in the end prove as those Brookes that Iob speakes of that faile men when they have most need of water 2 The Lord doth of all other services reject this formall righteousnesse Psalme 50.8 Psal 50.8 Isa 1.14 Isa 1.14 My soule hates your new Moones and your appointed feastâ— they are a burthen to me I am weary of them verse 13. Incense is an abhomination to mee c. Who will then goe about to make his heart beleeve that the outward usage of Gods ordinances will commend a man to God 3 It is among the sinnes of these times prophesied 2 Tim. 3.1.5 2 Sam. 3.1.5 that in the latter daies shall come men having a forme of godlinesse but not the power Now wee ought to be so much the more carefull to avoid it as we are more subject to it in regard of the prevailing of it in the age wherin we live 4 We must know that the end of all Gods ordinances is the renuing of Gods image in us the making of us new creatures the fashioning of our hearts to his will therefore we heare pray receive the Sacraments that wee may have the graces of faith and repentance stamped in our soules Now then when wee attaine not this benefit by them we lose all our duties the ordinances become as a dead letter the very sacrifice of fooles The third Harbour wherein the soule of man rests it selfe is Temporary Righteousnesse such a service of God as carries a goodly shew for the time but after vanisheth away Consider 1. What it is 2. The grounds of it 3. The deceits of it 4. The discovery 1. Temporary Righteousnesse is a work of the spirit whereby a man being enlightned to see the priviledges that are in Christ for a time rejoyceth in them yeeldeth some obedience to them yet afterward he utterly falls away It is a work of the spirit Heb. 6.4 Heb. 6.4 they that have it are said to bee partakers of the Holy Ghost Whereby a man is illightned to see the priviledges that are in Christ and rejoyceth in them Luke 8.13 Luke 8.13 the stony ground which represents the temporary professour receives the word with joy yeelds a measure of obedience Matth. 12 43. Matth. 12.43 the uncleane spirit is said to go out of a man for a time wherein the temporary Christian is understood now in the time wherein he departs the temporary Christian out of whom he goes yeelds some measure of obedience yet so as afterwards he falls away So the righteousnesse of temporaries is compared to the morning dew that vanisheth away with the Sunne and that this is his estate to fall away is insinuated Hebr. 6. Examples of this estate two more eminently known Saul of whom in the beginâ—ing of his raign we heare of many good actions his wisdom in his patient bearing with those wicked men that murmured against him 1 Sam. 10.27 1 Sam. 10.27 his humility in refusing to take the estate of a King upon him ver 22. his mercy in succouring the men of Iabesh Gilead Chap. 11. 1 Sam 11. his Iustice in puâ—ting downe the witches 1 Sam. 28.3 1 Sam. 28.3 and yet afterwards fearefully did hee fall away from God The other is the example of that famous hypocrite Iehu how zealous did he carry himselfe in rooting out the posterity of Ahab and how did he in all pretend the worke of the Lord how did he put to death all the Priests of Baal and brake all the Images yet dyes with this brand that he departed not from the sins of Ieroboam 2. Grounds 1. That these men were never truly engrafted into the Vine Christ Iesus they were never truly sodered and united into Christ as parts of his mysticall body whereof hee is the head and accordingly being never truly conjoyned unto him no marvell if in time they be drawn dry and become as branches unprofitable that which they doe is by a common influence of the spirit of God enabling them unto some duties wherby hee pleaseth to glorifie his name and as that whereby wee continue and persevere in the state of grace is our union and society with the Lord Iesus whereby we become one with him and none shall take us out of his hands so that which makes the fruit of the spirit to wither and come to nothing in us after a time is the want of this conjunction with Christ because the seed of God is not in us such are nourished not from the power which diffuseth it selfe from the head to the members but from some externall cause and worke of the spirit but out of the mysticall body of Christ 2. There is a dâ—fferent manner of receiving the word some receive it into the uppermost face of their hearts others so receive it that it sinkes more deepely into the soule takes a firme rooting with some their knowledge swimmes in their braine casts a reflexion upon the affections from the light that is in the understanding o hers are changed into their