69.7 They that sit in the gate speak against me and I was the song of the drunkards vers 12. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee Reproach hath broken mine heart and I am full of heaviness vers 19 20. Have mercy upon us O Lord saith he speaking both in the behalf of himself and the rest of Gods people have mercy upon us for we are exceedingly filled with contempt Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 123.3 4. This also was the complaint of that elect vessel Paul We are made as the filth of the world and are the off-scouring of all things unto this day 1 Cor. 4.13 We were shamefully intreated as ye know at Philippi 1 Thess 2.2 See the storie Act. 16.22 23. And others had triall of cruel mockings and scourgings yea moreover of bonds and imprisonment They were stoned they were sawne asunder were tempted were slaine with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth Heb. 11.36 37 38. Such measure even our blessed Saviour himself did finde when he was in the world I am a worm and no man a reproach of men and despised of the people All that see me laugh me to scorn they shoot out the lip they shake the head saying He trusted in the Lord that he would deliver him let him deliver him seeing he delighted or as the margent hath it if he delight in him Psal 22.6 7 8. Thus complained David speaking in the person of Christ So the Prophet Esay prophecied of him saying He is despised and rejected of men a man of sorrowes and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Isai 53.3 Thus the Evangelical history shewes that it fared with him He was called a man gluttonous and a wine-bibber a friend of Publicans and sinners Matt. 11.19 He was termed Beelzebub Matth. 10.25 He was traduced as one that did cast out devils by Beelzebub the prince of devils Matth. 12.24 They did spit in his face and buffered him and others smote him with the palmes of their hands saying Prophecie unto us thou Christ who is he that smote thee Matth. 26.67 68. They preferred Barabbas a murderer before him and put him to a most ignominious death even the death of the crosse mocking and reviling him most despitefully when he was crucified Matth. 27. vers 21 22 23 39 c. If it were thus with the Head no marvel if it be so with the members If they have called the Master of the house Beelzebub much more will they call them of his houshold Matth. 10.25 Who some despise the godly Some despise the godly because they are poore and of meane quality in the world A poore wise-man by his wisdome delivered the city but no man remembred that same poore man Eccles 9.15 Though he was wise and had done much by his wisdome yet because he was poore both he and his wisdome was despised Then said I Wisdome is better then strength nevertheless the poore mans wisdome is despised and his words are not heard vers 16. In this respect Christ was despised Many hearing him wâ—re astonished saying From whence hath this man these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Mar. 6. and what wisdome is this which is given unto him that even such mighty works are wrought by his hands Is not this the Carpenter the son of Mary c. Mark 6.2 3. S. James taxeth this fault and bids Have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons For saith he if there come into your assembly a man with a gold ring in goodly apparel and there come in also a poore man in vile raiment And ye have respect to him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poore Stand thou there or sit here under my foot-shoole Are ye not then partial in your selves and are become judges of evil thoughts Hearken my beloved brethren Hath not God chosen the poore of this world rich in faith and heirs of the kingdome which he hath promised to them that love him But ye have despised the poore James 2.1 2 3 4 5. See 1 Corinth chap 1. vers 26 27 28. Some despise the godly because they are unlearned They are poore sillie creatures say some they cannot a letter on the booke and yet they must be so precise forsooth Thus the Pharisees despised those that followed Christ saying Have any of the rulers or of the Pharisees beleeved on him But this people that knoweth not the law are cursed John 7.48 49. Thus the Philosophers at Athens despised Paul calling him a babbler Act. 17.18 But let not the wise-man the wordly wise-man glorie in his wisdome Jer. 9.23 But let him that glorieth glory in this that he understandeth and knoweth me saith the Lord vers 24. Not many wise men after the flesh are called But God hath chosen the foolish things of the world to confound the wise Surgunt indocti rapiunt celum nos cum doctrinis nostris sine corde ecce ubi volutamur in carne sanguine Aug. Confes lib. 8. cap. 8. 1 Corinth 1.26 27. I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and hast revealed them unto babes Even so O Father for so it seemed good in thy sight Matth. 11. vers 25 26. But here I must adde a Caution that as none ought to despise the godly though they be not learned Caution so neither is learning it self to be despised This Caution is needful in these times wherein some not a few decry learning as a thing useless and unprofitable yea pernitious and hurtful and do what they can to seeke the extirpation of it And what is this else but to seek the extirpation even of piety it self and religion For though many may and do attaine unto saving knowledge though they are utterly ignorant of the Tongues and of Arts and Sciences yet were this knowledge utterly extinguished without extraordinary inspirations and revelations which some fanatical persons are not afraid to pretend unto what knowledge of the things that concerne salvation could there be Were it not for the knowledge of the Tongues how should we ever come to be acquainted with the Scriptures wherein the mysteries of salvation are contained they being originally written in Greeke and Hebrew which without school-learning none do understand Besides how should the truth of Religion be maintained against learned adversaries without learning And therefore that most subtle enemie of Christians and Christian Religion Julian the Apostate
