when he counterfeits godliness his dissembling of Piety makes every sin he commits leave a double blot of guilt on the painted Sepulchre of his Soul Without Integrity and Uprightness of heart our Prayers hearin of Sermons partaking of the Sacraments or the performance of any other holy Exercises doth nothing avail If I regard iniquity in my heart the Lord will not hear me Isa 1.15 Sincerity is as Salt that seasoneth every work the life and substance of all other Graces without it the best things are no better then sins against God but to such as are pure in heart he is good and gracious Psal 79.1 125.4 5. Hence it is that men in this Age hate the Saints under pretence that they are the Hypocrites and this hath been the Devils policy against all holy men in all Ages David was said to be a subtile man to deceive others Paul was reckoned the great Impostor of the world nay Christ himself was called a Deceiver And indeed no man speaks against Religion or hates Religion under its own notion under its own name but somewhat else as Hypocrisie indeed such as have not Grace themselves cannot possibly judge of Grace in others Now in the state of Formal Hypocrisie may concur immunity from notorious sins all natural and moral Perfections admirable variety of Learning Policy and all other acquired Ornaments of the Minde an outward performance of all duties of Religion some measure of inward illumination a resemblance or shadow of the whole body of true Regeneration and a perswasion of being in the state of Grace even thus far a man may go in the profession of Christian Religion and yet for want of true sincerity be a stranger from the power of Faith and from the life of godliness yea though a man were a moral Saint an Angel among the Pharisees absolute in all other Perfections yet without the inward power of Grace to give them the life of sincerity he is but a spectacle of commiseration to Angels and Men. The difference betwixt this Moral civil man and the Hypocrite is onely this That the Hypocrite doth much of the First Table little of the Second but the Civil man doth much of the Second Table little of the First neither doth what he doth in sincerity both do what they do in Hypocrisie yea though Moral Honesty and outward Righteousness be in themselves good and in a kinde necessary yet by accident are many times a strong bar to keep men from the power of godliness and unfeigned sincerity for resting therein and not stepping forward they content themselves with a probable error of being in the state of Crace and with a plausible passage unto eternal Death for he which reacheth but to civil Honesty comes far short of being in Christ and consequently of true happiness Thus the two main Engines whereby the Devil deludes the world and ensnares the Souls of Unregenerate men are Civil Honesty and Formal Hypocrisie Hypocrisie is either 1. In works commanded of God but not done after that maner which God requireth 2. In works not commanded of God yet done for ostentations sake as all superstitious and humane Traditions which appertain not to the edifying of the Church The causes or Reasons that many profess God that serve the Devil 1. Pride or Self-love which so overcometh their hearts and blindeth their eyes that they cannot see their wickedness or judge of themselves and their own Misery as they should 2. Because the heart of man is so deceitful he can speak with his Tongue what he meaneth not in his heart beguiling with lying lips and a double tongue Hypocrisie is threefold 1. Privy Hypocrisie by which a man maketh profession of more then is in his heart This kinde of Hypocrisie ariseth from Spiritual Pride and sometimes mixeth it self even with the fairest and most sanctified actions of Gods dearest children soonest insinuating into the holiest heart 2. Gross Hypocrisie by which a man professes that which is not in his heart at all and so deceives others but not his own heart This most properly is Hypocrisie 3. Formal Hypocrisie by which a man doth not onely deceive others but also his own heart with a false conceit and perswasion that he is in a happy state The Reasons why the gross Hypocrite is more miserable and of less hope then the open sinner 1. Because he sins against the light of his Conscience which maner of sinning makes him incapable of saving Graces 2. Because by his outward profession he so dazles the eyes of men that he bars himself of those Reproofs and wholesom Admonitions whereby the open sinner is many times reclaimed humbled and converted 3. Because all publike Reprehensions and Admonitions from the Ministery he posts over from himself to the open sinner as not belonging to himself 4. Because he is justly obnoxious to an extraordinary measure of Gods hatred and indignation and weight of vengeance The unhappy issue of the Formal Hypocrite 1. A cursed Security wherein he slumbers to eternal destruction 2. A wretched Opposition to more sincerity then he findes in himself 3. A searedness deadness and benummedness of Conscience 4. An Impatiency of having his Formality censured by the Ministery of the Word 5. A Neglect of a more sound search into the state of his Soul Reasons moving the Formal Hypocrite to think well of himself and his own state good 1. A comparing himself with those which are more sinful 2. A prejudice which he conceives from the imputation which the world layeth upon the children