knowledge their knowledge doth exeâ—cise a commanding power over the faculties of soule and body Now this different manner of receiving of the word makes a difference betweene Professours of whom some hold out others fall away this is the difference betwixt the stony ground and the good earth Mat. 13. So that the reason why this righteousnesse fades and comes to nothing is that because it not being stamped deepe enough into the soule when temptations make an assault it is not of ability to resist 3 Deceits 1. He imagines himselfe in good case for that he can rejoyce in the word when he heares it Answer There is a threefold difference betwixt the joy of the temporary and the Elect in hearing the word The temporary rejoyceth in hearing of the glorious priviledges of the Christian estate being convicted of the goodnesse and excellency of them like as a man is affected with joy to behold with his eyes a Vine plentifully â—aden with grapes or a field of corne that is goodly to see to in regard of the large and plentifull crop though he have no part in it even such may be the joy of the temporary caused not from any perswasion of propriety and interest in the things but only from the glorious hiew and beauty of the things themselves But as for the elect of God their joy ariseth from an evidence of that assurance they have of their interest in them that they are peculiar to them and that they are within the promises 2. The joy of the temporary is a joy that ariseth from a slight taste that he hath of Gods mercies and the Christian prerogatives whereas the joy of the true converts springs from that good they finde even from a perfect nourishment that they receive finding themselves justified and sanctified by vertue of that they have gotten in the ministry of the word The Apostle in the words last spoken of the temporary professour Heb. 6. gives occasion of
seekes to draw us to a searching into our owne hearts Gal. 6.4 Gal. 6.4 Let every man prove his owne worke and then shall he have rejoycing in himselfe and not in another this made Saint Paul so lightly esteeme the judgement of men touching his estate before God 1 Cor. 4.3 1 Cor. 4.3 I passe very little to be judged of you or of mans judgement that is his commendation that God accepts of him his praise is not from men but from God Rom. 2.29 Rom. 2.29 The second false shadow under which men doe shelter themselves and rest in as a state of grace when it is nothing lesse is formall righteousnesse where consider 1 What it is 2 What be the grounds of it 3 What be the deceits 4 The discovery 1 Formall righteousnesse is the practise of the outward duties of the first Table joyned with a neglect of the duties of the second Table and that by giving way to some grosse corruption Wee may see a patterne of this Ier. 7.9 10. Ier. 7.9.10 will you steale murder and commit adultery and come and stand before me in this house where my name is called upon Pro. 7.14.15 Pro. 7 14.15· the whorish woman conjoynes the paying of her vowes to God her peace-offerings with the breach of wedlocke Matth. 23 14. Maâ— 23 14. the Pharises devoured widowes houses under colour of long prayeâ—â— Touching the duties of the first Table whereunto the formalist attaines they are these 1 He is in respect of the outward man a diligent repairer to the publike assemblies a hearer of the word receiver of the Sacraments he will not sticke to goe a mile or two to the hearing of a a Sermon all this was in Herod in those that professe to our Saviour that they have eaten and druâ—ke in his presence Secondly hee may be a meanes to draw on others and to say with those Isa 2.3 Isa 2.3 Ezek. 33.30 Come let us goe up to the moâ—â—taiâ—â—f the Lord Ezek. 33.30 Ezekiels hearers though but formall can say every man to his brother Come I pray you and heare what is the word that commeth forth from the Lord. 3 Hee may grow to get a great measure of knowledge to be able to discourse to the purpose of the Scriptures and what is taught in the publike ministery so we reade of some Matth. 7.22 Mat. 7.22 that have attained so much knowledge that they have beene able to prophesie that is to preach in Christs name and yet meere formalists 4 He may take up a solemne forme of prayer have his time and place for his devotion Luke 18.10 Luke 18.10 the Pharisee goes up to the Temple of purpose to pray and that the old Iewes were very frequent in this it appeares Isa 1.15 Isa 1.15 though ye make many prayers yet I will not heare 5 He may proceed to humble himselfe in fasting joyne with others in the solemne exercises to that purpose 1 Kings 21. 