in bondage what need we a redeemer If not lost what need we a Saviour Mat. 9. 12. The whole need not the Physitian but they that are sick Christ came not to call the righteous but sinners to repentauce Mat. 9. 13. to preach redemption to the Captives Luke 4. 1â— and to save that which was lost He was given unto us of his Father to be our wisdom our lustification our redemption our sanctification our life our salvation 1 Cor. 1. 30. If therefore we would be made partakers of these benefits we must acknowledg our selves to be fools in spiritual things that in him we may become wise guilty of death damnation that in and by him we may be absolved and justified defiled and polluted with sin that by him we may be sanctified dead in sin that in him we may be quickned and revived lost that in him we may be saved captives and bondmen that by him we may be redeemed 2. As touching the party by whom we are redeemed the text saith he would give us that we should be redeemed which in the beginning of this Psalm is more plainly expressed Blessed be the Lord God of Israel who hath visited and redeemed his people or as the words are hath wrought redemption to his people How By raising an horn of salvation that is a mighty saviour For us who according to the flesh was the Son of David The father therefore redeemeth us by giving his son for us the son redeemeth us by giving himself to be a price of redemption for us 1 Tim. 2. 6. The holy Ghost also redeemeth us when working in us the grace of â—aith he applieth unto us the benefit of redemption The father redeemeth as the gracious Author and Donor the Son as the meritorious worker the holy Ghost as the effectual applier The good wil and love of God the Father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause the death and obedience of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause the application of the holy Ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause by which we are made actually partakers of redemption which is the grace wrought by Christ proceeding from the love of the father 2 Cor. 13. 14. applied unto us by the communion of the holy Ghost Now here are divers things to be observed 1. The infinite and unspeakable love of God the father in giving his only begotten Son and of God the Son in giving himself for us and of God the holy Ghost the spirit of grace in communicating unto us the mercy and love of God and the merit and vertue of all that Christ did or suâ—â—ered for us For the first herein is love saith the beloved Apostle not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 John 4. 10. So God loved the world so infinitely so unspeakably so beyond all comparison that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Ioh. 3. 16. And again Ro. 8. 32. that he spared not his own son but delivered him up for us al. But her in especialy god mendeth his love towards us that whilest we were sinners and by sin enemies Christ died for us Rom. 5. 8. 10. If this love of God be shed abroad in our hearts by his holy spirit Rom. 5. 5. that is if by the Holy Ghost working in us faith we are truly perswaded and assured of it these effects wil follow 1. that we shal love God again the beams of his love inflaming our hearts and reflecting back some heat of love For therefore do we love God because he loved us first 1 Joh. 4. 19. Magnes amor is amor Love is the loadstone of love The woman in the Gospel who had many sins remitted did therefore love much Luk. 7. 47. If it be demanded why and how we should love God I answer with Bernard Libâ—de dilig Deum initio Causa diligendi Deum Deus est modus sine modo diligere God is good without measure and without measure he hath loved us therefore without measure if it were possible we ought to love him But though we cannot do so yet we ought to love him with all our heart with all our soul and with all our might Lev. 6. 5. Mat. 22. 37. Or if we cannot do so by reason of the flesh yet at the least with an upright soul and a sincere heart to the uttermost of our power And this our love we must express by keeping his commandements Ioh. 14. 15. Exod. 20. 6. and that willingly For this saith Saint John is the love of God 1 Ioh. chap. 5. ver 3. that we keep his Commandments and his Commandements are not grievous 2. We shal love our neighbour for the Lords sake it is the use which S. Iohn makeâ—h in the place even now cited 1 Ioh. 4. 10. 11. Herein is love not that we loved God but that he loved us and sent his son to be the prâ—pitiation for our sins Beloved saith he if God so loved us we ought also to love 〈◊〉 another 3. The perswasion of this love of God affordeth unto us singular comfort in divers respects As first in afflictions For therefore do we glory in afflictions Rom. 5. 3 4 5. knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given 〈◊〉 us that is because by faith wrought in us by the holy Ghost we are perswaded of the love of God in Christ which love God commendeth towards us in that when we were sinners Christ died for us The second comfort If God did so love us when we were his enemies much more when by Christ we are become his friends For if when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shal be saved by his life The third comfort If God so loved us that he spared not his own Son but delivered him up for us all how shal he not then with him also freely give us all things Rom. 8. 