayes and turned my feet into thy testimonies Psal 119.59 5. If we be upright we will he humble Pride argues hypocrisie Behold saith the Prophet Habakkuk his soule that is lifted up is not upright in him Hab. 2.4 He that is upright seekes the glorie of God see Ioh. 7.18 but he that is proud feeketh his own glorie therefore pride and uprightness are inconsistent and cannot stand together 6. If we be upright then Jesus Christ doth dwell in our hearts by faith Ephes 3.17 For it is faith faith in the Lord Jesus by which our hearts are purified Act. 15.9 A heart of unbeliefe is an evill heart Heb. 3.12 I shall make but one use more of the point and that is Use 2 for Exhortation Let us therefore have a care to walke uprightly if we fast pray give almes what ever we doe let us be sure that our hearts be upright in it To incite us the more hereunto let us consider 1. That if the heart be upright Motives to perswade unto uprightness God will accept of weake service pardoning our failings and passing by our imperfections I will spare them saith he as a man spareth his son that serveth him Mal. 3.17 A man will not be over-rigid and severe with his son that serveth him but will spare him knowing that though he doth things weakely yet he doth them sincerely that his desire is to please his father whom he serveth even so will God be indulgent and favorable to those whose hearts he knoweth to be upright with him God will pardon every one that prepareth his heart to seeke him though he be not cleansed according to the purification of the sanctuary 2 Chron. 30.18 19. Asa had divers failings as we reade 2 Chron. 16. and 16. yet God spared him and accepted the integrity and uprightness of his heart The high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his dayes 2 Chron. 15.17 On the otherside the most glorious service is of no worth if the heart be not upright in it This marr'd all that Amaziah did he did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 God cannot endure those that draw neare him with their mouth and honour him with their lips but remoove their hearts farre from him Isai 29.13 Hollow-hearted performances may procure some outward temporal reward for the encouragement of others thus God rewarded Iehu for what he did though his heart was not sincere 2 Kin. 10.30 31. But the reward of the inheritance as the Apostle calles it Col. 3.24 such services shall not procure Yea though Iehu's service in one respect was rewarded to wit as the thing done the judgment executed upon Ahab and his familie was pleasing unto God yet it was punished and accounted as murther in that he was not upright in that which he did he sought indeed his owne ends and not the glorie of God in it Yet a little while saith God and I will avenge the blood of Iezreel that is of Ahab and his familie slaine in Jezreel upon the house of Iehu c. Hos 1.4 But if the service proceed from a heart grosly hypocritical purposely making a shew of that which it meaneth not it is much more odious and abominable in the sight of God Ye are they said Christ to the Pharisees that justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Luke 16.15 And againe Woe unto you Scribes and Pharisees hypocrites Simulata
sanctitas duplex est iniquitas for ye devour widdowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Mat. 23.14 2. Upright walking is that which will make us walke with comfort and confidence He that walketh uprightly walketh surely but he that perverteth his wayes shall be known Prov. 10.9 Whoso walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once Prov. 28.18 For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them or as the margent hath it strongly to hold with them whose heart is perfect towards him 2 Chron. 16.9 3. This will afford comfort and courage in time of affliction If our heart condemne us not then have we boldness towards God And whatsoever we aske we receive of him c. to wit so farre as he sees it to be for his glory and our good 1 Iohn 3.21 22. This is our rejoycing the testimonie of our conscience that in all simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world 2 Cor. 1.12 This was it that did support and uphold Iob in his greatest distresse Though saith he he slay me yet will I trust in him but I will maintaine mine owne waies before him He meanes the integrity and uprightness of his heart in his waies He also shall be my salvation for an hypocrite shall not come before him Job 13.15 16. And againe But he knoweth the way that I take when he hath tried me I shall come forth as gold Job 23.10 The whole 31. Chapter is also to this purpose On the otherside when affliction and distresse cometh then the sinners in Sion are afraid fearfulness doth surprize the hypocrites Isai 33.14 Will God heare his crie saith Job speaking of an hypocrite when trouble cometh upon him Job 27.9 No If I regard inquitie in mine heart saith David the Lord will not heare me Psal 66.18 The sacrifice of the wicked saith Salomon is an abomination to the Lord but the prayer of the upright is his delight Prov. 15.8 4. If we walke uprightly we neede not feare when death cometh but may have boldness at the approach of it When Ezekiah was told by the Prophet Esay that he should set his house in order for he should not live but die though in some respects he was desirous to live still yet this did comfort and encourage him that he could say Remember now O Lord I beseech thee how I have walked before thee with a perfect heart and have done that which is good in thy sight Isa 38.3 But saith Job What is the hope of the hypocrite though he hath gained when God shall take away his soule Job 27.8 5. And lastly If we walke uprightly that great day the day of judgment which will be a day of terrour and confusion unto all the ungodly will be unto us a day of triumph and rejoycing Herein is our love made perfect that we may have boldness in the day of judgment because as he is so are we in this world 1 John 3.17 When that day cometh Then the Lord will bring to light the hidded things of darkness and will make manifest the counsel of the hearts and then shall every man to wit that walketh uprightly have praise of God 1 Cor. 4.5 In this respect our Saviour bids Beware of the leaven of the Pharisees which is hypocrisy because the day will come that will reveal all and make all manifest For saith he there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12.1 2. Thus then in many respects we may see that there is great cause to pray with David Let mine heart O Lord be sound in thy statutes that I may not be ashamed Psal 119.80 SERM. V. SERM. 5 Psal 15.2 And worketh righteousness THis is the next general propertie of one that shall abide in Gods tabernacle and dwell in his holy hill The former property respects the heart and affection this respects the life and conversation As the inward intention must be sincere and upright so the outward action must be just and righteous as good may not be done for an evill end so neither must evill be done for a good end Hence we may observe that He that would obtaine salvation must work righteousness Doct. He that would ascend into the hill of the Lord and stand in his holy place must have cleane hands Psal 24.3 4. The crowne of life as it is called Revel 2.10 is a crowne of righteousness as the Apostle termes it 2 Tim. 4 8. They that seek the kingdome of God must also seeke the righteousness if they would finde what they seeke Matth. 6.33 Know ye not saith the Apostle that the unrighteous shall not inherit the kingdome of God Be not deceived neither fornicatours nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde Nor theeves nor covetous nor drunkards nor revilers nor extortioners no unrighteous persons whatsoever that both are and continue such shall inherit the kingdome of God And such were some of you but ye are washed ye are sanctified c. 1 Cor. 6.9 10 11. And againe For this ye know that no whoremonger nor uncleane person nor covetous man who is an idolater hath any inheritante in the kingdome of Christ and of God Ephes 5.5 Reas Thus it must needes be in respect of God Reason the giver of salvation in respect of Christ the purchaser of salvation and in respect of heaven the place of salvation 1. In respect of God the giver of salvation It is the salvation of God Psal 50.23 Therefore except he give it Reasons why only such as worke righteousness be saved none can have it Now God is God of righteousness He is of purer eyes then to behold evill and cannot looke upon iniquity Hab. 1.13 to wit without a hatred and detestation of it Whoever therefore they be that doe not worke righteousness they must not looke for salvation For thou art not a God that hast pleasure in wickedness neither shall evill dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity Psal 5.4 5. 2. In respect of Christ the purchaser of salvation There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Now Christ is the true Melchisedec that is king of righteousness Heb. 7.2 To him is that spoken A scepter of righteousness is the scepter of thy kingdome Thou hast loved righteousness and hated iniquity Heb. 1.8 9. Therefore none may thinke to obtaine salvation through Christ except they worke righteousness 3. In respect of heaven the place of salvation The inheritance incorruptible and undefiled and that fadeth not away is reserved in heaven for us 1 Pet. 1.4
none iniquity that is they doe not give themselves up to the practice if any iniquity Psal 119.3 they walke in Gods wayes as there it followes immediately after 2. Their sinnes would be more troublesome and grievous unto them then they are Mine iniquities are gone over mine head and are a heavy burthen too heavy for me to beare Psal 38.4 O wretched man that I am who shall deliver me from this body of death Thus did David and Paul complaine which shewes that their sinnes were indeed of infirmity but so are not theirs who rejoyce to doe evil Prov. 2.14 Who make a mocke of sin Prov. 14.9 Such as these doe not sin of infirmity but of presumption 4. Some build upon this that they performe holy duties they heare pray c. But the sacrifice of the wicked is an abomination to the Lord Prov. 15.8 to wit because as it followes vers 9. The way of the wicked is an abomination to the Lord. The Prophet Malachi speaking of Christ saith He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord c. Mal. 3.3 4. Then that is when they that offer them are made pure If a man therefore purge himselfe from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good worke 2 Tim. 2.21 A man of any quality cannot endure to be served in an uncleane vessel so much lesse can God endure that service which proceeds from the wicked and ungodly See Isai 1.11 17. and 66.3 This David considered and therefore he said I will wash mine hands in innocency and so will I compasse thine altar O Lord Psal 26.6 These and other such like grounds many have to build their hopes of heaven and heavenly happiness upon but they are false grounds and will deceive them false I say either simply in themselves or at least as they build upon them Let us then be provoked and stirred up to worke righteousness Let us consider Motives to stirre up to worke righteousness 1. That this is pleasing unto God The righteous Lord loveth righteousness Psal 11.7 And because he loveth it therefore also we shall love and practice it Ye that love the Lord hate evil Psal 97.10 Hate the evill and love the good Amos 5.15 Abhorre that which is evil and cleave to that which is good Rom. 12.9 2. That this is profitable to our selves Indeed God loves righteousness and hates iniquity but our righteousness cannot profit him nor our iniquity doe him any prejudice If thou sinnest what doest thou against him or if thy transgressions be multiplied what doest thou unto him If thou be righteous what givest thou him or what receiveth he of thine hand Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man Job 35.6 7 8. But God can neither be hurt by the one nor profited by the other Now if we be righteous we our selves shall have the benefit of it if we be unrighteous we our selves shall suffer for it If thou beest wise saith Solomon thou shalt be wise for thy selfe but if thou scornest thou alone shall beare it Prov. 9.12 Let us take heede therefore of being like Balaam who loved the wages of unrighteousness 2 Pet. 2.15 Yet he could say Let me die the death of the righteous and let my latter end be like his Num. 23.10 Let us live the life of the righteous if we would die the death of the righteous let us worke the workes of righteousness if we would obtaine the crowne of righteousness 2 Tim. 4.8 â—he wicked worketh a deceitfull worke but to him that soweth righteousness shall be a sure reward Prov. 11.18 Yea if we would enjoy the good things of this live let us have a care to worke righteousness For godliness is profitable unto all things having the promise both of the life that now is and also of that which is to come 1 