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
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.
Now heaven is a place of righteousness no unrighteousness can find any roome there It is the high and holy place Isa 57.17 When the Angels once sinned presently they were throwne out of heaven 2 Pet. 2.4 So also was Adam presently after his trangression cast out of Paradise which was a type of heaven neither was he permitted to have any accesse to the tree of life which was a type of eternal life Gen. 3.24 To him that overcometh saith Christ will I give to eate of the tree of life which is in the midst of the Paradise of God Revel 2.7 Blessed are they doe his commandments that they may have right to the tree of life and may enter in thorow the gates into the city Rev. 22.14 Use 1 If this be the doctrine which according to the Scriptures we teach and preach then they of the Church of Rome are very injurious unto us in calling us Solifidians as if we were all for faith and nothing for workes as if we perswaded people that though they live as they list and doe what they will yet if they beleeve they shall be saved We hold that although imputed righteousness whereby we are justified and inherent righteousness whereby we are sanctified are diverse and different one from the other yet they are not divided but alwayes goe together so that where the one is there the other is also We hold that though faith alone as the hand receiving Christ and applying his righteousness doth justifie yet that justifying faith is not alone but is ever accompanied with good workes And therefore we observe that of the Apostle This is a faithful saying and these things I will that thou affirme constantly that they which have beleeved in God may be careful to maintaine good works these things are good and profitable unto men Tit. 3.8 And vers 14. Let ours also learne to maintaine good workes for necessary uses that they be not unfruitful 2. Away then with the horrid and damnable doctrine Use 2 of some who went out from us but were not of us Atque adeo id sibi precipuè proponunt ut sopiant conscientias quò omni sollicitudine vacui hostes quicquid sese offeret quicquid appetierint perpetrent Calv. advers libert cap. 15. Vide etiam ib. c. 18. for if they had been of us they would no doubt have continued with us 1 John 2.10 of some I say who with the Libertines in Calvines time make it the very high way to heaven and the sure signe of salvation for people to give the reines unto their lusts to worke all iniquity and to commit all uncleanness even with greediness But you have not so learned Christ If so be ye have been taught by him as the truth is in Iesus That ye put off as concerning the former conversation the old man which is corrupt according to the deceitful lusts And be renewed in the spirit of your minde And that ye put on the new man which after God is created in righteousness and true holiness Ephes 4.19 24. 3. This doctrine serves to convince all such as looke Use 3 for salvation and yet heed not to worke righteousness Though whiles they live they worke iniquity and live wickedly yet when they die they thinke to be saved as others But this is a most vaine and foolish a most irrational and absurd imagination as if one should sow tares and hope to reape wheat Be not deceived God is not mocked as a man soweth so shall he reape For he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life everlasting Gal. 6.7 8. It was truly said by Eliphaz though not rightly applied to Job whom he falsly judged wicked because of that affliction which he was in They that plow iniquity and sow wickedness reape the same Job 4.8 It is worthy to be observed that the Apostle speaking of this point to wit that the unrighteous shall not inherit the kingdome of God nor enjoy salvation he divers times admonisheth Christians to take heed of being deceived as Gal. 6.7 and 1 Cor. 6.9 and Ephes 5.6 This inculcating of our admonition shewes both that it is a dangerous thing to be deceived in this case which all will I presume easily grant and also that people herein are very apt to be deceived And so experience shewes that in this great and weighty business people many ways deceive themselves building castles as they say in the aire and promising unto themselves salvation and eternal life though they regard nothing lesse then to performe this which is required of all those that shall be saved to wit to worke righteousness 1. Some presume upon this that God is merciful But though Gods mercy be never so great as it is infinite and incomprehensible yet it nothing at all belongs unto them that worke wickedness I meane that continue in that course and will not turne from it Let the wicked forsake his way saith the Prophet Esay and the unrighteous man his thoughts and turne unto the Lord and he will have mercy on him and to our God for he will abundantly pardon Isai 55.7 David extolled Gods mercy as much as may be yet ever sheweth to whom it doth belong namely to them that feare