is the Gospell which is the truth of GOD in CHRIST or his truth concerning salvation by CHRIST Now to give a willing lively and effectuall assent to his truth farre exceedeth the strength of corrupted nature John 6. 44. Matt. 16. 16. 17. These things thus premised I come to his argumentation and first to the proposition which if it were universally true as it is propounded whatsoever the understanding by the onely light of Nature judgeth to be honest that the will can desire by the onely strength of Nature then might I as lawfully assume and conclude thus to the great comfont of the Pelagians and Arminians whom in divers other points he doth worthily But by the onely light of nature the understanding judgeth it to be an honest and a good thing to believe in God and to obey him to believe in him I say not onely as true in his word but also as faithfull in his promises and consequently to trust in him for the performance thereof likewise to obey God commanding us any duety as namely to turne unto him by unfained repentance and to lay holde upon CHRIST by a true faith therefore by the onely strength of nature the will may desire or will any of these acts namely to turne unto God by unfained repentance to lay hold upon CHRIST by a true faith to 〈◊〉 unto God for the performance of his promises to us which in his conceipt is the very act of Faith as it justifieth I come to the assumption where I confesse in a confused generality the understanding by the onely light of â—ature judgeth it an honest and good thing to believe what God revealeth indefinitely but when you come to the particular object of justifying Faith viz. that IESUS CHRIST is the Soâ—â—e of GOD and Saviour of all that believe in him this either they will deny to be revealed by GOD as to the Jewes the preaching of CHRIST crucified was a stumbling block 1 Cor. 1. 23. and to the Greekes foolishnesse or if they doe give a kinde of assent unto it yet they neither doe or can believe it by a lively and effectuall assent His second reason That is no act of justifying faith which is fâ—â—nd in devils hereticks hypocrites and reprobases But this assent to divine revelations because of GODS authority is to be found in devils hereticks hypocrites and reprâ—bâ—tes Therefore this assent is no act of justifying faith Answ. The proposition is not univâ—â—sally true for so much of faith as is found in the wicked either men or Angels is common to them with the faithfull and elect and without it there can be no faith If therefore justifying Faith doe assent to divine revelations because of GODS authority and there can be no justifying faith without this assent then it followeth that to assent is an act of justifying Faith But I answer to the assumption that this assent meaning a willing lively and effectuall assent to the truth of GOD in Christ is not to be found in divels whose assent is not so much as willing but with horrour even to that which they abhor as himselfe confesseth not in hereticks who as they are hereticks dissent from the truth For though that assertion of the Papists that any one act of infidelity bereaveth a man of faith be wicked and desperate yet this is true that howsoever the proper object of faith as it justifieth is Christ notwithstanding by the same faith by the which we are justified we believe not onely all other articles of the Christian faith but also whatsoever GOD hath revealed in his word and whosoever doth refuse to believe whatsoever GOD hath revealed in his word he hath not a true faith Nor in hypocrites and reprobates whose seeming faith is neither lively nor true but dead and counterfeit not formata but informis Indeed this distinction of faith that it is formata or informis according to the meaning of the schoole-men and Papists is to be rejected and that in two respects first because they propound it as a distinction of a true justifying faith when as it is not possible that that faith which wanteth his forme and which is dead and therefore hath not his true being should justifie neither is it possible that that Faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effectuall by an active efficacy as namely to justifie which is called actus secundus which hath not the formall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus Secondly because the Papists in this distinction imply that Charity is the forme of faith and as it were the soule thereof which they seeme to ground on Iames 2. 26. For how can one habit be the forme of another especially such an habite as is the fruit and consequent of the other For Charity which is the end of the law 1 Tim. 1. 5. proceedeth from faith unfayned For when wee are by faith perswaded of GODS love towards us in Christ then are we moved to love GOD and our neighbour for GODS sake and the more we are assured of GODS love the more is our heart inflamed with fervent love towards GOD as I have shewed And if the habit of Charity cannot be the forme of faith then much lesse can good works which are the outward fruits both of Faith and Charity or as the Apostle speaketh of faith quae operatur per charitatem which worketh by love Gal. 5. 6. Neither doth the Apostle St. Iames compare workes to the soule but to the breath as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath doth properly signify and so is used in many places where it is called the Spirit of the mouth and the Spirit of the nostrils so that the meaning of St. Iames is as the body without the breath is dead even so Faith without good workes which are as it were the breathing of a lively Faith is dead Not that ever it lived but because it is without life as many things are said to be blind which never saw and dumb which never spake But howsoever this distinction in the Popish sence is to be rejected yet it cannot be denyed but that as knowledge is either literall which is an idle knowledge swimming in the braine but not working on the heart and Conscience or Spirituall which is a powerfull and operative knowledge so faith is â—ither a true lively and effectuall or else a counterfeit and a dead Faith which some call a bare historicall Faith answerable to the literall knowledge The former is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places and Gal. 5. 6. It is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—fficax effectuall as that prayer which availeth much is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16. or effectually working or active having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act both the first and the second the first which is as it were the form wherby it truly is and in respect whereof it may be called formata which as Solomon speaketh of other graces Pro. 3. 