Tim. 4.8 First seeke the kingdome of God and his righteousness and all these outward and earthly things shall be added unto you so farre forth as God sees them needful and expedient for you Mat. 6.33 Whether the righteous have little or much of these outward things they have Gods blessing with it which is more then all besides and without which all is nothing This the wicked want whatsoever they have besides though the things which they have in themselves considered be blessings yet to them they are not blessings but curses Because they doe not give glorie unto the name of God therefore he doth curse their blessings Mal. 2.2 Their prosperity doth destroy them Prov. 1.32 Their table is made a snare unto them and that which should have been for their welfare is unto them an occasion of ruine Psal 69.22 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just Prov. 3.33 Therefore a little that a righteous man hath is better then the riches of many wicked Psal 37.16 Quest But may some say what must we doe that we may work righteousness Answ I answer 1. We must be in Christ we must be ingrafted into him by faith For of his fulness we must all receive grace for grace John 1.16 But without him or as the margent hath it severed from him we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 15.5 Therefore our prime and principal worke must be to lay hold on Christ that he may dwell in our hearts by faith Means whereby to worke righteousness Ephes 3.17 When the Jewes asked our Saviour saying What shall we doe that we may worke the workes of God He answered This is the worke of God that ye beleeve in him whom he hath sent John 6.28 29. This is that worke without which no worke can be truely good and pleasing in the sight of God 2. We must acquaint our selves with the word of God and take heede unto it as to a light shining in a darke place 2 Pet. 1.19 Thy word saith David unto God is a lampe unto my feete and a light unto my paths Psal 119.105 Wherewithal saith he shall a young man cleanse his way by taking heede thereto according to thy word vers 9. And againe Order my steps in thy word and let none iniquity have dominion over me vers 133. Gods will is the rule of righteousness Be ye not unwise but understand what the will of the Lord is Ephes 5.17 Be not conformed to the world but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God It is Gods revealed will to which we must give heede see Deut. 29.29 Rom. 12.2 Now Gods word is that by
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
and plot how to destroy the other Dan. 11.27 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walke with slanders Jer 4.9 The words of his mouth were smoother then butter but warr was in his heart his words were softer then oil yet were they drawne swords Psal 55.21 A notable examplâ— of treacherous lying we have Luk 20.20 c. Some came unto Christ saying Master we know that thou savest and teachest rightly neither â—cceptest thoâ— the person of any but teachest the way of God truly Is it lawfuâ— for us to give tribute unto Cesar or not Thus they seemed to have a very honourable estimation of Christ and a great desire to be resolved by him when as indeed they were spies and sought to take hold on his words that thâ—y might deliver him to the power and authority of the governour Christ knew the treachery and fals-heartedness of men for he knew what was in man John 2.25 And therefore when he sent his Apostles abroad to preach he said unto them Behold I send you forth as sheep among wolves be ye therefore wise as serpents and harmless as doves R. Sal. in Gen. 37.4 But beware of men c. Mar. 10.16 17. A Jewish Rabbin commenting upon that place of Scripture where it is said of Josephs brethren that they hated him and could not speak peaceably unto him saith that this is recorded to their praise that when they hated Joseph they did not flatter and dissemble making a shew of love with their mouths when hatred was in their hearts The glosse is more acute then solid but yet this is true it is not so bad to professe hatred where it is as to professe love where it is not A man may much more easily beware of a professed enemy then he can of a false friend even as if a dog bark and look grimme before he bite one hath faire warning to look to himselfe but if he creepe and fawne upon you and then flie in your face you cannot so well avoid the danger It was not an enemy that reproached me then I could have borne it neither was it he that openly hated â—e that did magnifie himselfe against me But it was â—hou a man mine equal my guide and mine acquanitance We took sweet counsel together and walked into the house of God in company Psal 55.12 13 14. This perfidiousness of men David also complaines of Psal 5.9 There is no faithfulness in their mouth their inward part is very wickedness their throat is an open sepulchre they flatter with their tongue And upon this occasion he cryes out Help Lord for the godly man ceaseth for the faithful faile from among the children of men They speake vanity every one with his neighbour with flattering lips and with a double heart doe they speak Psal 12.1 2. But as he adds v. 3. The Lord shall cut off all flatterings lips and the tongue c. And Psal 120. having said vers 2. Deliver my soule O Lord from lying lips and from a deceitful tongue he addes vers 3.4 What shall be given unto thee and what shall be done unto thee thou false tongue Sharpe arrowes of the mighty with coales of juniper that is piercing plagues heâ—e and hell-fire hereafter as the Chaldee Paraphrast and R. Salomon expound it Burning lips saith Salomon that is lips that seeme to be inflamed iwith love and good affection towards one and a wicked heart are like a potsheard covered with silver drosse He that hateth dissembleth with his lips â—â—d layeth up deceit within him When he speaketh faire beleeve him not for there are seven abominations in his heart And having thus shewed the vileness of the sin he goes on to shew the greatness of the punishment saying Whose hatred is covered by deceit his wickedness shall be shewed before the whole congregation Whoso diggeth a pit shall fall therein and he that rolleth a stone it will returne upon him Prov. 26.23 27. But as of all lyars pernitious liars are the worst and of all pernitious liars fawning and flattering liars are the most pernitious so of all fawning and flattering liars false and lying prophets are the most dangerous Such prophets as cry peace and there is no peace Ezek. 13.10 Such as lull people asleepe in their sinnes and sow pillowes to their arme-holes Ezek. 13.18 People love to have it so but what will they doe in the end thereof Jer. 5.31 When God shall bring his judgments upon them for their sinnes then they will see how pernitious and destructive such prophets have been unto them Jeremie notes this as the grand cause of all the miserie that came upon the Jewish people Thy prophets saith he have seen vaine and foolish things for thee and have not discovered thine iniquity to turne away thy â—â—ptivity but have seen for thee false burthens and causes of banishment Lam. 2.14 See Zach. 13.3 SERM. VII SERM. 7 Psal 15.2 That speaketh the truth in his heart I Have spoken of one kinde of lying tâ— wit pernitious lying and of many kindes of that lying 2. The next kinde of lying is sportful lying when a man by lying intends no michiefe or hurt to any but only seekes to make himself and others merry Some referre to his head Iosephs dealing with Benjamin Gen. 43. when he caused the cup to be put into his sacke pretending as if Benjamin had stolne it But Ioseph did not this for sport but with a serious intent to try his brethren how they stood affected towards Benjamin and what care they had of their father who he knew loved Benjamin most dearly to see if they did not therefore envy and hate Benjamin as for the same cause they had envied and hated Ioseph himselfe So that if that carriage of Ioseph towards Benjamin were lying which I see no necessity to affirme it was rather officious then sportful lying However this kinde of lying in sport is such as cannot be defended For if for every idle word that men shall speake they must give an account in the day of judgment Mat. 12.36 then surely much more for every false and lying word And if foolish talking and jesting be condemned Ephes 5.4 then surely much more lying talking and such jesting as hath lying mixed with it Now of such liars there are especially two sorts 1. The storie-telling liar one that for sport-sake doth tell false and fabulous stories Who are most commonly faulty in this kinde the very terme doth shew which is usually given to such stories for they are called old wives tales or old wives fables 1 Tim. 4.7 Travellers also are commonly noted for this kinde of lying they having been in remote countries will tell strange stories mixing truth and falshood together 2. The news-telling liar one that is of the Athenian humour delighting to tell or heare some new thing Act. 17.21 Such will usually coyne
will say They hope they may make an excuse for themselves or others if need be But if they know the excuse to be false it is a lie and they may not make it if they doe neither they nor their excuse can be excused If thy cause be good doe not make it bad by maintaining it ill if it be bad doe not make it worse by maintaining it at all and especially by lying But the Jesuites are most grosse this way who have set forth bookes in defence of that which is indeed lying though they will not have it called or accounted so but equivocation and mental reservation Suppose a Romish Priest be examined by a Magistrate whether he be a Priest or no they teach and maintaine that he may lawfully say yea and sweare too that he is no Priest meaning of Jupiter or Apollo or the like or no such Priest as the Magistrate desires or not so as to tell him But by this device Peter might well and truely have denied Christ saying and swearing that he knew him not to wit to be such an one as they tooke him to be or to tell them and the like Neither is there any truth so plaine and manifest but a man by this reason may denie it without lying But such fig-leaves are not sufficient to cover the shame of such lying The patrons and defenders of it little heed that of the Apostle Wee have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2 Cor. 4 2. Use 2 2. Therefore let us have a care when we doe speake to speake the truth and to eschew lying To this end let us consider 1. That our profession doth require this of us For we professe that we beleeve in God and in Jesus Christ and in the Holy Ghost and that we embrace the Gospel Now God is the God of truth Isai 65.16 He is one that cannot lie Tit. 1.2 And Christ is the truth John 14.6 He is the Amen the faithful and true witness Revel 3.14 There was no guile in his mouth 1 Pet. 2 22 The Holy Ghost also is the spirit of truth John 15.26 and 16.13 And the Gospel is the word of truth Jam. 1.18 and the way of truth 2 Pet. 2.2 2. Lying perverts and overthrowes the nature of speech For speech is ordained for that end that we may make known our mindes one to another if therefore we use lying if we speake one thing and thinke another we abuse that faculty of speech which God hath given us and make it serve to a quite contrary end then that for which God hath ordained it Let not any say or thinke so proudly and presumptuously as David shewes some do saying With our tongues will we prevaile our lips are our owne who is Lord over us Psaâ— 12.4 No God is Lord over us our lips are not our owne he hath made them and not we our selves and therefore we must use them not as we our selves thinke meet but as he doth require of us 3. Lying destroyes all society among men Man as the Philosopher observeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature now speech is a means whereby men have society one with another When the language of men was confounded so that one could not tell what another spake then presently their combination was dissolved Gen. 11. they were forced to desist from their enterprize and to give it over When one asked bricke R. Sal. on Gen. 11. saith a Rabin another brought clay and then they fell together by the eares and one dashed out the others braines This is more then the Scripture records but so much it shewes that their confederacie and aspiration was soon broken when once by reason of the confusion of tongues they could not make known their mindes one to another Augustine saith truely Diversity of tongues doth alienate and estrange one man from another so that a man had rather be with his dog then with one of a strange and unknown language Diversitas linguarum hominem aliâ—nat ab homine adeò ut libâ—ntiùs homo sit cum cane suo quà m cum homine alieno Aug. de Civit. Dei lib. 16. cap. 7. But surely a lying tongue is a far worse enemy to society then an unknown tongue and much better it is for a man to have no society at all then with such as he cannot beleeve what they say or if he doe he shall be deceived by them Concerning such we may well take up the words of Jacob O my soule come not thou into their secret unto their assembly mine honour be not thou united Gen. 49.6 I have not sate with vaine persons saith David neither will I goe in with dissemblers Psal 26.4 Deliver my soule O Lord saith he from lying lips and from a deceitful tongue Psal 120.2 And presently after he cryes out Woe is me that I sojourne in Meshec that I dwell in the tents of Kedar vers 5. O that I had in the wilderness saith Jeremie a lodging place of wayfaring men that I might leave my people and go from them why so for they be all adulterers an assembly of treacherous men And they bend their tongues like their bowe for lies c. Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walk with slander And they will deceive every one his neighbour and will not speake the truth they have taught their tongues to speake lies and weary themselves to commit iniquity Jer. 9.2 5. Better it were to live in the wilderness then with such as these better to be alone then to have such society 4. The fruit of truth is permanent and lasthing but the fruit of lying is transient and fading The lip of truth shall be established for ever but a lying tongue is but for a moment Prov. 12.19 Though a man may gaine by lying for a while yet usually it comes to passe that ere long a liar is discovered his dissembling and false dealing is made manifest and then he is hissed and hated exploded and abhorred of all none will have any thing to doe with him more then needes must Decipies alios verbis vultuque benigno Nam mihi jam notus dissimulator eris Mart. every one will be ready to say I know him too well to trust him Indeed this is the benefit that liars get when they are once known to be liars none will believe them though they speake the truth Let us not therefore give heed to those profane proverbs He knowes not how to live that knowes not how to dissemble Qui nescit dissimulare nescit vivere And Plain dealing is a jewell but he may die a beggar that doth use it Let us heare and minde what the Spirit of God doth
backbiter as I have noted before will dissemble his hatred and pretend love towards him of whom he speaketh so that his words are the more apt to be beleeved they goe down into the innermost parts of the belly Proverb 18.8 and 26.22 Againe 2. a backbiter is worse then a thiefe For 1. A thiefe only takes away a mans goods but a backbiter takes away a mans good name which is of more value A good name is rather to be chosen then great riches Prov. 22.1 A good name is better then pretious ointment Eccles 7.1 A. backbiter also takes away a mans friend the losse of whom may be worse unto him then the losse of goods For as the saying is A friend in the court is better then a penny in the purse Sometimes a backbiter deprives a man of his goods also as Ziba by backbiting Mephibosheth caused David to alienate all his lands from him 2 Sam. 16. Yea a backbirer somtimes deprives a man of his life so Doeg by his backbiting tongue made Saul put Abimelech to death and not only him but many others also 1 Sam. 22. 2. A thiefe may restore what he hath taken but a mans good name being once taken from him cannot so easily be restored unto him Though the backbiter should never so much acknowledge Calumniare fortiter aliquid adhaerebit the wrong that he hath done yet all that have heard of his defamation will not perhaps hear of his recantation or if they doe it it may be they will not so easi beleeve this as the other SERM. IX SERM. 9 Psal 15.3 He that backbiteth not with his tongue I Havâ— sufficiently shewed the haynousness of the sin of backbiting which should make us take heede and keepe our selves free from the guilt of it Now to this end that we may beware of backbiting we must beware of those things which are the causes and occasions of it As 1. Malice Ill will we say never speakes well Because people hate one another therefore they are so ready to backbite one another The devil being Satan full of hatred and malice is also therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slanderer a backbiter and false accuser So also it is with men prating against us with malitious words saith S. John of Diotrephes 3 John 10. his malice was the cause of his evil speaking Therefore as concerâ—â—ng malitiousness be ye children 1 Cor. 14.20 Lay aside all malice that so ye may lay aside all evill speakings 1 Pet. 2.1 2. Envie Envies and evill speakings are joyned together 1 Pet. 2.1 the one followes upon the other Envie usually is a cause of detraction and evill speaking Aaron and Miriam envied Moses and therefore they spake against him Num. 12.1 2. Therefore put away envie if ye would be free from backbiting If another thrive and prosper or excell in any gift doe not envie him for it Consider that in the parable Is it not lawful for me to doe what I will with mine own Is thine ye evill because mine is good Matth. 20.15 Imitate Moses who when some prophecied in the campe and Joshua his servant thinking that it would obscure his glory said My Lord Moses forbid them he answered Enviest thou for my sake would God that all the Lords people were Prophets and that the Lord would put his Spirit upon them Num. 11.28 29. 3. Pride and vainegloriousness Because men thinke highly of themselves and would be eminent above others therefore they backbite others detract from them and speake evill of them The proud vaine-glorious Pharisee vaunting and boasting of himâ—elf spake disdainfully of others and namely of the Publican I am not said he as other men are Extortioners unjust adulterers or even as this Publican I fast twice in the week I give tithes of all that I possesse Luke 18.11 12. So Diotrephes because he loved to have the preeminence thereâ—ore with malitious words he would prate against others though they were much better then himself 3 John 9.10 Let us not therefore be desirous of vaine glory Gal. 5.26 Let nothing be done through strife or vaine glory but in lowliness of minde let each one esteeme another better then himself Looke not every man on his owne things but every man also on the things of others Phil. 2.3 4. Let us consider that if we excel others one way yet they may excel us another way And if we be better then others yet let us consider we have been as bad as they In this reâ—pect the Apostle bids speake evil of no man be no brawlers so no backbiters but gentle shewing all meekness unto all men For we our selves were somtimes foolish disobedient deceived serving divers lusts and pleasures Tit. 3.2 3. Whatsoever good we have in us we have it not from our selves but from God and therefore we ought not to be proud of it and to despise others For who maketh thee to differ and what hast thou that thou hast not received and if thou didst receive it why boastest thou as if thou hadst not received it 1 Cor. 4.7 4. Covetousness This made Ziba backbite and slander his master Mephibosheth accusing him to David as if he had conspired against him and sought to get the kingdome from him he greedily gaped after Mephibosheths lands and possessions this was the cause of his backbiting Behold saith David unto him thine are all that partained to Mephibosheth 2 Sam. 16.4 This was it that Ziba looked for and which made him play the backbiter so as he did The Hebrew word for a tale-bearer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachil comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rochel a word that signifies a pedling merchant one that goes about with wares to sell He buyes of one and sels to another saith Aben Ezra and so a tale bearer heares of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra ad Levit. 19.16 and reveales to another But this is to be added that as the Pedler doth it for gaine so usually doth the tale-bearer he makes a gaine of going about with tales even as the Pedler doth of going about with wares The Chaldee phrase for to backbite is word for word to eate accusations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know some give another reason of the phrase For as R. Salomon conceives they to whom tales were brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R Sal. ad Levit. 19.16 used to feed those that brought them So experience shewes that this sets some on worke to carrie tales they looke to have a Fee for their labour But all such gain as is gotten by this meanes is dishonest gain and therefore refraine from it and have nothing to doe with it Take heede and beware of covetousness Luke 12 15. Pray with David Incline mine heart O Lord unto thy testimonies and not unto covetousness Psal 119.36 5. Curiosity and busie medling in other mens matters The word that is used in the text for to backbite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ragal
admittendo accusatore magnâ cautione opus Beza ad loc except he first bring two or three witnesses that will be ready to make good the accusation This the Apostle requires both because none are usually so obnoxious to calumnie and backbiting as Ministers and also it concernes not only Ministers themselves but also others that their credit be not impaired that so their ministery may not be contemned An odious thing also it is for servants to slander and backbite their Masters as Ziba did Mephibosheth 2 Sam. 16 3. My servant said Mephibosheth to David deceived me And he hath slandered thy servant unto my lord the king 2 Sam. 19.26 27. Servants ought to shew all good fidelity to their Masters Tit. 2.10 Therefore they ought not to traduce and slander them to carry tales abroad and to backbite them So for children to backbite their parents is a thing most detestable This was Chams ungraciousness that when he saw his father Noah drunken and naked he went and told others of it for this a curse came upon him and his posterity Gen. 9.21 22 23 24 25. Whereas Shem and Japhet were blessed because they covered their fathers nakedness Gen. 9.23 26 27. Thus also most haynous it is if wives slander and backbite their husbands Let the wife see that she reverence her husband Ephes 5.3 A Roman Matron is highly commended by Historians and others for her care to conceale and cover her husbands infirmity he having a stinking breath she was so far from divulging it that when some spake to her of it she answered that truely she thought that all other mens breath did smell in like manner as his did It is true Abigail did speake evil of her husband Nabal behinde his backe Let not my lord I pray thee said she to David regard this man of Belial even Nabal for as his name is so is he †Nabal in Hebrew signifieth a foole it is so used Psal 14.1 Nabal is his name and follie is with him 1 Sam. 25.25 But this was no backbiting because it was done upon just and urgent occasion it was for the preservation of Nabal and all his familie when as David was so incensed against him for his churlish and opprobrious dealing with him that he sware he would destroy him and all that did belong unto him and so he had done indeed if Abigail by her wife behaviour had not prevented it Others therefore must not thinke to doe as she did except they have the like occasion for it as she had Again as all ought to eschew backbiting so by how much any doe the more professe piety and religion by so much they ought to have the more care to keep themselves free from this sin For 1. If they be given to this vice it will quite marre all their profession If any man among you saith S. James seeme to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vaine Jam. 1.26 2. And this is one thing which especially doth open the mouthes of profane and irreligious people to speake evil of professours and their profession because some professours are so prone to censure others and to speak evil of them behinde their backes Therefore if we would adorne our profession and stop the mouthes of such as are ill affected towards it let us have care to eschew backbiting For so is the will of God saith S. Peter that with well doing ye put to silence the ignorance of foolish men 1 Pet. 2.15 SERM. 10 SERM. X. Psal 15.3 Nor doth evil to his neighbour THis is the third particular propertie of him that shall abide in Gods tabernacle and dwell is his holy hill he is one that doth no evil to his neighbour Nor doth evil in no kinde whatsoever viz. injuriously and unjustly To his neighbour to any whomsoever For by a mans neigbour is meant any one whosoever he be besides himself as our Saviour shewes by a parable Luke 10.29 c. And the Apostle instead of saying He that loveth his neighbour hath fulfilled the law expresseth it thus He that loveth another hath fulfilled the law Rom. 13.8 By another he means the same with neighbour for vers 9. he saith that this Thou shalt not commit adultery Thou shalt not kill c. is briefly comprehended in this saying Thou shalt love thy neighbour as thy selfe So that by neighbour is meant another any other whosoever The Doctrine then arising from the words is this Doct. He that would inherit heaven and eternal happiness must take heed of being injurious unto others he must beware of doing evil unto any 1. That this is the propertie of such as shall be saved we see by the Text and so we may see also by other places of Scripture The Prophet Esay speaking of the times of the Gospel and of the kingdome of Christ his kingdome of grace here sheweth what disposition the true people of Chirst shall be of The wolfe saith he shall dwell with the lambe and the leopard shall lie down with the kid and the calfe and the young lion and the fatling together and a little child shall lead them And the cow and the beare shall feed their young ones shall lie down together and the lion shall eate straw like the oxe And the sucking child shall play on the hole of the aspe and the weaned child shall put his hand on the cockatrice den They shall not hurt nor destroy in all mine holy mountaine for the earth shall be full of the knowledge of the Lord as the waters cover the sea Isai 11.6 7 8 9. Such as before had been like which leopards lions beares aspes and cockatrices most cruel and devouring most hurtful and destructive shall become most tame and mild most gentle and peaceable this is the disposition of those that belong to Christ that are partakers of his kingdome of grace here and shall be partakers of his kingdome of glory hereafter So also the same Prophet in another place The wolfe and the lambe shall feed together and the lion shall eat straw like the bullocke and dust shall be the serpents meat they shall not hurt nor destroy in all mine holy mountaine saith the Lord Isai 65.25 The elect and such as shall be saved are called sheepe John 10.27 and they are compared unto sheepe Matth. 