him and so he excludes the wicked and unrighteous from having any share in it As the heaven is high above the earth saith he so great is his mercy towards whom towards them that fear him Psal 103.11 And vers 13. Like as a father pitieth his children so the Lord pitieth whom them that feare him And vers 17. The mercy of the Lord is from everlasting to everlasting upon whom them that feare him and his righteousness to childrens children To such as keepe his covenant and thinke upon his commandments to doe them 2. Christ say some died for us therefore they perswade themselves that howsoever they live yet through Christ they shall be saved But Christ died for our sanctification as well as for our salvation He loved the Church and gave himselfe for it That he might sanctifie it Ephes 5.25 26. He gave himselfe for us to redeeme us from all iniquity and to purifie unto himselfe a peculiar people zealous of good workes Tit. 2.14 None shall be saved by Christ but such as are sanctified by him As for those that worke iniquity he will say unto them Depart from me I know ye not Matth. 7.23 3. Some flatter themselves as if their sinnes were only sinnes of infirmity and therefore should not prejudice their salvation But if they did sin of infirmity 1. They would not make a common practice of sin as they doe It is the propertie of the wicked to set himselfe in a way that is not good Psal 36.4 Noah Lot David and other godly men through infirmity fell into sin grosse and haynous sin but they did not make it their practise No thus the godly doe
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
enim est ac si dicat Omnia quae lex et Moses vobis dixerint Scribis et Pharifaeis recitantibus servate et facite c. Mal. ad Mat. 23.2 3. to maintain that blinde odience which they would have people to perform make use of these words of our Saviour but the Jesuite Maldonate doth let them know that it is not to their purpose but that our Saviour speaks of the doctrine of the Law and of Moses not of the Scribes and Pharisees and that his meaning is this Whatsoever the Law and Moses say unto you when it is recited by the Scribes and Pharisees that observe and do That our Saviour meant no more then this is clear by that admonition which he gives in another place saying Take heed and beware of the leaven of the Pharisees and of the Sadduces Mat. 16.6 whereby their leaven he meant their doctrine v. 12. Therefore though Bellarmine stick not to say that if the Pope should err so as to command vices or to forbid vertues Si Papae erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclâ—sia credere vitia esse bona virtutes malas nisi vellet contra conscientiam agere Bellat de Pontif. lib. 4. cap. 5. the Church were bound to believe vices to be good and vertues to be evil except it would act against conscience Yet this is more then we may attribute either to man or Angel Though we or an Angel from Heaven preach any other Gospel unto you then that which wee have preached unto you let him be accursed As wee said before so say I now again If any man preach any other Gospel unto you then that ye have received let him be accursed Gal. 1.8 9. Bellarmine in that assertion is like the Jewish Rabbin who saith that a man was to believe the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad Deut. 17.11 though he told him that his right hand was the left and his left hand the right because it is said According to the sentence of the Law which they shall teach thee and according to the judgment which they shall tell thee thou shalt do Thou shalt not decline from the sentence which they shall shew thee to the right hand nor to the left Deut. 17.11 And the very next words to wit And the man that will do presumptuously and will not hearken unto the Priest that standeth to minister there before the Lord thy God or unto the Judge even that man shall die Bell. de Pontif. lib. 4. cap. 16. c v. 12. Those words I say doth Bellarmine alledge to prove that the Pope hath power and authority to make Laws which binde the conscience whereas we see it was to be the sentence of the Law to wit of the Law of God which the Priest and the Judge were to deliver and in that case indeed but not otherwise all were bound to obey it S. Paul bids Prove all things hold fast that which is good 1 Thess 5.21 and Believe not every Spirit saith S. John but try the spirits whether they be of God for there are many false Prophets gone out into the world 1 Joh 4.1 How must people try the Spirits and prove all things by the Word of God as the Bereans did who searched the Scripures daily whether those things that were preached unto them were so Act. 17.11 To the Law and to the testimony if they speak not according to this word it is because there is no light in them Isa 8.20 Use 4 Let all then have a care to acquaint themselves well with Gods Word and to make it their Rule to walk and work by Moâ—ives to perswade all to acquaint themselves with Gods Word and to make it their Rule Consider 1. God's Word is a