1 King 21. Isa 58.3 Ahab thus abased himselfe Isa 58.3 Wherefore have wee fasted and thou seest not 6 He may outwardly reverence the Preachers of the word as Saul did Samuel Herod Iohn Baptist give entertainement to them as the Pharisee Luke 14. Luke 14. who invited our Saviour yea make words of love to them 2 Grounds of this formall righteousnesse declaring how a man comes to set up his rest in so deceitfull an appearance 1 It is the divels policy when he cannot draw men to a false worship of God to set up Idols then he laboureth mainly to detaine men in the shell and shadow of an outward worship to make them quiet themselves in this as all that God requires Thus were the old Iewes exceedingly beguiled while they placed all religion in outward sacrifices by this men are kept from the life and power of godlinesse while they are so farre seduced by Sathan as to rest in the Paradise of a formall service of God 2 Man by nature is devoted beyond measure to his naturall corruption so as what hee wils that he wils with his whole strength so loath are men to part with their corrupt practises that skinne for skinne and all that a man hath will he give rather then forgoe any part of that which he is by naturall apprehension bent unto Hence the Scripture tearmes the sinnes that a man is more specially inclined unto his right eye his right hand then which what is not a man more willing to lose hereupon the heart of man seekes and having by seeking found such a righteousnesse as wherein it may be something with God and yet retaine his owne selfe-liking sinnes by all meanes embraceth this forme of service of God takes great conâ—entment in this and such a one is this formall righteousnesse which makes a faire shew promising great matters both unto others and our owne seduced hearts and in this doe men willingly rest as that which gives a dispensation unto some partiall sinnes and yet carries a goodly appearance amongst men This formall service of God will bring whole rivers of outward service even the first borne of his body for the sinne of his soule so be it he may retaine his owne will 3 The honourable and glorious things that the Lord hath spoken of outward services the Lord ascribes the greatest worke to the Ministery of the Word and Sacraments the opening of the eyes to the blinde the working of faith the cleansing of the heart the salvation of body and soule so to prayer and fasting how much doth the Scriptures attribute making them the very meanes whereby the very treasures of heaven are opened and all good things communicated to us Hereupon the deceitfull heart of man is so ravished by these worthy effects wrought by these ordinances as that it makes no question but if it shall serve God in these all other things must needs follow of themselves though a man be failing in other duties of the second Table yet the excellency of these shall make a recompense and give satisfaction to God 3 Deceits First that for those outward duties performed they endure persecution undergoe many mockes and taunts from wicked men come into trouble for that they doe being well done and from hence they gather confidence that their courses are approved of God Answ It is no sure argument of the truth of a mans profession that he endures trouble for it No question but Iudas had his part in those crosses that did accompany the preaching of the Gospel and yet who doubts of the rottennesse of his profession but among others Alexander of whom we reade Acts 19. chapter 33. verse Acts 19.33 that hee was neere unto death for the Gospels sake and yet of the same man as Calvin thinkes doth Saint Paul give a heavy censure when hee prayes that God would reward him according to his workes 2 Tim. 4.14 2 Tim. 4.14 Secondly the worlds hatred of a Christian profession is
where there is a re-entry of Devils after their ejection is worse than the beginning 2 Peter 2.21 2 Peter 2.25 It had beene better for them not to have knowne the good wayes of God then after they have knowne them to turne from the holy Commandement delivered unto them 2. Our departing from good wayes after we have made progresse in the same argues in us extreme folly wee cannot enter the lists so much as of a temporary profession but we must looke to suffer many things we must betyed to the means deprived of much of that which the flesh cals liberty Now shall we suffer all this in vaine shall we with the Israelites come out of Egypt undergoe many sorrowes in the wildernes come to the borders of the land of Canaan and then give over and faint by the way Shall we doe as hee that takes a long and chargeable journey to buy a commodity that is needfull for him and when he comes to the place parts for a penny and goes home againe without it Ezek. 18.24 Ezek. 18.24 If he turne away all his righteousnes that he hath done shall not be mentioned 3. Consider That all the promises of God are entailed upon the grace of Perseverance Matth. 