25.33 which intimates that they are meeke and quiet innocent and harmeless such they are after that they are effectually called Paul befâ—re was a ravening wolfe and a devouring lion he made havocke of the Church entring into every house and haling men and women committed them to prison Act. 8.3 He breathed out threatnings and slaugher against the disciples of the Lord c. Act. 9.1 But after that he was called and converted unto Christ he became a lambe one that would not doe the least harme to any Memorable to this purpose is that speech of his to king Agrippa when Agrippa told him that he
〈◊〉 That is The world cannot subsist without patient bearing of reproaches Kimchi in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some if they have to do with their inferiours and such as are under them think they may reproach them at their pleasure But Job shewes his integrity in this that he did not despise the cause of his man-servant nor of his maid-servant when they contended with him Job 31.13 He durst not raile on them and revile them as some in such cases are apt to do What then shall I do saith he when God stands up and when he shall visit what shall I answer him Did not he that made me in the wombe make him and did not one fashion us in the womb vers 14 15. But if it be not lawful to reproach inferiours much lesse superiours Thou shalt not revile the gods that is Judges and Magistrates neither shalt thou curse the ruler of thy people Exod. 22. vers 28. This precept Paul bethought himself of when having been it seemes transported with passion so as to call Ananias the high-priest a whited wall some saying unto him Revilest thou Gods high-priest he answered I wist not brethren that he was the high-priest for it is written Thou shalt not speake evil of the ruler of thy people Act. 23.3 4. They are not afraid saith S. Peter of some to speak evil of dignities Whereas angels which are greater in power and might bring not railing accusation against them before the Lâ—rd 2 Pet. 2. verses 10 11. So also S. Jude taxing some whom he calleth filthie dreamers saith they despise dominion and speak evil of dignities Yet Michael the archangel when contending with the devil he disputed about the body of Moses durst not bring against him a railing accusation but said The Lord rebuke thee Jude vers 8 9. This was the wickedness of Shimei that when David his lord and soveraigne was persecuted by Absalom he railed on him and reviled him most grievously calling him a man of Belial a bloody man and telling him that now God did meet with him and pay him home for all his wickedness But God did at length meet with Shimei himself for this and pay him home for it For though David upon his submission and intreatie spared him yet Salomon found out a way whereby to bring that vengeance upon him which he had deserved 1 King 2.44 46. Such also most haynously offend who reproach God's Ministers When little children mocked the Prophet Elisha calling him bald-pate God presently sent two shee-bears among them which tare in peeces two and forty of them 2 King 2.23 24. So they also that reproach Gods people Draw neare hither ye sons of the sorceresse the seed of the adulterer and the whore Against whom do you sport your selves against whom make ye a wide mouth and draw out the tongue Isai 57.3 4. Yet what more common with some then to revile or taunt both Gods people and his Ministers And especially when either Ministers or others as their place and calling doth require reproove them for their exorbitancies and miss-doings then they powre out reproaches upon them I am in derision daily saith Jeremie every one mocketh me For since I spake I cryed out I cried violence and spoile because the word of the Lord was made a reproach unto me and a derision daily Jer. 20. vers 7 8. So when the man that was borne blinde pleaded with the Pharisees in the behalfe of our Saviour and let them see how perverse they were in their carriage towards him they reviled him saying Thou wast altogether borne in sins and dost thou teach us John 9.34 But let such is reproach those that reproove them consider that of Salomon or rather of the Lord by Salomon Prov. 1. vers 22 31. How long ye simple ones will ye love simplicity and scorners delight in their scorning and fools hate knowledge Turne you at my reproof behold I will powre out my Spirit unto you I will make known my words unto you Because I called and ye refused I stretched out my hand and no man regarded But ye set at naught all my counsel and would none of my reproof I also will laugh at your calamity and mocke when your fear cometh When your feare cometh as a desolation and your destruction as a whirlwinde when distresse and anguish cometh upon you Then shall they call upon me but I will not answer they shall seek me early but they shall not finde me For that they hated knowledge and did not chuse the feare of the Lord They would none of my counsel they despised all my reproof Therefore shall they eat of the fruit of their own way and be filled with their own devices Use 2 Secondly Let all be exhorted to refrain as from other sins so this of reproaching their neighbour Consider these motives 1. Reproaches though lightly and easily uttered yet are not light and easie to be endured Indeed they that are reproached Motives to refrain from reproaching should consider what it is for which they are reproached If it be for sin they should not be so much troubled at the reproach as at the sin which is the cause of it David first prayed to be delivered from his sins and then from the reproach of men Deliver me said he from all my transgressions and make me not a reproach to the foolish Psal 39.8 If any be reproached for that wherein they are not faulty they have no reason to regard it Hearken unto me ye that know righteousness saith the Lord the people in whose heart is my law feare ye not the reproach of men neither be afraid of their revilings For the moth shall eat them up like a garment and the worme shall eat them like wool but my righteousness shall be for ever and my salvation from generation to generation Isai 51.7 8. And if as many times it happeneth any be reproached for wel-doing they have reason to rejoyce in it If ye be reproached for the name of Christ happy are you for the spirit of glory and of God resteth on you on their part he is evill spoken of but on your part he is glorified 1 Pet. 4.44 Blessed are ye saith Christ when men shall revile you and persecute you and speake all manner of evil against you falsly for my sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Matth. 5. vers 11 12. Yet however reproach in it self considered is very grievous and hard to bear Jeremie complains sore of this that he was mocked and derided Jer. 20.7 8. Habet enim aculeum quendam contumelia quem pati etiam prudentes difficillime possunt Daven in Col. 3.21 It made him even ready to give over the work that God did set him about because thereby he saw himself exposed to reproach and derision The word of the Lord saith he was a reproach unto me and a derision
calleth for strokes A fools mouth is his destruction and his lips are the snare of his soul Prov. 18.7 8. And therefore there is need to resolve with David to take heed unto our wayes that we offend not with our tongue Psal 39.1 and to pray as he did Set a watch O Lord before my mouth and keep the doore of my lips Psal 141.3 But may some say is it not lawfull in some case to use reproachful words Quest Do we not finde that the Prophets Apostles and Christ himself sometimes did use them And may not parents use such words upon occasion towards their children and masters towards their servants may they not call them fools dolts c. may they not yet be blamelesse I answer Answ A reproach as Aquinas observes may be considered either formally Aquin. 2. 2. quaest 7. art 2. to wit in respect of the minde and intention to dishonour and disgrace which indeed is it that doth properly make a reproach and so reproachful words may in no case be used Or a reproach may be considered materially in respect of the words themselves and so sometimes reproachful words may be used to wit to correct and amend those against whom they are used Thus the Prophet Esay called the rulers and people of Israel rulers of Sodom and people of Gomorrah Isai 1.10 And Paul cryed out O foolish Galatians c. Are ye so foolish c. Gal. 3.1 3. So also our Saviour called some of his disciples fools and slow of heart to beleeve c. Luke 24.25 But may some say again may not one speake against another to disgrace him Quaest I answer Answ One may upon occasion speake against another so as to paint him out in his colours that others may beware of being seduced or infected or any way prejudiced by him Thus Christ called the Pharisees blinde guides Matth. 23.16 Fools and blinde vers 19. Serpents and generation of vipers vers 33. So Paul termed Elymas full of all subtilty and mischief the child of the devil the enemie of all righteousness Act. 13.10 And speaking of others Such saith he are false Apostles deceitful walkers transforming themselves into the Apostles of Christ And no marvel for Satan himself is transformed into an angel of light Therefore it is no great thing if his Ministers also be transformed into the Ministers of Christ 2 Cor. 11.13 14 15. Such words are not properly to disgrace those of whom they are used they are not to take away their good name or to blemish their just and due reputation but to discover their fraud hypocrisie and wickedness and so to prevent that hurt which otherwise were likely to ensue SERM. XV. SERM. 15 Psal 15.3 Nor taketh up a reproach against his neighbour THe taking up of a reproach as I have shewed before may be understood either of the uttering of a reproach or of the receiving admitting and enduring of it In the former sense I have already handled the words now I shall treat of them in the latter sense and so the obsevation is this Doct. It is the property of the saints and the duty of all not to receive admit or entertaine a reproach against another if they can hinder it That Exod. 23.1 Thou shalt not raise a false report may also be read Thou shalt not receive a false report So our Translatours render it in the margent so also the Geneva Translation the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Non suscipies the Greeke Interpreters and the vulgar Latine expresse it To receive and entertain a reproach against another is 1. Reasons why one should not receive a reproach against another To partake in the sin of him that doth utter the reproach even as he that receives stolne goods knowing them to be stolne doth partake in the theft Now all partnership in sin is to be avoided When thou sawest a thief thou consentedst unto him and hast been partaker with the adulterers Psal 50.18 Be not ye partakers with them Ephes 5.7 And vers 11. Have no fellowship with the unfruitful works of darkness but reproove them rather Paraphrasis Hierosolymitana Decalogi quinque posteriora praecepto ita interpretatur ut consortâ—um etiam eorum qui res ibi prohibitas perpetrant prohibeatur Sic enim habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est Ne estote interfectores neque sodalitiam habete cum interâ—ectoribus Et sic in reliquis In like manner he exhorts Timothy saying Be not partaker of others mens sins keep thy self pure 1 Tim. 5.22 2. It is to judge rashly which Christ forbiddeth saying Judge not to wit rashly Matth. 