wisâ— a◠〈◊〉 â—o also simplâ—â— as dâ—ver Mat. 10. 16. that thâ—y may be blameâ—esse and simple or sincere as tâ—e so â—nes of GOD wiâ—hout reâ—uke Pâ—il 2. 5. For that which in this behalfe is required in the dutyes of servanâ—s is â—o be observed in aâ—l the duty â—s of righteousnesse which we are to performe unto men in singlenesse of heart as unto Christ not with eye-services as men pleasers but as the servants of Christ doing the will of GOD from the heart Eph. 6. 5 6. or as the same Apostle speaketh to the like effect Col. 3. 22. 23. not with eye-sâ—rvices as men pleasers but in singlenesse of heart fearing GOD. And what soever you do doe it from the heart As to the Lord and not to men Commended 1. as an excellent vertue as being that for which the first Christians are highly commended Act. 2. 46 that they conversed together in singlenesse of heart As that wherein we are to take comfort and to rejoyce namely when our conscience testifieth unto us that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had out conversation in the world 2 Cor. 1. 12. 2 As most profitable as having the reword not onely of safety and security for he that walketh in integrity walketh safely But he that perverteth his wayes as dissemblers doe she'be knowne that is shal be made an example of punishment Pro. 10. 9. but also of blessednesse Ps. 32. 2. Blessed is the man in whose heart there is no guile 3. As necessary as being the proper marke and cognizance of those that shal be saved For the Lord being consulted by David who is a true Christian and an inheâ—itour of the kingdome of heaven returneth this answer he that walketh before God uprightly without hypocricy and towards men sincerely and without guile speaking the truth that is in his heart Ps. 15. 2. this is Iacob or this is the generation of Iacob that is Israell Ps. 24. 6. who fâ—om his integrity or uprightnesse is called Ieshurun Deut. 33 5. 26. Es. 44. 2. for he is not a law that is one outwardly but he that is inwardly whose praise is not of men but of God Rom. 2. 28 29. And by the testimony of our Saviour he is a true Israelite in whom there is no guile Ioh. 1. 48. For a true Christian doth in some measure resemble the disposition of Christ who left us an example that we should follow his steps who did no sinne neither in his mouth was found any guile 1. Pet. 2. 21. 2â— And thereâ—ore as he was called a lambe so his follwers must be as they are called not foxes nor wolves but sheepe But if our minde being corrupted with dissimulation and guile doe degenerate from that simplicity which becommeth those that are in Christ Iesus 2. Cor 11. 3. or if as Iob speaketh chap 31. 5. we have walked in vanity and leasing or if our feet have hasted to deceipt we discover our selves to be no true Israâ—liâ—es nor sheepe of Christ. For if they be true Christians in whom there is no guile what shall we think of them in whom no simple or plaine dealing is to be found If true Christians be the sheepe of Christ imitating the simplicity of the lambe of God in whom was found no guile what may we think of those foxes and wolves who resemble the old serpent in guile and deceipt If those which shall inhabite the mountaine of God be such as walke uprightly both towards God and towards man where shall all hypocrites and dissemblers have their portion see Mat. 24. 51. If in the remnaur of Isreall that shal be saved a deceiptfull tongue shall not be found Zephâ— 3. 13 then doe they not belong to the Israel of God whose hearts are fraught with â—uile and their tongues are full of deceipt To conclude this necessity is proved from this oath of the Lord. Who hath sworne that he will give to all true Christians who are the children of Abraham that they being delivered from the hand of their enimies shall serve him in righteousness before him that is with simplicity and singâ—enesse of heart without doubling dissimulation or guile They therefore whose conversation is in dissimulation or guile can have no assurance that they are the redeemed of the Lord. But of this argument of integrity and uprightnesse I have now spokâ—n the more briefly in this and some other poynts because I have handled the same more largely in my lectures on Ps. 15. 2 Whereunto I referre the Christian reader as to the first treatise that ever I saw of this most pâ—ofitable and necessary argument CHAP XII Of the certainty of Persevâ—rance and the necessity of this doctrine THe third property of our new obedience is constancy or perseverance noted in these words All the dayes of our life The meaning of the words Sect. 1 Of which words the meaning is not that all those who are in the covenanâ— of grace doe alwayes worship God in holinesse and righteousnesse from their first birth for who then could assure himselfe that he is within the covenant of grace but from their new birth and from the time of their actuall redemption and reconciliation with God For so God hath promised to all the heyres of promise Luk 1. 73 74 75 that he will give us that being delivered from the hand of our spirituall enimies we should worship him all the dayes of our life But before we be actually redeemed by the merits of CHRIST that is actually made partakers of the benefit of redemption justified by faith and reconciled unto God we cannot worship God aright as before wee have shewed Neither are the words to be understood of every day and every moment as tho the Lord did promise to the faithful that they shall continue in a perpetuall course of obedience without any interruption or intermission whatsoever Indeed every man that is redeemed is bound with his perseverance to joyne both assiduity in a continuall practise of piety every day and also to increase dayly in godliness and in the grace of the Spirit being renewed in the inner man from day to day 2 Cor. 4. 16. But yet this is not the thing which by oath the Lord hath promised in the covenant of grace to all that are redeemed for who then might not think himself excluded out of the covenant of grace seeing in many things we offend all Iam. 3. 2. and there is not a righteous man upon earth that doth good Eccles. 7. 20 and sinneth not But they are to be understood of our whole life neither do they so much import quando when as quam diu how long as being uttered in the accusative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the children of God howsoever they fall in many particulars besides or contrary to their generall purpose yet for somuch as they alwayes rise againe and hold out to the end having a constant purpose to serve
we draw neer to God with our mouthes and honour him with our lippes but remove our hearts farre from him Es 29 13. we must expect the reward of hypocrites Necessary to Invocation But let us descend to the parts of Gods worship and first To prayer to prayer and thanksgiving which are the two sorts of invocation If we would have our prayer accepted of God both we our selves must be upright and our prayers also we for the Lord delighteâ—h in the prayer of the upright Prov. 15. 8. but abhorreth the prayer of the hypocrites Prov. 28. 9. Es. 29. 13. If therefore we regard wickednesse in our hearts as hypocrites use to do we must make our accompt with David that the Lord will not heare us Psal. 66. 18. Our prayer must also be upright when we are to pray we must prepare our hearts to seek the Lord 2 Chro. 30. 19. we must pray in spirit Eph 6. 18. in truth Ps. 145. 18 Our prayer must be the lifting up of our soules to God Psal. 5. 1. 86. 4. a lifting up of our hearts with our hands unto God in the heavens Lam. 3. 41 powring forth of our soules before the Lord Psal 6â— 8. we must pray out of a pure and upright heart 2 Tim. 2. 22 with our whole heart Psal. 119. 145. with lippes unfained Psal 17. 1. And to this manner of praying is the promise of hearing our prayers restrained Psal. 145. 18. But if we pray with fained lippes if in our prayers we speak with an heart and an heart Psal. 12. 2. if we ask with our mouth that which we do not desire in our hearts if in our prayers we pretend that which we do not intend if we promise that which we do not mean to performe if we draw neare unto GOD with our mouthes and remove our hearts from him as hypocrites use to do we shall offer a great abuse to the the Majesty of GOD. For fained lips are as the Psalmist calleth them Psal. 17. â— lips of deceipt whereby hypocrites in their prayers lying unto GOD Hos. 7. 13 14. go about to deceive him The like is to be said of praise and thanksgiving which if we would have accepted of GOD both we our selves must be upright for praise is comely for the upright Ps. 33. 1. for they only can rejoyce in GOD and therefore they alone can praise him aright Psal. 32. 11. 145. 10. and our prayses also and thanksgiving must be uprightly performed First therefore we must prepare our hearts Psal. 5. 77. 108. 1. and stir up our soules to praise God Psal. 103. 1 2. 104. 1. 146. 1. Blesse the Lord O my soul and all that is within me praise his holy Name then must we sing and praise him with grace Col. 3. 16. that is with thankfulnesse and with gladnesse in our hearts with our whole hearts Psal. 91. 86. 12. 111. 1. 138. 1. that is with uprightnesse of heart Psal. 119. 7. Otherwise we shall make but bad musick in the eares of the Lord if there be a discord between our hearts and our tongues Let us come to the ministery of the word which must uprightly be both preached and heard The Preacher must not adulterate the Word of God but as of sincerity but as of God in the sight of God he must speak in CHRIST 2 Cor. 2. 17. 4. 2. not seeking to please men Gal. 1. 10. but studying to shew himselfe approved to God who tryeth our hearts 1 Thes. 2. 4. 2 Tim. 2. 15. neither seeking his owne praise or profit but seeking only the glory of God in the salvation of the hearers And as the word is to be preached with integrity so is it also to be heard with uprightnesse and to that end before we come into the house of God we ought to lâ—ok to our feet that is to our affections Eccles. 5. 1. and to put off the foule shooes Exod. 3. 5. Jos. 5. 15. of our feet that is our corrupt affections Iam. 1. 21. 1 Pet. 2. 1. that we may receive the word into honest and good that is upright hearts Luk. 8. 15. And when we are come into the assembly the place of Gods presence we are to set our selves in the presence of God that we may say with Cornclius Act. 10. 33. we are here present before God to heare what shall be delivered out of his word And as the Minister must preach as he that delviereth the oracles of God 1 Pet. 4. 11. so we must hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word preached â—ot as the word of man â—ut as it is indeed the word of God 1 Thess. 2. 13. with earnest attention hanging as it were upon the mouth of the preacher Luk. 19. 48. and so desiring to hear God as we desire to be heard of God for withouâ— attention being present in body we are absent in minde with a sincere desire 1 Pet. 2. 2. to profit by it and an unfained purpose to practise it For if we be hearers and not doers of the word like Ezekiels hearers Ezech 33. 31. 32. as we shall play the hypocrites to deceive others so we shall prove Sophisters to beguile our selves â—Iam 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Sacraments There remain the Sacraments For as in the old Testament the Circumcision of the flesh was of no value Rom. 2. 8. 29 without the circumcision of the heart so is it to little purpose to have the body washed 1 Pet. 3. 21. with outward Baptisme unlesse our heart be clensed with the bloud of CHRIST apprehended by fiath unfained For what will it availe us if without uprightnesse of heart we do with Simon Magus professe our selves to believe and to be baptized For if our heart be not right before God we have for all our baptisme and profession no part in CHRIST but do remaine as he did in the gall of bitternesse and in the bond of iniquity Act. 8. 21. And as in celebrating the Passeover the Iewes were to use unleavened bread so must we receive the Sacrament of the Lords Supper which is the antitype to the Passeover not with the leaven of hypocrisy but with the dzymes or unleavened graces of sincerity and truth 1 Cor. 5. 8. For what will it availe us if with Iudas Iscariot we shall receive the Sacrament and carry our selves so smoothly as he did that when our Saviour told his Apostles that one of them should betray him all of them were as ready to suspect themselves as him for if our hearts be not upright but false as his was well may we receive as Augustine sayth of him panâ—m Domini the sacramentall bread but we shall not receive panâ—m Dominum the Lord who is the bread of GOD which came downe from heaven Iohn 6. 33. But if when we are to receive the Sacramâ—nt we prâ—pare our hearts to seeke the Lord 2 Chron. 30. 1. and come with upright hearts void of hypocrisie though we have many imperfections