rather then others that so the glory of mans salvation may the better appear to be due not unto man but unto God For you see your calling brethren that not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty And base things of the world and things despised and things that are not hath God chosen to bring to nought things that are That no flesh should glory in his presence 1 Cor. 1.26 27 28 29. Vse 3 In the last place Let all be admonished to take heed of coming short of the common Salvation How shall we escape if we neglect so great Salvation Heb. 2.3 If we have the means whereby to attain unto Salvation and yet neglect them either not use them at all or use them negligently what do we else but neglect salvation and are we not worthy to be without if we do neglect it Men and brethren children of the stock of Abraham said Paul to the Jews and whosoever among you feareth God to you is the word of this Salvation sent Act. 13.26 Then a little after he addes this admonition Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish for I work a work in your days which you shall in no wise believe though a man declare it unto you vers 40 41. It is true we cannot be qualified and fitted for Salvation except God work this qualification and fitness in us It is he that must make us meete to be partakers of the inheritance of the Saints in light Col. 1.12 It is he that must work in us both to will and to do of his good pleasure Phil. 2.13 Yet nevertheless we must yea even therefore we must work out our own salvation with fear and trembling Phil. 2.12 God doth work in us so as that through him we must work also Acti agimus being acted by him we act and because of our selves without him we can do nothing therefore it behooves us to take heed both of sloth negligence and carelesness and also of security and presumption and self-confidence and with fear and trembling that is in all humility and with all diligence to work out our salvation 1. Therefore take heed of unbelief Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Heb. 3.12 By Christ we come unto God No man cometh to the Father saith he but by me Joh. 14.6 And by faith we come unto Christ to come unto Christ and to believe in him import one and the same thing He that cometh unto me saith Christ shall never hunger and he that believeth in me shall never thirst John 6.35 Therefore we are said to be saved through faith Ephos 2.8 And salvation is called the end of our faith 1 Pet. 1.9 2. Take heed of a false Faith Examine your selves whether you be in the faith prove your own selves 2 Cor. 13.5 See that your Faith be the Faith of Gods Elect Tit. 1.1 that is Faith unfained 1 Tim. 1.5 Faith that worketh through love Gal. 5.6 As many as walk according to this rule peace shall be upon them and mercy c. Gal. 6.16 SERM. XXX SERM. 30 Psal 15.5 He that doth these things shall never be moved HAving done with the Agent He that and the observation arising from thence I come now to the Act doth It is not said He that heareth these things or knoweth these things or professeth these things or assenteth to these things but He that doth these things Hence we may observe Doct. That it is not hearing or knowing or professing of duty or assenting to it but the doing of it that will bring a man unto salvation 1. It is not the hearing that will do it Blessed are they that hear the word of God and keep it that is observe and obey it Luk. 11.28 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the rain descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand And the rain descended and the floods came and the windes blew and beat upon that house and it fell and great was the fall of it Mat. 7.24 52 26 27. But be ye doers of the word and not hearers onely deceiving your own selves For if any man be a hearer of the word and not adoer he is like unto a man beholding his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Jam. 1.22 23 24 25. Nor will knowledge serve the turn Thou Solomon my son said David unto him know thou the God of thy father and not onely know him but also serve him c. 1 Chro. 28.9 If ye know these things said Christ to his disciples happy are you if yee do them Joh. 13.17 3. Neither is profession sufficient They profess that they know God but in their works they deny him being abominable and disobedient and to every good worke reprobate Tit. 1.16 Not every one that saith unto me Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my Father which is in heaven Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy Name have cast out devils and in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity Mat. 7.21.22 23. Then shall ye begin to say We have eaten and drunken in thy presence and thou hast taught in our streets But he shall say I tell you I know not whence you are depart from me all ye workers of iniquity Luk. 13.26 27. 4. Nor is it enough to assent unto the truth such a Faith as is not active and operative shewing forth it self by good works is not availiable unto salvation What doth it profit my brethren if a man say he hath faith and have not works can faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith to wit which is without works save him Jam. 2.14 Faith if it have not works is dead being alone vers 17. Such a faith is no better then the faith of devils who believe and tremble vers 19. He is a vain man that relies on such a Faith vers 20.