7 1. It concernes men sometimes not to sleight and despise the reports that they hear of others as if it be told them that such or such conspire against them or goe about any way to do them hurt In this case they have reason to heed the report so farre forth as to provide for their own safety Alexander the Great as is recorded of him shewed himself very confident Plut. in Alexand. when being informed that his Physitian was hired by Darius to poyson him yet nevertheless without any feare or suspition at all he took the potion which the Physition brought and drank it giving him the letter which contained in it the information to read whiles he was drinking One may in such a case be more bold then wise more secure then safe So it fared with Gedaliah who when he was told that Ishmael did conspire against him and intended to slay him would not beleeve it and so through his too much confidence he fell unto that destruction which otherwise he might have escaped Jer. 40.14 15 16. with Chap. 41. vers 1 2. So such as have authority over others as Magistrates Parents and Masters if they heare of the misdemeanours of those that are under them they may and ought to regard it so as to search into the matter and to finde out whether it be so or no but they may not rashly beleeve what is reported This was Davids fault in the matter of Mephibosheth he was too hasty to admit Ziba's false accusation that he brought against him 2 Sam. Chap. 16. When the builders of Babel were about that proud work it is said that the Lord came down to see the city and the tower which the children of men builded Gen. 11.5 So the Lord speaking unto Abraham of Sodom and Gomorrah Because said he the cry of Sodom and Gomorrah is great and because their sin is very grievouâ— I will go down now and see whether they have done altogether according to the cry of it which is come unto me and if not I will know Gen. 18.20 21. The Scripture in these places as some of the Rabbines observe speakes of God after the manner of men Vide si libet Annotationes meas in Genesin ad
as they are swayed by favour faction or the like never considering nor caring what manner of persons they be whom they seek to advance nor regarding the precept of the Apostle to do nothing by partiality 1 Tim. 5.21 2. By magnifying the wicked because they flourish in the world therefore people usually speake of them as if they were the only happie men Such and such in their mindes and mouthes are the best in the town or parish because forsooth they are the most potent wealthy c. whereas it may be being the most wicked they are the worst A man is to be prized according to his soul the principal part of him and that indeed which makes him to be a man Cum voles veram hominis estimationem inire nudum inspice Ponat patrimonium pâ—nat honores c. corpus ipsum exuat animum intuere qualis quantusque fit Sen. Epist 7.6 so much as his soul is worth so much indeed is he worth and not more Now as the wise-mâ—n tels us the soul of the wicked is little worth Prov. 10.20 And therefore though their house lands and possessions are worth much yet they themselves are worth little By what vile and contemptible terms are the wicked set forth in the Scripture They are termed Drosse Ezek. 22.19 Chaffe Matth. 3.12 Dogs and Swine Matt. 7.6 Serpents and Vipers Matth. 23.33 Yea Devils John 6.70 3. By flattering the wicked in their wickedness and extolling them even eo nomine because they are wicked They say still unto them that despise me The Lord hath said Ye shall have peace and they say unto every one that walketh after the imagination of his own heart No evill shall come upon you So the Lord complaines of false Prophets Jer. 23.17 And Salomon tels of some that praise the wicked Proverb 28.4 That say to the wicked Thou art righteous but he saith That the people shall curse him that doth so the nations shall abhorre him Prov. 24.24 4. By being familiar with the wicked They that draw nigh unto God that acquaint themselves with him Job 22.21 and delight themselves in him Psal 37.4 they honour God Isai 29.13 So they that draw nigh to the wicked that acquaint themselves with them and delight in them they honour the wicked He that doth contemne the wicked will say with David Depart from me ye wicked for I will keep the commandments of my God Psal 119.115 Especially they honour the wicked who joyne with them in those things that are wicked Jehoshaphat though otherwise a good man was faulty in this he joyned with wicked Ahab in his wicked enterprize against Ramoth-Gilead God by his Prophet Micaiah having declared his will to the contrary for this he was taxed by another Prophet saying Shouldest thou help the ungodly and love those that hate the Lord therefore is wrath upon thee from before the Lord 2 Chron. 19.2 5. By not shewing such severity against the wicked as is meete Eli is charged with honouring his sons more then God 1 Sam. 2.29 because his sons made themselves vile and he restrained them not 1 Sam. 3.13 If thou dost not according to thy place and calling shew thy self severe against the wicked thou art so far from comtemning them that thow shewest thy self to make more account of them then of God If thou canst heare thy children servants or others curse sweare or do wickedly in any kinde and yet not put forth that power against them which God hath given thee it appears that thou art a despiser of God and not of the wicked See Davids profession what he would do in such a case Psal 101. vers 5 7 8. And Nehemia's practice what he did Neh. 5.7 and 13.11 17. In the last place therefore let us get our hearts into Use 5 such a frame and temper as to comtemne the wicked and as occasion requires let us shew our contempt of them To perswade and provoke us hereunto let us consider these motives 1. It is an argument that we our selves are wicked Motives to contemne the wicked if we do not contemne those that are wicked They that forsake the law praise the wicked but such as keepe the law contend with them Prov. 28.4 So to associate ourselves with the wicked argues that we are like unto them Pares cum paribus facillimè congregantur Birds of a feather as they say flie together 2. Not to contemne the wicked is a meanes to make us wicked He that doth not so despise the wicked as to avoid all unnecessary familiarity and society with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like to be infected by them and to become like unto them Be not among wine-bibbers saith Salomon nor among riotous eaters of flesh Prov. 23.20 21. As if he should say If thou beest among them thou wilt be one of them thou wilt conforme unto them He that walketh with the wise saith he shall be wise but a companion of fools shall be destroyed Proverb 13.20 David speaking of the Israelites saith They did not destroy the nations the Canaanites concerning whom the Lord commanded them But were mingled among the heathen and learned their works And they served their idols which were a snare unto them Psal 106.34 35 36. 3. Not to contemne the wicked is a meanes to encourage them in their wickedness whereas if we shew a contempt of them it may be of force to reclaime them As snow in summer and as rain in harvest so honour is not seemly for a fool Prov. 26.1 It is a thing very prejudicial and hurtful As he that bindeth a stone in a sling so is he that giveth honour to a fool Prov. 26.8 So to flatter the wicked this doth strengthen the hands of evil doers that none doth returne from his wickedness Jer. 23.14 So also to associate with the wicked and to be familiar with them Therefore the Apostle speaking of one that is refrâ—ctarie and disobedient saith Have no company with him that he may be ashamed 2 Thess 3. vers 14. 4. How apt are we to contemn those that contemn us and lightly to esteeme those that despise us And should we not much rather contemne those that contemne God and lightly esteeme those that despise him Should we not be much more zealous for him then for our selves Our Saviour Christ was so He gave his backe to the smiters and his cheekes to them that plucked off the haire he hid not his face from shame and spitting Isai 50.6 When he was riviled he reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 He was led as a lambe to the slaughter and as the sheep before the shearer is dumbe so opened not he his mouth Isai 53.7 But when he saw his Father dishonoured by those that made merchandise in his house buying and selling in the Temple then his zeale and indignation against them did presently shew
have redeemed thee I have called thee by thy Name thou art mine Isai 43.1 They are his citie Psal 48.8 His house 1 Tim. 3.15 His heritage Joel 2.17 His temple 1 Cor 3.16 His people Isai 63.8 His friends Isai 41.8 His children 2 Cor. 6.18 His jewels Mal. 3.17 His peculiar treasure Psal 135.4 Though Gods providence be over all yet especially over the godly He is the Saviour or Preserver of all but especially of those that beleeve 1 Tim. 4.10 The eyes of the Lord are upon the righteous and his ears are open to their cry Psal 34.15 He that toucheth them toucheth the apple of his eye Zach. 2.8 The Lord is good unto all Psal 145.9 but especially to the godly O how great is thy goodness saith David unto God which thou hast laid up for them that feare thee Psal 31.19 He will blesse them that feare the Lord Psal 115.13 They are the blessed of the Lord which made heaven and earth vers 15. To them will Christ the judge of all say at the last day Come ye blessed of my Father inherit you the kingdome prepared for you from the foundation of the world Matth. 25.34 Yea God doth so honour the godly as to do good to others for their sake I have learned by experience that the Lord hath blessed me for thy sake said Laban to Jacob Gen. 30.27 It was little that thou hadst before I came said Jacob to Laban and it is now increased to a multitude and the Lord hath blessed thee since my coming vers 30. The Lord blessed the Egyptians house for Josephs sake and the blessing of the Lord was upon all that he had in the house and in the field Gen. 39.5 Lo said the Angel unto Paul God hath given thee all them that faile with thee Act. 27.24 For Paul's sake God preserved all that were in the ship with him that notwithstanding the extreme danger that they were in yet they all escaped 3. Christ doth honour the godly He calls them his friends You are my friends saith he if you do whatsoever I command you Henceforth call I you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father have I made known unto you John 15.14 15. He calls them his brethren He is not ashamed to call them brethren saying I will declare thy Name unto my brethren Heb. 2.11 12. See also John 20.17 and Matth. 25.40 Yea when some came and told Christ that his Mother and brethren were without desiring to speake with him he answered who is my Mother and who are my brethren And he stretched forth his hand toward his disciples and said Behold my Mother and my brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad loc For whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12.47 50. Thus our Saviour preferred his spiritual kindred before his carnal kindred And when a certaine woman having heard his words cryed out saying Blessed is the womb that bare thee and the paps which thou hast sucked he said Yea rather blessed are they that heare the word of God and keepe it Luke 11.27 28. It was a singular honour to the blessed Virgin that she was the mother of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad loc Luke 1.42 and 48. Yet this priviledg would have availed her little if she had not been one that feared God Blessed is she that beleeved saith Elizabeth unto her Luke 1.45 That she was a beleever this was it that did make her blessed And so she her selfe said My spirit hath rejoyced in God my Saviour Luke 1.47 She rejoyced not so much that God was her Son as that God was her Saviour which without faith working through love Beatior fuit percipiendo fidem Christi quà m concipiendo carnem Christi Nihil illi materna propinquitas proficisset nisi foelicius Christum in corde quà m in carne gestasset Aug. and shewing forth it self by the fruit of all holy obedience he had not been It would have profited her nothing that she conceived Christ in her womb if she had not conceived him by faith in her heart her carnal relation to Christ would have done her no good if she had not had spiritual relation to him 4. The Angels do honour the godly Though they be most excellent and glorious creatures yet they disdain not to attend on the godly and to minister unto them When Jacob returned out of Mesopotamia the angels of God met him viz. to guard him Gen. 32.1 The angel of the Lord saith David encampeth round about them that fear him Psal 34.7 This reason our Saviour gives why all should take heed of despising any of the meanest Saints For I say unto you saith he That in heaven their angels do alwayes behold the face of my Father which is in heaven Matth. 18.10 He calls the angels their angels because by Gods appointment they are attendant upon them Are they not all ministring spirits sent forth to minister for them that shall be heires of salvation Heb. 1.14 For these reasons he that is godly himself will honour those that are godly But how doth he honour the godly 1. In respect of his inward esteeme of them He holds such in reputation How one that is godly himself doth honour those that are godly Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle exhorts Phil. 2. vers 29. He accounts them excellent as David did Psal 16.3 The word in the Original signifieth stately persons One of the Greeke Interpreters renders it great persons another very great persons such a high and honourable esteeme had David of the godly 2. In respect of outward deportment toward them For 1. He delights in their society In whom is all my delight said David speaking of the saints that are upon the earth Psal 16.3 I am a companion of them that feare thee and that keepe thy precepts said he unto God Psal 119.63 2. He is ready to receive and entertaine them Mine eyes said David shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serve me Psal 101.6 Receive him therefore in the Lord with all gladness said Paul speaking of Epaphroditus and having shewed what a good and godly man he was Phil. 2.29 3. He is ready also to assist and helpe them as they have need My goodness extendeth not to thee said David unto God But to the saints that are upon the earth c. Psal 16.2 3. I commend unto you said Paul to the Romanes Phebe our sister which is a servant of the Church which is at Cenchrea That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever business