a Christian sâ—â—ll have 〈◊〉 more in him then the Pagans who knew not God can such a one be esteemed a souâ—d Christian Our love of men â—â—st proceeâ— from the love of God the streames of ouâ— justice and charity towards men must be derived from the fountain of piety towardâ— God withâ—â—â— faith iâ— is impossible to please God Hebr. 11. â— Without Faith without piety without the â—ear of God without râ—pentance the best actions of civil honest men are but splendidâ— pâ—ccata The chiefest care of a Christan must be to worship God 〈…〉 â—harity towards men But the meer civill honest man neithâ—â— worshipeth God in the duties of piety 〈◊〉 yet in the duties of righteousnessâ— which he perfâ—â—mâ—th as a meer natuâ—all maâ— without any respect or relation had 〈◊〉 God And therefore cannot be said in doing those 〈◊〉 ties to serve God in righteousnesse as no◠〈…〉 â—bedience to God or for Gods 〈◊〉 Now if they which wâ—nt either of thesâ— are not to be deemed sound Christians what â—hall we say of thoâ—â— which hâ—ve neither yea that not so much as seem to have either prophane and wicked men who professing themselves Christians that is to say men redeemed by Christ turn the grace of God into â—antonnesse Jude 4. being in name Christians in deed Atheists professing themselves to know God but in deed denying him being abominable and disobedient and to every good work reprobate Now we are to speak of either of them severally but briefly and in a word For if I should treat of them at large under the title of Holinesse I should discourse of all the duties required in the first Table of the Decalogue in all which we must think our selveâ— bound to worship God if we wil worship â—im in Holinesse And under the name of Righteousnessâ— I should treat of all the duties of the second Table all which we must endevour to perform to our neighbor in obedience to God if we would be thought to worship or toserve him in righteousnesse But first we are to speak of Holiness because that is the first and the greâ—test Commandement Mat. 22. 38. That holiness is a fâ—â—it of our redemption the Holy Ghost doth plainly testifie Rom. 6. â—2 Being freed from sin and made servâ—nts to God you havâ— your fruit untâ— holinesse and the end everlasting life And that 〈…〉 also the end of our redemption S. Paul witnesseth Ephes. 5. 27. Col. 1. 22. And as it is the fruit and end of our redemption and justification in part so is it also a necessâ—ry forerunner of glorification And therefore if we shall truly worship the Lord in holiness we may be assured that the Lord hath redeeâ—â—d us and consequently as we have the fruit of our redemption in holiness so shall we hâ—ve the end thereof which is the salvation of our soules Râ—m 6. 22. Apoc. â—0 6. But contratiwise if our conversation be unholy and unpâ—re as we want the fruit of our redemption so shall we never attain to the end thereof which is everlasting life For as the Holy Ghost witnesseth Heb. 12. 14. 〈◊〉 holinesse no 〈◊〉 shall sâ—e God Righteousnesse also as hath been said is in part the fruit and end of our redemption for being frâ—â—d from sin we become the seâ—vantâ— of righteousnesse Rom. 6. 18. And therefore did our Savlour in his body on the tree bear our sinnes that we dying to sinne might live untâ— righteousnesse 1 Pet. 2. 34. But hâ—re some may object if righteousnesâ— contain the duties W th we owe to man whether our brethren or our selves how is it here said that we are to worship or serve God in righteousnesse Answ. This teacheth us that must also and that principally be carefull to worship him in holinesse And this is to be understood of civill callings But as touching the Ministers of Gods word this may further be added for their comfort that so many of them as with good conscience take pains in their function whether in their private studies or in their publique ministery seeking to glorifie God in the edification of the Church or the members thereof they do worship God both in holinesse and in righteousnesse By this which hath been said it plainly appeareth that howsoever we are freed from the curse the rigor the terror irritation of the Law yet we are not freed from the obedience of the Law Morall For freedom from obedience and righteousnesse is the servitude of sin But we are freed from the bondage of sin that we may be enabled with upright hearts willing minds to worship the Lord in holiness and rigteousness And therefore howsoever carnall gospellers and Libertines â—buse the liberty which Christ hath purchased as an occasion to the flesh turning the grace of God into wantonness to their own perdition Yet devillish is the slander of the Papists who calumniate the doctrine of the Gospell as if we taught thereby that men are freed from obedience to all Lawes whaâ—soever of God and man yea from the Dâ—calogue it self But this needeth no answer it being evident to all the world that we do urge the obedience of the Law Morall as wâ— as they do and by better arguments and reasons then they do For their chief reasons are taken from the falsâ—ly supposed benefits of good works that they satisfie for sin justifie before God and merit eternall life But by these reasons they teach men to marre good works and not to do them for a good work done with the opinion of satisfaction justification or merit is so far from being a good work that it is odious and abominable in the fight of God as being derogatory to the most perfect satisfaction and all-sufficient merit of Christ our Saviour But we among other arguments take some from this text Because our new obedience or practise of good workes is the fruit and end of our redemption 2. Because it is an unseparable companion of our redemption and justification 3. Because God hath sworn that he will give to them that are redeemed grace to worship him in holiness and righteousness and therfore that works in them that are redeemed or justified do follow necâ—ssarily by necessity of infallibility And therfore it is impossible the oath of the Lord being â—â—ue which cannot possibly be untrue that a man should be actually redeemed or justified and yet have no care to practise good works that is to say to perform the duties of holiness and righteousness But in other respects also we do urge the necessity of good works which we prove to be necessary also necessitate prâ—cepti and so by necâ—â—ssity of Duty which we owe 1. unto God to shew our selves obedient and thankfull unto him and studious of his glory 2. to our neighbour and 3. to our selves likewise necessitatâ— signi not only as they are the testimonies and tokens whereby we are to make our callings and election sure But also as they are the evidence according to which
effectuall to justification when by it we receive Christ who is our righteousnesse For when this beliefe is willing lively and effectuall we do receive Christ not only in our judgements by this true and lively assent but also this lively assent working both on the heart and the will we receive him in our hearts by an earnest desire that he may be applied unto us and we made partakers of him which desire we expresse in hearty prayer and in our will by resolving to acknowledge him to be our Saviour and to rest upon him for our salvation For 〈◊〉 a man truly and effectually believe that in himself and without Christ he is accursed according to the sentence of the Law and that in Christ if he believe in him he shall be happy and blessed according to the doctrine of the Gospell and not desire both to be freed from that damnable estate and to be made partaker of happiness in and through Christ can a man truly and effectually believe that being in himself accursed he shall notwithstanding the curse of the Law notwithstanding the testimony of his own accusing conscience notwithstanding the accusations of Satan become happy and blessed in Christ if he shall believe in him and not resolve with himself that whatsoever the Law his own conscience or the Devill can object to the contrary he will acknowledge Christ to be his Saviour and rest upon him for salvation For as the understanding when it conceiveth any thing to be true not by evidence of reason but by the authority of God speaking in his Word as in matters of faith hath the concurrence of the will acted by the Spirit of God willingly to assent thereunto So when the understanding enlightned by the Holy Ghost conceiveth and judgeth any thing to be good it commandeth the will to embrace it the will ordinarily following the judgement of the practiâ—â— understanding To sanctification it is effectuall as it is a grace of regeneration 1 Ioh 5. â— purâ—fying the heart and working by love and transforming a man into a conversation answerable to that which he doth believe and therfore is ever joyned with repentance which the Holy Ghost regenerating us with it and by it worketh in us and therefore a lively faith is never severed from repentance nor repentance from it for as we cannot truly repent unlesse we believe so we cannot truly know that we believe unlesse we repent This assent being true willing lively and effectuall as I have said is the very condition required in the promise of the Gospell and the first degree of justifying faith which if we have obtained we may and ought to apply the promise of the Gospel to our selvs This being a matter of excellent comfort and of singular use I will prove by plain testimonies of Scripture and by evident reasons the rather because I know to some it will seem a paradox 1. The testimonies of the Scripture are these For first This is the saith for which our Saviour pronunoceth Simon Peter blessed Thou art Christ the Son of the living God Mat. 16. 16 17. The like profession is made by the Apostles Ioh. 6. 69. and by Martha Ioh. 11. 27. 2. Joh. 20. 31. These are written that you might believe that Iesus is the Christ the Son of God and that believing you may have lâ—fe through his Name 3. Act. 8. 37. 38. Here is water saith the Eunuch what doth hinder me to be baptized Philip said If thou believe with all thine heart thou mayest And he answered and said I believe that Iesus Christ is the Son of God 4. Rom. 10. 9 10. If thou shalt confesse with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved For with the 〈◊〉 man believeth unto righteousnesse and with the mouth confession is made to salvation 5. This is the Faith without which it is impossible to please God For he that commeth to God must believe that he is and that he is a rewarder of them that seek him Hebr. 11. 6. 6. 1 Joh. 5. 1. Whosoever believeth that Iesus is the Christ is born of God 7. 1 Joh. 5. 5. Who is he that overcommeth the world but he that believeth that Iesus is the Son of God 1. The reasons 1. The justifying and saving Faith many times goeth under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement which is all one with assent 1 Tim. 2. 4. 2 Pet. 1. 2 3. or of knowledge meaning acknowledgement as Ioh. 17. 3. Esay 53. 11. My righteous servant meaning Christ agnitione sui by the acknowledgement of himself that is by faith in him shall justifie many 2. To receive Christ is to believe in him Ioh. 1. 12. By this lively assent we receive Christ as hath been said in our minds in our hearts in our wils If any man therefore object that justifying faith consisteth not in assent but in application of the promises 3. I answer that there are two degrees of justifying faith the one being 〈◊〉 assent to the promise of the Gospell the other a sound application therof to our selves By the former as being the condition of the promise we are justified in foro coelesti in the court of heaven by the latter in the court of our own conscience By the former we are justified before God by the latter we are perswaded in our conscience and in some measure assured of our justification 4. By the second degree of faith which some call speciall faith the promises of the Gospâ—ll are to be applied But they cannot be applied to any aright but only to those who have the condition of the promise which is the justifying faith For the Gospell doth not promise justification and salvation to all but to those only who have a justifying faith Therefore a man must be endued with justifying faith before he can or ought to apply the promises of the Gospell to himself For as salvation is promised to them that believe so damnation is denounced to them that believe not Mar. 16. 16. Ioh. 5. 16. 18. 5. It is a very erroneous opinion to think that we are justified or do obtain remission of sins by being assured and much more by being fully assured of the forgiveness of our sins or that we are to believe that they are forgiven to the end that they may be forgiven For justification and remission of sins is promised only to those that believe by a justifying faith I speak of those who are adulti and are come to the years of discretion not of infants who are justified sometimes before they actually believe therefore a man must have justifying faith before he hath remission of sins for by faith we obtain remission of sins and by faith we are justified and therefore have we believed in Christ that we might be justified by the faith of Christ A mans sins must be forgiven before he can be assured that they be