24.12 13. Mat. 24.12 13. Because iniquity shall abound the love of many shall waxe cold but he that endureth to the end shall be saved Revel 2.10 Revel 2. â—â— â—â— be thou faithfull unto the death and I will give thee the crowne of life ver 11. he that overcommeth shall not be hurt of the second death Revel 3.12 Revel 3.12 him that overcommeth will I make a â—r in the Temple of my God Wherefore let us at any hand be admonished to search and try our Profession not deceive our selves we may make a shew to others and our hearts may make us believe all is well but let us not trust them till we have tryed them It is the foole that will believe every thing Many have set forward in good wayes aâ— Naâ—mies two daughters that would needs accompany her into the land of Iudah saying we will returne with thee unto thy people and yet how easily was Orpah entreated to goe backe So there are many Orphats that seeme as if they would travaile to heaven yet give over in the mid-way let their examples be admonitions to us Thus farre of the discovery of the false harbours of the Christian estaâ—e Now I come to the meanes of inquiry In the inquity to be made for the direction of a Christian in the duty of selfe tryall foâ—re specialâ—ies are to be discussed 1. What graces are of the essence and being of a Christian 2. What their nature is 3. What is the least measure of them lesse then which a man cannot have and be in the state of grace 4. What be the severall marks of these graces essentially necessary For the first I find that the Scripture doth inclose all in these two duties Faith and Repentance Mark 1.15 Mark 1 1â— Acts 20 2â— Repent and believe the Gospell Acts 20.21 Witnessing to Iewes and Grecians repentance towards God and faith toward our Lord Iesus Christ By these two we passe from death to life from the power of Sathan to God Now the latter of these duties being unfoldâ—d there are these three maine branches of it 1. Godly sorrow 2 Cor. 7.10 2 Cor. 7.10 that is the beginning of it and as it were the first step whence it is said to bring forth Repentance to salvation ver 10. 2. A change of mind called the New Creature fleshy heart renovation of the spirit of our mindes implyed in the word repent which properly signifies a transmutation or alteration of the mind 3. New obedience Matth. 3.8 Matth. 3.8 bring forth fruits worthy of amendment of life Rom. 12.1 Rom. 12.1 give up your bodies as a living sacrifice So that the issue of all is that to set a man in possession of the state of grace there bee foure maine workes of the spirit 1. Faith 2. Godly sorrow 3. Change of minde 4. New obedience Wiâ—hin these is comprehended whatsoever appertaines to the being of a Christian Many complementall graces are further found in him who is in the faith as appertaining to his well-being these and these only doe estate him in that blessed tenure of the sonnes of God Secondly What these are in their particular nature Faith is a work of the spirit whereby we are enabled to apply to our selves the promises made in Christ for our reconciliation with God It is a worke of the spirit of God Eph. 2.8 Ephesians 2.8 It is the gift of God we are enabled Our wils are lifted up above their naturall condition and ability by a speciall infusion of grace for howsoever faith be begun in the understanding yet the perfection of it is from the will this is apparent from the object of saving faith which is not only truth but also good and good to us To apply to our selves So Iohn 20.28 Iohn 20.28 Thomas shewes himselfe to be a believer when he saith My Lord and my God Galath 2.20 Gal. 2.20 I live by the faith of the Sonne of God who loved mee and gave himselfe for mee The promises made in Christ they are the matter whereabout our faith is exercised Rom. 4.21 Romans 4.21 Abrahams assurance was settled upon the promise For our Reconciliation with God this is the benefit of it that upon believing God is reconciled wee have an attonement Rom. 5.11 Romans 5.11 Thirdly what is the least measure of saving faith Answer It is a constant earnest desire of the pardon of sin flowing from an humble heart joyned with a conscionable use of the meanes I say constant to difference this desire from the moody passions that are in naturall men to whom God disclosing the fearefulnesse of the vengeance to come they doe for the instant desire a remove all of their sinnes I say earnest with respect to the sluggish wishes that are in the unregenerate as also to that fervency of desire which experience shewes in the godly Psal 42.2 Psalme 42.2 my soule is a thirst for God I say further that it is set on worke by an humbled soule a soule touched with his owne miseries a wounded spirit a broken heart Psalm 10.17 Psalme 10.17 thou hast heard the desire but it is the desire of an humbled soule of the poore in spirit Last of all this desire expresseth it selfe in a carefull and diligent use of the meanes whereby it may be increased as Prayer hearing the word receiving the Sacraments This is that faith which is tearmed by the smoaking flaxe and bruised reede Matth. 