of God 3. An outward Success in worldly matter much plenty in outward things 4. A Misconceit of Gods Justice and a straining and a racking of his Mercy beyond his Truth and Promise 5. A Misapprehension of the Opposition in the passage of Grace 6. A Misobservation upon the Death and Ends of other men A performance of outward Duties of Religion without the power of Grace upon the Soul and an universal Sanctification in all the faculties thereof cannot produce any sound comfort in the heart or acceptation with God and that for these Reasons 1. Because the iniquity defect or exorbitancy of any particular of one circumstance maketh an action evil but an absolute integrity of all concurrents is required to make a good work acceptable to God comfortable and profitable to a Christian 2. Because except our Righteousness exceed that of the Scribes and Pharisees we shall not enter into the kingdom of Heaven 3. Because the principal and holiest Exercises the most solemn and sacred actions of Religion without sincerity and Sanctification of heart are but as the cutting off a Dogs neck and the offering of Swines blood which Truth ariseth out of Isa 1. Mic. 6. Hag. 2. Psal 50. and many other places Hypocrisie though long covered will be at last uncased and that for these Reasons 1. Because it is like a wound healed outwardly but festering inwardly and therefore at last the corruption cannot but break
proceed not from Faith Yet shall the common actions of our Calling be reckoned Good Works if they come from Faith and Love if they be done as to the Lord and so he will accept them and for this cause the good purposes in many are naught because they have not Faith for their ground Good Works are the Fruit of Sanctification they go not before Justification but they follow after a man is justified For first by Grace we are justified and being justified we perform Good Works for man cannot do any work that is good and godly being not yet Regenerate but when he is prevented by the Grace of Christ and the Inspiration of his Spirit by the Holy Ghost then he may do good Works and the best Works before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not of Faith yea before Justification they have the Nature of Sin Now here we must know that good Works are in a kinde necessary to Salvation yet not as Causes thereof either efficient or helping any way but onely as an evidence whereby we may know that we are in the way to Salvation For Faith is necessary and good Works are the Tokens and Fruits of Faith and so are necessary also In a Good Work 1. The End thereof must be the glory of God which chiefly consists in Fear Obedience Thankfulness 2. The Action it self in its own Nature must be just and warrantable 3. The Circumstances honest and seasonable proportioned to the justness of the Work it self 4. The Means direct and lawful and approveable in the sight of God 5. The Fountain the Heart sincere and sanctified In the doing of every good Work acceptable to God these Rules are to be observed viz. 1. The person of the Doer must be acceptable to God by a justifying Faith 2. The Word of God must be thy warrant for the doing of the Work 3. The Actions end must be Gods glory 4. The Work must be done in Faith because in wel-doing a man must testifie his Fidelity to God we must be sure perswaded out of Gods Word that the things we do are approved of God for whatsoever is not of Faith is Sin 5. Love is necessary in every good Work we go about for Faith worketh by Love 6. Service to man is required in our good Works for the end of mans Life is in his Calling to serve man and by that to serve God Col. 3.24 7. Our good Works must be done within the compass of Callings 8. Patience is necessary in every good Work that we faint not in wel-doing In every good Work there must beatwofold Faith viz. 1. Justifying Faith whereby the person doing the Work must be reconciled to God and stand before God a true Member of Christ without which it is impossible to please God Heb. 11.6 and therefore is chiefly necessary 2. General Faith whereby a man believes that the Work he doth is pleasing unto God Whatsoever is not of Faith is sin Rom. 14.23 Whereunto are required both the Word of God commanding the Work and prescribing the maner of doing it and also a promise of Blessing upon the doing of it As things may be said to be good in a double respect 1. Good in themselves alone as Almsdeeds done by a wicked man 2. Good in themselves and the Doer as the Prayers of any true Believers So there are two sorts of good Works viz. 1. Those which God in his Word hath directly commanded as parts of his Worship such as are Prayer Thanksgiving receiving the Sacraments hearing the Word c. 2. Actions indifferent sanctified by the Word and Prayer and done to Gods glory being performed after the maner and to the end God hath commanded them The Ends of a good Work are manifold viz. 1. The honor and glory of God the Work being done in Humility whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein and also done in simplicity or singleness of Heart whereby a man in doing a good Work intendeth simply and directly to honor and please God without all by-respects to his own praise or the pleasing of men 2. The testification of our Thankfulness to God who hath redeemed us by Christ 3. To edifie our Brethren thereby and that they also may glorifie God 4. To exercise