is godly 3. Having thus by application of the promises to our selves as having the condition thereof attained to some measure of assurance we are to be carefull to use all other meanes which GOD hath ordained for the confirming of this assurance The first meanes is Prayer both for the spirit of adoption and for the encrease of our Faith As touching the former forasmuch as speciall Faith is the work of the Holy Ghost shedding abroad the love of God in our hearts we are therefore to entreat the Lord that he would give us his Spirit which he hath promised to give to those that aske him Luke 11. 13. the spirit of adoption crying that is by whom we cry in our hearts Abba Father Gal. 4. 6. Rom. 8. 15. testifying with our spirits that we are the sonnes of GOD and if sons then also heyers heyers of God and coheyers with Christ Rom. 8. 16. 17. by whom we are sealed to the day of our full redemption who also is the earnest of our inheritance 2 Cor. 1. 22. Ephesians 13 14. 4. 30. And as for the other because full assurance is the highest degree of speciall faith unto which we do never so fully attaine but that still more and more may and ought to be added therefore we are to pray continually for the increase thereof saying with the father of the Damoniack Mark 9. 24. I believe Lord but help thou my unbelief and with the Apostles Luke 17. 5. O Lord increase our faith For as Augustine saith fides fundit orationem fusa oratio fidei impetrat firmitatem De verbis Do. serm 36. 2 Unto prayer we are to adjoyne repentance for our sinnes without which neither is our faith lively nor our prayers effectuall the rather because to it and to the severall duties of it as proper notes and evidences of a true faith the promise of forgiveness is made as namely to confession of our sinnes to contrition in being displeased with our selves and grieved for them to deprecation in craving pardon for them to an unfained desire and purpose to forsake them and to practise the contrary duties Yea if a man shall as truly desire to confesse his sinnes to bewaile them and to forsake them as hee doth desire the forgiveness of them such an one may undoubtedly be assured of the remission of them For most gracious are the promises of God made unto penitent sinners as Prov. 28. 13. Whosoever confesseth and forsaketh his sinnes shall have mercy so Jerem. 3. 12 13. Levit. 26. 40 41. Hos. 14. 1 2 3 4. 2 Chron. 7. 14. More particularly as I said to confession 1 John 1. 9. Job 33. 27 28. Psal. 32. 5. Luke 15. 21. To contrition Mat. 5. 4. Psal. 34. 18. 51. 17. Esay 57. 15. 61. 1 2 3. 66. 2. To humble deprecation Zach. 12. 10. Luke 18. 13. Hos. 4. 2. To conversion unto God and forsaking of sinne Deut. 4. 30 31. 30. 2. 10. Es. 1. 16 17 18. Jerem. 3. 1. 22. 18. 8. Ezech. 18. 27 28. 30 31 32 33. 11. Joel 2. 12. Zach. 1. 3. Mal. 3. 7. 3. To prayer and repentance we must adde the diligent and conscionable hearing of the Word by which Faith Rom. 10. 17. as it is at the first begotten so it is nourished and encreased 1 Pet. 2. 2. 4. Because Faith begotten by the Word consisteth at the first in assent without actuall application therefore to the hearing of the Word is to be adjoyned the worthy receiving of the Sacraments which were ordained to this very end that those who have the â—irst degree of Faith may proceed to the second and go on therein Dost thou therefore truly believe that Christ is the Saviour of all those that believe in him the Sacrament which thou receivest is a pledge unto thee and an assurance that he is thy Saviour a pledge I say communicated to the receivers severally to assure every one that believeth truly according to the first degree of faith that as certainly as he receiveth the Sacrament so he is made partaker also of the thing signified which is the participation of Christ and all his merits to his justification and salvation 5. To these we are to adde reading meditation conference c. 6. The practice of piety or leading of a godly life making conscience of all our wayes and walking upright before God For hereby especially we are to make our calling and our election sure 2 Pet. 1. 10. for hee that doth these things shall never be removed Ps. 15. 5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before pag. 37. More specially by brotherly love 1 Iohn 3. 14. and the fruits thereof in giveing almes Mat. 25. 35. 1 Tim. 6. 18. 19. and forgiving the offence of others Mat. 6. 14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith Mat 6. 12. but more plainly Luke 11. 4. So much of the first doctrine CHAP. IX Two other uses of this property NOw followeth the second doctrine For if we be enabled to worship the Lord without servile feare as being freed from the terrour and coaction of the law then it followeth that we are to worship the Lord with willing mindes as David exhorteth his son Solomon 1 Chron. 28. 9. and promiseth for himselfe Ps. 119. 32. I will runne the way of thy commandments when my heart is set at liberty For therefore hath the Lord freed us from the servitude of sinne and bondage of the law that we might serve him with free and willing minds The people redeemed by CHRIST become a voluntary people psalm 110 3. or as Paul speaketh his peculiar people zelous or studious of good workes Tit. 2. 14. Thus the duties both of piety towards GOD and charity to our brethren are to be performed with willing mindes and cheerfull hearts In the duties of piety we are to serve the Lord with gladnes Ps. 100 2. I rejoyced saith David Ps. 12. 21. when they said unto me let us goe into the house of the Lord. More particularly The Word of God is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly 1. Pet. 5. 2. that we may say with the Apostle Rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lyeth in me I am willing to preach the Gospel for it must be done in love to CHRIST and zeale to GODS glory Iohn 21 15 16 17. Act. 20 28. in love and zeale of our brethrens salvation 2 Cor. 11. 2. It is to be heard with willingnes after the example of the Beraeans Act. 17. 11 who received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readines of minde desiring 1 Pet. 2. 2. and longing after it Ps. 119. 131. To be conversant therin should be our delight Ps. 1. 2. the Word ought to be sweet unto us even as the hony and the hony combe Psal. 19. 11. 109. 103. and we should rejoyce in it as in
about with their flattering words and faire pretences to deceive â—od Psal. 78. 36. 6 As in the old tâ—stament so alâ—o in the new the upright are called pure in heart as Mat. 5. 8 and the upright heart is called a heartâ— Tim 1 5 â—im 2. 2â— 1 Pet 1. 22. 7. Lastly to walk uprightly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go with a right foot Gal 2. 14. neither treading awryâ—y dissimulâ—tion nâ—r halting as the Israelites did betwixt God and Baal 1. King 18 nor declining to the right hand or to the left Deut. 5. 32. 28. 14. 2 Chro. 34. 2. or as the Apostle speaketh Heb. 12. 13. to make steight or right pathes to our feet according to the exhortation of Solomon Prov. 4. â—6 as it is rendred by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make right pathes to thy feet and order right thy wayes decline v. 27. not to the right hand nor to the left and as he exhorteth v. 25. let thine eyes look right on and let thine eye-liddes look straight before thee would you know then what it is to worship God in holinesse before him it is to walk with God or before God without hypocrisie in sincerity and truth with perfect with pure with our whole hearts that is to say with entire or upright hearts walking in the way of religion and godlines with a right foot looking right before us declining neither to the right hand nor to the left neither treading awry by dissimulation nor halting down-right either as neuters in religion betwixt CHRIST and Anti-Christ or as worldlings between GOD and Mammon nor worshipping or obeying GOD by halves but approving our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and sound Christians to him that tryeth and searcheth the heart and the reynes setting God alwayes before our eyes and behaving our selves as in his sight and presence doing that which is right in his sight Arguments to move us to integrity Now that we may be moved to labour for this integrity and uprightnesse of heart I will use the 3. usual arguments of commendation viz. the excellency the profit and the necessity of it as it were a triple chaine 1. The excellency of ir is such that first it goeth under the name of perfection and those thing which are done though with great weaknesse and much imperfection with an upright heaâ—t that is to say with a sincere desire unfained purpose and upright endeavour to please God are accepted of God as done with a perfect heart 2. Uprightnesse is the inward beauty of Christs spouse in regard whereof though she be outwardly despicable in the eyes of the world yet she is glorious within Psal. 45. 13. like to the Tabemacle which was a type of the Church which though outwardly covered with Rammes skinnes and Badgers skinnes Ex. 36. 19. which made but a homely shew was neverthelesse most beautifull and glorious within Or as the spouse in the Canticles c. 1. 5. saith I am black but comely black without as the tents of Kedar who were scenitae having tents of sackcloth comely within as the hangings of Solomon within his house as the lining thereof 3. Integrity is of all things most pleasing to God Psal. 51. 6. Behold thou art delighted with truth in the inward parts I know also my God that thou triest the heart and hast pleasure in uprightnesse 1 Chron. 29. 17. Yea I may say more that to be upright is not only pleasing to God but also the pleasing of him Prov 11. 20. the upright in the way are Gods delight The Hebrew word jashar which signifieth right is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing and the verbe wâ—iâ—h signifieth to be right signifieth also to please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often times so translated as the noue Exo 15. 6. Deut. 6. 18. 12 25. 13 18 21. 9. the verbe Iud. 14. 3. 7. the young woman of Timnah was right in Samsons eyes that is she pleased him well so 1 King 9. 12. 2 Chro. 30. 4 Ier. 18 4 Dan 4 24 but most plainly Num. 23. 27. perhaps it will seeme right in the eyes of God that is as we also translate it peradventure it will pâ—ease God In like manner the phrase of walking with God or before God is every where by the 72. translated by the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to please God As Gen. 5. 2â— 24. where it is said that Henock walked with God they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God so Gen. 6. 9. 17. 1. 24. 40. 48. 15. Psal. 116. 9. the sonne of Syrach speaking of Henoch observeth the same translation Eccles. 44. 