21. Tushijah the very essence and entity the soundnesse and integrity of it in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectuall having efficacy in it selfe The other which is actus secundus whereby it is lively active and effectuall in bringing forth the acts and operations or the fruits and effects of Faith In respect of the former it is said to have root whereby I understand that apprehensive and attractive power of Faith in apprehending and receiving Christ in respect of the latter it is said to be fruitfull and working by love the latter which is not unfained is counterfeit having neither roote Luke 8. 13. Nor fruit and therefore is as St Iames saith dead Jam. 2. 20. 26. Now as the counterfeit of a man is not truely a man though called by his name so this counterfeit and dead Faith which is the faith of hypocrites though it have a name of faith is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truely but aequivocè and being not a true faith is not Faith for ens verum convertuntur and in this sence it may well be called informis That faith therefore which is common to devils to hereticks to hypocrites and reprobates is not true but counterfeit not lively but dead not formata but informis And thus have I defended that necessary and as I am perswaded most comfortable truth which I delivered in the Discourse concerning the certainty of Salvation FINIS a By singular dispensation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in x Chrysost. in Eph. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. y Nihil vnlet nist ad peceandum De spiritu lit c. 1. z Ad â—â—â—facium 〈…〉 Pelag. lib. 3. cap. 8. * Bellorâ— Iustif. â—ib 4. tap 5. * Prov. â—9 14. The spirit of a man will sustain his infirmity but a wounded spirit who can â—ear * Being prâ—pared by the Law and other legall means we must attend to the Gospel Rom 10. 8. 17 * By which the Holy Ghost worketh in us faith and that in two degrees * A gâ—pi 112. ad Paulinâ—â— c. 2. Ment 〈◊〉 vides vitâ—m vâ—lâ—ntateâ— cogiâ—atem cogitationem memoriam cogitationem intelligentiam sientiam fidentuam * Aug. de corrept gracia c. 7. Horum sides quae per dilectionemoperâ—tur profectâ— aut omninò nâ— deficit aut si qi sunt quorâ—â— deficit reparatur antequam vita ista â—iniatur deleta quae intercurrerat inique itate usque in finem perseverantia deputatur * Boeth in Top. Ciâ—er Re Pâ—gnantia dicuntur contrariorum consequentiaâ—adalterum contrariem relata vigilare dormiâ—e contraria â— in t stertere a item et vigilare sunt repâ—gnantia
remission of his sins and shall be saved the conscience of every faithfull man may both safely assume but I through Gods grace doe truely believe in Christ and also certainly conclude by the testimony of the holy Ghost bearing witnes with our conscience in the assumption according to the word in the proposition therefore I through the grace of God have remission of sinnes and shall be saved When the holy Ghost hath thus taught us to apply the promises unto our selves and hath sealed us after we have believed and testified together with our spirits that we are the children of God then it appeareth that we are already born of God and that we are the sons of God not only by regeneration but also by adoption Eph 1. 15. Rom. 8. 15 16. Joh. 1. 15 16. And being sonnes God sendeth forth the spirit of his Son into our hearts crying Abba father Gal. 4. 6. By this faith first apprehending and then applying Christ unto us we become not only the sonnes of God but also members of Christ and having union with him as our head we have communion also with him both in respect of his merit unto justification first before God and then in the court of our own conscience and in respect of his graces unto sanctification receiving of his fulnes euen grace for grace Joh. 1. 16. As therefore men are first conceived before they be born and they are borne before they are said to lead a life in this world so we must first be begotten and born anew in our vocation and regeneration before wee can live unto God the spirituall life of sanctification These two therefore were not to be confounded sanctification being the end as of our election Eph. 1. 4. and of our justification Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24. so also of our vocation 1 Thess 4. 7. By our vocation we are begotten unto God by sanctification we being both begotten and born anew do live unto GOD. In our vocation the spirit of God first draweth us unto God Joh. 6. 44. in our sanctification we being already drawn the Spirit of GOD doth lead and guide us in the way which leadeth to life Rom. 8. 14. Gal. 5. 18. Vocation produceth Faith Faith being begotten produceth sanctification both habituall for the heart is purified by Faith and actuall for Faith worketh by love producing good workes as the fruit both of Faith and Charity Act. 15. 9. I do not deny but that Faith is a part of our sanctification and of our inherent righteousnesse yet this hindereth not but that both it self doth sanctify us and is also the mother of all other inward graces wherein our habituall sanctification consisteth and of all the works of grace wherein our actuall signification is occupied For when the Holy Ghost doth regenerate us he doth ingenerate the grace of Faith in us and by it al other graces The second error That sanctification goeth before justification The second which is a consequent of the former that sanctification goeth before justification The contrary whereof I have proved in the discourse whereunto I adde 1. That sanctification is the end and fruit of our justification the cognizance also and evidence whereby it is known and therefore a consequent thereof Col. 1. 22. Rom. 6. 22. 2. As we are made siners first by imputatioÌ„ of Adams sin then being guilty of his transgression are made partakers of his corruption so we are made just first by imputation of Christs righteousnes and then being justified we are in some measure made partakers of those graces which he received without measure Again the persons of men being sinners in themselves must be accepted of GOD as righteous in Christ before either thereâ— be qualities or their actions which when they are at the best are defiled with sinne can be acceptable unto GOD. Therefore we must be justified before either our qualities or actions can be holy and righteous before God Neither can there be any sanctification without justification and reconciliation with God going before in order of nature as there is no justification without sanctification accompanying and following the same For by the same Faith whereby we are justified we are also sanctified Christ being apprehended by faith to justification dwelleth in us by his Spirit to work in us sanctification and to whom the merits of Christ apprehended by Faith are imputed to their justification to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin and raising againe to newnes of life to which purpose the Apostle saith Col. 2. 12. by Faith we are risen with Christ in Baptisme Again faith by which we are justified in order of nature goeth before repentance wherein our sanctification consisteth It is a resolved Case by Calvin Penitentiam seu rescipiscentiam non modò fidem continuò subsequi sed ex â—a nasci extra controversiam esse debet See Calvin Instit. l. 3. c. 3. sect 1. 