This very Question which is here iterated Who shall who shall this very Question I say doth imply that the thing spoken of doth not belong unto all It were in vain to say Who shall if all should Observe we therefore from hence That Salvation is not a thing common unto all Doct. not all but some only shall be saved There are vessels of wrath fitted to destruction as well as vessels of mercy prepared unto glory Rom. 9.22 23. As some are vessels to honour so some are vessels to dishonour 2 Tim. 2.20 As some are good seed children of the kingdom such as shall be saved so some are tares children of the wicked one such as shall be damned Mat. 13.38 c. Yea Wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat But on the other side Strait is the gate and narrow is the way that leadeth unto life and few there be that finde it Mat. 7.13 14. The Truth of this Point may further be confirmed by these Arguments 1. All are not so much as outwardly called to the enjoyment of Salvation Before Christ's coming the outward means of Salvation were vouchsafed to no Nation of the World but only one to wit the Nation of the Jews He hath given his word unto Jacob his statutes and his ordinances unto Israel he hath not dealt so with any nation c. Psal 147.19 20. Salvation is of the Jews John 4.22 In times past God suffered all nations except the Jews to walk in their own ways Act. 14.16 All that were aliens from the commonwealth of Israel were also strangers from the covenants of promise having no hope and without God in the world Ephes 2.12 After Christ's coming though the partition-wall which was betwixt Jews and Gentiles was taken away by Christ's death Ephes 2.14 So that whereas before Christ said to his Apostles Go not into the way of the Gentiles and into any city of the Samaritans enter ye not but go rather to the lost sheep of the house of Israel Mat. 10.5 After his death and resurrection he bade them Go teach all nations c. Mat. 28.19 Go into all the world and preach the Gospel to every creature Mar. 16.15 Yet still as experience shews and hath shewed in all ages many in the World are and have been without the ordinary means of Salvation That Rom. 10.18 Have they not heard Yes verily their sound went out into all the earth and their words unto the ends of the world And so that Col 1.6 23. where it is said That the Gospel was in all the World and was preached to every creature under Heaven that I say must either be understood thus that the Gospel was preached indifferently to Jews and Gentiles of what Nation or Country soever men were or it is spoken hyperbolically like that Act. 2.5 There were dwelling at Jerusalem Jews devout men out of every nation under heaven Thus then all are not so much as outwardly called neither again are all that are called outwardly called effectually they are not all called according to purpose as the Apostle says some are Rom 8.28 to wit God's purpose to save those whom he doth call Of this calling the Apostle there speaks v. 30. saying Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified All that are outwarldly called are not thus called No Many are called saith our Saviour but few are chosen Mat. 20.16 and 22.14 Among those that heard the Word there are divers sorts of unfruitful and unprofitable hearers as our Saviour sheweth in the parable of the sower Mat. 13. 2. Only such as are in the Church the visible Church are in the ordinary way of Salvation The Lord added to the church dayly such as should be saved Act. 2.47 But all are not in the Church so much as by outward profession some are without 1 Cor. 5.12 13. Col. 4.5 without the pale of the Church Many there be in the World as Jews Turks and others that do not so much as outwardly profess the Name of Christ And many also there be who professing Christ do yet hold Doctrines quite contrary to the Doctrine of Christ as they of the Church of Rome so the Socinians and others And even of those that profess the Orthodox and saving Faith many there be who only profess it in Word and Tongue but not in Deed and in Truth All are not Israel saith the Apostle that are of Israel Rom. 9.6 All are not the people of God indeed who seem to be of the number of them Christ pointed at Nathaniel as a rare man and worthy to be taken notice of Behold an Israelite indeed in whom is no guile John 1 47. They went out from us but they were not of us saith John of some that proved Apostates for if they had been of us they would no doubt have continued with us 1 Joh. 2.19 In Noah's Ark there was a Cham among Christ's Apostles there was a Judas in the Primitive Church there was an Ananias and a Sapphira so in all Churches there are and will be some profane persons and some hypocrites The Use of this Point is first to convince such as perswade Use 1 themselves that Salvation belongs unto all as well one as another such there are and though the contrary be most clear and evident yet they will not yield unto it but strive and struggle argue and object against it all they can What saith they hath God made us to destroy us He that made us will also save us Is not God merciful to all Hath not Christ died for all Thus as Job speaks of some they rebel against the light Job 24.13 Though these Objections be frivolous and not worth the answering yet because Solomon bids Answer a fool according to his folly that is so as that his folly may appear and that he may be convinced of it lest he be wise in his own conceit Prov. 26.5 therefore I will vouchsafe to answer them To the first Objection Hath God made us to destroy us I answer God made all things for himself even the wicked for the day of evil Prov. 16.4 Not that God doth make men wicked but they making themselves such God in his just judgement doth make or ordain them for the day of evil even of wrath and destruction Job 21.30 Had men continued such as God at first did make them to wit in Adam the first man they had been far enough from destruction but alas they kept not their first estate but plunged themselves into sin and so into misery being born in sin Damnati antiquam nati Bern. Psal 51.5 and so the children of wrath by nature Eph. 2.3 Thus then whoever perish may thank themselves for it O Israel thou hast destroyed thy self Hos 13.9 To the second He that made us will also save us I