16. so doth the Author of the book of Wisedome ch 4. 10. and so doth the Apostle himself Heb. 11. 5. Henoch before his translation had this testimâ—ny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God 4. The excellency of uprightnesse is such as that it is that vertue which God cheifly reâ—uireth Gen. 17. 1. Michâ— 6. 8 1 Sam. 12 24. which he most highly esteemeth Gen. 5. 22. â—4 which hath alwayes been the chief commendation of the faithfull as of Eâ—och Noah Iob c. 1 King 3. 6. The chief thing wherein the faithfull are to rejoyce in time of prosperity 2 Cor. â— 2 and their chiefest stay and comfort in dâ—stresse Esaiah 38. 3. Act. 23. 1. The profit 2. Put come we to the profit by which most men Psal 4. 6. are drawn In generall it is said that God is good to those that are of a clean heart Psal. 73. 1. according to Davids prayer Psal. 125. 4. more particularly Psal. 84. 11. the Lord is a sun and shield the Lord will give grace and glory and no good thing will 〈◊〉 withhold from them that walke in uprightâ—esse He is a sun that is the Author of all â—omfortable blessings which are signified â—y light according to that Psal. 112. 4. to the upright there ariseth light in darknesse that is to say comfort in afflictions yea to them that are upright the conscience of their own integrity doth minister singular comfort It was Ezechias his stay and comfort when he had received the sentence of death Es. 38. 3. and this was Paul his rejoycing the testimony of his conscience that in simplicity and godly sincerity he had his conversation here in the world 2 Cor. 1. 12. Act. 23. 1. For God to him that is good before him that is upright â—iveth joy Eccles. 2. 26. yea to them all 〈◊〉 joy and praising of God with joy and â—ladnesse is appropriated Psal. 32. 11. 33. 64. 10. For lighs is sowen for the righteâ—us and gladnesse for the upright inâ—heart Psal. 97. 11. And as the life of the upright is comportable is upright conscience being unto â—im as a continuall Prov. 1. 15. feast â—his end is happy Psal. 37. 37. Observe the perfect man and behold the upright for the end of that man is peace So Esay 57. 2. which is further proved because uprightnesse
is evermore attended with perseverance to the end as hereafter shall fully be proved in the Treatise of perseverance For the integrity of the upright doth guide and preserve them Prov. 11. 3 Psal. 25. 21. the upright man who is not only a hearer but also a doer of Gods word is like the wise man which built his house upon the rock which could not be overthrowne Mat. 7. 24 25. wherefore the upright shall never be moved but his righteousnesse endureth for ever Psal. 112. 3. 6. The Lord is also a shield to them that walke uprightly Prov. 2. 7. For the eyes of the Lord perlustrate the whole earth to shew himselfe strong in their behalfe whose heart is perfect or upright towards him 2 Chro. 16. 9. which David applying to himselfe saith Psal. 7. 10 God is my shield who saveth the upright in heant He giveth also grace and glory grace in this life and glory in the life to come Grace for uprightnes being the soundnes of all graces God hath therefore layed up in store for the upright Tushijah whatsoever is sound and truly good as Solomon saith Pro. 2. 7. And such is the concatenation of all saving graces that where any of them in truth as they are in the upright there is a concurrence of them all in some measure some going before as â—auses producing the rest others following and presupposing the former As for example where is faith unfained there is also hope and charity and where these are in truth no other saving grace can be wanting and therefore â—od may truly be said to give al manner of graces to the upright as saving knowledge and true wisedome Eccles 2 26. which David found by his owne experience Psal 119. 98. 99 100. and so of the rest And upon this foundnesse of grace followeth the increase of grace peace of conscience and joy in the Holy Ghost 2 Cor. 1. 12. Eccles. 2. 26. assiance and confidence Pro. 28. â— when feare surpriseth the hypocrites Es 33. 14. patience constancy and perseverance Luke 8. 15 by which the upright and sound Christians are knowne when contrarywise the double-minded man that is the hypocrite is inconstant in all his wayes I am 1. 8. and his heart being not right with God neither is he stedfast in his covenant Ps. 78 37. but is subject to defection â— Iohn 2. 19. as having built upon the sand Mat. 7. 26. The Lord also giveth glory to the upright for whosoever walketh â—orightly shall be saved Pro. 28. 18 they shall dwell in the presence of God Ps 40 13 in the mountaine of his holynes Ps 15 12. Ps. 24. 3 4. the pure in heart shall see God in which vision of God our eternall happines doth consist and therefore they are blessed Mat 5 8 Ps 119 1. and not onely themselves are blessed but their children also after them Pro. 20. 7. Ps 112 2. Of this happines we have a notable example in Henoch whom because he walked with God the Lord translated into the kingdome of glory Gen. 5. 24. Heb. 1â— 5. to let us understand by this precedent as being the first mentioned in this kinde what accompt he maketh of uprightnes Now if the Lord doe graunt them glory in his owne kingdome it may not be thought that hee will Ps. 84. 11. withhold any thing from them that is good Luk. 12. 32. any good thing I say which they shall aske at his hands for the prayers of the upright are accepted of God Pro. 15. 8. and he is neere to all that call upon him in truth Ps. 145. 18. insomuch that whatsoever they doe aske they doe receive because they doe those things which are pleasing in his sight 1 Iohn 3. 〈◊〉 3. But if neither the golden chaine of excellency will allure nor the silver chaine of profit draw us then must the iron chaine of necessity compell us to uprightnesse The necessity may be shewed by these considerations 1. As with uprightnesse the smallest graces and the weakest meakest measure of obedience are accepted with God so without it the best graces which we may seeme to have are but counterfeit and the best worship that we performe without it is but hypocrisie For the soundnesse of all grace and of all worship standeth in uprightnesse Our faith therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained 1 Tim. 1. 5. 2 Tim. 1â—5 or â— els it is no true faith our charity also must be unfained Rom. 12. 9. 2 Cor. 6. 6. 1 Pet. 1. 22. that is we must love in deed and in truth and not in word only and from the teeth outward 1 Ioh. 3. 18. Iam. 2. 15 16. Our wisdome likewise must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3. 17. not that mixtâ—â— prudentiâ— of our Polititians which is mingled with disguising and deceipt for such is earthly carnall and devilliâ—h Iam 3. 15. Our repentance also must be unfained and from the bottome of our hearts Ioel. 2. 12 13 not like that of the Israelites when the hand of God was upon them who made shew of repentance but their heart was not upright with God Psal. 78. 34 36 37. Likewise our obedience must be from the heart Rom. 6. 17 Yea it must be performed with our whole heart Deut. 26. 16. 30. 2. 2 King 23. 3. Psal. 119. 34. 69. If with Amasiah we do that which is right before God but not with a perfect that is upright heart we may fall away from God as he did 2 Chro. 25. 2. 14. for when mens hearts are not upright with God neither are they stedfast in his covenant Psal. 78. 37. If therefore without uprightnesse our faith be dead our love fained our wisedome divelish our repentance unfound our obedience counterfeit and so of all other graces then is uprightnesse as necessary I say not as any one grace but as all of them put together uprightnesse being the truth and foundnesse of them all without which they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth for ens verum convertuntur And therefore that which is not a true faith is not faith indeed and so of the rest And as the graces which we seem to have without uprightnesse are but counterfeit so all our worship and service of God without it is meer hypocrisie Our worship therefore of God must be in spirit and in truth Ioh. 4. 23 24. we must seek the Lord with our whole heart whereby seeking we are to understand the whole worship and service of God Deut. 4. 29. Psal. 119. 2. Thus David sought the Lord Psal. 119. â—0 Thus Asa and his subjects did make a covenant to seek the Lord with all their hearts 2 Chro 15. 2. Thus Iehosaphat 2 Chro 22. 9. It is not our bodily exercise 1 Tim 4. 8 but our reasonable and spirituall service that is acceptable to God Râ—m 12. 1. It is the heart that the Lord requireth Prov. 23 26 and that he respecteth 1 Sam. 16 7. If therefore
â—ight and in his presence it is necessary that we shoâ—ld effectually acknowledge believe and remember and upon all occasions meditate of the omâ—â—science and omnipresence of God after the example of David who was in respect of his integrity and uprightnes a man according to Gods owne heart Ps. 139 the first 12. verses â—or if we doe powerfully acknowledge and effectually believe and remember 1. that the eye of the Lord is in every place beholding the just and unjust Pro. 15. 3. 11. and that he knoweth all things even those which are most hidden and secret and namely that he knoweth the â—eart and scarcheth the reynes that he knoweth our thoughts before we think them Ps. 139. 3. and that no thoughts can be hidden from him Iob 42. 3. we thereby be moved to behave our selves as in the sight of God labouring to approve not onely our words and deeds but also our inward thoughts and affections to God who not onely knoweth the heart but especially looketh to the heart It is the argument which David useth to move Solâ—mon to uprightnesse 1 Cor. 28. 9. And thou my son Solomon saith he Know thou the God of thy father and serve him with an upright heart and willing minde for the Lord searcheth all hearts and understandeth all imaginations of the thoughts 2. If we would meditate of the omnipresence of God that God is at all times in all places present with us and that we cannot Psal. 139. 7. possibly avoid ouâ— of his presence that would make us behave our selves as in the presence of God Inferiours when they are in the sight and presence of their Superiours are very carefull of their behaviour He were an ungracious sonne or a lewd servant that would misdemeane himselfe in the sight and presence of his father and of his Lord She were a very lewd and impudent wife that in the sight and presence of her husband would prostitute her selfe to another man This is our case God is our father we are his children he is our Lord and we are his servants he is our husband we are his spouse and we alwayes are in his sight and presence If therefore we could truly and effectually believe and remember this which is a most certain and undoubted truth and no lesse certain then that there is a God which of all truths is the most certaine truth we would abstain from sinne neither would we be so shamelesse as in his sight and in his presence to sinne against him see Job 31. 4. 34. 21. Psal. 119. 168. Prov. 5. 21. To this purpose Seneca Epist. 11. admonisheth his friend Lucilius that he would set before him Cato or Laelius or somâ— other grave and reverend person that so he might behave himselfe as in their presence for magna pars saith he peceatorum tollitur sâ— peccaturis testis assistat a great part of sins would be prevented if when we are about to sinne there were some witnesse present with us How much more would the presence of almighty God restraine us from sinne if we had the eye of Moyses the eye of faith to see him who is invisibly present with us alwayes and in all places Heb. 11. 27. 4. To the meditation of Gods omniscience and omnipresence let us joyne the consideration of his all-sufficiency For this is the argument which not onâ—ly the Prophet Hanani used to Asa 2 Chron. 16. 9. the eyes of the Lord perlustrate the whole â—arth to shâ—w himselfe strong in their behalfe whose heart is upright towards him but also which God himselfe used to Abraâ—am Gen. 17. 