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
grace doth concurre with it to the act of justification So are we sanctified in part â—â—gether with other graces and therefore is never severed from the grace of regeneration or from other sanctifying and saving graâ—â—â— and further it is the property of faith having justified us inwardly to purifie the heart Act. 15. 9. and outwardly to work by love Gal. 5. 6. Therfore though to the act of justification neither outward obedience nor inward graces do concur with faith as any cause thereof Yet in the subject that is in the party justified they must and do concur as necessary fruits of a true and lively faith without which it is dead Iam. 2. 20. And therefore a true lively justifying faith is also a sanctifying faith Now both from the order and conjunction of these graces we may infer a singular consolation to all the trueâ— Children of God For if there be such a conjunction between these two graces of justification and sanctification that whosoever hath the one hath also the other and who hath not both hath neither then it followeth necessarily that as he that is justified is also sanctified So he that is sanctified is also justified and if the order between them be such that a man cannot serve God in the duties of sanctification untill he be justified nor cannot worship God aright untill he be redeemed from his spiritâ—all enemies then it followeth 〈◊〉 that they who are in any true measure sanctified are also justified that they who sincerely desire and endevour to walk in the obedience of Gods holy will making conscience of their wayes are redeemed from the hand of their spirituall enemies And not only may we from our sanctification come to the certain knowledge of our justification but also we may thereby make our calling and our election sure For dost thou professing the true faith endevour to keep a good conscience and to walk uprightly before God then it is certain that thou art justified by a true faith art thou justified then 〈◊〉 is certain that thou art effectually called art thou called according to Gods purpose then without doubt thou art elected art thou elected then undoubtedly thou shalt be saved Seeing then such singular comfort â—â—setâ— from the leading of a godly and upright 〈◊〉 as that thereby we may make our calling and election sure hereby we should all of us be excited to the study of godlinesse and practise of piety for the greatest comfort that we can have in this life is to be 〈◊〉 of our election and salvation But to the knowledge of our election we cannot come 〈◊〉 by any thing going before as the cause thereof but à posteriori by the effects The sâ—ries or chaine of the degrees of salvation may not unfitly be compared to Iacobs ladder which reached from the earth to heaven the lowest step whereof in this life is our sanctification whereon if we can set our foot we may from thence arise to our justification and from thence to our effectuall calling and from thence to our election But if we will without ascending by these degrees take upon us to conclude the certainty of our election we shall be like him that being to go up a ladder would strive at the first to set his foot on the highest step of the ladder neglecting the lower degrees CHAP. V. Of the parts of the gift severally and first of Redemption NOw we are to speak of the parts severally and first of redemption in these words That we being delivered out of the hand of our enemies Where wee are to note Three things 1. The parties that are redeâ—med 2. The party by whom and after what manner 3. The parties from whom our enemies 1. The parties redeemed are We who have Abraham to our Father that is to say the faithfull not all men but those only that believe For so God loved the world that he gave his only begotten Sonne that whosâ—ever believeth in him should not perish but have everlasting life Ioh. 3. 16. Thus he is said to have saved his people from their sins Matth. 1. 21. to lay down his life for his sheep Iohn 10. 15. to have given himself for his Church Ephes. 5. 25. that he might redeem us from all iniquity and might purifie to himself a peculiar people Titus 2. 14. The Prophet Esay teâ—tifieth that Christ by his knowledge that is by the knowledgement of him which is faith shall justifie many Esay 53. 11 12. for he shall bear their iniquities and that he bare the sin of many and our Saviour himselfe Matth. 26. 18. that his blood was shed for many for remission of sins It is true that Christ his death is a sâ—fficient price of ransome for the sinnes of the whole world Yea of more worlds if there were more then one for his blood and his sufferings whereby he redeemed us were the blood and sufferings of him that was and is God Act 20. 