and increase our Faith and Repentance 5. To escape the destruction of the wicked and to obtain the reward of the Righteous 6. To be answerable to our Calling in doing the duties thereof 7. To pay the Debt which we owe unto God for we are his Debtors as we are his Creatures his Servants his Children and his Redeemed by Christ God accepts of good works in us divers ways 1. In that he pardons the faults thereof 2. In that he approves his own good Work in us 3. In that he doth give unto us the Doers of them a Crown of Righteousness Provided 1. That before the Work go Reconciliation of the Person to God in Christ 2. That in doing the Work the right Matter and Maner be observed 3. That after the Work is done we beg pardon for the defects thereof There be three Opinions touching the Necessity of good Works viz. 1. Of the Papists who hold them necessary as causes of our Salvation and Justification This is most false and a preposterous Opinion 2. Of some Protestants who hold them necessary though not as principal causes yet as conservant causes of our Salvation but the truth is they are no causes of Salvation neither Efficient Principal nor Conservant nor yet Material Formal or Final 3. That good Works are necessary not as causes of Salvation or Justification but as inseparable consequents of saving Faith in Christ whereby we are justified and saved or as a way is necessary to the going to a place And this Opinion is the truth for Works any way made causes of Salvation or Justification do nullifie Grace The Motives which cause wicked men sometimes to do Works fair in shew and outwardly good and to abstain from evil Actions viz. 1. Because some naturally be not given to the vices which they leave 2. Others because they be restrained by a slavish fear of Gods Justice or else for that they dream to deserve something at the hands of God 3. Others for fear of Laws or lest they should hinder thereby their prosperity 4. Because their Lusts do sometimes strive as the winds so as that which is the stronger prevaileth over the rest and bridleth them from breaking into action No man can do a work properly meritorious as the bold Papists affirm and that for these Reasons viz. 1. Because the doer of a Work that may be meritorious must do it by himself and not by another for the praise is his by whom he doth it and not his own but man in himself hath not power to will that which is good much less to do it least of
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
out Hypocrites have no sound hearts and therefore they must needs at length be made manifest 2. Because a lyar will one time or other miserably forget himself and every Hypocrite is a lyar because he speaks one thing with his mouth and entertains another in his heart therefore doth the Apostle joyn them together They speak lyes in hypocrisie 1 Tim. 4.2 Moral Honesty being of near relation to Hypocrisie observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith is the sanctifying Spirit but the cause of the Righteousness of Moral Honesty may be goodness of Constitution and Ingeniousness 2. The Righteousness of Civil Honesty in outward actions may make a colourable pretence of Piety but hath many secret relations to by-respects but that of Faith hath in all actions for the main scope and principal end onely the glory of God 3. That of Faith doth labor religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man and in all the parts and special Duties of Godliness and Obedience but Civil Honesty wanders in the generalities of Religion 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort and a good Conscience before God but Civil Honesty is fully satisfied with Credit and Plausibleness among men 5. Civil Honesty makes no great conscience of small sins but the other makes resistance to all known sins 6. Civil Honesty doth not use to make opposition against the sins of the time but the other doth stand out for the honor of God unto the death The degrees of saving Faith which are peculiar to the children of God distinguish the Regenerate man from the state of the formal Hypocrite 1. A feeling and special approbation of the Word of Life and Promises of Salvation that with it he holds himself an heir of Heaven without it a childe of endless Perdition 2. A most fervent thirsting for the enjoyment of them enforced with groans unutterable and a gasping for it as the dry and thirsty ground for the refreshing drops of rain 3. An effectual Apprehension of them with a fast and everlasting hold 4. A particular Application of them closely and particularly to his own Soul 5. A full Perswasion of them being fully and truly perswaded by Gods good Spirit out of a consideration of his universal change that they are his own for ever 6. A Delight and Joy thence rising sound and unconquerable he lies down in peace that passeth all understanding he is filled with joy that no man can take from him he delights in the Grace apprehended as in a treasure far more dear then the glory of infinite Worlds yea or Life it self And from the power and working of this inward grace spring out Actions outward both in his general Calling of Christianity and his particular Vocation which by the Mercies of God are Faithful Constant Uniform Impartial Resolute Universal and Comfortable The Degrees of that Temporary Faith which the Formal Hypocrite may have viz. 1. He may be endewed with