32. all things that be expedient for us 2. The love also of God the Son exceedeth all knowledg Ephes. 3. 19. who so loâ—ed the Church that he gave himself for it Eph. 5. 25. who so loved us that he washed us from our sins in his own blood Apoc. 1. 5. Greater love hath no man then this that a man lay down his life for his friends Iohn 15. 13. But Christ our sweet Saviour being not only man but God also gave himself not for his friends but for his enemies and that not to a commoâ—and ordinary death but to the most painful most shameful and most accursed death of the Cross and not only to fuffer a corporall death but also in his soul
all manner of riches This affection towards Gods Word David expresseth psal 119. 14 15 16 24. 47. 72. 111. 127. 143. 162. We must give our selves to prayer as devoted thereunto Psal. 109. 4. taking delight to conferre with God in prayer and offering up our prayers and thanksgivings as a willing sacrifice Psal. 119. 108. We must praise God with joyfulness and give thanks with chearfulness Psal. 9. 2. 95 2. 95. 1. 2. 63. 5. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thanks cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reâ—oyce so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with joy Phil. 1. 3. 4. we must esteeme it a blessed thing wherein we resemble the blessed Saints and Angels in heaven Psal 84 4. We must call the Sabbath our delight Esay 58. 13 And we must esteeme one day spent in the house of God as better then a thousand Psal. 84. 10. Psal. 26. 8. 27. 4. 84. 1 2 3 4. 10. The duties of charity are also cheerfully to be performed Rom. 12 8. he that sheweth mercy let him doe it with cheerfulnesse drawing forth his soule to the hungry and afflicted Esay 58 10. id est ex animo liberaliter hilariterque communicans ejus necessitatibus For the Lord loveth a cheerfull giver 2 Cor. 9. 7. Finally in doing the will of God wee are to imitate the holy Angels according to our daily prayer that we may doe the will of God upon earth as it is done in heaven that is willingly readily cheerfully following also the example of all examples our blessed Saviour whose delight it was Psal. 40. 8. and whose meat it was to doe the will of his heavenly father John 4. 34. As for that obedience or service which is extorted from men by servile feare because it is forced it is but momentany For no violent thing is of continuance and being momeâ—tany it is but counterfeit whereas true piety is constant and permanent Such is the obedience and repentance of hypocrites who when they are affrighted with Gods judgements or afflicted with his heavie hand pretend repentance and promise amendment but when the hand of God is removed from them they returne to their former courses and are so farre from learning obedience by that which they have suffered or feared that like anviles with often striking they are more and more hardned according to that Esay 1. 5. why should you be shricken any more you will adde revolt A notable example hereof we have in Pharaoh who as upon the inflicting of the severall judgements promised obedience Exod. 8. 8. 25. 9. 27. 10. 16. 12. 31. so upon the removing of the plagues he returned to his former obstinacy Exod. 8. 15. 32. 9. 34. 10. 20. 14. 5. Yea in the Israelites themselves who when God slew some of them they sought him and they returned and enquired early after GOD c. Nevertheles they did but flatter him with their mouth and with their tongues they lied unto him for their heart was not right with him neither were they stedfast in his covenant Psal. 78 34 36 37. This therefore ought to teach men not to put off their repentance to the time of sicknesse or old age or to the houre of death lest the repentance which then they hope to performe prove counterfeit Now that our obedience may be voluntary and cheerfull and our service of God without servile feare we are to be adorned with the three Theologicall Vertues Faith Hope and Charity for according to the measure of these three graces in the measure of our spirituall security and assurance which is the ground of our cheerfulness Faith for no man can worship the Lord with a willing mind and cheerfull heart that is not by Faith perswaded that his service is accepted of him The perswasion of Gods love shed abroad in our hearts by the Holy Spirit that is to say Faith maketh us to love him againe and in love to serve him willingly to whom much is forgiven they love much Luke 7. 47. That charity wherby the whole law is fulfilled proceedeth from Faith unfained 2 Tim. 1. 5. and without Faith it is impossible to please God Heb. 11. 6. Hope for they that have fastened their anchor of hope in Heaven performe the duties of piety and righteousness with a comfortable expectation of everlasting happiness The hope whereof maketh them easily to swallow all the difficulties and troubles of this life for the joy that is set before them and with cheerfulnes to serve the Lord and to finish their course with joy Act. 20. 