1. I 〈◊〉 God all-sufficient walke before me and â—e upright For what is the reason why men doe play the hypocrites Is it not because they desire to please men and to approve themselvs to them rather then to God And why doe they seek to please men rather then God is it not because they feare men more then God or trust in men more then in God But if we did effectually acknowledge Gods all-sufficiency we would learne to feare him and to trust in him above all knowing that no creature is able either to doe us good unlesse God use him as his instrument for our good or to hurt us unlesse God use him as his rodde to scourge us and therefore as we would feare him and trust in him rather then in his instruments so would we labour to please him above al. 5. Let us meditate of Gods bounty towards us whereby he hath shewed himselfe all-sufficient to us Deut. 33. 16. and for our good which argument is â—sed both by Samuel 1 Sam. 12 24. and by Iosua c. 24. 14. where having recounted Gods bleffings towards them even from Terah Abrahams father he inferreth this use Now therefore feare the Lord and serve him in uprightnesse and in truth But cheifly we are to meditate of his spirituall blessings and of the end for which he hath bestowed them For why did he elect us was it not that we should be â—oly and blamelesâ—e before him Eph. 1. 4. that is to say upright why did he redeeme us was it not that we should serve him in holinesse and righteousnesse before him hath he not reconciled us unto God that we should be holy and blamelesse before him Col. 1. 22. hath he not regenerated us according to Gods image that we should worship him in holinesse and righteousnesse of truth that is true and upright holinesse and righteousnesse Ephes. 4. 24. In vaine therefore do men professe themselves to be elected in Christ redeemed by him reconciled unto God regenerated by his Spirit if they be not upright For the end which God propoundeth to himself cannot be frustrated 6. Finally if the consideration of Gods benefits will not move us let us consider the terrour of the Lord as the Apostle calleth it 2 Cor. 5. 11. Let us set before our eyes our Saviour Christ sitting in judgement at the last day at which time he shall judge the secrets of men Rom. 2. 16. Eccl. 12. 14. that so we may endeavour in the meane time to walk uprightly before him and approve our selves to him that judgeth secrets that when he shall appeare we may have confidence and not be ashamed John 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not depart from him as hypocrites shall flying from the face of the lambe and desiring that the hilles would fall upon them and hide them from the face of him that sitteth on the throne and from the wrath of the lambe Apoc. 6. 16. For horrible will thy shame and confusion be if having profâ—sâ—ed religion and made shew of christianity before men thou shalt then before all the world not onely be discovered and convicted to have been an egregious hypocrite but also be condemned to have thy portion with hypocrites where shall be weeping and gnashing of teeth But on the other side if we shall walk uprightly in GODS Tabernacle we shall rest in the mountaine of his
vaine and likewise S. Paul Gal. 6. 3. If a man think himselfe to be something when he is nothing he deceiveth himselfe Both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unsound being not inwardly and in truth that which in profession and outward shew they would seeme to be to both of them the description of an hypocrite doth agree they have a formality of religion but deny the power thereof 2. Tim. 3. 5. The former is the grosse and notorious hypocrite who doth best deserve the name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite in the greeke tongue signifieth a stage-player whose profession it is to take upon him the person of another man the other is the close and the most ordinary hypocrite who being not the man which he professeth or taketh himselfe to be acteth also another person as well as the other though not so grossely and as it were upon the stage seeming to himselfe and desirous to be reputed of others that which in deed he is not a good Christian having a name that he liveth but is dead Apoc. 3. 1. The former is a damned hypocrite damned in his owne conscience the other is a sâ—lfe-pleasing and a selfe-deceiving hypocrite pleasing himselfe by reason of his profession in his pride and selfe-love in his vaine presumption and carnall security in his infidelity and impeâ—â—itency professing himselfe to be a true Christian and yet being a meere worldling a carnall Gospeller a temporizing and temporary professour Of which sort by how much the greater is the number for the world is full of such by so much the greater must our desire and care be that we may be cryed and proved and vpon tryall found to be sound and upright Christians Our desire we must expresse in prayer to God that we may be proved and vpon tryall approved for untill we be tryed we know not our selves saying with David Ps. 139. 23 24. Ps. 26. 2. search me O LORD and know my heart that is make it knowâ— vnto me try me and know my thoughts and see if there be any way of wickednesse in me and lead me in the way everlasting that is in the way which leadeth to everlasting life Now GOD doth try both the upright and the hypocrite though in a dâ—fferent manner The upright he tryeth both by proving them himselfe and that for their good Deut. 8. 16. and by suffering them to be tempted by others and that either to manifest his graces in them to his owne glory their comfort and good example of others thus he tryed Abraham Gen. 22. 12. Iob and all the martyres or to discover unto them their owne weaknesse that they may be humbled and be made the more circumspect for the time to come And to that end he doth not only suffer them to be tempted unto evill but also sometimes when he leaveth them for a time unto themselves to take a foyle Thus God for a time left Ezechias to try him that he might know all that was in his heart 2 Chron. 32 31. and therefore those who come to serve the Lord must prepare their soules for temptation Eccles. 2. 1. But howsoever the Lord suffereth them to be tempted yet he doth not lead them into temptation and though he permitteth them sometimes to fall yet he doth not suffer them to fall away from him The Lord also trieth the hypocrites that their hypocrisie may be discovered Therefore our Saviour adviseth his disciples Luke 12. â— 2. to beware of the â—eaven of the Pharisees which is hypocrisie and his reason is because nothing is covered which shall not be discovered And thus he doth not onely by suffering them to be tempted leaving them to themselves but also sometimes for a punishment of their former wickednesse and hypocrisie he leadeth them into temptation giving them over to their own lusts and to the temptations of Satan not only to fall into sinne but also to fall away from God which falling away is an evident signe of hypocrisie 1 Ioh. 2. 19. wherefore as the sonne of Syrach well admonisheth c. 1. 28. 29 30. Come not to the Lord with a double heart be not an hypocrite in the sight of men and take good heed what thou speakest Exalt not thy selfe lest thou fall and bring dishonour upon thy soule and so God discover thy secrets and cast thee down in the midst of the congregation because thou camest not in truth to the feare of the LORD but thy heart is full of deceipt Our care we must shew by trying our selves as the Apostle exhorteth 2 Cor. 13. 5. Examine your selves whether that you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is prove your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright Here therefore we are to set down the notes both of the uâ—râ—ght and also of the hypocrites The knowledge whereof as it will be comfortable to so many as are true Christians so it will be profitable to the rest These notes are either more generall speciall Generall notes of uprightnesse The urst generall note is set downe in the place even now cited 2 Cor. 13. 5. Prove your selves know ye not your owne selves how that Iesus Christ is in you unlesse you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not â—ound or approved Christians but hypocrites for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is translated reprobate doth not signifie a reprobate opposed to elect but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved See vers 6 7. But how shall we know that CHRIST is in us seeing he is in Heaven and we upon earth we may kâ—ow it by his spirit 1 Joh. 3. 24. which dwelleth in us Rom. 8. 9. 11. and in all his members which by reason of the union which is betwixt them and their Head are said to be in Christ and Christ in them for even as in the naturall body the feet are united to the head by the same soule which being principally seated in the Head is also in all the members so in the mysticall body of CHRIST the lowest members which are upon earth are united to their Head by the same spirit which being prâ—ncipally in the head is also in all the members But how shall we know that the spirit of Christ is in us if we be led by the spirit Rom. 8 14. Gal. 5 18 that is if we live not after the flesh but after the spirit And how shall we know that by the fruits of the spirit and of the flesh which the Apostle hath set downe Gal. 5. 19 22. The works of the flesh saith he are manifest which are these adultery fornication â—ucleannesse lasciviousnesse idolatry witcherast hatred or â—mniâ—yes câ—ntentions â—mulations indignations strife seditions or divisions heresies or sects envyings murthers drunkennesse revellings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comessationes expressed elswhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpula which is translated surfettings Luke 21 34 both of them
generall The upâ—ight worship the Lord in spirit and in truth 1 King 3. 6. the hypocrites draw neere the Lord with their mouthes but remove their hearts farre from him Es. 29 13. Mat. 15. 7 8. In speciall the upright pray in truth Ps. 145. 18. with lips unfained Ps. 17. 1. lifting up their hearts Psal. 25. 1. Lam 3. 41. and powring forth their soules Lâ—m. 1. 15. before the Lord. The hypocrites in their prayer cry but not with their heart Hos. 7. 14. They lift up their eyes and their hands but not their hearts they poure forth their voice but not their souls Their prayer is but a lip-labour for both their mouth speaketh what their heart doth not think making a common and perpetuall trade of praying with wandring thoughts which I deny not sometime to be incident to the upright and also asking with their mouth that which they doe not desire in their heart promising especially in time of afâ—liction Ex. 10. 17. Ps. 78 34 what they doe not truly meane to performe pretending what they doe not intend making shew of that which they are not as in the Lords prayer throughout craving that in prayer which they doe not seeke by any indevour of their owne or by use of other meanes ordained of God Thanksgiving The upright praise God with grace Col. 5. 16. that is thankfullnesse in their heart and with humility acknowledging their owne unworthinesse Gen 32. 10. 1 Chron 29. 14. and Gods undeserved favour towards them The hypocrites give thanks without thankfullnesse without humility praysing themselves Luk 18. 11. when they should praise God or if they doe praise him they doe it to this end to praise themselves But here it may be demanded may not a man praise God for his grace and blessings bestowed upon him unlesse withal he shall seeme with the Pharisey Luk 18. to praise himselfe Whereunto I answer first the Pharisaicall hypocrite thanketh Goâ— for that which he neither hath received nor yet expecteth from God which is both falshood and arrogancy But the upright man thanketh God for that which he hath received or assuredly hopeth to receive as Zachary in this hymne praiseth God for our redemption by the promised Messias before CHRIST was borne which to doe is not arrogancy but thunkfullnesse not falshood but truth 2 The hypocrite thanketh God to that end and purpose not so much to praise God to whom he is a false witnesse 1 Cor. 15. 15. as to praise himselfe The upright man in thanking God seeketh not his owne praise but the glory of God stripping himselfe of all praise that God alone may have all the glory For he thanketh God as I said in humility acknowledging his owne unworthinesse and the more he extolleth the undeserved bounty and favour of God towards him the more he depriveth himselfe of praise and on the other side the more he acknowledgeth his owne unworthinesse the more he magnifieth Gods goodnesse towards him Thus Iacob Gen. 32. 