2 and by Fulâ—entius quòd vita sancta à fide sumit initium The same is testified by the ancient Fathers as Clem. Alexandr strom l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first inclination to salvation after which follow feare hope and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance Ambros de sacram l. 1. c. 1. In Christiano prima est fides Chr. hom de â—ide spe char fidem esse originem justitia August de predest SS c. 7. fides prima datur ex qua caetera impetrantur Prosper ad Dubium 8. Genev. fides omnium virtutum fundamentum Greg. Moral l. 2. 6. c. 13. fidem primam in corde nostrâ— gignit If any object that the learned Chamier in his paustrat l. 10. treateth of sanctification before justification let him heare his own apology c 1 n. 2. Debueramus sanctificationi justificationem preponere si nostri arbitrij methodus esset ut tum re tum ratione priorem quod ab ea profluat altera sed quia Papistâ— non distinguunt cogimur de sanctificatione prius dicere The third error that justification goeth before Faith 3. The third that justification and remission of sins goe before faith which may seeme a strange assertion to be delivered by him who holdeth that sanctification whereof faith as he confesseth is a principall part goeth before justification But this absurdity he salveth with a distinction that he speaketh of justification not in foro Dei but in foro conscientiae and consequently acknowledgeth no justifying faith but that by which we are in our conscience assured of our justification But when we speak of justification as of a degree of our salvation it is evident that justification is to be censidered as an action of GOD for it is God that justifieth Rom. 8. 30 33. wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith absolveth him from his sins and accepteth of him as righteous in Christ. As for that justification
us to return unto him by unfained repentance as himself exhorteth Esay 44 22. These things saith Saint Iohn I write unto you that you sin not but if any man do sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 Ioh. 2. 1 2. 3. Seeing our Saviour hath redeemed and bought us with so great a price therefore we ought to acknowledg him to be our Lord in the right of Redemption and our selves not to be our own men but his servants For therefore Christ died and rose again to life that he might be the Lord both of the quick and of the dead Rom. 14. 9. And if we acknowledg him to be our Lord we must be carefull to do his will otherwise in vaine do we call him so Why do you call me Lord and do not the things that I command you Luke 6. 46. Not every one that saith Lord Lord shal enter into the kingdom of heaven but he that doth the will of my Father which is in heaven Mat. 7. 22. Again being bought with a price we are not our own men but his that bought us and therefore ought not to seek our selves or the satisfying of our own lusts but to glorifie God both in our bodies and in our spirit which are not ours but Gods 1 Cor. 6. 19 20. That body is not thine to spend in sin but is to be offered unto God as an holy and acceptable sacrifice That tongue is not thine own as the wicked say of theirs Psal. 12. 4. to use or rather abuse at thy pleasure but to be used to the glory of God That heart is not thine to be addicted to worldly vanities but to be given to God In a word Christ died for al that they which live should not henceforth live to themselves but unto him which died for them and rose again 2 Cor. 4. 15. 4. Seeing Christ hath given himself for us to fâ—ee us from our enemies let us stand fast in that liberty which Christ at so deâ—r a price purchased for us and not suffer our selves to be entangled again with the yoke of bondage Gal. 5. 1. For what can be either more dishonorable to out Redeemer then that we should revolt froÌ„ him to serve sin Satan or more pernicious to our selves for then our latter end should be worse then our beginning 2 Pet. 2. 20. Remember the Israelites who being redeemed out of Aegypt for desiring to return perished in the wilderness Remember Lots wife Luk. 17. 32. who being delivered out of Sodom for looking back was turned into a pillar of salt The which I speak not as though I thought that a man who is once truly justified redeemed can either totally or finally fall away from saving grace but to admonish those who think they stand to take heed they do not fall 1 Cor. 10. 12. For if any professing himself to be redeemed shall fall away his example will not prove that a man may fall from saving grace but his falling away will evidently prove that he was never in the state of grace 1 Ioh. 2. 19. 〈◊〉 5. For as much as Christ our 〈◊〉 is sacrificed for us 1 Cor. 5. 8. we should purge out the old leaven and keep a perpâ—â—â—all feast of unleavened bread signified by the 〈◊〉 days of that feast not with the 〈◊〉 hypocrisie nor with the old leaven of naughtinesse but with the unleâ—vened graces of sincerity and truth but especially when we celebrate the memory of our redemption 〈◊〉 the Lords day or in any of our Lords Feasts or at the celebrating of the holy 〈◊〉 which is the antitype to the Passeover 6. Lastly we are to be hearâ—dy thankfull unto God for this 〈◊〉 benefit wherby we being 〈◊〉 lost by sin and therefore in our selves worse then nothing for better were it not to be then being lost not to be redeemed are restored to a betten estate then we lost in Adam And this our thankfulness we are to expresse partly by thanksgiving whereunto we are excited in this Psalme 〈…〉 CHAP. VI. The fruits and end of our redemption viz. the true worship of God in holinesse and righteousnesse 〈…〉 we shall abuse this great benefit of Redemption if we have not respect to the end thereof which is our sanctification For else what can be the cause of such dissolute living as is every where to be seen among those who professe themselves redeemed by Christ but a foolish opinion that Christ having freed them from their sins they may sin the more freely and that he having dyed for their sins they need not to die to them and so abuse the grace of God unto wantonnesse Iude 4. For if our sanctification be the end of our redemption then do we abuse this great benefit of God if we do not refer it to this end yea rather we deceive and abuse our selves with a vain opinion of our redemption For if this be the end of our redemption then those that live in sin as the servants of sin either are not redeemed for whom Christ the Son maketh free they are free indeed or else they are redeemed in vain for that is in vain which is frustrate of the end Now that sanctification is the end of our redemption it may be proved by the testimonies of holy Scripture and also by sound reasons drawn from thence Tit. 2. 