understanding and knowledge in the Word of God 2. He may be perswaded that it is divinely inspired and that it is most true 3. He may see clearly by the Law of God the grievous intolerableness of his sins and the heavy Judgements due unto them 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins 5. He may give assent unto the Covenant of Grace in Christ as most certain and sure and may conceive That Christs Merits are of an invaluable price and a most precious Restorative to a languishing Soul 6. He may be perswaded in a generality and confused maner that the Lord will make good his Covenant of Grace unto the Members of his Church 7. He may be troubled in minde with grudgings and distractions with reluctation and scruples before the Commission of sin Like Pilate before his Judgement on Christ and Herod before his beheading of John Baptist 8. After a sin committed beside the outward forms of Humiliation by the power of this Temporary Faith he may be inwardly touched and affected with some kinde and degree of Repentance and Sorrow which may sometimes prevent temporal Judgements as in Achab and with a slumbering and superficial quiet secure the Conscience for a time The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God 1. Suspiciousness an Argument ever of worthlesness and impotency for insufficiency is most suspitious That suspition by which a man doth cast the worth actions and affections 〈…〉 in his own mould and thinks every man obnoâ—â—â—â—â— to all the infirmities he findes in himself 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace For no man can see the actions of grace in another without the experience of the power of godliness upon his own Soul We may know whether we have sincerity or not by these signs 1. If we approve our selves to God in all things not to man 1 Thess 2.4 and seek to have the Testimony of a good Conscience 2. If we are ready to yield simple and absolute obedience to Gods Word though our reason be often ready to cross the same even to all Gods Commands Psal 119.6 3. If we Repent of all sin and not retain any one but hate sin unfainedly in our selves and others 4. If we truly humble our selves in the sight of God casting our selves down in his presence confessing our own vileness and unworthiness to appear before him Mic. 6.8 5. If we be confident in good Causes and couragious especially in time of peril Prov. 10.9 6. If we be constant and persevere unto the end in well-doing and be resolved never to give over a continued course of Piety till we have finished the course of our Life the pilgrimage of our Misery The infallible Marks whereby to discern the hollowest hearted hypocrite 1. His chiefest care is to seek the pomp and glory of the World to be highly esteemed of others and never regarding the glory of God or what he esteems of him 1 Sam. 15.30 2. Hypocrites are sharp-sighted and have Eagles eyes to observe the behavior and look into the lives of other men but are as blinde in regarding as backward in reforming their own Luke 18.11 Matth. 7.3 4 5. We ought to begin with our selves and end with others 3. They are more curious in the observation of the ancient Traditions of men of the Customs of their Fore-fathers and of Devices of their own then of the holy Statutes and Commandments of Almighty God like the Pharisees Mat. 15. who charge not Christs Disciples with breaking the Laws of God but with transgressing the Ordinances of men which themselves made as Necessary to the Worship of God 4. They are precise in Trisles and loose in Weighty Affairs they binde and lay such
Oath which he swore to your fathers Deut. 7.7 8. And in Mat. 7.23 Christ saith of some I never knew you yet speaking of others he saith I know my sheep Joh. 10.14 And again I know whom I have chosen Joh. 13.18 and Paul saith The Lord knoweth who are his From which places we may safely gather That the Lord puts a difference betwixt man and man Angel and Angel acknowledging some to be his own and denying the same of others If God himself had not avouched this in his Word no man might have taught it but being here plainly propounded it is with all reverence to be acknowledged and received whereof no other Reason can be given but Gods good pleasure alone Mat. 11.25 26. For Jacob hath he loved and Esau hath he hated neither did this difference come from their works either good or evil for this difference God put between them before either of them had done good or evil but it is wholly ascribed to the Will of God who will have mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. Neither must this seem strange unto us for we permit unto men to use their own discretion in their own Affairs and can we think it unreasonable in the Creator to use his touching his Creature Thus our whole Salvation is of Gods Free-grace which in Christ is the Fountain from whence it floweth yea it is the Beginning Continuance and Ending of our Salvation So that as for any foreseen Faith and Good-works they are not causes of our Election but fruits and effects thereof for what Faith or Good-works could be foreseen in the Sons of Wrath born dead in Sins God chose us not because he knew we would believe hereafter but to the end we should believe that is that he might bestow upon us Faith and so save us in his Son Eph. 1.4 Tit. 1.1 Acts 13.48 and Faith is the gift of God to us and the work of God in us Joh. 6.29 