10. O Lord saith he I am lesse then the least of thy mercies and David 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto and â— Chro. 29. 14. but who am I and what is my people c. Preaching The upright Preacher endeavoureth to approve himselfe to God 2 Tim. 2. 15. 1 Thess. 2. 4. seeking sincerely the glory of God in the salvation of the The hypocrites preach themselves and not the Lord Jesus not seeking Gods glory in the ediâ—ication of the people but their owne praise or profit not striving to approve themselves unto God but to please carnall men which whosoever doth he is not the servant of Christ Gal. 1. 10 Herein they grievously offend who affecting the praise of humane eloquence feed the people as Heliogabalus did his parasites with painted dishes and in steed of drawing forth the two edged sword of the spirit bring forth an embroidered sheath professing themselves embassadours from God but bringing no message from God which concernes the people to heare either for the informing of their judgments or reformation of their lives whose preaching serves for no other use but to please the itching eares of carnall men and to work in them a loathing of the sincere food of Gods word The upright preacher is carefull to practise that which he preacheth unto others and to avoid that in his owne preson which he reproveth in others The hypocrite say Mat. 23. 8. but doe not commending that to others which themselves have no desire nor care to practise and reproving that in others whereof themselves are no lesse guilty Rom 2 21 22. Ps. 50. 16. who therefore may expect both from the hearers this censure Medicecura toipsum and from God this sentence out of thine owne mouth will I condemne thee thou unsaithfull servant Luk. 19. 22. Hearing The upright hearers take heed how they heare Luk. 8 18. hearing the word of God preached as the word of God 1 Thess. 2. 13. acknowledging Gods ordinance as in the sight of God Act 10. 33. with humility and submission with reverence and attention receiving the seed into upright hearts Luk. 8. 15. as it were into good ground with desire to profit by it 1 Pet. 2. 1. and care to practise it being doers of the word and not hearers only Iam. 1. 22. The hypocrite heare not regarding so they doe heare how they heare not looking to their feet who they are affected but come so disposed as to a stage-play desiring that their itching eares may be delighted with vaniloquence rather then their hearts to be ediâ—â—ed with sound and profitable doctrine not acknowledging Gods ordinance nor behaving themselves as before him hearing without submission as to Gods word hearing not as learners but as censurers without reverence without attention being present in body and absent in soule without desire to profit by it without any purpose or care to practise it receiving the seed into stony ground or els among thornes like to Ezechiels hearers c. 33. 31. 32. they come unto thee saith the Lord as the people of God doe use to come and they sit before thee as my people and they heare thy words but they will not doe them for though with their mouths they make shew of much love and delight yet their heart goeth after their covetousnesse And loe thou art unto them as a very pleasing song of one that bath a pleasent voice and can play well on an instrument for they heare thy words but they doe them not Sacraments Baptisme The upright are carefull in some measure to performe their vow made in Baptisme and to find the effect and fruit thereof which is to seale and assure to them that belive and repent their union and communion with Christ for they receive Christ by a true faith are baptized into Christ Gal. 3. 27. and consequently put on Christ. The hypocrite resteth in the outward baptisme as if the washing of the flesh did
save 1 Pet. 3. 11. taking no care to performe his vow made in baptisme who therefore though baptized hath no part in Christ because his heart is not upright in him Act. 8. 21. The Eucharist The Upright are carefull not onely to receive the sacrament but also to receive it worthily and are therefore earefull 1 Cor. 11. 28. to prove and approve themselves before they come to the Lords table preparing their hearts 2 Chron. 30. 19 to seeke the Lord and so receiving the sacrament with the unleavened graces of sincerity and truth 1 Cor. 5. 8. doe eat the body of Christ and drink his blood The hypocrites not greatly caring how they receive so they doe receive not preparing their hearts to seeke the Lord not caring to prove and much lesse to approve themselves unto him comming to the Lords table as the guest without the wedding garment indued neither with saving knowledge nor true faith nor unfained repentance nor sincere love with which graces every worthy receiver is in some measure qualified but being sowred with the leaven of hypocrisy doe eat the bread of the Lord as Iudas did but not panem dominum that is the Lord who is the bread of life which came downe from heaven Obedience Thus much of the worship of God now we are to speak of obedience For 1. the upright yeeldeth simple obedience to the commandements of God Heb 11. 8. not consulting with flesh and blood as for the commandements of men he observeth them no further then in obaying them he may obay God Ex 1. 17. Act. 4 19. 5. 29. Dan 3. 18. 6. 10. The hypocrite is more carefull to observe the commandments of men Mat. 15 9. 6. then the commandements of God insomuch that for the commandements of men he maketh the commandements of God of none effect yea he scarcely obeyeth the commandements of God any further then as they are commanded by men insomuch that he embraceth Religion it selfe as commanded by the Soveraigne Prince being ready to change his Religion as the Prince changeth So that their feare towards God is taught by the precepts of men Es. 29. 13. To this purpose consider these instances The Lord commandeth us to receive the holy communion when it is administred and the upright man maketh conscience so oft to receive it as it is administred unlesse he be hindred by sufficient occasion But forasmuch as the law of man in some places doth require the receipt of the Sacraments once a yeare at the least and namely at Easter hence it is that many will receive but once a yeare at the most The upright man maketh conscience of his thoughts because the law of God is spiritual restraining the thoughts as well as the hands The hypocrite taketh no care of his thoughts which he thinketh to be free because the law of man doth not reach to them The Lord forbiddeth all rayling and cursed speaking all stealing and the upright man maketh conscience to abstaine from all but forasmuch as the law of man doth not take hold of all evill speaking nor of all stealing therefore the hypocrite feareth not to practise such evil-speaking and such stealing as is not punishable by the law of men though perhaps the neighbour be more wronged by that ill speaking or damnified by that stealing then by that rayling against which lyeth an action of the case or by that stealing against which an action of â—elony lyeth 2. The obedience of the upright is voluntary and from the heart Rom. 6. 17. proceeding from his will renewed which appeareth not onely in his good actions but also in his sinnes whether of omissioâ—or of commission for the good which he doth not he would doe and the evill which he doth he would not doe Rom. 7. 19. But the obedience of the hypocrite is forced from him because be dareth do no other for that good which he doth he would not do it and that evill which he doth not he would faine do so that in respect of the inclination of the will which God chieâ—ly regardeth the disobedience of the upright is better then the obedience of the hypocrite 3. The obedience of the upright is ordinata well ordered For he preferrâ—th the greater duties before the lesse morall duties before ceremoniall and the substance before circumstances Matth. 1 â— 7. â— Sam. 15. 22. But it hath alwayes beene the hypocrites guise to preferre the lesse duties before the greater as to tythe mint and cumin and to neglect the weighty points of the law Matthew 23. 23. Luk. 11. 42. to straine at a gnat and to swallow a camell Mat 23. 24. to stumble at a straw and to leaâ—e over a block Mat. 12. 17. Luk 15. 13. to preferre ceremonies before moral duties yea somtimes to place the height of their Religion either in the boisteroâ—s urging or in the strict refusing of ceremonies Thus the Priests and Phariseyes who made no conscience of delivering our Saviour through envy unto death yet at the same time made conscience to goe into the judgment hall lest forsooth they should be defiled Iohn 18. 28. They made no conscience to hire Iudâ—s with 30 pieces of silver to betray his Lord but when the pieces were brought them back againe their conscience would not serve them to put the money into the treasury because it was the price of bood Mat. 27. 6. 4. The obedience of the upright is totall not in respect of the performance but in regard of the upright desire unfained purpose and sincere endevour according to the measure of grace received to walk in the obedience of all Gods commandements to lye in no knowne sinne but to make conscience of all his wayes Not but that the upright contrary to their desire and purpose do oftentimes fall but that the Lord accepting of the will for the deed esteemeth the upright and entire obedience of his servants who are freed from the rigour of the law as totall and perfect Abraham hath this testimony in the Scripture Gen. 26. 5. that he obeyed the voice of God and kept hisâ—mishmereth his whole charge that is whatsoever God requireth to be observed viz â—his commandements his 〈◊〉 and his lawes Zacharias likewise and Elizabeth Luk. 1. 6. and many others are said to have been perfect and to have fulfilled after God that is fully to have obeyed him who had notwithstanding their slips and their falls as before I noted of Asa in the same chapter where it is reported of Zacharias that he walked in all the commandements of God blameles we read that for his incredulity in not believing the word of the Angell he was stricken with dumbnesse and as it may seeme with deafnesse also Luk 16. 20 61. for the space of ten moneths In this evangelicall sense the obedience of the upright is totall in 3. respects totius legis hominis vitâ— as being the obedience of the Whole law of the whole man and of the whole life after our