12.20 Matth. 12.20 which promise of Christ is not to breake the one nor quench the other This to be in Gods acceptation as saving faith appeares in that God rewards this hungring desire with everlasting life Matth. 5.6 Luke 1.33 Matth. 5.6
man shewes his displeasure against sinne by punishing the instruments and occasions of it Acts 19.19 Acts 19.19 they that used curious arts brought their bookes and burnt them before all men So we reade of Câ—aâ—er that thrust that hand first into the fire which had subscribed the Popish Articles So that godly sorrow may be discerned by this traine of graces wherewith it is accompanied that worldly sorrow wants at least in the truth of them though it may have some shadowes of them Vse That we doe not content our selves to have sorrow for sinne but labour to finde out whether it be a godly sorrow or not by these marks we may grow to some resolution to discover to ourselves that we be not mistaken in some legall affrightments or worldly griefes in stead of godly sorrow which is a speciall part of repentance Looke what is that which â—ets our sorrow on worke whether it be the terrible nature of Gods judgements or the experience of his fatherly mercies Consider of what continuance our sorrow is whether of affecting naâ—ure or more permanent such as dwels with us and doth not onely lodge with us for a night Looke whether it be indifferently as well for sinnes secret as open what thou findest to be thy best cordials to comfort thee whether Gods word or naturall meanes but of all advisedly consider whether thy sorrow be attended with the forenamed carefulnesse clearing of thy selfe indignation feare vehement desires zeale revenge accordingly thou mayest be comforted in thy mourning or discouraged in respect of thy estate The third grace that enstates a man in the state of grace is change of minde Quest What is it Answ It is a worke of the spirit whereby the image of God is repaired in us flowing from a hatred of sinne and love of righteousnesse It is a worke of the spirit for so those that are thus changed are said to be borne of the spirit Iohn 3.5 Iohn 3.5 By the image of God I understand that conformity and agreement which is betwixt Gods law and the faculties of the reasonable creature consisting in righteousnesse and true holinesse Eph. 4. Eph. 4. this is said to be repaired for that being defaced in the fall of Adam it is in part restored againe so as those who are thus changed are said to be new creatures to have a new spirit put into them I say further it flowes from a hatred of sinne and love of righteousnesse to difference it from those purposes that are wrung from men in respect of some grievous hand of God upon them by the smart of the rod by the feare of punishment onely So that a man that would prove himselfe whether his minde be changed must consider whether the spirit of grace hath so altered the powers and faculties of soule and body so as they are content to be subject to the law of God renouncing their former ungodlinesse Quest What is the least measure of this change Answ A setled and a constant purpose flowing from a hatred of sinne and love of righteousnesse whereby the heart resolves to repent to become obedient to God and to eschew his owne sinfull wayes this is the least measure of this change whereunto if a man do not attaine he is not changed Now this setling and disposing of the heart to the wayes of God to be the forme and life of a changed estate it appeares in that Gods children are deciphered by it Acts 11. Acts 11. that they with purpose of heart cleave unto the LORD 2 Chron. 20.3 2 Chron. 