24. whiles we hold fast this hope nothing shal be able to discourage or to with-draw us from the voluntary worshippe of GOD. Not the desires of this world which to him that hath this hope seeme meer vanities in comparison of the happines hoped for Not the terrours or bugg-beares of this world which are not worthy of the glory expected see Rom. 5. 2. 3. Consider the example of Moses who when hee was come to yeares refused to be called the sonne of Pharaohs daughter choosing rather to suffer affliction with the people of GOD then to enioy the pleasures of sinne for a season esteeming the reproach of Christ in his members greater riches then the treasures of Egypt the reason of all which is this for he had respect to the recompence of reward Heb. 11. 24 25 26. Charity 1 John 4. 18. which expelling fearfulness causeth cheerfulness To him that loveth the commandments of God are not grievous 1 Iohn 5. 3. nor the yoake of CHRIST tedious Nothing is hard to him that loveth Iacobs 7 years of hard service for the love of Rachel seemed to him but a few dayes Gen. 29. 20. The third use is a singular comfort which from hence ariseth to the Faithfull For whereas the Lord in other places when he would comfort his servants bideth them not to feare as Esay 43. 1. feare not for I have redeemed thee Luke 12. 32. feare not little flocke for it is your Fathers pleasure to give you a Kingdome Here in this covenant of grace he promiseth and that by oath that hee will give us to worship him without feare or at least without cause of feare so Esay 54. 4. which must needes be a singular consolation unto us whether we respect our condition by nature or by grace For by Nature we are obnoxious to our enemies subject to the terrour of the law and to the feare Heb. 2. 15. of death and damnation And though we be in the state of grace yet are we infirme and weake not able by our owne strength to resist our enemies The ground therefore of this our being without feare is not any confidence of our owne strength but first of all the truth of God Heb. 6. 17 18. who by oath hath promised that wee shall worship him without feare 2. Secondly the power of God whereby he is able to make good his promise 2 Tim. 1. 12. 1 Pet.
to be regarded But they should remember him who sayeth that of every idle and much more of every malicious word men shall give an accompt at the day of judgment For by thy words saith he thou shalt be justified and by thy words thou shalt be condemned If therefore any among you saith St. Iames I am 1. 26. seeme to be religions and hath not learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with a bitte or a brible to refraine his tongue that man deceiveth himselfe and his religion is vaine that is to say he is an hypocrite having a shew of religion but denying the power thereof For in whom there is any power of religion they have learned to bridle their tongues Yea in their words iâ— a disâ—ord not only between them and their hearts and between their words and their works but also between their words and their words For as they speaâ—e with an heart and an heart that is a double hart whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also with a tongue and a tongue that is a double tongue whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bilingues Eccles. 28. 13. Out of the same mouth they breath hot and cold which the Satyre liked not out of the same fountaine issueth both bitter and sweete both salt water and fresh with the same tongue blesse God and curse men Iam. 3. 9. 16. 11. 12. out of the same mouth procedeth blessing and cursing It is strange to see and lamentable to consider how some men and women who would seeme religious are given to ill speaking being not onely â—â—arâ—e cenâ—â—rers and depravers of their brethern but also detracters back-biters and slanderers and which is an evident signe of an hypocrite thinking that the dispraise of other men â—endeth to their 〈◊〉 and the praise of others to their disgrace 3. The obedience of the upright is â—o tall in respect of his whole 〈◊〉 after the time of his justification and reconcilation with God as it is here said all the dayes of our life Not but that sometimes he stumbleth in the way of Christianity and sometime falleth but yet notwithstanding in respect of his desire purpose and endevour his obedieâ—ce is constant and permanent For he keepeth a constant course in well-doing as namly in the practise of piety wherein by continual practise he is habituated He so giverth himselfe to prayer as that in the scriptures he is said to pray alwayes Acts 10. 22. not that he doth nothing els but pray but that he prayeth both ordinarily at see times every day perhaps thrice a day as Daniel did Dâ—â— 6. 10. and also extraordinarily aâ— ocâ—asion is offered Likewise he keepeth a constant course in reading meditating and hearing Gods word and in other Christian duties wherein he sted fastly goeth on with desire to increase in goodnesse And as his obedience is constant so 〈◊〉 it is permanent For uprightnesse is evermore accompanyed with perseverance to the 〈◊〉 â— as 〈◊〉 I shall shew But the obedience of the hypocrite is neither constant but as it were by fits for the double minded man is inconstant in all his wayes Iam. 1. 