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
and in righteousness Jer. 4.2 The first thing required is to sweare by God Thou shalt sweare The Lord liveth So in many other places of Scripture He that sweareth in the earth shall sweare by the God of truth Isai 65.16 Thou shalt feare the Lord thy God and serve him and shalt sweare by his name Deut. 6.13 So also Deut. 10.20 Therefore an oath is called an oath of the Lord Exod. 22.11 And the oath of God Eccles 8.2 Thus Abraham swore lifting up his hand to the most high God Gen. 14.22 So Jacob sware by the feare of his father Isaac that is by God whom Isaac feared Gen. 31.53 So Paul used to sweare by God Rom. 1.9 and 2 Cor. 1.23 and 11.31 Thus the Angels sweare Dan. 12.7 Revel 10.5 6. So God having no greater to sweare by doth sweare by himself Heb. 6.13 By my self have I sworne saith the Lord c. Gen. 22.16 He expostulates with Jerusalem saying How shall I pardon thee for this thy children have forsaken me and sworne by them that are no gods Jer. 5.7 And the Prophet Zephanie complaineth of and denounceth Gods judgments against some who did sweare by the Lord and by Malchem Zeph. 1.5 There is great reason why we should only sweare by God because he by whom we sweare must be omniscient and omnipotent he must know the heart and thoughts and be able to take vengeance on him that sweareth falsly else an oath were in vain it could not be for confirmation of what is spoken and to end all strife among men Quid est jurare nisi ejus quem testaris fidei tuae praesulem divinam potentiam confiteri Ambros lib. 5. epist 30. for which end it is used Heb. 6.16 They therefore offend greatly who sweare by S. Peter or S. Paul or by our Lady and the like as not only Papists but many also among our selves do This is to rob God of his honour and to give that honour Qui per Angelos vel Sanâ—â—â—â— mortuos jurant Spoliato Deo inane illis numem affingunt Calv. ad Mat. 5. which belongs unto him unto the creatures But yet a question it is whether in some sense it may not be lawful to sweare by a creature Divers examples seeme to make for the lawfulness of it Not to speak of Josephs swearing by the life of Pharaoh because it may be said that this was a corrupt custome which he learned in Egypt Hannah sware by the life of Eli Of swearing by the creatures saying O my Lord as thy soule liveth c. 1 Sam. 1.26 So David sware in part by the life of Jonathan saying As the Lord liveth and as thy soul liveth c. 1 Sam. 20.3 The like may be seen 1 Sam. 25.26 and 2 King 2.2.4.6 And those reasons alledged by our Saviour Matth. 5.34 35 36. seeme to argue that in some sense it may be lawful to sweare by the creatures For else there needed not several reasons concerning several creatures why men should not sweare by them one general reason would have sufficed for all to wit that they are creatures and therefore not to be sworn by if it were no way lawful to sweare by a creature So also the words of our Saviour Mat. 23.21 22. seeme to import that it is not simply unlawful to sweare by creatures but that in some sense one may sweare by them But how Not as they are considered absolutely in themselves but as they have reference unto God so that an oath must not be terminated in the creatures though they and they only perhaps be mentioned but in God as related unto by them Many of our Divines I know are against this but some and those of the chiefest are for it Calvin commenting upon Mat. 5.34 c. saith Falluntur qui exponunt has jurandi formas à Christo corrigi quasi vitiosas eò quòd per solum Deum jurandum sit Rationes enim quas adducit magis in contrariam partem inclinant quòd scil tunc quoque juratur per nomen Dei cum coelum terra nominatur quia nulla est pars mundi cui Deus non insculpserit gloriae suae notam Calvin ad Mat. 5.34 35. that they are deceived who expound that place so as if Christ did shew those formes of swearing there mentioned to be vitious because God only is to be sworne by For the reasons which Christ there alledgeth do rather he saith shew that then God is sworne by when heaven and earth is named because there is no part of the world whereon God hath not engraven some marke of his glory And whereas it may be objected that God commands all to sweare by his name and complains of those as most injurious unto him who sweare by the creatures he answers Respondeo corruptelam esse idololatriae affinem cum vel judicii potestas vel testimonii probandi authoritas illis desertur c. Diversa autem ratio est cum per coelum terram juratur ipsius opificis intuâ—tu Neque enim in creaturis subsistit jurisjurandi relig o sed Deus ipse solus advocatur in testem productis in medium gloriae ejus symbolis Ibid. That it is indeed a great abuse and neare unto idolatry to swear by the creatures so as to give them power of judgment or authority of proving the testimonie But that it is another case when one sweares by heaven and earth with respect to him that made them For so the oath doth not he saith rest in the creatures but God himself is called to be witness those things being produced and held out which are signes and tokens of his glory The same author writing upon Matt. 23.21 22. saith Vnde rursus colligitur quomodo quatenus per Templum jurare liceat nempe quia sedes est sanctuarium Dei sicut per coelum quia illic refulget Dei gloria Deus enim se in talibus presentiae suae symbolis in testem judicem advocari patitur modo jus suum salvum retineat nam coelo Deitatem affingere scelesta idololatria esset Calvin ad Matth. 23.21 22. that from thence also we gather in what sense and how far forth one might sweare by the Temple to wit as it was Gods Seat and Sanctuary and that so one may sweare by heaven as Gods glory doth shine forth in it For God saith he doth suffer himself to be made a witness and a judge in those tokens of his presence so that his due honour be still reserved unto him and that no divine power be attributed to the creature Hieron existimat Christum hic simpliciter damnare has formas jurandi per creatuâ—as tanquam impias sed â—ationes quae adduntur aliud ostâ—ndunt Juramentum est contestatio seu invocatio Dei quâ petimus ut sit tâ—stis c. vindex si fefâ—llerimus Hanc invocationem hunc honorem hunc cultum Deus non
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
as God doth sit in the Temple of God shewing himself that he is God 2 Thess 2.4 3. The Jesuites who are prime men among the Romanists assert the lawfulness of equivocation and mental reservation which doth quite destroy the force of an oath and make it of none effect But the law of God saith If a man vow a vow unto the Lord or sweare an oath to binde his soule with a bond he shall not break his word he shall do according to all that proceedeth out of his mouth Num. 30.2 Not according to what he reserveth in his minde but according to what he uttereth with his mouth so is a man bound to do According to the usual signification of words and as they are understood by him to whom one sweareth Quâ cunque arte verborum quis jurat Deus tamen qui conscientiae tâ—stis est ita hâ—c accipit sicut ille cui juratur intelligit Isidor apud Lomb. lib. 3. dist 39. without equivocation or mental reservation so ought one to sweare or else he doth sweare deceitfully which a citizen of heaven will not do Quod ita juratum est ut mens deserentis conciperet fieri oportere id servandum est Cic. de Offic. lib. 3. Psalm 24.4 Neither otherwise will an oath be as it ought to be Heb. 6.16 an end of all strife but rather a beginning or increase of it SERM. XXIII Psal 15.4 He that sweareth to his own hurt and changeth not Use 2 I Come to a second Use of the point and that is to reprove many among our selves who shew themselves most false and faithless little regarding promises covenants oathes as if they were but spiders webs things of no weight of no moment Great cause there is to cry out with David Helpe Lord for the godly man ceaseth for the faithful saile from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak Psal 12.1 2. See also Jer. 9.2 3 4 5 8. It was the saying of a heathen man but disliked even by the heathen historian that doth relate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian hist lib. 7. cap. 12. refert a nonnullis Lysandro ab aliis Philippo Macedoni dictum istud attribui addit autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That children are to be deceived with hucklebones and men with oathes I wish that many who professe themselves Christians did not too much approve and follow this perverse sentence I wish that some did not verifie that of Salvian They think perjurie but an ordinarie speech and no crime Perjurium sermonis genus putant esse non criminis Salvian lib. 4. Some when they promise and sweare a thing never inted to performe it but onely to delude those with whom they have to do This is direct and downright swearing deceitfully and with a double heart one in shew and another in deed Some perhaps intend at the present the performance of what they sweare or promise but afterwards either through inconstancy and lightness or because of some inconvenience that they are like to meet with they fall off and will not performe This is directly contrary to the Text for instead of swearing and not changing though it be to their hurts they will change when it may be there is no hurt to be feared but however rather then any hurt shall be felt by them Some are like Alcibiades of whom it is said Omnium horarum homo that he was a man for all times so they will accommodate themselves to the times and comply with them whatever they be Quo teneam nodo mutante in Protea vultus with Proteus they will transforme themselves into all shapes as the times change so will they whatever they have promised and sworne they are ready to change with the times If one oath come they take it if that which is inconsistent with the former be urged upon them SERM. 23 they swallow downe that also come what will come they are for it rather then they will suffer any prejudice by the refusal of it Thus oathes and covenants promises and ingagements are of no force with them longer then may consist with their profit They will take any oath any ingagement but will keepe none if once they come to stand in competition with their outward and earthly advantages Though they like not the thing which is imposed but plainly declare themselves against it yet they will do it rather then suffer any thing for not doing it They account them fooles that scruple at such things and make conscience of such matters They will trust God they say with their soules rather then men with their estates Thus they shew themselves to be of most profane spirits to be such fooles as Salomon speakes of saying Fooles make a mocke of sin Prov. 14.9 Plainly they declare that they feare man more then God and that they value their estates more then their soules They little heed that of our Saviour What is a man profited if he gaine the whole world and lose his own soule Mat. 16.26 Or that of Peter Let them that suffer according to the will of God commit the keeping of their soules to him in well doing as unto a faithful creatour 1 Pet. 4.19 Marke it is in well-doing not in ill-doing that we must commit the keeping of our soules to God if we do evil wittingly and wilfully we put our selves out of Gods protection we have no ground whereon to hope and trust in him Come ye children saith David hearken unto me I will teach you the feare of the Lord. What man is he that desireth life and loveth many dayes that he may see good Keepe thy tongue from evil and thy lips from speaking guile Depart from evil and do good seek peace and pursue it The eyes of the Lord are upon the righteous and his eares are open to their cry The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Psal 34.11 16. Be not deceived God is not mocked for whatsoever a man soweth that also shall he reape Gal. 6.7 Some may suppose or pretend that it is for Gods glorie that they violate their oathes and breake their promises but this is a false supposal and aâ— vaine pretence if their oathes and promises were lawful it is for Gods glory that they be performed neither may we speak falsly and deal deceitfully though it may seeme to make for Gods glory Will ye speak wickedly for God and talk deceitfully for him said Job to his friends Job 13.7 We must not do evil that good may come Rom. 3.8 In the third and last place if it be the propertie of Use 3 a Saint and Citizen of heaven to performe his oathes and his promises though it prove to his hurt then let this teach and perswade us to take heed what we promise especially what we