sure rule The testimony of the Lord is sure Psal 19.7 It is very sure Psal 93.5 So is not the testimony of man no man may be deceived himself and deceive others but God can neither deceive nor be deceived Let God be true and every man a liar Rom. 3.4 2. The Word of God is a compleat Rule The Law that is the Word and Doctrine of the Lord is perfect Psal 19.7 Search the Scriptures for in them ye think to have eternal life Joh. 5.39 The holy Scriptures are able to make thee wise unto salvation 2 Tim. 3.15 But take heed of mis-understanding and mis-applying God's Word as S. Peter saith They that are unlearned and unstable Meanes to prevent the mis-understanding and mis-applying of Gods Word wrest the Scriptures to their own destruction 2 Pet. 3.16 Come therefore to the Word of God to the reading hearing and meditating of it 1. In sincerity not for by-ends and base respects but with a desire to know the will of God and with a purpose to obey it Many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his wayes and we will walk in his paths Isai 2.3 Mic. 4.2 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Joh. 17.7 What man is he that feareth the Lord him shall he teach in the way that he shall go Psal 25.12 The secret of the Lord is with them that fear him and he will shew them his Covenant vers 14. 2. Come in humility have a low esteem of your selves and a high esteem of Gods Word wisdom is too high for a fool Prov. 24.7 Especially for the proud fool that thinks himself too high for wisdom God scorneth the scorners but-giveth grace to the lowly Prov. 3.34 God resisteth the proud but giveth grace to the humble Jam. 4.6 1 Pet. 5.5 The meek will he guide in judgement and the meek will he teach his way Psal 25.9 Therefore receive with meekness the ingrafted Word which is able to save your souls Jam. 1.21 3. Pray that you may understand the Word If thou cryest after knowledge and liftest up thy voyce for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of Lord and finde the knowledge of God Prov. 2.3 4 5. Open thou mine eyes that I may behold wondrous things out of thy Law Psal 119.18 Make me to understand the way of thy precepts v. 27. Teach me O Lord the way of thy Statutes v. 33. Give me understanding vers 34. 4 Pray that you may obey the Word O that my wayes were directed that I might keep thy Statutes Psal 119.5 O let me not wander from thy Commandments v. 10. Make me to go in the path of thy Commandments vers 35. Encline mine heart unto thy testimonies c. v. 36. SERM. 32 SERM. XXXII Psal 15.5 He that doth these things shall never be moved HAving done with the Agent He that and with the Act doth
me c. vers 11. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil vers 15. Neither pray I for these alone but for them also which shall believe on me through their word vers 20. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory vers 24. Still also in Heaven doth Christ make intercession for his members presenting himself and his merits unto God for them He is entred into Heaven it self now to appear in the presence of God for us Heb. 9.24 He is able to save to the utmost all that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 Who is he that condemneth it is Christ that dyed yea rather that is risen again who also is at the right hand of God who also maketh intercession for us Rom. 8.34 6. The Holy Ghost sanctifying and sealing the Godly doth also make their condition firm and sure God hath chosen you unto salvation through sanctification of the Spirit 2 Thess 2.13 God by his Spirit doth sanctifie those whom he hath chosen and so doth set them apart and seal them for his own and as those whom he will have a care of and keep safe In this respect the Spirit is compared to a seal whereby a thing is known to whom it doth belong and also is preserved and kept safe Who hath also sealed us and given the earnest of the Spirit in our hearts 2 Cor. 1.22 In whom also after that ye believed ye were sealed with that holy Spirit of promise which is the earnest of our inheritance c. Ephes 1.13 14. In which places also the Spirit which is given unto Believers is compared to an earnest which doth so confirm a bargain and make it sure that it is a part of it So the Spirit that is the Grace of the Spirit which God doth here give unto Believers is a part of that glorious inheritance which they shall fully enjoy hereafter For Grace is an inchoation of glory and glory is a consummation of Grace And hence Believers are sure of salvation because they have it already in part though but in small part to what they shall have yet in part they have it because they have the earnest of it And that doth assure them of all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum ad 2 Cor. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Ephes 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Cor. 1. even as an earnest doth make the whole contract sure God should lose his earnest if Believers should lose their salvation even as he that doth not perform his bargain doth lose the earnest which he gave for the confirming of it The Use of this Doctrine is first to confute the Papists Use 1 and Arminians and who ever they be that hold that such as are truly regenerate and sanctified may totally and finally fall away and that there is no certainty of their perseverance but this is sufficiently confuted by that which hath been said already it remaines now to answer some Objections which the Adversaries and Opposers of the truth do make against it Many they say who were once in the state of Grace Object 1 did fall from it as the Angels that sinned and our first Parents Alexander and Philetus and Hymeneus Vide Bellar. de Justif lib. 3. cap. 14. Syn. Rem de Berr. Apost Sanct. and Demas Saul Simon Magus and Judas They alledge also the examples of David and Salomon as falling from Grace though not finally yet totally yea some think that Salomon fell finally and was damned 1. It is true Answ 1 The evil Angels and our first Parents fell the one finally the other totally from that state of Grace which once they were in but their examples are not to the purpose the point being understood of those who are engrafted into Christ by Faith and made members of his body which the evil Angels never were nor were our first Parents before the fall 2. For the other Examples neither do they prove any thing For the persons mentioned either were not indued with true sanctifying Grace or they did not either finally or totally fall away All of them except David and Solomon had only an outward profession of Faith or a bare Historical Faith and some external reformation but no true justifying Faith no true spiritual sanctification Hymenaeus and Alexander made shipwrack concerning the Faith 1 Tim. 1.19 20. That is concerning the Doctrine of Faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies Their word will eat as doth a canker or a gangrene of whom is Hymenaeus and Philetus who concerning the truth have erred saying that the resurrection is past already and overthrow the Faith of some 2 Tim 2.17 18. This place doth clearly explicate the other it shewes how the Faith of some may be overthrown and consequently how some may make shipwrack concerning the Faith to wit by falling from some fundamental truth formerly professed as in the point of the Resurrection or the like But mark how the Apostle there addes immediately Nevertheless the foundation of the Lord abideth sure having this seal The Lord knoweth who are his vers 19. As if he should say Though some Professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Saint John speaking of Apostates and backsliders saith They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made made manifest that they were not all of us 1 Joh. 2.19 Of such is that of our Saviour meant Every plant that my heavenly Father hath not planted shall be rooted up Mat. 15.13 Of this sort was Simon Magus whose heart was not right in the sight of God Act. 8.21 but he was in the gall of bitterness and in the bond of iniquity vers 23. And so Demas who having loved this present world more then Christ 2 Tim. 4.10 shewed himself to be one of those who with their mouth shew much love but their heart goeth after their covetousness Ezek. 33.31 Neither was Judas ever truly righteous as appears by our Saviours terming him a Devil Joh. 6.70 And his hyprocrisie is noted Joh. 12.6 As for Saul one would wonder that so learned a man as Bellarmine Saul rex initio bonus justus erat c. Nâ—gat quidem Calvinus Saulâ—m fuisse unquam verè justum sed audi quid Spiritus S. dicat in 1 Lib. Reg cap 9. Erat Saul electus bonus non erat vir de filiis Israel melior illo ab humâ—ro surâ—um eminebat super omnem populum Hic planè describitur vir animo corpore praestans cum nemo esset in
filiis Israel melior illo si non erat hic verè justus nullus tunc fuisset in universo populo Dei verè justus Quod falsum esse certum est cum adhuc viveret Samuel c. Bell. de Justif lib. 3. cap. 14. Similiter Bertius de Apost Sanct. pag. 28. should shew himself so childish and so ridiculous as to endeavour to prove that Saul was once truly righteous because it is said of him that he was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he from his shoulders and upward he was higher then any of the people 1 Sam. 9.2 Hence Bellarmine infers that if Saul were not truly righteous then among all God's people there was none truly righteous whereas Samuel was then alive and so other Godly persons But what is this else but to dally with the Scripture There is nothing spoken of Sauls righteousness but only of the goodliness of his person and the talness of his stature as the words alledged do make manifest Bellarmine was ready to take hold on the vulgar Latine Translation Gen. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchrae Sic explicat Kimchi in Rad. atque addit ita accipi vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 9.2 exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulcher aspectu ac notat Chaldaeum Paraphrasten similiter interpretari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bonus good and melior better but he was not ignorant that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tob is not only good but also goodly fair tall and the like and so it must needs there be taken as is clear by those words from his shoulders and upward he was higher then any of the people which words are added exegetically to shew the meaning of that which went before to wit that Saul was a choyce young man and a goodly and there was not among the children of Israel a goodlier person then he For David and Salomon they fell indeed fearfully Bell. ubi supra but neither finally nor totally Bellarmine urgeth also the example of Peter as if he also fell from Grace when he denyed Christ and that with Oathes and Execrations Yet he himself elswhere lest Peters fall might seem to make against the Popes infallibility saith that Peter denyed Christ with his mouth Addo praetereà Christum à Petro negatum fuisse ore non corde proinde perdidisse Petrum confessionem fidei non ipsam fidem Bell. de Pontif. lib. 4. cap. 8. but not with his heart so that he lost the confession of Faith but not Faith it self And so it is true of David and Salomon they lost the exercise of Grace but not Grace it self SERM. XXXIV Psal 15.5 He that doth these things shall never be moved THe point concerning the perseverance of the Godly who shall never be moved so as to fall from that state of Grace whch they are in I have already proved and for the vindicating of the truth and the confuting of those that do oppose it I have answered one Objection that is made against it There are yet many other Objections Obj. 2 which it is meer to answer Secondly Therefore the Adversaries of this Doctrine object that some are compared to the stonie ground to wit such as hear the Word and anon with joy receive it Yet have they no root in themselves but endure only for a while for when tribulation or persecution ariseth because of the Word by and by they are offended Mat. 13.20 21. For a while they believe and in time of temptation they fall away Luk. 8.13 But all Believers are not such as we speak of to wit such as are engrafted into Christ by a living and justifying Faith Answ Simon Magus was in some sense a Believer Act. 8.13 but not such a Believer vers 21. 23. So neither are they such Believers who are compared to the stonie ground for they are distinguished from those who with an honest and good heart receive the Word Luk. 8.15 The same also appears by this that they are said to have no root that argues that their Faith is but superficial it is not rooted in the heart as true justifying Faith is Object 3 Bert. de Apostas Sanct. Again it is objected that Gods Covenant is not such that he will simply and absolutely save but that he will save those that Believe and obey and that so as to persevere in Faith and obedience to the end By which also ye are saved if ye keep in memory or as the Margent hath it if ye hold fast what I preached unto you unless ye have believed in vain 1 Cor 15.2 To them who by patient continuance in well doing seek for glory and honour and immortality God will render eternal life Rom. 2.7 Shall he prosper that doth such things Shall he break the Covenant and be delivered Ezek. 17.15 When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be remembred but for his iniquity that he hath committed he shall dye for it Ezek. 33.13 When the righteous turneth from his righteousness and committeth iniquity he shall even dye thereby vers 18. The just shall live by Faith but if any man draw back my soul shall have no pleasure in him Heb. 10.38 Every branch in me that beareth not fruit he taketh away Joh. 15.2 It is impossible for those who were once enlightned and have tasted of the heavenly gift and were partakers of the holy Ghost And have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them again unto repentance c. Heb 6.4 5 6. For Answer to this Objection Answ 1. Gods Covenant is not only to save those that believe and obey but also to make his Elect so to believe and obey that they shall be saved I will put my Law in their inward part and write it in their hearts Jer. 31.33 A new heart will I give unto you and a new Spirit will I put within you and I will take away the stonie heart out of your flesh and will give you a heart of flesh And I will put my Spirit within you and cause you to walk in my Statutes c. Ezek. 36.26 27. I will put my fear into their hearts that they shall not depart from me Jer. 32.40 2. The places objected do not prove that any Belivers and such as are regenerate can fall away That in Ezek. 17.15 is concerning the King of Judah who brake his covenant with the King of Babylon to whom he had sworn to be subject yet afterward he rebelled against him What is this to the purpose Doth this argue that one who is in the state of Grace and salvation may fall from it These places 1 Cor. 15.2 Rom. 2.7
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