28. but yet they are effectual only to those that do believe Arg. 1. For if Christ had redeemed all men then all should be saved 1. For all that are redeemed are also justified and all that are justified shal be glorified 2. For for whom Christ died for them he hath satisfied the justice of his father so that there is no condemnation to them whom Christ hath redeemed 3. For whom Christ dyed them by his death he reconciled to God now they who when they were enemies were reconciled to God by the death of his Son much more being reconciled 〈◊〉 be saved by his life Arg. 2. Neither may we think that Christ would die for them for whom he would not pray But for the world faith he Iohn 17. 9. that is for the company of the 〈◊〉 and reproâ—atâ—s I pray not but for them whom thou hast given me out of the world Arg. 3. But if the Oath of an honest man ought to be the end of controversie much more ought the Oath of God in this place end this controversie concerning universall redemption For God hath sworn that to so many as he redeemeth he wil give them to worship him in holsness and righteousness But the greater part of mankind have never the grace to worship God in holyness and righteousness and therefore to them the benefit of redemption doth not belong Now when we do profess our selves to be the redeemed of the Lord we do withall confess that in our selves we are bondmen and servants whom Christ came to redeem out of this bondage But howsoever all will challenge to themselves the benefit of Redemption yet how few in comparison do acknowledg their bondage But like the unbelieving Iews when our Saviour promised them liberty profess that they never were in servitude Iohn 8. 33. and so bewray themselves not to be redeemed But this humble conceipt of our selves before our Justification is necessary for us if either we would seek to Christ or have him to respect us For if by nature we be not
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
holinesse if we bee sound and upright members of the Church militant we shall be inheritors of glory in the Church triumphant if we be sheepe in CHRISTS flock and not goates we shall be set at his right hand and receive that blessed sentence Come ye blessed of my Father inherite the kingdome prepared for you from the beginning of the world Matth. 25. 34. The signes of uprightnesse Now forasmuch as the Lord hath promised to all the sonnes of Abraham the heyres of promise that is to say to all the faithfull that being redeemed from the hand of our spirituall enemies he will give us to worship him in holiness before him it beâ—â—veth us seriously to try and examine our selves whether we be upright with the Lord our God or not Deut 18. 13. For if we be hypocrites and unsound Christians we can have no assuâ—ance that we are the redeemed of the Lord. God having sworn that to those whom he redeemeth he will give grace to worship him in holinesse and righteousnesse before him And to the same purpose and with the same labour we are also to try our selves whether we be hypocrites or not For such is the immeâ— diate opposition betweene uprightnesse and hypocrisie that if we be not hypocrites then are we upright and contrariwise But here it will be said that hypocrisie is in all men either more or lesse and that as all men are subject to lying so also to hypocrisie This the Papists whose profession notwithstanding of Christianity being for the most part a meere formality of religion denying the power thereoâ— is meere hypocrisie will hardly grant namely that the sinne of hypocrisie is in all For they teach that a man who is justified as every one of them is who either in his infansie is baptized or absolved preist when he is come to yeeres is with-without sinne and that there is nothing in him that God hateth nothing that properly can be called sinne untill he draw upon him the guilt of some mortall sinne Thus saying that they have no sinne they are convinced to have no truth in them 1 Iohn 1. 8. But we confess that originall sinne which is equally in all men by nature is not onely a privation of all spirituall goodness but also an evill disposition and proneness to all manner of sinne as to infidelity pride self-self-love hardness of heart carnall security hatred uncleanness cotousness ambition lying and hypocrisie c. and that these sinfull corruptions being so many habituall sinnes remain in all men both regenerate and unregenerate but with this difference that in the unregenerate they remaine in their full strength and for the most part with increase as the incrementa of originall sin unless perhaps abated or restrained by the contrary sinnes which contrary vices being from evill dispositions grown to wicked habâ—ts are said to reigne in carnall men But in the regenerate these corruptions remaine onely as the reliques of originall sinne in some measure mortified in them some more some less All which are the infirmities of the faiâ—hfull but especially those which are less mortified All which like the scattered foâ—ces of rebels vanquished but not utterly destroyed still remaine ad agonem to encounter with us upon all advantages So that in the best of us there remaineth a spice as of infidelity pride selfe-love hardnesse of heart carnall security hatred uncleanenesse covetousnesse ambition lying so also of hypocrisy But so long as a man seeth