8. neither permanent but momâ—ntany oâ— temporary like the morning â—â—ist or the early dew Hos. 6. 4. like the seed sowne upon the rocâ—ie ground which in time of heat withereth Luk. 8. 13. like the building of the foolish man which in â—ime of temptation is overthrowne Mat. 7. 26. Graces Now I come to the graces every one whereof in the upright is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unfained and as Salomon speaketh Pro. 3. 12. tusâ—â—jak that which truly is but in the hypocrite counterfeit In these the generall note of uprightnesse is desire of increase and striving forward towards perfections Phil. 3. 14 for in this life we are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our growing age and God doth orowne their righteousnesse with incrâ—ase for to him that hath it shall be given The hypocriteâ— are non-proficienâ—s contenting themselves with that measure of graâ—e which they seeme to have and have not and having not they are so farre from increasing in grace that that which they seeme to have Luk 8. 8 is taken from them And first the faith of the upright is lively and effectuall both to justification apprehending and applying Christ who is our righteousnesse and also to sanctification because it doth purify the heart Acts 15. 9. and worke by love Gal. 5. 6. Againe the faith of the upright is permanent by it he standeth Rom. 5. 2. and by it he shall live Heb. 2. 4. by the power of God through faith he is preserved unto eternall life 1 Pet. 1. 5. And therefore those who are of the defection are not of faith And contrarywise Heb. 0. 39. The seeming faith to the hypocrite is dead being nether effectual to justification as being without roote Luk. 8. 13. nor to sanctification as being without â—â—uit For as the body without breath is dead Iam 2. 26. so is faith without works Neither is the faith of hypocrites permanent but temporary which in time of tryall faileth Luk. 8. 13. Love The love also of the upright is unfained whether we speake of his love to God which appeareth by obedience both active which is obedients legis for this is the love of God that he keepe his commandements 1 Iohn 5. 3. Exod 20. 6. and passive which is obedientia crucis that is to say patience for love suffereth all things 1 Cor. 3. 7. or of his love to man which appeareth in giving and forgiving But more specially an undoubted sigue of uprightnesse is to love and respect the godly though of mean accompt in the world for their godlinesse sake Iam. 2. 24. and to disrespect the wicked though great in the world for their wickednesse Ps. 15. 4. following therein the disposition of God himselfe 1 Sam. 2. 30. and the example of Elisha 2 King 3. 13 14. for in the eyes of the upright prety maketh men honorable but wickednesse maketh them vile and despicable Dan. 11. 21. And as the upright are an abomination to the wicked so contrarywise Pro. 29. 27. The world loveth her owne but those that be not of the world the world hateth it is therefore a good signe that we are not of thâ— world if we love and affect those whom the world hateth The love of hypocrites is not true neither towards God For they be haters of God Exod 20. 5. 6. that will not keepe his commandements nor towards men being in word and tongue onely 1 Iohn 3. 18. or as we use to speake from the teeth outward But especially their hypocrisy is discovered as by hating or envying the godly even for his godlinesse sake because they cannot endure that any should be esteemed better then themselves Thus Cain hated Abel 1 Iohn 3. 12. and Saul David 1 Sam. 18. 9. and the Pharisees Christ so
surpasseth the righteousness both of men and Angels Adam was created good but changeable and therefore being tempted he fell but we being once redeemed by Christ and sanctified by his spirit shall never fall away but by the power of God through faith we are kept safe unto salvation 1 Pet. 1. 5. The happiness which Adam enjoyed was in an earthly paradise but the happiness which Christ hath purchased for us is in Heaven Thus much of the manner Now are we to consider the end for which the Lord did swear which is plainly and fully set down Hob. 6. 17 18. that he might more abundantly shew unto the heirs of promise the stableness of his counsel that by two immutable things that is his word and his Oath they might have strong consolation For howsoever they might doubt 〈◊〉 their pâ—rseverance unto salvation in regard both of their owne frailty and also of the strength of their enemies yet they know that the foundation of God abideth sure 2 Tim. 2. 19. and that the Word and Oath of the Lord is immutable and that howsoever heaven and earth shall passe away yet not one jot or title of the Oath of God shall fall to the ground And therefore have just cause with David Psalm 40. 2. to professe them confidence and with Paul Rom. 8. 38. 