doer or as a busie-body in other mens matters Non debet quid quisque patiatur sed quarè â—atiatur attenâ—i Aug. contra Crescon lib. 4. cap. 46. Non poena sed causa facit martyrem Yet if any suffer as a Christian let him not be ashamed but let him glorifie God on this behalfe Wherefore 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 creator 1 Pet. 4.15 16 19. SERM. VI. SERM. 6 Psal 15.2 And speaketh the truth in his heart HEre David begins to shew more particularly how he is qualified that shall abide in Gods tabernacle and dwell in his holy hill that is that shall inherit heaven and enjoy salvation He is one that speaketh the truth in his heart that is so as he conceiveth in his heart he hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing in his mouth and another thing in his heart as R. Salomon and Kimchi note upon the text The observation which I raise hence is this Doct. He that would be a citizen of heaven and an heire of salvation must have a care to speak the truth and to eschew lying The Prophet Zephanie notes this as the propertie of the true Israel of God upon whom shall be peace and mercy Gal. 6.16 that they shall not doe iniquity nor speake lies neither shall a deceitful tongue be found in their mouth Zeph. 3.13 And diverse precepts there are both in the old and in the new Testament wherein speaking the truth is required and lying is forbidden Ye shall not deale falsly nor ly one to another Levit. 19.11 Speake ye every man the truth to his neighbour Zach. 8.16 Putting alway lying speake every man truth with his neighbour Ephes 4.25 Lie not one to another Col. 3.9 Divers cominations and threatnings of destruction there are in both Testaments against lyars Thou shalt destroy them that speake leasing Psal 5.6 He that speaketh lyes shall perish Prov. 19.9 Amongst others are reckoned all lyars that shall have their part in the lake which burneth with fire and brimstone which is the second death Revel 21.8 So Revel 22.15 among those that shall be without that shall have no place in the heavenly Jerusalem is reckoned whosoever loveth and maketh a lie For the further confirmation of the doctrine there are these reasons 1. Lying is repugnant unto God and odious unto him For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that cannot lie Tit. 1.2 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of truth Isai 65.15 Amongst those things that are an abomination unto God is reckoned a lying tongue Prov. 6.16 17. So Prov. 12.22 Lyings lipps are an abomination to the Lord. 2. Lying is a part of the old man which al must put off that would be saved The Apostle having shewed that such as have truely learned Christ have learned this that they must put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And be renewed in the spirit of their minde And put on the new man which after God is created in righteousness and true holiness from thence he inferres this exhortaâ—â—on Wherefore putting away lying speake the truth every man with his neighbour Ephes 4.20 25. So Col. 3.9 Lie not one to another saith he why seeing that ye have put off the old man with his deedes 3. Lying is the worke and invention of the devil He abode not in the truth saith our Saviour speaking of the devil because there is no truth in him when he speaketh a lie he speaketh of his owne for he is a lyar and the father of it to wit of a lie John 8.44 Before I come to the use of the point some things are to be observed for the better understanding of it 1. It is not allways necessary nor expedient to speake all that we know or thinke of a thing whereof we speake A foole uttereth all his minde but a wise man keepeth it in till afterwards till occasion require him to speak Prov. 29.11 A wise mans heart discerneth both time and judgment both when and how to speake Eccles 8.5 But it is both expedient and necessary that we speake no more then we know or thinke for this is lying though the other be not It is lawful and requisite somtimes to conceale what is true but it is never either requisite or lawful to utter what is false the former is no lying but the latter is Abraham might be too blame in saying of Sarah his wife She is my sister Gen. 20.2 In this he might shew his weakness of faith and might expose his wives chastity to danger but I doe not well see how he can justly be taxed for lying because there was nothing false that he uttered though there were some thing true which he concealed For Sarah as she was his wife so was she also his sister that is his neare kinswoman which in the Hebrew language is as much as sister The Jewish Doctors thinke Iscah the daughter of Haran Abrahams brother to be the same with Sarah Vide Annotationes meas in Gen. 11.29 When Abimelech understood that Sarah was Abrahams wife and expostulated with Abraham about it Abraham having shewed the reason why he said that she was his sister and concealed that she was his wife added And yet indeed she is my sister she is the daughter of my father but not the daughter of my mother he meanes that she was his kinswoman by his father but not by his mother and she became my wife Gen. 20.12 2. Figurative speeches are no lyes as metaphorical speeches such as that is The pastures are clothed with flockes the valleys also are covered over with corne they shout for joy they also sing Psal 65.13 So when false Prophets are termed wolves Mat. 7.15 Act. 20.29 And Herod is called a foxe Luke 13.32 So hyperbolicâ—l speeches as that Deut. 9.1 Cities great and fenced up to heaven And that John 21.25 There are also many other things 〈◊〉 Jesus â—â—d which if theâ— should be written every one I suppose 〈◊〉 even the world it selfe could not containe the bookâ—â— that should be written And so parables which are frequent in the Scripture These speeches I say are no lyes because though a thing be not so as they expresse according to the proper acception of the wordes yet according to the figurative acception of them it is so Metaphorical speeches expresse one thing by another because of some remarkable similitude that is betwixt them So also doe parables which as allegories are but as it were continued metaphors And hyperbolical expressions are used only to set forth the greatness of a thing not as if so much were meant as is expressed Ironical speeches wherein one thing is uttered and another thing quite contrary is intended of all figurative expressions may most seeme to be lyes Such was thâ—â— of Micaiah to Ahab concerning his
