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
of God performing a worship unto him not of bondslaves who are under the dominion of the Law forced and extorted from them by servile fear but the service of sons yeelding voluntary obedience Not that we are delivered from servile fear altogether and at once in this life but by degrees according to the measure of our faith hope and charity wherwith we being indued in some good measure shall worship the Lord securely or in security not carnall but spirituall and consequently not in fear of damnation but in expectation of everlasting happiness Now this being the principall point in this whole text and the chief thing wherein the happiness promised in Christ the promised seed doth consist in this life viz. to worship the Lord without fear Therefore as I have stood the longer in explaining the words so I will endevour to set down the doctrines and uses which are to be made of this point CHAP. VIII The first doctrine concerning the certainty of salvation THe first doctrine that there is a twofold certainty of salvation of all those that truly believe in Christ. The former is called the certainty of the object in regard whereof the salvation of al that truly believe is sure and certain though they perhaps be not assured thereof For this is the main promise of the Gospel that who soever doth traly believe in Christ shall not perish but have life everlasting Joh. 3. 16. To my sheep saith our Saviour that is to all the faithfull I will give eternall life and they shall never perish neither shall any be able to pluck them out of my hands Joh. 10. 28. Saint Peter testifieth I Epist. 5. that the faithfull are kept safe by the power of God through faith unto salvation And the Apostle Paul Rom. 8. I. That there is no condemnation to them that are in Christ Iesus And in this place the Lord by oath assureth them that they shall worship him without fear that is without cause of fear at the least all the dâ—yes of their life yea such is the certainty of their salvation who truly believe that the Holy Ghost doubteth not to affirm that theâ— havâ—â—â—ernall life Ioh. 6 47. 54. â— Ioh. 5. 11 12. and thaâ— they are passâ—d from death to life Ioh. 5. 2â— and thâ—t whom the Lord hath justified â—e hath also glorifiâ—d Rom. 8. 30. The latter iâ— the certainty of the subject when a faithfull man soundly applying the promises of the Gospel to himself is perswaded and in some meâ—sure assured of his salvation for he that knoweth himsâ—lf to believe may apply the promise to himself and by appliration be assured of that which is promised This certainâ—y of perswasion or assurance some call special faith special I say first in respect of the object which is Christ and is therefore called sometimes the faith of Iesus Christ Rom. 3. 22. 26. 〈◊〉 2. 16. 2. 3. 22. Phil. 3. 9. sometimes faith in Christ Act. 20. 21. 24. 24. 26. 18. Gal. 3. 26. faith in his blood Râ— 3. 25. For although by that faith which doth justifie we do believe al the Articles of faith and the whole word of God and every part and parcell thereof containing threatnings as well as promises yet the obâ—ect of it â—uatenus justificat is Christ. For it justifieth as it is the instrument to receive Christ who is our righteousnesse Secondly and more especially it is called speciall in regard of the effect which is specially to apply Christ unto our selves And this speciall Faith is a degree oâ— that assurance which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some more in somâ— lesse which some Divines both Protestants and Papists not curious to speak so disâ—inctly and properly as they might have called 〈…〉 this special Faith to be affrance when indeed fiducia is not Faith but a necessary and unseparable fruit thereof So unseparable that sometimes it seemeth to be implyed in the phrase of believing in Christ. For to believe in Christ implieth three things First to believe that Christ is the Saviour of all that believe in him secondly to believe that he is my Saviour which is the special faith and from this followeth the third as a necessary fruit and effect that because I believe he is my Saviour therefore I put my trust and affiance in him for my salvation But though it be an unâ—eparable fruit of faith yet it is not to be confounded with it For faith is the cause affiance the effect For by faith we have affiance Eph. 3. 12. upon which place Bezâ— noâ—eth that they are deceived who confound faith and affiance Faith is a perswasion or assurance of the mind though working upon the heart Affiance is an affection of the heart though proceeding from the assurance of the mind The fear therefore of faith is the mind or intellectuall part of affiance the heart which is the seat of the affections And as itâ— subject they differ so also in the object the object of faith being verum of affiance benum there being little difference betwixt it hope in respect of the time to come which are oft in the Scriptures confounded the same word Batach being translated sometimes to trust and sometimes to hope Notwithstanding in the behalf of some of our Divines it may be said that when they call this special faith fiduciam or fiduciall assent they mean nothing else but a certain perswasion or assurance of that which is believed This speciall faith the Papâ—ts abhor and scorne and yet cannot deny but that true Christians ought to labor for assurance namely the assurance not of faith but of hope They must have a kind of hope that their 〈◊〉 be remitted and that they shal be saved but they may not believe the remission of their sins or eternall life as belonging to themselves Howbeit all their assurance is meerly conjecturall and uncertain Neither can they have any sound assurance of hope unlesse first they had assurance of Faith for Faith is the foundation of hope and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsâ—ance of things hoped for Heb. 11. 1. But howsoever the Papists do scorn the speciall Faith yet it is a certain truth that there is 〈◊〉 not any grace either more profitable to the faithfull or more necessary For as all other sâ—ving graces in the faithfull proceed from Faith first apprehending and after applying Christ unto themselves in so much that without it there is no other saving grace so according to the measure of it such is the measure of all other saving graces That peciall Faith which the Holy Ghost worketh in us by shedding abroad the love of God in our hearts that is by perswading our soules of the love of God towards us in Christ produceth the love of God for therefore do we love God because we are by Faith perswaded that God loveth us first and consequently the love of our brother for Gods sake Charity which is the â—nd of the
