our Saviour will judge us at the last day And lastly necessitate mâ—diâ— for although we are not justified by them nor saved for them yet they are the way wherein we are to walk toward our heavenly country as Bernard wâ—ll said that they be via regni the way to the kingdom though not causaregnandi the cause of obtaining the kingdom For as the Apostle saith Ephel 2. 10. we are the workmanship of God created in Christ Iesus unto good works which God hath before ordained that we should walk in them as in the way which leadeth to eternal life This is the way let us walk in it Esay 30. 21. CHAP. VII The properties of Gods worship and first of the worshipping of God without fear THus much of the parâ—â— of Gods worship now follow the propertieâ— For it is not sufficient to do that which is good 〈◊〉 we must be careful of the manner also that it be well done It is not sufficient to worâ—hip God in the parts of his worship unlesse they be performed in that manner which God hath prescribed Our new obedience hath three properties for therein we are to worship and serve God without fear before him al the dayes of our life The first respecting our enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them The second respecting God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him The third respecting the time all the dayes of our life The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear For without doubt this adverb is to be adjoyned in construâ—tion to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither was the deliverer without fear Heb. 5. 7. Mar. 14. 33. Luk. 22. â—3 44. nor the delivered Heb. 2. 15. The second uprightness or integrity noted in the words before him The third constancy or perseverance noted in these words all the dayes of our life As touching the 1. we must in the 1. place endevor to explain the true sense meaning of the words For at the first sight it may seem not well to agree with other places of the Scripture wherin fear is highly commended For first the fear of God is the bâ—ginning or chief point of wisdom that is of true piety Psal. a II. 10. Pro. â— 10. Iob. 28. 28. By it as a bridle men are restrained from evill for the fear of God is to depart from evill Bro. 8. 13. which bridle being cast off men run headlong into sin see Gen. 20. 11. how then can this be promised as an especiall blessing to worship God without fear 2. S. Pet. 1. Epist. 1. 17. 18. saith We are therefore to passe the time of our pilgrimage in fear because we know that we are redeâ—med by the blood of Christ. Here the Lord promiseth that he will give us that we being redeemed by the blood of Christ shall worship him without fear so Esay 43. 1. Fear not for I have redeemed thee 3. Solomon Pro. 28. 14. pronounceth him blessed who feareth alwaies here Zaâ—hary expounding the blessedness wâ—â— was promised in Abrahams seed saith it is to worship God without fear 4. S. Paul exhorteth us because we have such promises that to us being redeemed by Christ God will be our Father c. to perfect our sanctifie ation in the fear of God 2 Cor 7. 1. and else-where he admonisheth the redeemed whose salvation was already begun to work out their salvation with fear and trembling Phil. 3. 12. here the Lord promiseth the redeemed that they shal worship him without fear 5. Psal. 2. 11. and 5. 7. God is to be worshipped with fear 6. Carnall security which is the want of fâ—â—r is as it were the cradle of the Devill wherein he 〈◊〉 men asleep to their perdition and it is a brand or mark of the wicked nâ—t to have the fear of God before their eyes Rom. 3. 18. how then can the want of fear be promised 〈◊〉 aâ— a blessing â—or anâ—wer to this objection we are to 〈…〉 fear or 〈◊〉 Fear is to be distinguished both in respect of the object and of the subjâ—â—t 〈◊〉 object that is the party or the 〈…〉 The subject that is the person wâ—o feareâ—h 1. First iâ— respect of the party feared For there is a fear of God there is a fear of our enemies God hath delivered us from the hand of our enemies that we should worshâ—p him without fear not of Him but of them For as he hath redeemed us from the service of our enemies that we might seâ—ve him so he hath freed us from the fear of them that we may fear him alone and hereuâ—to appertaineth that place of Esay Chap. 43. 1. Fear nâ—t to wit thine enemies for I have redeemed thee But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear in respect of our enemies which is a doubtfull fear may be understood either metonymically without cause of fear or properly without fear it self And so there are two degrees of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear the former implying the certainty of the object the latter of the subject the former pertaining to all true beleevers though but Incipientâ— whose salvâ—tion is certain and sure which I call the certainty of the object though they perhaps be not as yet nor at all timeâ—â—ertain nor sure of it The other belonging to proficients or grown Christians Of the former you may with Theophylact understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger or cause of fear So are they said to be secure or without fear who are in safety and out of danger as all the faithfull are being kept safe by the power of God through faith unto salvation 1 Pet. 1. 5. Of the latter Beza understandeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confidence or assurance Ephes. 3. 12. Or as the Apostle speaketh Titus 2. 13. in assured expectation of salvation which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or â—earlesness is a coÌ„sequent of the former That being the foundation of This wheÌ„ we know our selves to believe For if we believe that we are out of danger we will also be without fear and according to the measure of this beliefe is the measure of this â—ecurity or want of fear and this degree seemeth to be implyed in the Hebrew verb hithbaracâ— Gen 22. 18. as I noted before And this I called the certainty of the subject This place therefore is to be understood of the fear of our enemies that we are to worship God without fear of them and not of the true fear of God which all those places which were objected as commending fear did speak of which true fear of God thâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not fearing our enemies is a fruit and effect For he that feareth God truly needeth not to fear any thing
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