and acknowledged to be innocent When he heard the Jews say If thou let this man goe thou art not Cesars friend fearing to lose Cesars friendship which was so advantagious unto him presently he did that which they desired though it were against his conscience John 19.12 c. 3. We must labour for true Christian courage and magnanimity that we may not have the spirit of feare base cowardly feare as the word in the Original doth import but of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of love and of a sound minde 2 Tim. 1.7 We must sanctifie the Lord of hosts himself and let him be our feare and let him be our dread Isai 8.13 SERM. XVII SERM. 17 Psal 15.4 But he honoureth them that feare the Lord. THe disposition of a saint and citizen of heaven toward the wicked I have already spoken of viz. that he contemneth such now I am to treat of his disposition toward the godly and such here it is said that he honoureth But he honoureth To honour is as much as highly to esteeme and to testifie that high estimation by some outward expression In 1 Sam. 2.30 Honouring and despising are opposed and despising and esteeming lightly are used as termes equivalent honouring therefore must import as much as esteeming highly But this inward estimation must also be outwaadly testified and expressed Honour me now I pray thee said Saul to Samuel before the elders of my people and before Israel 1 Sam. 15.30 Honour therefore hath something in it whereby it doth appeare and is seene Them that feare the Lord The godly are oft in Scripture described by this that they feare God Obadiah feared the Lord greatly 1 Sam. 18.3 Job was perfect and upright and one that feared God and eschewed evil Job 1. vers 1. Cornelius was a devout man and one that feared God with all his house Act. 10.2 The feare of God is put for all piety Come ye children hearken unto me and I will teach you the fear of the Lord Psal 34.11 He that truely feareth God will both do what God commands and avoid what God forbids The fear of the Lord is clean that is it maketh cleane Psal 19.9 The feare of God therefore is usually made the character of the godly and the want of this feare the character of the wicked The transgression of the wicked saith within my heart that there is no feare of God before his eyes Psal 36.1 There is no feare of God before their eyes Rom. 3.18 This may suffice for the opening of the words the doctrine which they offer unto our consideration is this It is the propertie of a citizen of heaven and heir of salvation Doct. to honour the godly to make good account of them and to carrie himself respectively toward them Thus did Elisha honour Jehoshaphat not because he was great for so was Jehoram also whom yet he did not honour but because he was godly Were it not said he to Jehoram that I regard the presence of Jehoshaphat the king of Judah I would not looke toward thee nor see thee 2 King 3.14 So also did Paul honour Onesimus when he was converted unto Christ though in the eye of the world he was of meane reputation I beseech thee saith he to Philemon for my son Onesimus Philem. vers 10. And vers 12. Thou therefore receive him that is mine own bowels And vers 16. Not now a servant but above a servant a brother beloved c. There is good reason why a citizen of heaven doth as all should honour the godly Reasons why a citizen of heaven doth honour the godly 1. The godly are honourable they are worthy to be honoured honour is due unto them Hold such in reputation or as the margent reades it honour such saith the Apostle speaking of Epaphroditus a man of great piety Phil. 2.29 Honour is due because of excellencie for it imports as Aquinas noteth a testification of ones excellency Honor testificationem quandam importat de excellentiâ alicujus Aquin 22. quaest 103. art 1. Therefore honour primarily belongs unto God who only is excellent Psal 148.13 to wit with an independent excellencie But the godly are also excellent by participation with an excellencie derived unto them from God and therefore a secondary and subordinate honour doth belong unto them David having spoken of the saints that are upon the earth immediately after calls them the excellent Psal 16.3 And Salomon tels us that the righteous is more excellent then his neighbour Prov. 12.26 And he saith Better is the poore that walketh in his uprightness then he that is perverse in his ways though he be rich Prov. 28.6 The godly are called the pretious sons of Sion comparable to fine gold Lam. 4.2 They are excellent in respect of birth and parentage Borne not of blood nor of the will of the flesh nor of the will of man but of God John 1.13 They are Excellent in respect of that portion and inheritance which belongs unto them If children then heires heires of God and joynt-heires with Christ Rom. 8.17 Heires of the kingdome which God hath promised to them that love him Jam. 2.5 They are excellent in respect of those gifts and graces which are in them They are endowed with wisdome for true wisdome is the wisdome of the just Luke 1.17 And wisdome makes a mans face to shine Eccles 8.1 Wisdome is the principal thing Proverb 4.7 She is more pretious then rubies and all the things thou canst desire are not to be compared unto her Prov. 3.15 They are endowed with faith they are of the houshold of faith Gal. 6.10 And faith is pretious 2 Pet. 1.1 More pretious then gold 1 Pet. 1.7 They are endowed with righteousness and holiness and thereby they resemble God in that they put on the new man which after God is created in righteousness and true holiness Ephes 4 24. Hereby they are made partakers of the devine nature 2 Pet. 1.4 2. God doth honour the godly They are pretious in his sight Isai 43.4 He will honour those that honour him 1 Sam. 2.30 Because he hath set his love upon me saith God speaking of the godly therefore will I deliver him I will set him on high because he hath known my Name He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him With long life will I satisfie him and show him my salvation Psal 91.14 15 16. Though God be the God of all flesh Jerem. 32.27 yet especially is he the God of the godly I will be a God to thee and to thy seed said he to Abraham Gen. 17.7 God is not ashamed to be called their God Heb. 11.16 Though the whole world be Gods and all that dwell therein Psal 24.1 yet the godly are his in a special manner But now thus saith the Lord that created thee O Jacob. and that formed thee O Israel Feare not for I