and detesteth this corruption and laboureth to mortify it so long as he is carefull to a voide it and jelous over himselfe lest his profession or other his good endevours bee contaminated or taynted therewith though there be some matter of hypocrisie remayning in hin yet he is not formally an hypocrite but is reputed upright For as it is said both of the faithfull themselves in generall though partly spirit and partly flesh that they are men spirituall and regenerate having their denomination from the better part and also of their actions performed in odedience though taynted with the flesh that they are good workes so is it in this particular even as a wedge of gold in which there is much drosse is notwithstanding a wedge of gold though not of pure gold and as an heape of corne wherein is store of chaffe is called an heape of corne though not of pure grayne so the faithfull though some drosse of hypocrisie and as the Prophet called it tinne Es. 1. 25. remayne in them are notwithstanding upright Therefore though hypocrisie be in all men yet all are not hypocrites but they in whom this corruption reigneth without resistance Yea but in baptisme originall sinne withall his branches is taken away I answear with Augustine De Nâ—ptiis Concup 1. â— c. 25. it is taken away first in respect of the guilt non ut peccatum non sit sed ut in peccatum non imputetur not that it should not be at all but that it should not be imputed to them that believe Secondly in respect of the dominion for it is taken away not that it should not remayne at all but that it should not reygâ—e in the faithfull Rom. 6. 14. wherefore as I said though hypocrisie be in all men yet none of the faithfull are hypocrites Who is an Hypocrite For an hypocrite is he who being inwardly void of grace and full of wickednesse maketh an outward shewe of Christianity and piety dissembing that evill which is in him and making semblance of that goodnes which he hath not having as even now with the Apostle I said of the Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outwâ—rd formality of religion but denying the power thereof Being as our Saviour saith like to whited sepulchers which in deed appeare beautifull outward but are within full of dead mens bones and of all uncleannesse Mat. 23. 27 like to those summer peares which being faire and mellow without are rotten at the core Now hypocrites are of two sorts for as of not speaking the truth that is lying there are two degrees the one is meâ—tiri which is coâ—tra mentem ire wittingly to lye and to avouch for a truth that which himself knoweth or at least thinketh to be an untruth the other mendatium dicere to tell an untruth unwittingly supposing it to be a truth so of not walking in the truth that is of hypocrisie there are two degrees viz. of such as be hypocrites either wittingly or unwittingly Both are deceivers the former knowing himselfe to be an hypocrite goeth about to deceive others yea God himselfe with his faire shewes the other not knowing himselfe to be an hypocrite but being deceived by the devill and his owne deceiptfull heart Jer. 17. 10. deceiveth himselfe as St. Iames saith ch 1. 22. Be yee doers of the word and not hearers onely deceiving your owne selves and v. 26. If any among you seeme to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is in
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 self-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
having their name from their effects for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it troubleth the head by excesse of rating and drinking so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drowsinesse or the drowsie evill or rather ryotings as it is translated Rom 13. 13. and so ought to be when it is joyned with drunkennesse the French fitly translate it gâ—rmandise and it signifieth excess of beâ—l chreere in ryotous feasts and compotations and such like of the which I foretell you as I have foretold you heretofore that they which doe such things shall not inherite the Kingdome of God Now as in setting forth the workes of the flesh the Apostle mentioneth chiefly the offences of the second table so in setting downe the fruits of the spirit he reckoneth up the dueties of the second table opposed to the offences thereof formerly mentioned and not the vertues of the first table wherein our piety which is to be tryed doth consist For this cause the Apostle mentioneth not either faith in CHRIST or love of GOD or hope of salvation or assiance in GOD or the feare of GOD and such like which are the principall fruits of the spirit because these are not the notes of tryall but the things to be tryed for the tryall whereof as namely whether we have true faith the true love and feare of God c. The Holy Ghost commonly propoundeth such notes as expresse those dueties which we owe to men as Ps. 15. 24. Esay 33. 14 15. 1 The fruit therefore of the spirit is charity saith the Apostle that is the love of our neighbour opposed to hatred with the fruits thereof 1 Iohn 3. 14. 