a Christian sâ—â—ll have 〈◊〉 more in him then the Pagans who knew not God can such a one be esteemed a souâ—d Christian Our love of men â—â—st proceeâ— from the love of God the streames of ouâ— justice and charity towards men must be derived from the fountain of piety towardâ— God withâ—â—â— faith iâ— is impossible to please God Hebr. 11. â— Without Faith without piety without the â—ear of God without râ—pentance the best actions of civil honest men are but splendidâ— pâ—ccata The chiefest care of a Christan must be to worship God 〈…〉 â—harity towards men But the meer civill honest man neithâ—â— worshipeth God in the duties of piety 〈◊〉 yet in the duties of righteousnessâ— which he perfâ—â—mâ—th as a meer natuâ—all maâ— without any respect or relation had 〈◊〉 God And therefore cannot be said in doing those 〈◊〉 ties to serve God in righteousnesse as no◠〈…〉 â—bedience to God or for Gods 〈◊〉 Now if they which wâ—nt either of thesâ— are not to be deemed sound Christians what â—hall we say of thoâ—â— which hâ—ve neither yea that not so much as seem to have either prophane and wicked men who professing themselves Christians that is to say men redeemed by Christ turn the grace of God into â—antonnesse Jude 4. being in name Christians in deed Atheists professing themselves to know God but in deed denying him being abominable and disobedient and to every good work reprobate Now we are to speak of either of them severally but briefly and in a word For if I should treat of them at large under the title of Holinesse I should discourse of all the duties required in the first Table of the Decalogue in all which we must think our selveâ— bound to worship God if we wil worship â—im in Holinesse And under the name of Righteousnessâ— I should treat of all the duties of the second Table all which we must endevour to perform to our neighbor in obedience to God if we would be thought to worship or toserve him in righteousnesse But first we are to speak of Holiness because that is the first and the greâ—test Commandement Mat. 22. 38. That holiness is a fâ—â—it of our redemption the Holy Ghost doth plainly testifie Rom. 6. â—2 Being freed from sin and made servâ—nts to God you havâ— your fruit untâ— holinesse and the end everlasting life And that 〈…〉 also the end of our redemption S. Paul witnesseth Ephes. 5. 27. Col. 1. 22. And as it is the fruit and end of our redemption and justification in part so is it also a necessâ—ry forerunner of glorification And therefore if we shall truly worship the Lord in holiness we may be assured that the Lord hath redeeâ—â—d us and consequently as we have the fruit of our redemption in holiness so shall we hâ—ve the end thereof which is the salvation of our soules Râ—m 6. 22. Apoc. â—0 6. But contratiwise if our conversation be unholy and unpâ—re as we want the fruit of our redemption so shall we never attain to the end thereof which is everlasting life For as the Holy Ghost witnesseth Heb. 12. 14. 〈◊〉 holinesse no 〈◊〉 shall sâ—e God Righteousnesse also as hath been said is in part the fruit and end of our redemption for being frâ—â—d from sin we become the seâ—vantâ— of righteousnesse Rom. 6. 18. And therefore did our Savlour in his body on the tree bear our sinnes that we dying to sinne might live untâ— righteousnesse 1 Pet. 2. 34. But hâ—re some may object if righteousnesâ— contain the duties W th we owe to man whether our brethren or our selves how is it here said that we are to worship or serve God in righteousnesse Answ. This teacheth us that must also and that principally be carefull to worship him in holinesse And this is to be understood of civill callings But as touching the Ministers of Gods word this may further be added for their comfort that so many of them as with good conscience take pains in their function whether in their private studies or in their publique ministery seeking to glorifie God in the edification of the Church or the members thereof they do worship God both in holinesse and in righteousnesse By this which hath been said it plainly appeareth that howsoever we are freed from the curse the rigor the terror irritation of the Law yet we are not freed from the obedience of the Law Morall For freedom from obedience and righteousnesse is the servitude of sin But we are freed from the bondage of sin that we may be enabled with upright hearts willing minds to worship the Lord in holiness and rigteousness And therefore howsoever carnall gospellers and Libertines â—buse the liberty which Christ hath purchased as an occasion to the flesh turning the grace of God into wantonness to their own perdition Yet devillish is the slander of the Papists who calumniate the doctrine of the Gospell as if we taught thereby that men are freed from obedience to all Lawes whaâ—soever of God and man yea from the Dâ—calogue it self But this needeth no answer it being evident to all the world that we do urge the obedience of the Law Morall as wâ— as they do and by better arguments and reasons then they do For their chief reasons are taken from the falsâ—ly supposed benefits of good works that they satisfie for sin justifie before God and merit eternall life But by these reasons they teach men to marre good works and not to do them for a good work done with the opinion of satisfaction justification or merit is so far from being a good work that it is odious and abominable in the fight of God as being derogatory to the most perfect satisfaction and all-sufficient merit of Christ our Saviour But we among other arguments take some from this text Because our new obedience or practise of good workes is the fruit and end of our redemption 2. Because it is an unseparable companion of our redemption and justification 3. Because God hath sworn that he will give to them that are redeemed grace to worship him in holiness and righteousness and therfore that works in them that are redeemed or justified do follow necâ—ssarily by necessity of infallibility And therfore it is impossible the oath of the Lord being â—â—ue which cannot possibly be untrue that a man should be actually redeemed or justified and yet have no care to practise good works that is to say to perform the duties of holiness and righteousness But in other respects also we do urge the necessity of good works which we prove to be necessary also necessitate prâ—cepti and so by necâ—â—ssity of Duty which we owe 1. unto God to shew our selves obedient and thankfull unto him and studious of his glory 2. to our neighbour and 3. to our selves likewise necessitatâ— signi not only as they are the testimonies and tokens whereby we are to make our callings and election sure But also as they are the evidence according to which