20.3 Iehosaphat set himselfe to seeke the Lord Psal 119.57 I have determined to keepe thy ward A constant purpose to be changed is in Gods acceptation as also in its owne nature a change that argues a man in the state of grace for if it be the fruits of a mans corrupt nature not to have so much as a desire or will that enclines to this change but even wholly averse and untoward then surely for a man to see so much of his owne misery and to be perswaded so far of the good estate of him that is changed as unfeignedly to purpose a change it must needs be the proper worke of the spirit Luke 15. In the Prodigall sonne the very purpose of a change is both accepted and commended as the change it selfe Markes Markes of this change otherwise called regeneration or new birth First Mark That it is to tall a whole change casting a new forme upon soule and body the whole man for as the corruption did over spread all the powers of man so in the restauration the spirit of grace is as large in repairing as sinne was in defacing whence the man thus renued is called a new man a new creature is said to arise from the dead and accordingly the Scripture makes it a worke of the whole man 1 Thes 5.23 1 Thes 5.23 The God of peace sanctifie you throughout this is expressed to be the whole spirit soule and body The minde must be changed Col. 3.9 12. The will Iohn 8.47 Col. 3.9 12. Iohn 8.47 affections Col. 3. Memory Psal 119. Conscience all sanctified more or lesse The kingdome of heaven that is the worke of grace is compared to leaven in regard of its diffusive and spreading nature it alters the whole lumpe Matth. 13. Matth. 13. hence the work of grace is set out by a comparison from the light for as that according to the measure of it enlightens all the house at once not first one place of it and then another so is it in the renewing of the soule it receives the spirit of grace into every part with one act of the spirit To conclude therefore looke as the oyntment that was poured on Aarons head ranne downe even to the skirt of his garments so the holy annointing with the oyle of grace drencheth even the lowest and basest parts of soule and body working in them a change of grace Second Marke That it enableth us by faith in Gods word to overcome the world makes the man in whom it is a Conquerour so as he gets the victory over the corrupt lusts of his owne heart and the enticements that come from the world or the devill 1 Iohn 5.4 All that is borne of God overcomes the world So then a speciall property of him that is changed is that he hath strength infused into him wherby he withstands sinfull motions in the heart fashions not himselfe to the world resists the devill By our naturall condition we are servants to our corrupt hearts they have an entire command over us so as we both obey them and have no power to doe otherwise Now where the spirit worketh this change there sinne raignes no longer so as we should obey it in the lusts thereof neither doe we give our members as weapons of unrighteousnesse unto sin but we give our selves unto God as they that are alive from the dead Rom. 6.12 13.
the spirit whereby a man that is already justified doth by vertue of grace received bring forth fruits worthy of amendment of life It is a worke of the spirit Ezek. 36.27 Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes Of him that is already justified that is acquitted of his sins and made righteous in the sight of God Rom. 5 1. Rom. 5.1 6 1. c. 6.1 c. After the doctrine of justification followes the doctrine of new obedience to let us understand in what order they are in the Christian estate Doth by vertue of grace received from Christ Iohn 15.4 Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except ye abide in me Phil. 4.13 Phil. 4.13 I can doe all things through Christ who strengthens mee bring forth fruits worthy of amendment of life Such workes as doe beseeme a man altered and changed that professeth another course of life these are those duties that concerne God or man comprised in the Scriptures Philip. 1.11 they are termed the fruits of righteousnesse So that he that would approve himselfe to his own soule to be a practiser of new obedience must consider whether he adorne his profession with the performance of such religious duties as the Lord commands Question 2 What is the least measure of it Answ It is an unfeined and constant endeavour to do the will of God I say an endeavour to difference it from the legall obedience which is the strict performance of such duties which God commands according to the rigour of his law In this the endeavour through Gods mercy is accepted for the deed done I say an unfeined endeavour to difference it from the glorious shew which hypocrites may and doe make Lastly I say it is constant with respect to the endeavours of the temporary which are soone out of breath and die before they come to perfection Now that this unfeined and constant endeavour is accepted as the deed done it appeareth first