by favouring and affecting the wicked For liking is a signe of likenesse Hope The hope of the upright man conceived of a better life doth in some measure weane him from the world neither will it suffer him ordinarily cuter to be drawne away in sinne by the desires of the world which are but vanities in comparison of that heavenly happinesse which he â—xspecteth Heb. 11. 24. 26. noâ— to be driven from goodnesse by the terrors of the world which he contemneth in respect of the joy that is set before him but causeth him to purifie himselfe in some measure even as Christ is pure 1 Iohn 3. 3. The hypocrite for all his pretended hope is either so addicted to the desires of this world as if he did not expect an other world or is so daunted with the afflictions of this life as a man without hope and as he liveth without the feare of God so he dyeth without hope For what hope hath the hypocrite when God taketh away his soule Iob. 27. 8. Feare The upright man is induâ—d with a sonne-like feare of God which is a feare to offend him For such feare and uprightnesse alwaye goe together Iob 1. 1. 8. Deut. 10. 12. 1 Sam. 12. 24. The hypocrite either hath no feare of God at all Ps. 39. 1 2. but is overgrowne with carnall security or but a servile feare which is the feare of bondslaves who are under the law whereby he doth not indeed feare sinne or the offence of God but the punishment onely which sinne deserveth Humility The upright man is indued with humility For he that walketh with God setting God before his eyes and therefore behaving himselfe as in the sight and presence of God cannot but humble himselfe to walk with his God Mich. 6. 8. Abraham when he stood before the Lord acknowledged himselfe to be but dust and ashes Gen. 18. 27. The holy Prophet Esay when in a vision he beheld the Majesty of God â—ryed but Woe is 〈◊〉 because I am a man of polluted lippes Es 6. 5. The Apostle Peter when by the miraculous draught of fishes he perceived CHRIST then present with him to be the Sonne of God â—ell downe at his feet and said depart from me for I am a sinfull man O-Lord Luk. 5. 8. And no doubt but so many of us as have that eye of faith which Moses had Heb. 11. 27. to see him that is invisible presenâ— with them are in some measure affected with his presence as these men were But pride is an evident signe of an hypocrite who setteth not God before their eyes Behold saith the Prophet Habakuk his soule that is lifted up in not upright within him Hab. 2. 4. we see it in the example of the Phaâ—see Luk 18. 11. who comming topray in stead of humbling himselfe before GOD â—â—â—olleth himselfe above other men and for that thanketh GOD but to this end to praise himselfe Confidence The upright are confident For he that walketh in integrity walketh confidently Pro. 10 9. for confidence is a consequent of integrity or that which truly is 〈◊〉 Pro. 3. 21. 23 24 25. Keep thâ—t which truly is that is sound wisdom discretion then shalt thou walke in thy way safely when thou lyest down thou shall not be afraid thou shall not be afraid of ludâ—en feare for the Lord shal be thy confidence A consequent of truefaith Rom. 5. 2. Eph 3. 12 of the spirit of adoption which expelleth the spirit of fretfulnesse Rom. 8. 15. Gal. 4. 6. of the true feare of God For in the feare of the Lord there is strong confidence Pro. 14 26. of a good and upright conscience which feareth no evill Ps 112. 7 8. The upright 〈◊〉 shall not be afraid of evill tydings his heart is stood tursting in the Lord his her at is established he shall not be afraid but is as bold as a lyon Pro. 28. â— Neither doth he feare the censures or ill reports of men 1 Cor. 4. 3. but as Iob in the integrity of his conscience desireth that his cause may 〈◊〉 tryed professing that if his adversary would write a bill or libell against him he would be so far from being daunted there with that it should redound to his credit and he would bind it as a crowne unto him Iob 31. 35 36. Of affiance in Gods al-sufficiency providence and protection For setting God before his eyes and knowing that the Lord is at his right hand he is confident that he shall not be moved Ps. 1. 6. 8. for he believeth that God is his buckler and his exceeding great reward Gen. 15. 1. a sun and a shield to them that walk uprightly Ps. 84. 11. Pro. 27. that the eyes of the Lord perlustrate the whole earth to show himselfe strong in the behalfe of them whose heart is upright towards him 2 Chron. 16. 9. that God by his fatherly providence causeth all things to work together for the good of those that love him Rom 8. 28. therefore with David he professeth my defence is of God who saveth the upright in heart Ps 7. 10. and therefore resolveth not to feare Ps 3. 5. 6. 4. 8. 23. 4 27. 1. 3. 46. 1. 2. 3. 56. 4. 1â— 8. 6. For what should hee feare that needeth not to feare death it selfe which of all things in this world it most feared seeing as it freeth him from all other evill and danger so iâ— is an entrance unto him and an introâ—â—â—ion into happinesse Thus is the upright confident But fears surpriseth the hypocrites Es. 33. 14 fearing not onely where is occasion of feare but also where there is no cause of feare Ps. 14. 5. 53. 5. They will be afraid at the wagging of a leafe Levit. 26. 36. and they will 〈◊〉 where no mean pursueth them Pro. 28. â— And this feare happeneth unto them for wane of true faith Mat. 8. 26. for want of the spirit of adoption instead where of they are possessed with the spirit of bondage and of feare Rom. 8. 15. 2 Tim. 1. 7. For want of the true feare of God For they that feare not God feare all things 〈◊〉 For want of a good conscience for a bad and guilty conscience conscious to it selfe of evill feareth evill For want of affiance in God with whom they have no peace The conscience of the wicked is like the troubled sea when it cannot rest whose 〈◊〉 cast up mire and dart there is no peace to the wicked saith my God Es 57. 20 21. The repentance of the upright is entire 〈◊〉 a turning unto God with all his heart heart from all his sins Deut. 4. 29. Ezra â—8 2â— 28. The repentance of the hypocrite is neither from the heart but in outward showes Kings 21. 7. as of hanging downe the head like a 〈◊〉 Es 58. 5. of putting on sackcloth and going softly of rending the clothes Ioel l. 13 but not the heart Neither is it from all his sinnes for he will be sure to retaine
some darling sinne from which he will not be reclaimed But as he who truly repenteth of any one sin repenteth of all in respect of the desire and purpose of his heart being not willing to retaine any so he that repenteth not of all repenteth of none at all in deed and in truth Simplicity He that walketh in uprightnesse towards God without hypocrisy walketh also before men in simplicity and â—inglenesse of heart without guile Both implied in the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysoft speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity of maners and of speech the character of an harmlesse or upright man But he that useth dissimulation and guile towards men is an hypocrite and so is called Mat. 22. 18 Mark 12. 15. So much of the notes that respect good things now follow those which respect evill And that either of sin or of punishment The 〈◊〉 man hateth sinne as well in himselfe as in others or rather more and more severely censureth it in himselfe then in others not excusing nor extenuating but rather amplifying and aggravating the same The hypocrite hateth sinne in others but not in himselfe and to that end he is curious to pry into other mens behaviour and neglecteth his owne He can see a mote in an other mans eye but cannot discerne a blame in his owne Mit 7. 3. 4. he is a sharpe censureâ— of other mens faults but flaâ—tereth and blesseth himselfe in his owne sinnes Ps 36. 2. Deut. 29. 19. examples hereof in Saul 1 Sam. 14. 44. in Iudâ— Gen. 85. 24. yea in Daâ—id whiles 〈◊〉 conceâ—led his sinne 2 Saâ— 1. 2. 5. Afflictionâ— The evill of punishment 〈◊〉 afflictions which God hath ordayned as tryalls to discerne the sound and upright from the unsound and hypocrite by the patient bearing whereof the faithfull are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is found and approved Iam. â—12 For tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 7. Iam. 1. 3 the trial of our faith worketh patience and patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 3. 4. that is as Chrysostome with whom others agree expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh him approved that is tryed as we see in Iob and in the three children Dan. 3. in the faithfull Iewes Ps. 44. 7 and in all the faithfull but chiefly in all that are martyrs By afflictions likwise the hypocrite being tryed is discovered and as it were unmasâ—ed by the not patient bearing and enduring thereof For either he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set light by the affliction and not take it to heart or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fâ—inteth under it contrary to the counsell of the Holy Ghost Heb 12. 5 cited out of Pro 3. 11. He that taketh not to heart an affliction cannot be said patiently to beare it for in patiendo est patientia in suffering is patience and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not suffering as â—ppeareth in the examples of Iob Iob. 1. 20. and David Pâ— 6. 38. 6. And this is the cause many times why the hypocrite doth not profit by affâ—ctions because he is not sensible thereof Ier. 5. 3. and being unsensible becommeth incorrigible 〈◊〉 2 30. And the cause hereof is because hypocrites not walking with God doe not acknowledge his hand but ascribe their affliction either to misfortune or to secondary causes which are but the instruments of God Or if they doe acknowledge the hand of God yet they are not humbled under it neither doe they bewayle their sinnes nor crave pardon of them nor turne to him that smiteth them Es. 9. 18. nor promise amendment or if they doe they meane not or at least afterwards they doe not performe nor submit themselves meekly to beare their affliction nor learne obedience by that which they suffer neither are they bettered by them but become worse Es. 1. 5. If they take it too much to heart then either they impatienly beare it murmuring against God and fainting in themselves or they seeke an evasion out of it by some sinne and so fall away from God by which their defection their hypocrisie is discovered To these tryals by affliction we may adde other temptations as by the doctrine of false teachers either aâ—â—uring to idolatry which the Lord sometimes permitteth to prove us whether we love him intirely or not Deut. 13. 3. or to heresies which the Lord also suffereth that those which are approved may be knowne 1 Cor. 11. 19. CHAP. XI Of uprightnesse towards men NOw we are to speak briefly of integrity as it hath reference to man For as we are to serve God in holinesse before him that is in uprightnesse of heart without hypocrisie so also in righteousnesse before him that is in simplisity and singlenesse of heart without guile For this simplicity whereof we are now to speak is not that which is opposed to discretion as being want of wit for the simplicity of doves must be tempered with the prudence of serpents we must be without guile as doves without gall but we must not be like Ephraim Hos. 7. 11. as silly doves without heart but is opposed to dissimulation disguising doubling deceipt and guile From which the redeemed of the Lord are free according to the testimony of the Prophet Zephany c. 3. 13. and according to the oath of God in this place worshipping the Lord in righteousnesse before him That is performing the duties which they owe unto men as in the sight and presence of God Now this simplicity is expressed by the same â—ermes which signified uprightnesse being referred to men and where they are put absolutely without relation either to God or man both are or may bee implyed as alwayes going together Thus the word Thamim may be understood in this larger sence And therefore where Iacob is called Ish thâ—â—inâ— Gen. 25. 27. it is to be understood as wel of his simple and sincere dealing among men as of his uprightnesse towards God and so the 72 interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from fayning or dissembliug and Aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man free from doubling and deceipt and so the word is used sometimes to signifie simplicity Gen. 20. 5 6. 2 Sam. 15 11. The like is to be understood of Iob and other holy men to whom that attribute is given in the scriptures who are also noted to have performed their duetyes to men in uprightnesse or integrity as David Ps. 78. 72. is said to have sed that is ruled the people of God according to the integrity of his heart The want whereof is objected by Iotham to the men of Shechem Iud. 9. 16. 19. that they had not dealt in truth and integrity with Gedeon his father And therefore even â—uch as dissemble with men are sometimes called hypocrites Mat. 2. 18. and their disguising is called hypocrisie Mâ—rk 12. 15. or as Luke termeth