I have handed one point arising from the Object these things to wit That the performances which are accepted of God and rewarded by him are grounded upon and guided by Gods Word But again in that it is said He that doth these things not some of these things but indefinitely these things that is universally all these things hence we may observe Doct. Saving obedience is not a partial but an universal obedience Not that any can fully and perfectly observe and do all that God commandeth for in many things we offend all Jam. 3.2 But that a respect must be had to all that is commanded as well in one point as in another there must be a care and an endeavor to perform all we must not wave any thing that God requires of us but must have respect to all his commandments Psal 119.6 Now that saving obedience is in this sence not partial but universal may appear by these arguments 1. The Saints and Servants of God whose examples are recorded and set forth for imitation were careful to perform such obedience Abraham was willing and ready to obey God in whatsoever he did require of him When God commanded him to leave his Country and his Fathers house though this might seem both unpleasing and unprofitable yet he did it Gen. 12. When God commanded him to be circumcised though it were both shameful and painful he submitted unto it Gen. 17. When God commanded him to send away his Son Ismael though when Sarah spake to him about it the thing seemed very grievous unto him yet assoon as he saw it to be the will of God he was obedient unto it Gen. 21. When God commanded him to sacrifice his Son Isaac his only Son that was now left and him by whom the Promise was to be fulfilled that his Seed should be as the Stars of Heaven for multitude yea from whom he was to proceed in whom all the Nations of the Earth should be blessed to wit Christ though this might seem to cross both Nature and Grace both Reason and Religion yet Abraham was ready to obey the will of God in this also and to do what he commanded Gen. 22. So David was one that would do all Gods will Act. 13.22 And it is said of Zacharias and Elizabeth that they walked in all the Commandments and Ordinances of the Lord Luk 1.6 2. God requires such obedience Walk ye in all the wayes that I have commanded you Jer. 7.23 Teaching them to observe all things that I have commanded you Mat. 28.20 3. God delights in such obedience and in those that perform it O that there were such an heart in them that they would fear me and keep all my Commandments alwayes c. Deut. 5.29 In this respect Abraham was called the friend of God Isa 41.8 2 Chron. 20.7 Jam. 2.3 See Joh. 15.14 And for this very reason did God call David a man after his own heart Act. 13.22 4. God doth promise mercy and salvation upon conditition of such obedience If the wicked will turn from all his sins that he hath committed and keep all my Statutes and do that which is lawful and right he shall surely live he shall not die Ezek. 18.21 5. Without such obedience a man cannot have that hope which maketh not ashamed Then shall I not be ashamed when I have respect to all thy Commandments Psal 119 6. The grounds and reasons of the Doctrine are these 1. Mans holiness must be conformable to Gods holiness Be ye followers of God as dear children Ephes 5.1 Be ye perfect as your heavenly Father is perfect Mat. 5.48 Now God is righteous in all his wayes and holy in all his works Reasons why obedience must be universal Psal 145.17 And so ought all to be and so all that desire to be saved must have a care to be As he who hath called you is holy so be ye also holy in all manner of conversation 1 Pet. 1.15 2. The holiness of a Christian must be conformable to Christs holiness Be ye followers of me as I am of Christ 1 Cor. 11.1 Now Christ was holy in all things It behoveth us said he to fulfil all righteousness Mat. 3.15 He was obedient unto death even the death of the cross Phil. 2.8 This should be the care of every one that professeth himself to be Christs even to be thus holy and obedient as Christ was He that saith he abideth in him ought himself to walk even as he walked 1 Joh. 2.6 3. Partial obedience argues hypocrifie if the heart be sound and upright it will yeeld entire and universal obedience Let my heart be sound in thy Statutes saith David unto God that I may not be ashamed Psal 119.80 And v. 6. Then shall I not be ashamed saith he when I have respect to all thy Commandments By which verses compared together it appeareth that then the heart is sound when there is a respect unto all Gods Commandments See Serm. 4. Use 1. the first mark of uprightness 4. Partial obedience is indeed no obedience it is no true obedience except it be universal All that the Lord hath said will we do and be obedient Exod. 24.7 They only are indeed obedient who have a care to do all that is commanded For to obey is to do that which is commanded because it is commanded though the thing done be commanded yet if it be not therefore done because it is commanded it is no obedience Now if this be the nature of obedience then where obedience is indeed it is not partial but universal For he that doth any one thing that is commanded A quatenus ad omne valet consâ—quentia because it is commanded will be careful to do every thing that is commanded there being the same reason for all He that hath no regard to any one thing which he knoweth God doth enjoyn though he do never so many other things which are required of him yet in doing them he doth not obey God for he doth them not because God commandeth them for then he would also do that which he neglecteth seeing he knoweth that God doth command that as well as the other Hereupon Saint James saith Whosoever shall keep the whole Law and yet offend in one point to wit so as to have no respect unto it is guilty of it For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Jam. 2.10 11. Mark the reason There is one and the same Law-Giver in respect of all the Commandments Quâ ratione hos dixerit ipse subjungit v z. ex idencitate legistatoris Hanc nâ— identâ—tatem clare subjâ—ngit Et ex hâc parte qui in uno offenderit legâ—slatorâ—m incurrit râ—atum omnium quoniam contemnit latorem legis omnium Cajetan ad Jac 2.10 he that gave one Commandment gave also another therefore he that observes
boldness as alwayes so now also Christ shall be magnified in my body whether it be by life or death Phil. 1.19 20. And the Lord shall deliver me from every evil work and preserve me to his heavenly Kingdom 2 Tim. 4.18 4. The nature of Faith which the godly are endued with doth prove their perseverance The godly have the same spirit of Faith 2 Cor. 4.13 Now Faith is the substance of things hoped for and the evidence of things not seen Heb. 11.1 But if the Saints might fall away then Faith should rather be a shadow then a substance rather a blank then an evidence 5. The perseverance of the godly is proved by the nature of that hope which they have We are saved by hope Rom. 8.24 And hope maketh not ashamed Rom. 5.5 Therefore though the Moralist say that hope imports uncertainty yet it is not so in respect of true Christian hope it is sure and certain it is the anchor of the soul Spes est boni incerti nomen Sen. Epist 10. both sure and stedfast and entreth into that within the veil Heb. 6.19 But if the godly might fall away and perish their hope were but a poor anchor to stay their souls by and they should be ashamed of it because they should hope for that which they should not enjoy 6. The nature of grace in general doth prove that the godly shall persevere It is compared to a Well of water springing up unto everlasting life Joh. 4.14 It is incorruptible seed 1 Pet. 2.23 Therefore it is said that he that is born of God doth not commit sin to wit not so as the unregenerate do not so as to give themselves up to the practice of sin for his seed remaineth in him and he cannot sin to wit in that manner because he is born of God 1 Joh. 3.9 7. That peace which the godly have is an argument of their perseverance Being justified by Faith we have peace with God through Jesus Christ our Lord Rom. 5.1 This peace is a lasting peace and not mutable and fading as the peace of the World is Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Joh. 14.27 8. The joy which the Godly have or may have is a persevering joy and therefore it also doth prove their perseverance Rejoyce in the Lord alwayes and again I say Rejoyce Phil. 4.4 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 Your heart shall rejoyce and your joy no man taketh from you Joh. 16.22 Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grounds and Reasons of the perseverance of the Godly the Grounds and Reasons why the condition of the Godly is sure and stable they shall not be moved out of it but shall persevere and continue in it 1. The Godly shall persevere because of Gods power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand Joh. 10.29 Yea he shall be holden up for God is able to make him stand Rom. 14.2 Nevertheless though I suffer these things I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1.12 Who are kept by the power of God through Faith unto salvation 1 Pet. 1.5 If the Godly were to stand by their own strength they would soon fall but God by his almighty power doth uphold them and therefore they cannot fall not so as utterly to fall away Though he fall saith David of a righteous man he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.24 Now unto him that is able to keep you from falling c. Jude v. 24. 2. As Gods power so his purpose is a reason of the perseverance of the Godly as God is able to keep them from falling away so he will keep them he hath purposed and determined to do it They are called according to his purpose Rom. 8.28 As Gods power cannot be resisted so his purpose cannot be disappointed Many devices are in the heart of a man but the counsel of the Lord that shall stand Prov. 19.21 My counsell shall stand and I will do all my pleasure saith he Isa 46.10 Whom he did predestinate that is purpose to save them he also called viz. effectually so as to bring them to that happiness unto which he doth call them as the words following do shew Rom. 8.30 Fear not little flock it is your Fathers pleasure to give you the Kingdom Luk. 12.32 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Joh. 17.2 The foundation of the Lord abideth sure having this seal The Lord knoweth who are his 2 Tim. 2.19 3. The Godly shall persevere because of Gods promise As the purpose of God shall stand so his promise shall be performed For he is faithful that hath promised Heb. 10.24 He is not as man that he should lye nor as the son of man that he should repent hath he said it and shall he not do it hath he spoken it and shall he not make it good Num. 23.19 Now as God hath purposed to save the Godly and to keep them from falling away so he hath also promised to do it My mercy will I keep for him for evermore and my Covenant shall stand fast for him My loving kindness will I not utterly take from him c. Psal 89.28 33. I will give them one heart and one way that they may fear me for ever c. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Jer. 32.39 40. 4. The Godly are Christ's purchase and therefore they are sure to persevere He hath purchased his Church with his own blood Act. 20.28 And surely he will not suffer his blood to be spilt in vain he will not suffer them to perish whom he hath purchased at so dear a rate He shall see of the travail of his soul and shall be satisfied Isa 53.11 I lay down my life for the sheep saith he Joh. 10.15 And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand v. 28. 5. Christ's prayer and intercession for the Godly doth also make sure their perseverance As Christ hath payed for his members so he hath prayed for them and his prayer is effectual I pray for them See Luk. 22.31 32. I pray not for the world but for them which thou hast given me for they are thine Joh. 17.9 Keep through thine own Name those whom thou hast given