44. And if Faith foreseen were the cause of Election then Infidelity foreseen were the cause of Reprobation which is false because then all Mankinde should be reprobated and rejected forasmuch as the whole Mass of Mankinde sinned and God could foresee nothing in it as of it self but Incredulity and Unbelief Neither is our Election of Merit which is a work undue to which we are not bound making the Reward and Recompence that was not due to be due but all we can do is due unto God for our Spiritual life is called a Debt unto him both in respect of Creation Redemption and Glorification therefore neither is our Salvation of Merit but of Gods own Free-grace Neither is our Election of any Free-will in us to good for there is not any cooperation as the bold Papists affirm of mans Free-will with Gods Free-grace in the first act of our Conversion but God does all and we nothing in good things save as Instruments for God worketh both the will and the deed he preventeth us with his Grace prepareth us by his Word enclineth us by his Spirit and worketh both the beginning and ending of our Salvation For Election Vocation Faith Adoption Justification Sanctification and Eternal Glorification are never separated in the Salvation of any man but like inseparable Companions go hand in hand Now the Elect regenerated and once come unto the Church of the Saints may sometimes fall from it but they can never forsake it wholly because they never so fall as to become the Enemies of God and the Church nor finally because they persist not in this Apostacy but at length return to Repentance Thus was it with David and Peter Lastly the Notes of Election are Vocation Justification Sanctification and all they who are elected unto Salvation if they come unto the years of discretion are called outwardly by Gods Word and inwardly by his Spirit Of this Election Christ Jesus is the Foundation 1 Thess 5.9 The Decree thereof is that Book of Life wherein are written the Names of the Elect Rev. 20.12 2 Tim. 2.19 And the execution of this Decree is an Action by which God even as he purposed with himself worketh all those things effectually which he decreed for the Salvation of the Elect For they whom God elected to this end that they should inherit Eternal Life were also elected to those subordinate means whereby as by steps they might attain this end and without which it were impossible to obtain it Rom. 8.29 30. Election is twofold 1. Eternal whereby God out of the Lump and Mass of Mankinde hath before all Worlds chosen out some to life Eternal 2. Temporal 1. To some certain Office Joh. 6.70 chosen to the Apostleship All such are not Redeemed by Christ 2. Out of the World into the Church Joh. 15.19 Such are Redeemed by Christ Of Eternal Election 1. The Efficient Cause is the everlasting Purpose of God Rom. 9.11 2. The Material Cause is the Blood of Christ 1 Tim. 1.18 19 20. 3. The Final Cause or End why both God the Father hath loved and Christ for his Elect hath suffered is the Glory of God and Salvation of man Eph. 1.5 6. Rom. 8.29 The chief effects of Election are 1. Justification by Faith in this life and Glorification in the life to come 2. A Conformity to the Image of Christ in suffering here and enjoying glory hereafter Indeed the Effect of our Election is the whole Work of our Salvation and all the Degrees of our Redemption viz. 1. The Creation and Gathering of the Church 2. The sending and giving of Christ the Mediator and his Sacrifice 3. The effectual Calling of Men to his Knowledge 4. Faith Justification Regeneration and Good-works 5. Raising unto Glory Glorification and Eternal Life The means whereby to come to the Assurance of our Election as it is set down in the 2 Pet. 1. viz. 1. Faith to put our sole trust and confidence in God onely 2. Vertue an upright doing of the Works of the Moral Law 3. Knowledge whereby to carry our selves warily before men 4. Temperance in natural Appetite in Meat Drink Apparel c. 5. Patience a moderation of sorrow in enduring Affliction 6. Godliness whereby we Worship God in the Duties of the First Table 7. Brotherly Kindeness to embrace Gods Church and the Members thereof 8. Love whereby we are well-affected to all men even to our Enemies The three principal grounds of Assurance of Salvation in the First of John 1. He that hath communion of fellowship with God in Christ may be undoubtedly assured of his Salvation 1 Joh 5.11 2. He that is the Adopted Son of God shall be saved 1 Joh. 3.2 3. They that are assured of the love of God to them in particular may also be certainly assured of their Salvation 1 Joh. 4.9 From the Doctrine of Election follow two weighty Points to be known and believed viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messias is
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