it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 23. Deceiptfulnesse when one by flattering words and faire shews seeketh to intangle another The words jashar and shalem which signifie upright and perfect have also sometimes relation to men as 2 Kings 10. 15. 1 Chron. 12. 38. so have the word which signify sincerity and truth Iud. 9. 16. 19. 2 Cor 1. 12. The phrase also of doing our dutyes to men from the heart as Eph. 6. 6. Col. 3. 23. and out of a pure heart 1 Pet. 1. 22. importeth also this simplicity and singlenesse of heart But the most proper words wherby this grace is signified in the scriptures of the N. Test. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity or singlenesse of heart opposed to dubling to dissimulation and guil The man endued with it is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine is simplex quasi sine plica and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either harmlesse being as it were without hornes or rather sincere as being without mixture of deceipt or guile Mat. 10. 16. Phil 2. 15. sometimes it is signified by the denyall of the contrary as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without guile or sincere 1 Pet. 2. 2. Blessed is the man in whose heart there is no guile Iohn 1. 48. 2 Not with an heart and an heart that is not with a double heart 1 Chron. 12. 33. but as it is v. 38. with a perfect heart 3 Not fained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Pet. 1. 22. brotherly love unfained To serve God therefore in righteousnesse before him is in the dutyes which we performe to men to behave our selves as in the sight and presence of God not in dissimulation and guile not with an heart and an heart that is a double heart not with fayning or disguising but in integrity sincerity and truth with simplicity and singlenesse of heart Which you are to understand not that simple men are to be fooles but that wise men are to be siâ—ple or as the Apostle exhorteth wise to that which is good and simple concerning evill Rom. 16. 19. or as he speaketh 1 Cor. 14. 20. Babes in malice but in understanding men And thus we are to serve God in righteousnesse before him For howsoever wordly policie which is mixt with dissimulation and guile be commonly practised and highly extolled among men and simplicity contrariwise neglected and contemned as folly yet by the testimony of the Holy Ghost true wisdom which descendeth from above as all good gifts doe is not mixed with dissimulation Iam. 3. 17. but is tempered with simplicity as our Saviour teacheth his followers Mat. 10. 16. Those therefore that wil be wise in Gods accompt must be content to seeme fooles in the estimation of the world 1 Cor. 3. 18. As for that wisdome which is mixed with deceipt the Holy Ghost doth censure it as earthly carnall and devilish Iames 3. 15. And although that be accompted the onely wisedome among worldly men yet the wisedome of the world is foolishnesse with God 1 Cor. 3. 19. for such men are as we use to say peni-wise and pound-fooâ—ish who by their policie to gaine their desires in this world doe lose their souâ—es which is not onely folly but madnesse I say extreame madnesse for the momentany fruition of worldly desires which are vain and unprofitable not onely to deprive themselves of everlasting happinesse in heaven but also plunge themselves into endlesse woe and misery in hell Verily it were easy for any man that is not a foole to become worldly wise if he would be so foolish as to cast away his soule by making no conscience of dissembling and disguising of lying and deceiving out-facing of swearing and for swearing which because no true Christian wâ—ll doe therefore as every where in the world true Christians are by the worldings accompted innocents meaning fooles so in the parts of Italy about Rome fooles as I have heard are termed Christians But that we may be moved to imbrace simplicity and singlenesse of heart and be swaded from all doubling and guile let us consider what arguments the Holy Ghost affordeth in this behalfe And first as touching dissimulation or guile it is two-fold either in word or in deed In word when there is a divorce between the tongue and the heart the heart meaning one thing and the tongue speaking another with purpose to deceive This in the scriptures is called speaking with an heart and an heart Ps. 12. 2. with flattering lippes and with an heart and an heart that is a double heart do they speake It is also called a mouth of deceipt Ps. 109. 2 a deceiptful tongue Such as should not be found in the remnant of Israell Zeph. 3. 13. a tongue of deceipt when a man speaketh peaceâ—bly to his neighbour but in his heart he layeth waiâ—e for him Ier 98. Ps. 28. 3. having peace in their mouthes but mischeief in their hearts This double toâ—gue and double heart as it is odious to ingenuous men in so much as some of the heathen have protested that they bate it as the very gates of hell Achilles apud Homerum Iliad 9. so and much more it is abominable unto God who is the Patron of truth and avenger of falshood Ps. 50. 19. thou applyest thy mouth to evill and thy tongus forgeth deceipt For these things will I reprove thee c. Shâ—ll not I visit for these things and shall not my soule be avenged on such a notion as this Ier. 9. 9. Ps. 12. 3. Therfore if we desire to prosper and to see good wee must keepe our tongue from evâ—ll and our â—â—ppâ—s that they speake no guile Ps. 34. 12 13. Dissimulation or doubling in fact is when one thing is intended and another pretended with purpose to dâ—câ—ive which in the Scriptures is forbidden and condemned Forbidden both in expresse terms Levit 19 11. 1 Tâ—ess 4. 6. and by types and shadowes as Levit. 19. 19. Deut. 22. 9. 10. 11. Condemned as a sinne odious to God for the Lord abhorreth the de eiptfull man Ps 5. 7. and accordingly punisheth them Ps. 55. 23. Men of deceipt shall not live out halfe their dayes For God is an aâ—enger of deceipt I Thesâ— 46. Ier. 9. 4. 5. 6. 9. and as a marke of the wicked and reprobate who are the seed of the serpent Ps. 144. 8. Rom 1. 29. On the contrary simplicity and singlenesse of heart is both commanded and commended in the Scriptures Commanded Rom. 12. 8 9. he that excerciseth the duty of charity in giving let him doe it in simplicity Let love be without dissimulation For seeing the faithfull have purified their souls by the obedience of the truth that is by faith Act. 15. 9 through the sâ—irit to the unfained love of the brethren they aâ—e therefore to lâ—ve 1 another out of a purâ—seart fervenly 1 Pâ—t 1. 22. Our Saviour CHRIST as he commandeth his follâ—wers to be
certainty of salvation W. P. whereat no man is to marvel and much lesse to take offence For so long as our knowledge is but in part it cannot be avoided but there wil be diversity of opinions among the Faithfull who notwithstanding hold the maine substance and foundation of Faith and true Religion The points of difference are eight The first errour Vocation and sanctification confounded 1. The first that he confoundeth our vocation and sanctification alleadging that in our vocation and first conversion the universall or generall habite of grace containing in it all sanctifying graces is infused whereby all the parts and powers of man being renewed together and at once and the image of God in them all renewed by the infusion of the habites of all sanctifying graces together are sanctified throughout Resâ— To omit his acception of the word Grace even where of purpose he doth at large discourse of Grace for one supernaturall quality inherent in us or habite of grace infused into us according to the use of the school-men who thereby have overturned the doctrine of justification and salvation by Gods grace magnifying under the name of grace their own righteousnes inherent which in the question of justification is to be esteemed as dung Phil. 3. 8. and not once mentioning that which is out of us in him which most properly is the grace of God for it is one of his attributes and not according to the scriptures which never speake of grace in that sense but alwayes use the word either properly for the gracious favour of God in Christ by which grace we are elected called justified sanctified and shal be glorified or metonymically for the Speciall gifts of Grace To omit this oversight I answere it hath beene the received opinion and usuall practise of all Orthodox Divines to hold and set downe in this order the degrees of salvation which are wrought in this life viz. Our vocation justification sanctification And that in order of nature vocation wherin justifying faith is begotten goeth before justification and that justification wherein we are made just before GOD by imputation of CHRISTS righteousnesse goeth before sanctification wherein we being already justified from the guilt of sinne and redeemed from the hand of our spirituall enimies and reconciled unto God receive grace to worship him in holinesse and righteousnesse before him Howbeit we deny not but that in time our justification doth concurre with our effectuall vocation for as soone as a man doth truly believe so soone is he justified before God and that in time the first act of sanctification which is our regeneration doth concurre both with our justification and effectuall vocation Now of our regeneration which is the beginning of our sanctification and of our spirituall life Which we live by faith there seeme to be two acts the one wherein we are begotten unto God of incorruptible seed by the word of God the other wherein the image of God being in some measure renewed in us and our Saviour Christ formed in us we are borne anew The former is our spirituall conception the latter our spirituall or new birth in the former regeneramur we are begotten anew in the latter renascimur we are borne anew And as in naturall generation there is a meane time betweene the conception and the birth in which time that which is begotten is formed in the wombe according to the image of the first Adam so betweene the first act of regeneration and the new birth there intercedeth a time wherein the image of the second Adam is in all parts by degrees renewed untill Christ bâ— formed in us Gal. 4. 19. The former which also is the first act of our conversion is the same with our calling or vocation wherein our Saviour Christ is conceived in our hearts when we doe receive him by the true and lively assent of faith which is the seed the root the fountaine of all other sanctifying graces which whosoever hath 1 Iohn 5. 1 he is begotten of God This act the holy spirit worketh ordinarily by the ministry of the word For faith commeth by the hearing of the word Rom. 10. 17. For how should men believe in him of whom they have not heard and how should they heare without a preacher Rom. 10. 14. In this regard preachers being ministers by whom others believe 1 Cor. 3. 5. are the instruments of the holy Ghost for our spirituall regeneration and are therefore called fathers in the faith who beget men unto God 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation the worke of the holy Ghost is partly preparative and partly operative The preparation unto faith is 1. the illumination of the minde partly by the ministery of the law revealing unto us our miserable estate in our selves and partly by the ministery of the Gospel revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit humbling us in the consideration both of our damnable estate in our selves and of the undeserved mercies of God offered in Christ from which being effectuall ariseth a desire both to be freed from that damnable estate and to be made partakers of that happinesse promised in Christ. 3. The invitation of the hearers and the stirring of them up to come out of that wofull estate and to accept of Gods mercies in Christ by the Ministers of the word who being the Embassadours of God in Christs stead doe beseech you as if God himself did intreate you by them that you would be reconciled unto God 1 Cor. 5. 18. 20. The Holy Ghost having thus knocked at the dore of our hearts doth himselfe in his good time open our hearts as he did the heart of Lydia to assent to and to believe the Gospel By which beliefe being lively and effectuall we receive Christ not onely in our judgements by assent but also in our hearts by an â—arnest desire to be made partakers of him and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our Lord and Saviour and to rest upon him for salvation The Holy Ghost having wrought this assent and by it this desire and purpose of applying Christ unto our selves and thereby also some beginnings of hope of the hatred of sinne of the love of God and of our neighbour and of other graces by which the Image of God beginneth to be renewed and Christ to be formed in us being yet as it were Embryones in the womb he teacheth every one of us who have through his blessed operation the condition of the promise to apply the promise to our selves and to believe not onely that Christ is the Saviour of all that do believe but also that he is my Saviour that he died for my sins and rose again for my justification so that when the Minister according to the word pronounceth this generall proposition whosoever truly believes in Christ hath