39. to rest assured that nothing shall be able to separate them from Gods love in Christ Jesus our Lord. For the Lord hath sworne and will not repent That he will give us being delivered from the hand of our enemies to worship him without fear in holinesse and righteousnesse before him all the dayes of our life If therefore the oath of an honest man be or ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of controversie Hebr. 6. 16. how much more-ought the Oath of the Lord to be an end unto us of doubting and distrust The use which we are to make of that which hath been said concerning the Lord his taking of an Oath is that whereunto we are so often exhorted in the Scriptures Be you holy as I am holy saith the Lord that is in this particular duty of holinesse for swearing is required in the first Table We are to imitate the Lord both in respect 〈◊〉 the action it self and also in regard of the object the manner and the end As touching the action it self where the Lord is said to have sworne we are taught that to sweare is in it self a thing lawfull and good though the Anabaptists deny it in all Christians and the Papists in them who in their conceipts are perfect and yet in the Scriptures wee see it practised by the holy Angels by the blessed Apostle in diverse places of his Epistles in the penning whereof he was free as from erring so also from sinning and lastly by God himselfe in this and many other places Neither is it only commended as lawfull and good as Psal. 63. 11. but also commanded as necessary and as a thing which not only may be done but also which must be done Deut. 6. 13. 10. 20. as being a dâ—ty both of holinesse to God and of righteousnesse and charity to man For being rightly performed it serveth greatly to set forth the glory of God by ascribing unto him Omniscience and Omnipresence the knowledge of secrets justice the patronage of truth the punishing of Falshood Of charity and righteousnesse to men as being profitable and necessary for the 〈◊〉 of a necessary truth for 〈…〉 among men for the discharge of our duty and sometimes for 〈…〉 And therefore being a 〈◊〉 so necessary in respect both of God and man God himself hath sworn it should be practised in the new Testament Esay 45. 23. But I shall not need to prove the lawfulness of swearing in these times when there are mâ—â—e that swear then that do fear an 〈◊〉 Eccles. 9. 2. Let us rather consider how we are to imitate the Lord in swearing in respect of the object the manner and the end First therefore as the Lord did swear by the true God onely that is himself so we are to swear by no other for what we swear by that we Deifie and therefore to swear by any other is to forsake God Iâ—r 5. 7. And as touching the manner we are to swear in truth inâ—udgement and in righteousness Ier. 4. 2. for not to swear in truth is perjury which is forbidden condemn'd and punished as a detestable sin and as an horrible profanation of the Name of God Lev. 19. 12 Ier. 5. 2. Zae. 5. 4. wherein besides falshood and lying which destroy the soul and â—â—clude out of heaven Apoc. 22. 15. and besides deceipt and that under the religion of an 〈◊〉 whereof God is the â—venger 1 Thes. 4. 6. Psal. 5. 7. there do also concur two other abominations The one an horrible indignity offered to the Majesty of God whereby as if he were a patron of falshood they call upon him as a witness to second their untruth The other in that they tempt God and dare him as it were to his face to execute his vengeance upon them if they avouch an untruth when they themselves know that they swear falsly Secondly in judgement for to swear rashly and commonly in our ordinary talk is to make common that is to pollute the holy name of God and to turn the Sanctuary of verity into a common house of vanity As the Name of God is holy and reverend 〈◊〉 ought it to be used holily and reverendly And as an oath is not simply good but upon necessity so ought it not to be used but when it is necessary For bonum necessarium extra terminos necessitatis non est bonum Our Saviour therefore forbiddeth us to swear at all in our ordinary talk Mat. 5. 34. 37. and S. Iames wisheth us above all things to take heed that we swear not â—left we fall into condemnation Iam. 5. 12. and wholsome to this purpose is the councell of the son of Syrach Eccl. 23. 9 10 11 12 13. Thirdly in Righteousness for by oath to promise that which is unlawfull besides that it argueth a full purpose and resolution to do evill which is to sin with a high hand iâ— doth also offer an horrible indignity unto God when a man calleth upon him to be as it were his surety for the doing of that evill which he promiseth There remâ—ineth the end for so we are to swear that by testifying a necessary truth which cannot by other means be manifested God may be glorified according to that form of adjuration Give glory to God Ios. 7. 19. our brethren satisfied controversies ended our duty discharged our own innocencie cleared Vaine are the oâ—thes which are not referred to these or such like ends and by them also the holy Name of God is taken in vain So usually do they swear that swear usually having no respect either to the glory of God the good of their brethren or discharge of their duty but rap
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
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