2. Ioy opposed to envy and emulation whereby the carnall man repineth at the welfare of his neighbour in which the spirituall man rejoyceth 3. Peace opposed to contentions strife divisions and factions 4. Long-suffering and patience opposed to wrath and indignation 5. Gentlenesse or kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of charity 1 Cor. 13 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle hath fully expressed Eph. 4. 31. 32. Let all bitternesse and wrath and anger and clamour and evil-speaking be put away from you with all malice and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde one to another forgiving one another even as God for Christs sake hath forgiven you Col 3. 12 13. 6. Goodnesse whereby we are free from desire to hurt any body and are ready to doe good to all Gal. 6. 10. even to those that deserve ill of us ovâ—rcoming ill with goodnesse Rom. 12. 21. opposed to hatred and murther 7. Fuith that is fidelity or faithfulnesse as the word elswhere is used Tit. 2. 10. and is one of the weighty points of the law Mat. 23. 23. A faithfull man is he who is both true in his words and firme in his promises both which are tokens of the upright Ps. 15. 24. 8. Meeknesse or the spirit of meeknes so called 1 Cor. 4. 23. Gal. 6. 1. because in the faithfull it is a fruit of the spirit called also mildnesse and lenity 1 Pet. 3. 4. 2 Tim. 2 24 25. Tit. 3 1 Which being a morall vertue proceeding from humility charity patience or long suffering with which it is joyned in the Scriptures with love 1 Cor. 4 21. 13. 4. 5. 7. with humility Eph. 4. 2. Mat. 5. 3. 5. 11. 29. Pro. 16 19. with long-suffering and patience Col. 3. 12. 1 Tim 6. 11. moderateth and â—estrayneth anger and griefe with all the fruits thereof which are called the irascible passions and perturbations of the soule such as be impatience desire of revenge and all insolent cruell bitter sierce harsh contentious clamorous and turbulent disposition towards our nighbour with which vertue whosoever is indued is by Solomon prefered before the men of might Pro 16. 32. for howsoever it be despised in the world as a signe of fooles and mecockes yet it is of especiall accompt with God 1. Pet. 3 4. as being the most proper and if I am so speake characteristicall marke of Christs â—â—eepe Whereby as they best resemble the Lambe of God Esay 53. 7. who was meeke in spirit and humble in heart Mat. 11. 29. so are they best discerned from those who being of an insolent a â—ierce an harsh a cruell and turbulent behaviour are to bee accompted wolves rather then the sheepe of Christ. And therefore it is reckoned by our Saviour among the 8. notes of â—eatitude Mat 5 5. Blessed are the meeke for they shall inheâ—ite the land meaning the celestiall Canaan the land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrewes 2. 5. as being in Christ the heires of the world whom the Lord will beautâ—fie with salvation Ps. 149. 4. 76 9. 9. The last is temperance which is also a morall vertue moderating the other sort of affections which are called desires and concupiseences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred naturally either to the preservation of the individuum in the nourishing and cherishing of the body or to the propagation of mankinde by generation and restraying the abuses and disorders thereof This vertue as it respecteth the former is Sobriety in meat drink apparell opposed to drunkennes and bellicheere before mentioned and vanity in apparell as it respecteth the latter it iâ— called Chastity opposed to adultery fornication lasciviousnesse and all uncleannesse And this was the first generall note of difference that the upright Christian doth know or may know that Christ is in him by the fruite of the spirit but the hypocrite though he professeth himselfe a Christian and consequently a member of Christ yet neither doth nor can knowe it seeing that neither he is in CHRIST by faith nor CHRIST in him by his spirit 2. The second is this The upright man walking with God and before God is desirous chiefly to approve himselfe to God who seeth the heart 1 Thess. 2. 4. and therefore is as religious if not more alone and in secret as before others yea chooseth rather according to the advise of our Saviour Mat 6. 46. 18. to do private duetyes in secret rather then before others The hypocrite walking as before men who see the outward man onely seeketh chiefly to approve himselfe to men and therefore is more religious before others then alone and those good things which he performeth he doth them to be seene of men Mat. 23. 5. as our Saviour sheweth in the duties of almes prayer and fasting Mat. 6. 2. 5. 16. And one the other side those sinnes which he forbeareth or feareth to commit before men he feareth not in private to commit before God And in a word if men be not acquainted with his actions hee neither carech to doe good nor feareth to doe evill 3. The upright man preferreth the testimony of his owne conscience concerning himself 2 Cor. 1. 2â— 1 Cor 4. 3. Iob 31. 36 before the opinions of other men and therefore