the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience Jam. 5.10 And vers 11. Ye have heard of the patience of Job viz. that so you should conforme your selves unto it But all this will not satisfie them of the Church of Rome How the Papists exceed in giving honour to the Saints departed but they will honour the Saints departed far more then thus 1. They attribute to some of them more holiness then the Scripture doth afford any ground or warrant for yea such as is inconsistent with the doctrine of the Scripture For they universally hold Concil Trid. sess 6. can 23. Concil Basil sess 36. Canus Loc. Theol. lib. 7. cap. 3. Bellar. de Amiss Grat. lib. 4. cap. 15. that the Virgin Mary was so holy as that she was free from all actual sin even the least even venial sin as they call it And the most of them hold that she was also without original sin But first for original sin the Scripture makes all generally guilty of it saying By one man viz. Adam sin entred into the world that is into all mankinde and by sin death and so death passed upon all for all that have sinned Rom. 5.12 Bernard saith that what David confessed of himself is true of all Quo scil Christo excepto de caeâ—â—ro universos respexit ex Adam natos quòd unus humiliter de sâ—ipso ac veraciter confitetur In iniquitatibus inquiens conceptus sum c. Bern. Epist 174. only Christ excepted I was shapen in iniquity and in sin hath my mother conceived me Psal 51.5 Bonaventure saith that the fathers generally except none but Christ as not being included in that sentence In Adam all have sinned And he addes more expressely Communiter sancti solum Christum excipiunt ab illâ generalitate quâ dicitur Omnes peccaverunt in Adam Et nullatenus ab hâc genâ—ralitate B. Virgo Maria excludenda ne dum matris excellentia ampliatur Filii gloria minuatur Bonav in Sent. lib. 3. dist 3. art 1. quaest 2. that the B. Virgin Mary is not to be excepted lest while the excellency of the mother is amplified the glory of the Son be diminished And for actual sin the Scripture sheweth that none whiles here upon earth except him only Who knew no sin yet was made sin for us that we might be made the righteousness of God in him 2 Cor. 5.21 is free from it There is not a just man upon earth that doth good and sinneth not Eccles 7.20 The best that live here must pray Forgive us our trespasses Matth. 6.12 The Blessed Virgin is no where exempted from this kinde of sin more then the other Theophylact thinkes that she shewed her infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad Mat. 12.46 vide plura and took too much upon her when Christ being yet talking to the people she sent to speak with him And that Christ to purge out that vaine-glorious humour that was in her said Who is my Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. ad v. 48. c. c. Matt. 12.46 c. So upon Mark 3.31 c. where the same story is related he saith that she seemes to have been possessed with vain-glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad Mar. 3.3 and so would have the multitude to see that him whom they so admired she could draw away while he was teaching Though I see no sufficient ground whereupon to charge the B. Virgin as Theophylact doth yet however thus much all from hence may see that Theophylact who was above 1000. years after Christ made no question but that the Virgin May was subject even to actual sin as well as others 2. They feign miracles of the Saints to make them as they suppose the more glorious They say that the house wherein the Virgin Mary was when the angel Gabriel came unto her was many hundred years after translated first out of Galilee into Dalmatia above 2000 miles and thence over the sea into Italie Tursellin de aede Lauretana where also it removed from one place to another till at length it found a place where to abide and many most miraculous cures they say were wrought by it and that the very trees when it came did bow unto it Infinite stories they have of this nature especially in the Legend of Saints which they call The golden Legend a book so full of such grosse stuffe that Ludovicus Vives a Papist Quà m indigna est divis hominibus Christianis illa Sanctorum historia quae Legenda aurea nominatur quam nescio cur auream appellent quum scripta sit ab homine ferrei oris plumbei cordis Quid faedius dici potest illo libro Lud. Vives de Caus corrup art lib. 2. but learned and ingenuous with great indignation cryed out What can be more abominable then that book And he wondred why they should call it Golden when as he that wrote it was a man of an iron mouth and of a leaden heart And Melchior Canus a Romish Bishop passeth the same censure upon that book Melch. Can. Loc. Theol. lib. 11. cap. 6. and complains as Vives also had done before him that Laertius wrote the lives of Philosophers and Suetonius the lives of the Cesars more sincerely then some did the lives of the Saints and Martyrs 3. They are most vain and superstitious in the honour which they give to the Reliques of the Saints as their dead bodies or some parts of them their bones flesh haire yea their clothes that they wore or the like You may now every where saith Erasmus see held out for gain Maries milk Videas bodiè passim ad quaestum ostentari lac Mariae quod honore propemodum aequam Corpori Christi consecrato prodigiosum oleum fragmento crucis tam multa ut si in acervum redigantur vix una navis oneraria vebat hic ostentari Francisci cucullum illic intimam vestem Mariae Virginis alibi pectinem Annae alibi caligam Joseph alibi calceum Thomae Caâ—tuariensis alibi Christi praeputium quod cum sit res incerta religiosiùs adorant quà m totum Christum Neque verò haec ita proferunt tanquam toleranda plebeculae donanda affectibus verùm huc ferè summa religionis vocatur Eras in Matth. 23.5 which they honour almost as much as Christs consecrated body prodigious oile so many peeces of the Crosse that if they were all gathered together a great ship would scarce carry them Here Francis his hood set forth to view there the innermost garment of the Virgin Mary in one place Anna's combe in another place Josephs stocking in another place Thomas of Canterburie his shoe in another place Christs foreskin which though it be a thing uncertaine they worship more religiously then Christs whole person Neither do they bring forth these things as things that may be