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
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
having their name from their effects for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it troubleth the head by excesse of rating and drinking so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drowsinesse or the drowsie evill or rather ryotings as it is translated Rom 13. 13. and so ought to be when it is joyned with drunkennesse the French fitly translate it gâ—rmandise and it signifieth excess of beâ—l chreere in ryotous feasts and compotations and such like of the which I foretell you as I have foretold you heretofore that they which doe such things shall not inherite the Kingdome of God Now as in setting forth the workes of the flesh the Apostle mentioneth chiefly the offences of the second table so in setting downe the fruits of the spirit he reckoneth up the dueties of the second table opposed to the offences thereof formerly mentioned and not the vertues of the first table wherein our piety which is to be tryed doth consist For this cause the Apostle mentioneth not either faith in CHRIST or love of GOD or hope of salvation or assiance in GOD or the feare of GOD and such like which are the principall fruits of the spirit because these are not the notes of tryall but the things to be tryed for the tryall whereof as namely whether we have true faith the true love and feare of God c. The Holy Ghost commonly propoundeth such notes as expresse those dueties which we owe to men as Ps. 15. 24. Esay 33. 14 15. 1 The fruit therefore of the spirit is charity saith the Apostle that is the love of our neighbour opposed to hatred with the fruits thereof 1 Iohn 3. 14. 2. Ioy opposed to envy and emulation whereby the carnall man repineth at the welfare of his neighbour in which the spirituall man rejoyceth 3. Peace opposed to contentions strife divisions and factions 4. Long-suffering and patience opposed to wrath and indignation 5. Gentlenesse or kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of charity 1 Cor. 13 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle hath fully expressed Eph. 4. 31. 32. Let all bitternesse and wrath and anger and clamour and evil-speaking be put away from you with all malice and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde one to another forgiving one another even as God for Christs sake hath forgiven you Col 3. 12 13. 6. Goodnesse whereby we are free from desire to hurt any body and are ready to doe good to all Gal. 6. 10. even to those that deserve ill of us ovâ—rcoming ill with goodnesse Rom. 12. 21. opposed to hatred and murther 7. Fuith that is fidelity or faithfulnesse as the word elswhere is used Tit. 2. 10. and is one of the weighty points of the law Mat. 23. 23. A faithfull man is he who is both true in his words and firme in his promises both which are tokens of the upright Ps. 15. 24. 8. Meeknesse or the spirit of meeknes so called 1 Cor. 4. 23. Gal. 6. 1. because in the faithfull it is a fruit of the spirit called also mildnesse and lenity 1 Pet. 3. 4. 2 Tim. 2 24 25. Tit. 3 1 Which being a morall vertue proceeding from humility charity patience or long suffering with which it is joyned in the Scriptures with love 1 Cor. 4 21. 13. 4. 5. 7. with humility Eph. 4. 2. Mat. 5. 3. 5. 11. 29. Pro. 16 19. with long-suffering and patience Col. 3. 12. 1 Tim 6. 11. moderateth and â—estrayneth anger and griefe with all the fruits thereof which are called the irascible passions and perturbations of the soule such as be impatience desire of revenge and all insolent cruell bitter sierce harsh contentious clamorous and turbulent disposition towards our nighbour with which vertue whosoever is indued is by Solomon prefered before the men of might Pro 16. 32. for howsoever it be despised in the world as a signe of fooles and mecockes yet it is of especiall accompt with God 1. Pet. 3 4. as being the most proper and if I am so speake characteristicall marke of Christs â—â—eepe Whereby as they best resemble the Lambe of God Esay 53. 7. who was meeke in spirit and humble in heart Mat. 11. 29. so are they best discerned from those who being of an insolent a â—ierce an harsh a cruell and turbulent behaviour are to bee accompted wolves rather then the sheepe of Christ. And therefore it is reckoned by our Saviour among the 8. notes of â—eatitude Mat 5 5. Blessed are the meeke for they shall inheâ—ite the land meaning the celestiall Canaan the land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrewes 2. 5. as being in Christ the heires of the world whom the Lord will beautâ—fie with salvation Ps. 149. 4. 76 9. 9. The last is temperance which is also a morall vertue moderating the other sort of affections which are called desires and concupiseences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred naturally either to the preservation of the individuum in the nourishing and cherishing of the body or to the propagation of mankinde by generation and restraying the abuses and disorders thereof This vertue as it respecteth the former is Sobriety in meat drink apparell opposed to drunkennes and bellicheere before mentioned and vanity in apparell as it respecteth the latter it iâ— called Chastity opposed to adultery fornication lasciviousnesse and all uncleannesse And this was the first generall note of difference that the upright Christian doth know or may know that Christ is in him by the fruite of the spirit but the hypocrite though he professeth himselfe a Christian and consequently a member of Christ yet neither doth nor can knowe it seeing that neither he is in CHRIST by faith nor CHRIST in him by his spirit 2. The second is this The upright man walking with God and before God is desirous chiefly to approve himselfe to God who seeth the heart 1 Thess. 2. 4. and therefore is as religious if not more alone and in secret as before others yea chooseth rather according to the advise of our Saviour Mat 6. 46. 18. to do private duetyes in secret rather then before others The hypocrite walking as before men who see the outward man onely seeketh chiefly to approve himselfe to men and therefore is more religious before others then alone and those good things which he performeth he doth them to be seene of men Mat. 23. 5. as our Saviour sheweth in the duties of almes prayer and fasting Mat. 6. 2. 5. 16. And one the other side those sinnes which he forbeareth or feareth to commit before men he feareth not in private to commit before God And in a word if men be not acquainted with his actions hee neither carech to doe good nor feareth to doe evill 3. The upright man preferreth the testimony of his owne conscience concerning himself 2 Cor. 1. 2â— 1 Cor 4. 3. Iob 31. 36 before the opinions of other men and therefore