shew how salvation it to be obtained and by whom to wit such as persevere but they do not shew that any being justified and sanctified shall not persevere The other places also shew what shall befal back-sliders but not that any truly righteous shall back-slide so as to prove unrighteous and perish It is granted that some who are after a sort Believers and righteous may fall from that faith and righteousness which they have but this is denyed of those who have received Christ into their hearts by Faith and are regenerated by his Spirit Neither do those places of Scripture speak of such if they speak of such as actually fall away but of such as are in Christ onely by profession as that in Joh. 15.2 or are righteous with external righteousness as that Ezek. 33.13 18. or have some superficiarie Grace in them as that Heb. 6.4 5 6. Object 3 Bert. ubi supra But the best are warned to take heed of apostacie and falling away Thou standest by Faith be not high minded but fear Rom. 11.20 Let him that thinketh he standeth take heed lest he fall 1 Cor. 10.12 Work out your own salvation with fear and trembling Phil. 2.12 Give diligence to make your calling and election sure for if ye do these things ye shall never fall 2 Pet. 1.10 But these admonitions and exhortations are no Arguments that true Saints may fall away Answ but they are means to preserve them from falling away God doth work by means and intending the end he doth ordain means whereby to attain unto it so that though he will surely accomplish the end yet he will do it by those means which he hath ordained for it God had purposed to save all that were with Paul in the ship to save them I mean from drowning and so much he let Paul know and Paul assured those in the Ship that it should be so Yet when the Ship-men were about to flie out of the Ship Paul said to the Centurion and Soldiers Except these abide in the Ship ye cannot be saved Act. 27.23 24 25 30 31. One answers to this place J.G. of Redemption that the purpose to save those that were with Paul in the Ship was conditional to wit if they did abide in the Ship And that indeed is true but so also is this that God did also purpose that they should abide in the Ship and so his purpose of saving them was in effect absolute because though a condition was required yet the fulfilling of that condition was also determined So God purposed and promised to restore Ezekiah to his health and to add unto his days fifteen years Isa 38.5 Yet Ezekiah was to use means for his recovery vers 21. and so no doubt for his preservation Our Saviour warns all to beware of false prophets Mat. 7.15 Yet speaking of false prophets he saith If it were possible they shall deceive the very Elect Mat. 24.24 intimating that the Elect shall never be deceived so as to be wholly vanquished and overcome by them To this place also one answers J.G. of Redemption That the words do not import so much because that expression if it were possible is used in other places where no impossibility of the thing spoken of is intimated as Act. 20.16 and 27.39 But though those words if it were possible simply in themselves considered do not imply an impossibility of that which is spoken of yet in that speech of our Saviour by the circumstances of it they do imply as much For our Saviour speaks of the Elect who if they should be deceived and overcome by false Prophets Gods purpose concerning their salvation should fail and so the foundation of the Lord should not abide sure he should not know who are his neither should his counsel stand and he do all his pleasure and therefore those words if it were possible c. must needs import so much that it is not possible for the Elect to be so deceived Object 4 Bert. ibid. Some again object that the best of the Saints have feared lest they should fall away and were not sure of their perseverance I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9.27 Cast me not away from thy presence and take not thy holy Spirit from me Psal 51.11 But 1. The perseverance of the Saints may be sure though they be not sure of their perseverance they may be sure to persevere though they be not sure that they shall persevere there may be a certainty of the object though there be not a certainty of the subject It was sure that Peter should not sink and be drowned yet was not he assured of this Mat. 14.30 It was sure that David should not perish by the hand of Saul yet David alwayes had not this assurance 1 Sam. 27.1 2. Paul did not doubt of his perseverance or as if he were none of Gods Elect. Cast-away is not to be taken as opposite to Elect but the word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adokimos is as much as reproved as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dokimos is approved 1 Cor. 11.19 The Apostle only shewes that his care was that his life might be conformable to his Doctrine his practise to his preaching that so the one might not confound the other and that he might not be taxed as preaching one thing and doing quite contrary For the words of David besides that they might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoyd besides this I say his praying that God would not cast him away doth not necessarily imply a fear that God would do it but rather a hope and assurance that God would not do it as elswhere we finde him praying for that which God had promised unto him and which he doubted not but God would perform 2 Sam. 7.26 27. Let the house of thy servant David be established before thee For thou O Lord of Hosts God of Israel hast revealed to thy servant saying I will build thee an house therefore hath thy servant found in his heart to pray this prayer unto thee See Ezek. 36.36 37. Object 5 Bert. in lib. cit It is again objected That he whose sins are forgiven may yet through his own default incurr condemnation Mat 18.27 c. But this objection is drawn from a Parable Answ now Parables are not to be stretched beyond the scope and intent of them And the scope of that parable is shewed vers 35. to wit that if we would have God to forgive us we must forgive one another To this end our Saviour brings in the example of a King who having forgiven his servant a great debt afterward hearing how cruelly he had dealt with his fellow servant required his debt of him and delivered him up to the tormentors until he
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
both that he would not give any way to the evil suggestion and instigation of his Mistriss And it came to pass as she spake to Joseph day by day that he hearkned not unto her to lie by her or to be with her Gen. 39.10 The wicked are compared to the deaf Adder that stoppeth her ear at the voyce of the Charmer charm he never so wisely Psal 58 4 5. But in this the Godly must be wise as Serpents they must stop their ears at the charming of Satan the World and the Flesh they must take heed of being enchanted by them The first motions of sin are like sparks falling among Hay or Straw or the like if they be not presently quenched they will be likely to set all on fire How long shall thy vain thoughts lodge within thee Jer. 4.14 Evil thoughts will be creeping into us but we must not give them entertainment we must not suffer them to lodge within us We must expel them and drive them away as Abraham did the fowls that molested his sacrifice Gen. 15.11 Neither must we think any sin small so as to sleight it and make no reckoning of it as if there were no danger in adventuring upon it This is one of the wiles of the Devil one of his methodical devices and subtilties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.11 Nemo repentè fuit turpissimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transgressio trahit transsionem first to draw men to lesser sins and so by degrees to greater and greater In this the Devil shewes himself a Serpent if he can get in his head he will soon winde in the whole body If he can draw to one sin he will soon draw to another and so to another and another without end except God by his Grace prevent him Sin naturally drawes on sin and the less will draw on the greater David first falling into Adultery which was too bad afterward fell into murther which was far worse So Peter having first barely denyed Christ afterward added Oathes and Execrations 3. This watchfulness which is requisite unto perseverance consists in repenting speedily after that sin is committed Assoon as Davids heart smote him for numbring the people he presently repented of it saying I have sinned greatly in that which I have done and now I beseech thee O Lord take away the iniquity of thy servant for I have done very foolishly 2 Sam. 24.10 If we do not thus watch against sin but suffer it not only to seize on us but also to settle in us we shall soon be hardned with the deceitfulness of it Heb. 3.13 6. That we may persevere in that which is good we must have a care not stand at a stay but to go on still Non progredi est regredi and to grow better and better Not to go forward is to go backward and not to grow better is to grow worse The Lord make you to encrease and abound in love one towards another and towards all men even as we do towards you To the end that he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints 1 Thess 3.12 13. Giving all diligence add to your Faith vertue and to vertue knowledge And to knowledge temperance and to temperance patience and to patience Godliness And to Godliness brotherly kindness and to brotherly kindness Charity For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ But he that lacketh these things is blinde and cannot see afar off and hath forgotten that he was purged from his old sins Wherefore the rather brethren give diligence to make your Calling and your Election sure for if ye do these things ye shall never fall 2 Pet. 1.5 10. Beware lest ye also being led away with the errour of the wicked fall from your own stedfastness But grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. See also 1 Thess 3.12 13. 7. To meditate of the heavenly reward this also is a great help to perseverance This will quicken and stir up unto diligence this will animate and encourage against all difficulties Be stedfast and unmoveable alwayes abounding in the work of the Lord knowing that your labour is not in vain in the Lord 1 Cor. 15.58 Let us run with patience the race that is set before us Looking unto Jesus the Author and finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God Heb. 12.1 2. This made Moses to chuse rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season and to esteem the reproach of Christ greater riches then the treasures in Egypt he had respect to the recompence of reward Heb. 11.25 26. See also Phil. 3.13 14. 8. Constant attendance upon Gods Word this is likewise necessary unto perseverance For the Word of God is not only to bring in but also to carry on and to build up unto perfection And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an inheritance among all them which are sanctified Act. 20.32 Christ ordained the ministery of the Word for the perfecting of the Saints Ephes 4.11 12. 9. If we would persevere in Grace we must continue in prayer and supplication unto God for perseverance For as the beginning of Grace so also perseverance in Grace is from God He that hath begun a good work in you Ipse eos facit perseverare in bono qui facit bonos Aug. de Corr. Grat. c. 12. will also perform it until the day of Jesus Christ Phil. 1 6. As of our selves we cannot rise Si ipse operatur ut accedumus ipse etiam operatur ne discedamus Idem de bono perseverantiae when we are down so neither can we stand when we are up God must still support us or else we fall he only is able to keep us from falling Non sum mihi sine te Aug. Confess Jude vers 24. Therefore we must continually pray unto God to preserve us and to make us persevere Unite my heart to fear thy Name Psal 86.11 Let me not wander from thy Commandments Psal 119.10 Lead us not into temptation but deliver us from evil Mat. 6.13 Thus praying in the holy Ghost keep your selves in the love of God Jude vers 20. 21. Soli Deo gloria FINIS Courteous Reader these Books following are Printed for Nathaniel Brook and are to be sold at his Shop at the Angel in Cornhil Excellent Tracts in Divinity Controversies Sermons Devotions THe Catholique History collected and gathered out of Scripture Councils and Ancient