29 SERM. XXIX Psal 15.5 He that doth these things shall never be moved HEre is the conclusion of the Psalm which contains in it summarily the answer to the question propounded verse 1. LORD saith David there who shall abide in thy tabernacle who shall dwell in thy holy hill The answer followes He that walketh uprightly and worketh righteousness c. And here the summe and substance of all is comprized in these words He that doth these things viz. before mentioned shall never be moved that is he shall abide in Gods tabernacle and shall dwell in his holy hill He that doth these things That is He that walketh uprightly and worketh righteousness c. Shall never be mooved To wit so as to be removed he shall never fall from that estate he is in his estate is firme and sure he shall never be mooved out of it never fall from it The Originall word for word runs thus He shall not be mooved for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Salom. ad loc and therefore R. Salomon glosseth thus upon it If he be mooved yet it shall not be for ever but he is mooved and riseth againe But though this be truth yet it is not the whole truth For the person here spoken of shall not only not be mooved finally but also he shall not be mooved totally so as to be quite out of the state of Grace but still he shall persevere and continue in it So much the words do import For as that in Psal 143.2 In thy sight shall not be justified all flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the words in the Originall do sound is as much as In thy sight shall no flesh be justified So this here Shall not be mooved for ever is as much as shall never be mooved And the Hebrew word here rendred mooved signifies so to be mooved as when a thing is remooved out of its place when it is subverted and overthrowne Isai 41.7 He fastned it with nailes that it should not be mooved that is remooved out of its place Psal 104.5 Who laid the foundations of the earth that it should not be remooved for ever that is that it should never be remooved The word there is the same with that which in Esay and in the Text is translated mooved The earth may be mooved but yet it is not remooved it abides still in its place So Psal 125.1 They that trust in the Lord shall be as mount Zion which cannot be remooved but abideth for ever There likewise it is the same word in the originall which is rendred remooved and not remooved is further explained by those words but abideth for ever Psal 121.3 He will not suffer thy foote to be mooved that is He will not suffer thee to be overthrowne So Psal 16.8 Because he is at my right hand I shall not be mooved The Greeke Interpreters whom S. Luke doth follow Act. 2.2 there and Psal 125.1 use a word which signifies to bemooved and tossed like the waves of the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are driven to and fro with the windes the godly man is not in such a wavering and mooveable condition but is firme and sure In the words we have 1. the person He that doth these things 2. the priviledge Shall never be mooved In the description of the person we have 1. the agent He that 2. The act doth 3. The object these things He that The person is here expressed indefinitely and it is as much as if it were expressed universally He that that is Whosoever he be that Every one that doth these things c. Hence we may observe That Salvation is in some sort common unto all Doct. to wit so as that every one whosoever he be that is rightly qualified and prepared for it shall partake of it Salvation is not simply and absolutely common unto all as was observed from those words v. 1. Who shall Yet in this sence it is common unto all He that doth these things not some that do them but all whoever they be shall be saved Thus Salvation may be called Common Salvation as S. Jude calls it in his Epistle vers 3. The promises of life and of salvation in this sence are universall and belong unto all God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 Glory honour and peace to every man that worketh good Rom. 2.10 In every nation he that feareth God and worketh righteousness is accepted of him Act. 10.35 The ground and reason of this commonness of Salvation is Gods impartiality he is no respecter of persons and therefore none shall be excluded from Salvation that are meet to partake of it This Reason is given by Peter Act. 10.34 35. Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted of him And so by Paul Rom. 2.10 11. Glory honour and peace to every one that worketh good to the Jew first and also the Gentile for there is no respect of persons with God True it is God from all Eternity did chuse whom he pleased and refuse whom he pleased God hath from the beginning chosen you unto Salvation 2 Thes 1.13 You passing by many others whom he might as well have chosen if it had pleased him See Rom. 9.11 12 13. God gave some unto Christ to be his and to be saved by him and not others As thou hast given him power over all flesh that he should give eternal life to as many a thou hast given him John 17 2. Thine they were and thou gavest them me vers 6. I pray for them I pray not for the world but for them which thou hast given me for they are thine Vers 9. And so God gave Christ for some and not for others that is with an absolute purpose to save some and not others And for their sakes sanctifie my self c. John 17.19 For thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Rev. 5.9 So in time God calls and converts some as he pleaseth and not others He hath mercy on whom he will have mercy and whom he will he hardneth Rom. 9.18 Yet in these things properly God is no respecter of persons For he looks not at any thing in the person whom he chuseth and converteth so as therefore to chuse and convert him but he doth it meerly of himself of his own good Will and Pleasure It is your Fathers pleasure to give you the kingdom Luk. 12.32 Even so O Father for so it seemed good in thy sight Mat. 11.26 Men may bestow Gifts and Benefits upon some and not upon others and yet not be guilty of respect of persons Because they are not obliged either to the one or to the other but their acts are acts of Grace and