14. Christ hath given himself for us that he might redeem us from all iniquity and that he might purifie or sanctifie to himself a peculiar people zealous of good works Eph. 5. 25 26 27. Christ loved his Church and gave himself for it that he might sanctifie and cleanse in with the washing of water by thâ— Word that he might present it to himself a glorious Church not having spot or wrinkle or anysâ—ch thâ—ng but that it should be hâ—ly and without blemish Col. 1. 21 22. You that were enemies Christ hath reconciled in the body of his flesh through death to present you holy and unblameable in his sight 1 Pet. 2. 24. Christ himself bare out sins in his own body on the tree that we being dead to sin should live unto righteousness The reason is evident For that which is the end of all Gods blessings in this life both spiritual and temporal must needs be the end of our Redemption But our sanctification is the end of all Gods blessings in this life 1 Thes. 4. 3. This is the will of God even your sanctification this is that which God willeth and intendeth in bestowing his benefits upon us He hath elected us that we might be holy Ephes. 1. 4. he created us after his own Image that we might worship him in holinesse and righteousnesse Eph. 4. 24. he hath called us to holinesse 1 Thess. 4. 7. and we are called to be Saints or Saints by calling Rom. 1. 7. 1 Cor. 1. 2. he doth regenerate us to the same end For we are the workmanship
else according to that Prov. 14. 26. In the fear of the Lord is strong confidence 2. In respect of the thing feared fear iâ— either of the evill of punishment or of the evill of sinne But this distinction is the same in effect with that distinction of fear in respect of the subject whereof I am now to speak 3. In respect of the subject that is the persons fearing Fear is either of Bond-servants who are under the Law which is a servile or slavish fear Sons who are not under the Law butunder grace which is a son-like or shall fear The former is properly called metus whose effect is metuere ab aliquo to be afraid of the object that is feared The other is timor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose effect is to fear or to reverence the object feared The former is a fearfull expectation of some evill from the party feared the other is an awfull reverence of the party feared not to offend him by doing evil so that the formall object of the former is maluÌ„ poena the evil of punishment in regard whereof they are afraid of God of the other malum culpae the evil of sin in regard whereof they fear to offeâ—d or displease God The former is rather metus poena then timor Dei fear of punishment rather then of God For if there were no punishment they that have but this fear would not fear to offend God Oderunt peccare mali formidine pocnae The other out of the love of God of goodness though there were no punishment to be fearâ—d feareth to offend Oderunt peccare boni virtutis dmore The former being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of bondage Rom. 8. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of fearfulness 2 Tim. 1. 7. is a fruit and effect of the Law forcing and compelling those that are under it to yeeld some outward obedience for fear of punishment The other is a fruit of the Gospell and of faith when a man being perswaded of Gods mercy and goodness towards him in Christ feareth to offend so gracious a God and mercifull Father according to that Psalm 130. 4. There is mercy with thee that thou 〈◊〉 be fâ—ared Of this son-like fear there is no question but that we are to worship God therewith Psal. 2. 11. 5. 7. Nay we cannot worship God arigh without it Den. 6. 13. Thou shalt fear the Lord thy God and serve him this being one of the chiefest things required in his service Deut. 10. 12. Eccles. 12. 13. and is therfore called caput sapientiae the very chief point of wisdom that is of true piety and godliness Psa. 111. 10. Pro. 9. 10. Of the other there may be a question whether God hath promised to those that are redeemed that they shall worship him without all serviâ—e fear seeing that it is profitable that men should be restrained from sinne by feare of punishment And to that end doth the Lord threaten judgements and punishments to terrifie and to deterre men from sinne To this I answer as I delivered before in the doctrine of redemption that our Saviour in delivering us from the terrour and coaction of the Law doth free us also from servile fear but we are to consider quatenus how far forth For such as is our redemption I speak of it passively as it is in the redeemed such is our freedom from servile fear to wit inchoated or begun in this life and increasing by degrees compleat and perfect in the life to come which is called our full redemption which being not totall in this life doth not free us totally from this servile fear Full and perfect charity indeed casteth out this fear and he that thus feareth is not perfected in charity 1 Ioh. 4. 18. But whiles the reliques of sin or rather the body of sin remaineth in us whiles we are in part flesh as well as spirit we have not perfect charity And therefore so far forth as we are flesh we are subject to servile fear yea so far as we are carnall we are servants Rom. 7. 14. 23. but so far forth as we are spirit we are freed from that fear as not being under the Law but under grace Yet because concupiscence and the corruptions of the flesh still abide in us it was expedient for the subduing and mortifying of the flâ—sh that we should in some part be obnoxious to this fear To which end the rest also of our spirituall enemies though they be overcome and we delivered out of their power are still 〈◊〉 to â—â—counter us that we standing upon our guard and exercising and maintaining a spiritualâ— warfare against them may at length triumpâ— over them and receive the crown promised to those that overcome In the mean time we are freed from this servile fear by degrees from the time of â—ur justification to our glorification as our faith hope and charity do encrease by encrease whereof we are more and more enabled to worship God as without fear so also with willing and cheerfull minds And therefore we are to be stirred up to labour for the encrease of these graces in us that our fear may be diminished and our assurance encreased wherein our happiness in this life doth consist Security likewise is two-fold Carnall Spirituall The carnall security is when a man being void of grace and of the true fear of God and destitute of faith hope and charity goeth on carelesly in his sinnes without repentance presuming of Gods favour and â—is own salvation The spirituall security as I distinguished before is either of the object signifying the spiritual safety of the faithful because there is no condemnation to them that be in Christ. In regard wherof they worship God securely or without fear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger or cause of fear The spirituall security