in the example of Abraham of whom the Scripture saith Heb. 11. that he offered up his sonne Isaac yet it is plaine that he did not sacrifice his sonne the Lord by an Angell from heaven forbidding him whereby we gather that in Gods acceptance he was offered up for that there was a faithfull endeavour on Abrahams part Secondly The godly and upright men are said Psal 119. To doe no iniquity Now we know this that there is none that sinneth not Onely for that the just man endeavoureth and doth his best to doe no iniquity he is accepted of God as if he did none So of David it is reported that he sinned only in the matter of â—â—iah when as notwithstanding he sâ—ned many wayes else in his raging anger at Nabal in câ—okering his children and likewise in his unjust dealing with Mephibâ—sheâ—h but yet for that in all these Davids heart was faithfull in endeavouring to doe Gods will they are not taken notice of being â—s â—yed in Gods acceptance who measureth obedience not by the effect but by the affection of the doer Thirdly The Lord is said to deale with his as a father with his children the matter of obedience Mal. 3.17 I will spaâ—â— them as a father spareth his owne sonne that serveth him Now if a man sets his sonne a taske enjoyning him to write a Coppy if hee sees that hee doth but his best eâ—deavour he accept it commends and encourageth his child even so doth the Lord deale with us when he perceives a faithfull labouring on our partâ— to doe what hee commands hee accepts iâ— this case the will 〈…〉 and accordingly rewards it Question 3 What be the marks of new obedience Answ Marks They are generall or speciall Generall That in new obedience it is onely the conscience of Gods commandements that sets heart and hand on worke not any other externall motives obedience not springing from the word is as one cals it wilde Oates Psal 18.22 Psal 18.22 the ground of Davids obedience was this all his lawes were before me and I did not cast his Commandements from me Psal 37.30 Psal 37.30 The mouth of the righteous will speake wisedome for the law of God is in his heart Iob 22.23 as the ground of turning to God saith Eliphaz receive I pray thee the law at his mouth and lay up his words in thine heart Many performe good duties that are moved thereunto by feare of punishment displeasure of man feare of discredit with a desire of praise that they may be seene of men as loath to sustaine damage in their outward estates all these doe not render to God that new obedience that the Lord requireth the Lord delights not in such sacrifices the performers can have no assurance that herein they please God Second marke That it carries a respective eye to all Gods Commandements it doth not call out any and leave the rest but all the knowne will of God so far as the judgement is convinced the heart endeavoureth to practise Psal 119. Psalme 119. I shall not be confounded when I have respect to all thy Commandements Zacharie and Elizabeth walked in all the Commandements of God Heb. 13.18 Heb. 13.18 wee trust wee have a good conscience in all things desiring to live honestly And great reason is there for this equall eye to be had to all Gods Commandements since they all lay a bond upon the conscience and the majesty of the Commander shines as well in the one as in another Now that a man may the better examine his obedience I will propound a five-fold difference of Gods Commandements by which the heart of man is apt to deceive it selfe Commandements are first either such as concerne the outward man as keeping the Sabbath just and righteous dealing amongst men or inward as confidence in God cleansing of the heart from evill thoughts Now new obedience must equally respect both 1 Cor. 6.20 1 Cor. 6.20 Glorifie God in your bodies and in your soules Secondly they are either the greater Commandements or such as are of lesse importance as the speaking of a vaine word idle mirth Christian obedience must have an eye as well to the one as to the other Matth. 23.23 these ought ye to have done and not to have left the other undone Thirdly Commandements are differenced according to the two Tables some concerning duties to God oâ—hers respecting duties to men Accordingly who ever would have comfort in his obedience must obey God in both not strict in the one loose in the other Isa 58.7.8 Isa 58.7.8 14 and 14. duties of the first and second Table are both enjoyned not onely to keepe Gods Sabbath humble thy selfe with fasting but also the practise of mercy and justice among men Fourthly the Commandements of God are either such as concerne our generall calling as we are Christians whereby we call upon God heare his