Favour Much more may God bestow his Gifts and Benefits on whom he pleaseth he being much more free in his dispensations then any man whatsoever To him especially it appertaines to say Is it not lawful for me to do with mine own as I will Mat. 20.15 He is debtor to none further then by his own free purpose and promise he hath made himself a debtor For who hath given unto him first and it shall be recompensed unto him again Rom. 11.35 But God hath determined to bestow Salvation upon men in a judicial way and by way of reward not as a reward merited but as a reward freely bestowed on those that are so qualified as God requires them to be that shall obtain it God will bring every work to judgment Eccles 12.14 He hath appointed a day wherein he will judge the world in righteousness Act 17.31 He will render to every man according to his deeds Rom. 2.6 Knowing that of the Lord yee shall receive the reward of the Inheritance Col. 3.24 Salvation and eternal life is an inheritance as belonging unto children such as are adopted of God in Christ Rom. 8.16 17. And yet it is also a reward as being bestowed on those that work and labour for it though their work and labour is far short of deserving it To him that soweth that is worketh righteousness shall be a sure reward Prov. 11.18 Now here God is cleerly no respecter of persons because he judgeth impartially and distributeth to every one that reward which is agreeable to his work He will render to every man according to his deeds To them who by patient contiouance in well doing seek for glory and honour and immortality eternal life But to them that are contentious and obey not the truth but obey unrighteousness indignation and wrath Rom. 2.6 7 8. Whatsoever a man soweth that shall he also reap They that sow unto the flesh shall of the flesh reap corruption and they that sow unto the Spirit shall of the Spirit reap life everlasting Gal. 6.7 8. Thus God without respect of persons judgeth according to every mans work 1 Pet. 1.17 Vse 1 The Use of this point is first to cleer the Justice of God and to free him from all aspersions of iniquity and unjust dealing with men and to shew that if they be damned and perish they have deserved it and may thank themselves for it Is there unrighteousness with God God forbid Rom 9 14. Is God unrighteous who taketh vengeance I speak as a man God forbid For then how shall God judge the world Rom. 3.5 6. Shall not the Judge of all the earth do right Gen. 18.25 Far be it from God that he should do wickedness and from the Almighty that he should commit iniquity For the work of a man will he render unto him and cause every man to finde according to his wayes Yea surely God will not do wickedly neither will the Almighty pervert Judgement Job 34.10 11 12. O Israel thou hast destroyed thy self Hos 13.9 See Ezek. 18.2 3 4 5 9 10 25 26 27 28 29 30 God is Just and Righteous in his temporal Judgments Righteous art thou O Lord and just are thy judgements Psal 119.137 Though the righteousness of Gods temporal Judgments be not alwayes so conspicuous and evident because the wicked often prosper and flourish in the world and the godly are afflicted and in distress Whereupon some have broken out into open blasphemie saying Every one that doth evil is good in the sight of the Lord and he delighteth in them or Where is the God of Judgement Mal. 2.17 See also Mal. 3.13 14. And the Saints themselves have been almost non-plust Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgements Wherefore doth the way of the wicked prosper wherefore are all they happy that deal very treacherously Jer. 12.1 But as for me my feet were almost gone my steps had well-nigh slipt for I was envious at the foolish when I saw the prosperity of the wicked Psal 73.2 3. Gods righteousness is like the mighty mountaines it is firm and unmoveable yet his judgments are a great deep it is not for man to sound them to finde out the reason of them Psal 36.6 The Apostle cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements and his wayes past finding out Rom. 11.33 Thus it is many times in respect of Gods temporal Judgements and his dealings with men here in this world but for that Eternal Judgement as it is called Heb. 6.2 that Judgement to come wherein every one shall receive his eternal sentence the righteousness of that Judgement shall be apparent and manifest unto all Therefore the day of Judgement is called the day of the revelation of the righteous judgement of God Rom. 2.5 because then the righteous judgement of God shall be revealed so that all shall see it Though such as are most wicked do but what God before determined to be done Act. 4.27 28. yet every ones conscience at the last shall witness against him Nihil fit nisi quod Omnipotens fieri velit vel ipso faciendo vel permittendo ut fiat ab aliis Aug. in Enchir. that he shall be forced to know and acknowledge that he is guilty before God and justly condemned by him even as Judas his conscience made him to confess and say I have sinned in betraying innocent blood Matt. 27.4 Thus then they that are saved must thank God for it acknowledging his Free-Grace and undeserved mercy towards them But they that perish must thank themselves for it acknowledging their own evil desert and Gods just judgment Vse 2 Secondly Here is Comfort for such as are poor and of mean repute in the world in that they are nevertheless as capable of bliss and happiness in the world to come as any others The Gospel is preached unto the poor Mat. 11.5 Salvation is as freely offered to the poor as to the rich Let the poor man saith Austine say Dicat pauper Deus meus dicat dives Deus meus Minus ille habet plus hic habet sed argentum non Deum Aug. Deus omnibus aequaliter adest I le apud eum plus habet loci qui plus attulerit non argenti sed fidei Idem My God and let the rich man say My God The poor man hath less and the rich man hath more but it is in respect of silver not of God And again God saith he is equally nigh unto all whether poor or rich he hath more interest in God who doth bring not more silver but more faith with him Hearken my beloved brethren saith St. James hath not God chosen the poor of this world rich in faith heirs of the kingdom which he hath promised unto them that love him Jam. 2.5 God hath chosen the poor as well as others yea