in respect of the subject is when a man being justified before God by faith and assured in some measure of 〈◊〉 is favour as knowing himself to have received grace to believe and having peace of conscience worshippeth God in assured expectation of everlasting life And of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirituall security the Holy Ghost speaketh in this place The summe of that which hath been said by way of exposition is this 〈◊〉 that God hath promised to give the faithful being redeemed by Christ to worship him without fear not without the true fear of God for that is a chief part of his worship but without fear of their spiritual enemies and namely without fear of damnation and that in two degrees so that they may worship him without fear that is without cause of fear securely and safely without danger because their salvation is certain and sure there being no condâ—mnation to them that are in 〈…〉 Secondly without fear it self namely of their enemies from whose power they believe themselves to be redeemed and consequently from the servile fear
rule is also delivered in divers other placâ—s of Scripture that whosoever exalteth himself shall be abased but he that humbleth himself shal be exalted 〈◊〉 18. 14. S. Peter therefore having signified that the Lord resisteth the proud but giveth grace to the humble inferreth this exhortation humble your selves therefore under the mighty hand of God that he may exalt you in due time 1 Pet. 5. 5 6. This work of humiliation the Holy Ghost ordinarily worketh in Gods children by the ministery of the Law whereby he revealeth unto us our miserable estate in our selves in respect both of our sinnes for by the Law commeth the knoâ—ledge of sinne Rom. 3. 20. and also of the punishment denouncing the fearfull plagues of God for sinne both in this life and in the world to come Thus when Peter had declared to the Jews their hainous sin in crucifying Christ they were pricked in their hearts and said to the Apostles Men and brethren what shall we do Act. 2. 23. 36. 37. When the Prophet Nathan had by a Parable which he applied to David the King aggravated his sin saying thou art the man David both privately testified his humiliation to the Prophet saying I have sinned against the Lord 2 Sam. 12. 7. 13. and also publiquely professed the same Psal. 51. But of humiliation for sinne the Publican is propounded as a notable pattern for imitation Luke 18. 13. And as for humiliation wrought by denunciation of judgments consider the example of Iosias 2 King 22. 11. 13. 19. Of the Ninivites Ion. 3. 5 6. In like manner ought we to be humbled before God when we consider that our sins are so hainous and detestable in the sight of God that nothing could satisfie the justice of God or appease his wrath for them or expiate the guilt of them but the death and sufferings of the Eternall and only begotten Son of God Of which death of Christ the blame is to be laid upon our sins as the meritorious cause rather then upon those who were but the instruments of his death For by our sins we nayled Christ upon the Crosse by our sins we pierced the precious body of Jesus Christ we are the men that crucified our blessed Saviour Let us therefore pray to God that he would poure upon us the spirit of grace and supplication that looking upon him whom we have pierced we may mourn for him being put to death for our sins as a man mourneth for his only son Zach. 12. 10. And if the denunciation of Gods temporall judgements ought to humble us before God how much more ought we to be humbled at the consideration both of the temporall plagues denounced in this world and also of eternall torments in hell But when these ordinary means of humiliation by the ministery of the Law will not prevaile it pleaseth God sometimes by means extraordinary or at the least not so ordinary to draw men unto him as it were by a strong hand adding to the Ministery of the Word sometimes afflictions and crosses and sometimes terrors and anguish of conscience By afflictions I sophs brethren were brought to acknowledge their sinne Gen. 42. 21. Manasses when he was in affliction greatly humbled himself before God 2 Chron. 33. 12. So did the prodigall son Luk. 15. 18. according to that Esay 26. 16. Hos. 5. 15. By terrors also sometimes men are humbled as Peter Luk. 5. 8 9. being affrighted when by the miraculous draught of fishes he was brought to acknowledge the Divinity of our Saviour Christ much more the Gaolour Act. 16. 27. 29. And most of all S. Paul Act. 9. 6. 9. But here we must beware of an erroneous and dangerous conceipt of some who run into contrary extreams For as they imagine none to believe who have not full assurance so they think none to be humbled as they ought or effectually called who are not drawn either by grievous afflictions or by the terrours of their conscience to the brink of despaire as though there were no hope of salvation for them Indeed it is good for a man to be much humbled in himself and as Iob speaketh to abhor himself repenting in dust and ashes and to acknowledge that iâ— himself or by his own means there is nâ— hope of salvation But it is either great ignorance or forgetfulnesse of Christ to acknowledge no means whereby to be saved or if a man acknowledge Christ it is great infidelity to think that his sins which are but â—inite though many and great aâ— more and greater then the mercies of God and merits oâ— Christ which are infinite Therefore so to be humbled is a fearfull sin and perhaps a greater sinne then any for which he is humbled Notwithsâ—â—nding this may be said for the comfort and profit of those whom â—od doth draw by a strong hand that is by grievous afflictions either outward or inward which are indeed the most grievous for a wounded conscience who shall bear I say first for their comfort that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt and that they sometimes do prove the most zealous Professours of Religion and the worthiest instruments of Gods glory as you see in the example of Paul For their profit they are to be advised that when they are afflicted either outwardly or inwardly they would first acknowledge the hand of God by what means soever the affliction doth happen unto them and not to seek to remove the hand of God afflicting them if outwardly by indirect or unlawfull means if inwardly by worldly and carnal delights but to labour that the end which God propoundeth in afflicting them may be atchieved 2. That they would humble themselves under the mighty hand of God whom they have provoked to anger against them labouring to call to mind their sins whereby they have offended God to confess them particularly to bewaile them and to be sorry for them because by them they have displeased God and pierced our Saviour earnestly and heartily to pray to God for the remission of their sins for Christ his sake to promise purpose and vow amendment for the time to come Thus confessing their sins and forsaking them they shall be sure to find mercy and humbling themselves they shall be exalted Prov. 28. 13. But as I said ordinarily the Lord worketh humiliation by the ministery of the Law Now that we may be humbled thereby we are not only to believe the sentence of the Law denouncing the terrible curse of God against every one that doth not continue in all the things which are written in the Book of the Law to do them Gal. 3. 10. to be true but also to apply it to our selves after this manner seeing this is most true as being the undoubted Word of God that every man in himself is subject to the fearful curse of God both in this life and in the world to come who doth not perform the three degrees of obedience