they are able to return unto God and obey him Neither that we ought to seek any other cause before or above mans Will for which others receive or retain others refuse or cast away Divine Succor and Aid in a voiding Sin and do after this or that maner order and institute their Counsels and Actions Contrary to this Opinion do we learn out of the Sacred Scripture That although by Nature so much of God and his Will be known to all as may suffice for taking away all excuse from them of sin and although it be manifest That many Works morally good may be done even of the Unregenerate and the Will doth freely in them make choyce either of good or evil yet no work pleasing to God can be undertaken or performed by any man without Regeneration and the especial Grace of the Holy Spirit Neither can more or less good be in any mans Counsels or Actions then God of his free and purposed goodness doth cause in them Neither any other way can the Will of any Creature be inclined then whither it shall seem good to the Eternal and good Counsel of God and yet all the actions of the created Will are wrought freely whether they be good or bad Now Free-will to outward good actions without an inward Faith and Obedience is not Free-will to good for outward actions good in themselves are made evil by want of inward Faith and Obedience which is onely in the Regenerate whose Wills are not taken away but corrected as which before would onely that which is evil will now that which is good Eph. 2.10 which being inclined moved and governed by Gods Spirit will themselves of their own accord and are able to work do well and work well that is because God worketh good things not onely in them but also by them as joynt-workers with him Phil. 1.6 and in them both the will and the deed even of his good pleasure Phil. 2.13 To do any thing with free arbitrement and will is to do any thing upon a fore-deliberation according to the Will of God sometimes simply and sometimes in some respect onely yea and against it also sometimes in some respect but never simply against it for the liberty of working is not taken away in any creature when God is said so to rule and bend their Wills that they be not inclined any other way then whither God will have them inclined either simply or in some sort And there is no such will of free working as excludeth all action and working of the first Cause guiding inviting and bending the Creatures Wills whither it self listeth The Wills of Angels and Men are so the causers of their actions that nevertheless they are carried by the Secret Counsel of God and his Power and Efficacy which is every where present to the chusing or refusing of any object and that immediately by God or mediately by Instruments some good some bad as it seemeth good unto God to use so that it is impossible for them to do any thing beside the Eternal Decree and Counsel of God therefore God is said to be absolutely perfectly and simply his own and at his own Will but man onely voluntary and free in some respects The Will is able notwithstanding not onely to withstand God moving it but also of its own proper motion to assent and obey him it self exercising and moving her own actions and yet this is to be understood of the actions of the Will not of the new Qualities or Inclinations which it hath to obey God for these the Will receiveth not by her own operation but by the working of the Holy Ghost And the Will of man withstanding the Revealed Will of God is yet guided by his Secret Will and therefore resisting doth not resist for the Secret Decrees of Gods Will and Providence are ever ratified and performed in those even in those who most of all withstand Gods Commandments Neither yet are there contrary Wills in God for nothing is found in his Secret Purposes which disagreeth with his Nature revealed in his Word and God openeth unto us in his Law what he approveth and liketh and what agreeth with his Nature and the order of his Minde but he doth not promise or reveal how much Grace he will or purposeth to give to every one to obey his Commandments And though God be chiefly the Mover of wicked Wills yet is he not the Mover of the Wickedness of the Wills for they disagree from the Law not as they are any way ordained by the Will of God but as they are done by Men or Devils by reason of this defect that either they do not know the Will of God when they do them or are not moved by the sight or knowledge thereof to do it that is they do it not to that end that they may obey God who will so have it For this Reason God cannot be the Author of the wickedness of the Will Besides though now since the Corruption of our Nature by the Fall we have not Free-will to convert our selves nor to turn unto God of our selves without the operation of his holy Spirit yet our inclinations bent by his Spirit the Will works freely though God works by it as an Instrument otherwise the Will were idle which cannot be And albeit God was able to have wrought what he would without the Will yet because he will work by the Will the working of the Will is not in vain nor can God hence be said to will the actions of sinners as they are sins but he wills them as they are Punishments of sins and the execution of his just Judgement And we must know That what liberty of Will we have to do good or to will it is onely but in part viz. as we are regenerated by his holy Spirit but not in whole and full neither in that degree in which before the Fall we had it and shall have in the life to come And although the Unregenerate are able to will onely those things which are evil yet they will them without constraint even by their own proper and inward motion and therefore freely but the will and ability to do good Works is no more in their power then the Creation for the liberty which is in man now after the Fall and not yet regenerated and recovered is the very bondage of sin yet God had made man such a one as was able to perform that Obedience which he requireth of him Wherefore man by his own fault and folly losing and of his own accord casting away this ability God nevertheless hath not therefore lost his Right to require Obedience from him Six things concur to constitute and make the liberty of the will viz. 1. An Object whether it be any end proposed which still is considered as good or the means whereby the end is attained 2. The Minde knowing and understanding the Object 3. The Will alike and equally apt to chuse and refuse the