vaine and likewise S. Paul Gal. 6. 3. If a man think himselfe to be something when he is nothing he deceiveth himselfe Both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unsound being not inwardly and in truth that which in profession and outward shew they would seeme to be to both of them the description of an hypocrite doth agree they have a formality of religion but deny the power thereof 2. Tim. 3. 5. The former is the grosse and notorious hypocrite who doth best deserve the name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite in the greeke tongue signifieth a stage-player whose profession it is to take upon him the person of another man the other is the close and the most ordinary hypocrite who being not the man which he professeth or taketh himselfe to be acteth also another person as well as the other though not so grossely and as it were upon the stage seeming to himselfe and desirous to be reputed of others that which in deed he is not a good Christian having a name that he liveth but is dead Apoc. 3. 1. The former is a damned hypocrite damned in his owne conscience the other is a sâ—lfe-pleasing and a selfe-deceiving hypocrite pleasing himselfe by reason of his profession in his pride and selfe-love in his vaine presumption and carnall security in his infidelity and impeâ—â—itency professing himselfe to be a true Christian and yet being a meere worldling a carnall Gospeller a temporizing and temporary professour Of which sort by how much the greater is the number for the world is full of such by so much the greater must our desire and care be that we may be cryed and proved and vpon tryall found to be sound and upright Christians Our desire we must expresse in prayer to God that we may be proved and vpon tryall approved for untill we be tryed we know not our selves saying with David Ps. 139. 23 24. Ps. 26. 2. search me O LORD and know my heart that is make it knowâ— vnto me try me and know my thoughts and see if there be any way of wickednesse in me and lead me in the way everlasting that is in the way which leadeth to everlasting life Now GOD doth try both the upright and the hypocrite though in a dâ—fferent manner The upright he tryeth both by proving them himselfe and that for their good Deut. 8. 16. and by suffering them to be tempted by others and that either to manifest his graces in them to his owne glory their comfort and good example of others thus he tryed Abraham Gen. 22. 12. Iob and all the martyres or to discover unto them their owne weaknesse that they may be humbled and be made the more circumspect for the time to come And to that end he doth not only suffer them to be tempted unto evill but also sometimes when he leaveth them for a time unto themselves to take a foyle Thus God for a time left Ezechias to try him that he might know all that was in his heart 2 Chron. 32 31. and therefore those who come to serve the Lord must prepare their soules for temptation Eccles. 2. 1. But howsoever the Lord suffereth them to be tempted yet he doth not lead them into temptation and though he permitteth them sometimes to fall yet he doth not suffer them to fall away from him The Lord also trieth the hypocrites that their hypocrisie may be discovered Therefore our Saviour adviseth his disciples Luke 12. â— 2. to beware of the â—eaven of the Pharisees which is hypocrisie and his reason is because nothing is covered which shall not be discovered And thus he doth not onely by suffering them to be tempted leaving them to themselves but also sometimes for a punishment of their former wickednesse and hypocrisie he leadeth them into temptation giving them over to their own lusts and to the temptations of Satan not only to fall into sinne but also to fall away from God which falling away is an evident signe of hypocrisie 1 Ioh. 2. 19. wherefore as the sonne of Syrach well admonisheth c. 1. 28. 29 30. Come not to the Lord with a double heart be not an hypocrite in the sight of men and take good heed what thou speakest Exalt not thy selfe lest thou fall and bring dishonour upon thy soule and so God discover thy secrets and cast thee down in the midst of the congregation because thou camest not in truth to the feare of the LORD but thy heart is full of deceipt Our care we must shew by trying our selves as the Apostle exhorteth 2 Cor. 13. 5. Examine your selves whether that you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is prove your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright Here therefore we are to set down the notes both of the uâ—râ—ght and also of the hypocrites The knowledge whereof as it will be comfortable to so many as are true Christians so it will be profitable to the rest These notes are either more generall speciall Generall notes of uprightnesse The urst generall note is set downe in the place even now cited 2 Cor. 13. 5. Prove your selves know ye not your owne selves how that Iesus Christ is in you unlesse you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not â—ound or approved Christians but hypocrites for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is translated reprobate doth not signifie a reprobate opposed to elect but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved See vers 6 7. But how shall we know that CHRIST is in us seeing he is in Heaven and we upon earth we may kâ—ow it by his spirit 1 Joh. 3. 24. which dwelleth in us Rom. 8. 9. 11. and in all his members which by reason of the union which is betwixt them and their Head are said to be in Christ and Christ in them for even as in the naturall body the feet are united to the head by the same soule which being principally seated in the Head is also in all the members so in the mysticall body of CHRIST the lowest members which are upon earth are united to their Head by the same spirit which being prâ—ncipally in the head is also in all the members But how shall we know that the spirit of Christ is in us if we be led by the spirit Rom. 8 14. Gal. 5 18 that is if we live not after the flesh but after the spirit And how shall we know that by the fruits of the spirit and of the flesh which the Apostle hath set downe Gal. 5. 19 22. The works of the flesh saith he are manifest which are these adultery fornication â—ucleannesse lasciviousnesse idolatry witcherast hatred or â—mniâ—yes câ—ntentions â—mulations indignations strife seditions or divisions heresies or sects envyings murthers drunkennesse revellings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comessationes expressed elswhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpula which is translated surfettings Luke 21 34 both of them
laboureth to keepe his conscience cleare towards God and towards men The hypocrite preferreth the opinion of others concerning himselfe before the testimony of his owne conscience not regarding the verdict of his owne conscience condeÌ„mning him so he may have a good reputation among men commending him not caring though he be dead so he may have a name that he liveth desiring to seeme to be good rather then to be so and to be evill rather then to seeme so which is extreame madnesse seeing it is better to be good then to seeme good and worse to be evill then to seem evill The speciall notes respecting The spiciall notes respect either good things intended by the upright and pretended by the hypocrite or evil things whether of sinne or of punishment Good things as their Profession of Religion Worship of God Obedience Graces The profession of the upright is iâ— truth Both in respect of the Purpose and desire of his heart Practice of his life The purpose of his heart is sincere without any sinister sinnefull or worldly reâ—spects or if any worldly respects may seeme to concurre yet they are not the chiefe or those for which he professeth religion but secondary respects which he subordinateth to his profession and to his care of keeping a good conscience being resolâ—ed Luke 14. 28. 13. not to forsake his profession for a world nor willingly and wittingly to violate his conscience though he might gaine never so much for what would it profit a man to gaine the whole world and to loose his owne soulâ— Mark 8. 36. The hypocrite maketh his profession in pretence Phil. 1. 18. pretending religion to his worldly and sometimes to his wicked respect and first for his worldly respects whereunto he subordinateth his profession and his seeming caâ—e of keeping a good conscience careing indeed for neither â—urther then they may stand with the fruition of his worldly desires halting betwixt God and Mammon and dividing himselfe between them but so as to God he giveth the outward shewe and to Mammon his heart of such Mammonists the Apostle speaketh Phil. 3. 18 19. There be many saith he that walk oâ— whom I have told you often and now tell you weeping that they are the enimies of the crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame and who are these of whom all this evil is spoken viz. such as walk that is make profession of christian religion and yet minde and affect principall earthly things These men when they are brought to this exigent that either they must make ship-wrack of a good conscience and perhaps forsake their profession or forgoe their worldly desires they will readily violate their conscience and renounce their profession rathâ—r then they will be disappointed of that worldly thing which they principâ—lly affect and which is in deed their God Such a profession made Saul 1 Sam. 18. of providing 〈◊〉 when in his covetousnesse he sparâ—d all the best of the cattell which he ought to have destroyed Iudas Iohn 6. 71. â—2 6. who for his gayne followed Christ being a those and for all his faire shewes a Devill The people that followed our Saviour that they might be filled Iohn 6. 26. Ananias and Sapphâ—ra who seemed â—orward professors but were worldlings Act. 5. and in a word all such to whom not godlinesse is gaine but gaine is godlinesse 1 Tim 6 5 6. These men professing themselves Christians doe withall professe themselves to be pilgrimes on earth Heb. 11. 13. citizens of heaven whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrey is above Phil. 3. 20 but in deed behave themselves like earth-wormes being wholly addicted and as it were glewed to the earth and worldly desires not desiring nor expecting a better countrey Heb. â— 14. 1â— but placing their Paradise upon earth Sometimes also they pretend religion to their wicked designes as the Scribes and Pharisees Mat. 23. 14. who devoured widowes houses and for a pretence made long prayers even as the Priests and Jesuits at this day do prey upon their devout Proselites Absolom when he intended rebellion pretended the performance of a vow 2 Sam. 15. 7. Iezabel when shee meant to have Naboth unjustly condemned appointed a fast to be proclaimed as a preparative to that judgement 1 King 21. 9. Herod maketh a shew to the Wiseman that he would come and worship CHRIST when he meant to kill him Matth. 2. 8. Thus men many times pretend conscience either to the not doing of their duties as they will lend no more because they have vowed the contrary or to the committing of sinne because they think they are bound thereto by oath as Herod rather then he would break his oath beheaded Iohn Baptist so they sinne double first in their promise but much more in the performance The high priest Caiphas Matth. 16. 25. when he sought most unjustly to condemne our Saviour unto death in an hypocriticall zeale rent his clothes pretending that he had spoken blasphemy And what zeale soever those Priests and Pharisees which most hotly pâ—rsecuted our Saviour pretended towards God and his Law yet their true intent was This is the heire come let us kill him and let us seize upon his inheritance Mat. 21. 38. In respect of the desire of his heart the upright is a forward professour and iâ— some measure Tit. 2. 24. zealous of religion The hypocrite is backward carelesse and luke warme Apoc. 3. 17. So much of the intent purpose and desire of the heart now followeth the practise The upright being Christians within Rom. 2. 10 and not without onely doe Walk in the truth 2 John 4. 3 John 3. endeavouring to frame their lives according to their profession and as the truth is in Iesus Ephel 4. 21 22 23 24. joyning workes with faith Iam 2. 24 and doing with hearing Iam 1. 2. and well-doing with saying well sanctification with justification 2 Cor. 17. living not after the â—lesh but after the spirit which by the Apostle is propounded as the proper signe of those who be in CHRIST Rom 8. 1. The hypocrites being Châ—istians without Rom. 2. 28 and not within professe the truth but doe not walk in the truth not framing nor desirous to frame their lives according to their profession but live after the flesh and not after the spirit professing â—aith Iam. 2. 14 without works justifiâ—ation without sanctification saying well but doing ill being hearers of the word but not doers being fruitlesse branches in the vine John 15. 2. 6. siggetrees in Gods vineyard bearing no sigges Luke 13. 6. having leaves but no fruit like the fig-tree which Christ cursed Matth 2â— having lamps but no oyle like the foolish virgins Mat. 25. Of such our Saviour speaketh Mat. 7. 21 22 Luke 13. 25 26 that notwithstanding their profession they shall at the last day be excluded from the kingdome of heaven Gods worship Now I come to the worship of God first in
generall The upâ—ight worship the Lord in spirit and in truth 1 King 3. 6. the hypocrites draw neere the Lord with their mouthes but remove their hearts farre from him Es. 29 13. Mat. 15. 7 8. In speciall the upright pray in truth Ps. 145. 18. with lips unfained Ps. 17. 1. lifting up their hearts Psal. 25. 1. Lam 3. 41. and powring forth their soules Lâ—m. 1. 15. before the Lord. The hypocrites in their prayer cry but not with their heart Hos. 7. 14. They lift up their eyes and their hands but not their hearts they poure forth their voice but not their souls Their prayer is but a lip-labour for both their mouth speaketh what their heart doth not think making a common and perpetuall trade of praying with wandring thoughts which I deny not sometime to be incident to the upright and also asking with their mouth that which they doe not desire in their heart promising especially in time of afâ—liction Ex. 10. 17. Ps. 78 34 what they doe not truly meane to performe pretending what they doe not intend making shew of that which they are not as in the Lords prayer throughout craving that in prayer which they doe not seeke by any indevour of their owne or by use of other meanes ordained of God Thanksgiving The upright praise God with grace Col. 5. 16. that is thankfullnesse in their heart and with humility acknowledging their owne unworthinesse Gen 32. 10. 1 Chron 29. 14. and Gods undeserved favour towards them The hypocrites give thanks without thankfullnesse without humility praysing themselves Luk 18. 11. when they should praise God or if they doe praise him they doe it to this end to praise themselves But here it may be demanded may not a man praise God for his grace and blessings bestowed upon him unlesse withal he shall seeme with the Pharisey Luk 18. to praise himselfe Whereunto I answer first the Pharisaicall hypocrite thanketh Goâ— for that which he neither hath received nor yet expecteth from God which is both falshood and arrogancy But the upright man thanketh God for that which he hath received or assuredly hopeth to receive as Zachary in this hymne praiseth God for our redemption by the promised Messias before CHRIST was borne which to doe is not arrogancy but thunkfullnesse not falshood but truth 2 The hypocrite thanketh God to that end and purpose not so much to praise God to whom he is a false witnesse 1 Cor. 15. 15. as to praise himselfe The upright man in thanking God seeketh not his owne praise but the glory of God stripping himselfe of all praise that God alone may have all the glory For he thanketh God as I said in humility acknowledging his owne unworthinesse and the more he extolleth the undeserved bounty and favour of God towards him the more he depriveth himselfe of praise and on the other side the more he acknowledgeth his owne unworthinesse the more he magnifieth Gods goodnesse towards him Thus Iacob Gen. 32. 10. O Lord saith he I am lesse then the least of thy mercies and David 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto and â— Chro. 29. 14. but who am I and what is my people c. Preaching The upright Preacher endeavoureth to approve himselfe to God 2 Tim. 2. 15. 1 Thess. 2. 4. seeking sincerely the glory of God in the salvation of the The hypocrites preach themselves and not the Lord Jesus not seeking Gods glory in the ediâ—ication of the people but their owne praise or profit not striving to approve themselves unto God but to please carnall men which whosoever doth he is not the servant of Christ Gal. 1. 10 Herein they grievously offend who affecting the praise of humane eloquence feed the people as Heliogabalus did his parasites with painted dishes and in steed of drawing forth the two edged sword of the spirit bring forth an embroidered sheath professing themselves embassadours from God but bringing no message from God which concernes the people to heare either for the informing of their judgments or reformation of their lives whose preaching serves for no other use but to please the itching eares of carnall men and to work in them a loathing of the sincere food of Gods word The upright preacher is carefull to practise that which he preacheth unto others and to avoid that in his owne preson which he reproveth in others The hypocrite say Mat. 23. 8. but doe not commending that to others which themselves have no desire nor care to practise and reproving that in others whereof themselves are no lesse guilty Rom 2 21 22. Ps. 50. 16. who therefore may expect both from the hearers this censure Medicecura toipsum and from God this sentence out of thine owne mouth will I condemne thee thou unsaithfull servant Luk. 19. 22. Hearing The upright hearers take heed how they heare Luk. 8 18. hearing the word of God preached as the word of God 1 Thess. 2. 13. acknowledging Gods ordinance as in the sight of God Act 10. 33. with humility and submission with reverence and attention receiving the seed into upright hearts Luk. 8. 15. as it were into good ground with desire to profit by it 1 Pet. 2. 1. and care to practise it being doers of the word and not hearers only Iam. 1. 22. The hypocrite heare not regarding so they doe heare how they heare not looking to their feet who they are affected but come so disposed as to a stage-play desiring that their itching eares may be delighted with vaniloquence rather then their hearts to be ediâ—â—ed with sound and profitable doctrine not acknowledging Gods ordinance nor behaving themselves as before him hearing without submission as to Gods word hearing not as learners but as censurers without reverence without attention being present in body and absent in soule without desire to profit by it without any purpose or care to practise it receiving the seed into stony ground or els among thornes like to Ezechiels hearers c. 33. 31. 32. they come unto thee saith the Lord as the people of God doe use to come and they sit before thee as my people and they heare thy words but they will not doe them for though with their mouths they make shew of much love and delight yet their heart goeth after their covetousnesse And loe thou art unto them as a very pleasing song of one that bath a pleasent voice and can play well on an instrument for they heare thy words but they doe them not Sacraments Baptisme The upright are carefull in some measure to performe their vow made in Baptisme and to find the effect and fruit thereof which is to seale and assure to them that belive and repent their union and communion with Christ for they receive Christ by a true faith are baptized into Christ Gal. 3. 27. and consequently put on Christ. The hypocrite resteth in the outward baptisme as if the washing of the flesh did