VVorking Grace whereby we are delivered from the Dominion of Sin and are renewed in Minde VVill and Affections having received power to obey God 4. Co-working Grace whereby God conferreth and perfecteth the Grace of Renewing being received And without this Grace following the first is unprofitable 5. Persevering Grace whereby after that we have received the Grace of Renovation we do also receive a will to persevere and continue constantly in that good which we can do even by this gift of Perseverance The Object of Conversion is 1. Sin or Disobedience from whence we are converted 2. Righteousness or New-Obedience whereunto we are converted The subject or matter of conversion viz. 1. In the Minde and Understanding a right judgement concerning God his VVill and VVorks 2. In the VVill an earnest and ready desire purposing to obey God in all his Commandments 3. A good and reformed Affection Mans Conversion consists of these two parts viz. 1. In mortifying the Old Man that is to be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them 2. By quickning the New Man that is to live to God through Christ and an earnest and ready desire to order thy life according to Gods will and to do all good works The Causes of Conversion viz. 1. The Principal Efficient Cause of Conversion is the Holy Ghost 2. The Instrumental Causes or Means are first the Law then the Gospel the next Instrumental Cause is Faith 3. The Furthering Causes are the Cross and Chastisements as also Punishments Benefits Acts of Providence and Examples of others 4. The Formal Cause is the Conversion it self and the Properties thereof 5. The chief Final Cause is Gods Glory the next and subordinate end is our own good and the Conversion of others When thou art converted confirm thy Brethren How the true Conversion of the godly differs from the false Repentance of the wicked 1. In their Grief the wicked are grieved onely for the punishment ensuing not for that they offend and displease God the godly are specially grieved that God is offended 2. In the Cause the wicked repent by reason of a despair and distrust so that they more and more offend God but the godly repent by reason of Faith and a confidence they have of the Grace of God and Reconciliation in the Mediator 3. In the Effect for in the wicked New-Obedience doth not follow Repentance which always accompanieth the Repentance of the godly so that the Repentance of the wicked is no true no sound no saving Repentance The former part of Conversion is called Mortification and that for these Reasons viz. 1. Because as dead men cannot shew forth the actions of one that is living so our Nature the Corruption thereof being abolished doth no more in such sort shew forth or exercise her evil actions For Mortification is by the grace and operation of the Spirit a decay and perishing of the deeds of the flesh which are evil Actions and carnal Affections 2. Because Mortification is not wrought without grief and lamenting and for this cause Mortification is called a Crucifying consisting in the subduing by a holy Discipline our inordinate lusts which rebel against God and in a patient bearing of the Cross of Christ The latter part of Conversion is called Quickning viz. 1. Because as a living man doth the actions of one that is living so Quickning is a kindling of new Faculties and Qualities in us 2. In respect of that joy which the converted have in God which indeed is such as words are not able to express nor any heart conceive but his who hath it Quickning comprehendeth those things which are contrary to Mortification 1. A Knowledge of Gods Mercy and the applying thereof in Christ 2. A Joyfulness thence arising for that God is pleased and New-Obedience is begun 3. An ardent or earnest endeavor or purpose to sin no more arising from Thankfulness and because we rejoyce that we have God appeased or pacified towards us a desire also of Righteousness and of retaining Gods love and favor being now converted from sin which next comes to be spoken of XI SIN in its proper nature is an Anomy that is a want of Conformity to the Law of God The nature of sin lies not in the action but in the maner of doing the action and sin properly is nothing formally subsisting or existing for then God should be the Author of it but it is an Ataxy or Absence of goodness in the thing that subsisteth whereupon it is truly said in Schools In peccato nihil positivum whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word that it may be done is sin Original Sin is the Corruption of the whole man and chiefly of the Soul of man and is not onely an absence of goodness but also a real presence of an evil property and disposition and this infection of Nature doth remain yea in them that are Regenerated For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them yea so as to make them do as evil actions as the worst of men for this is a true Rule A man that excelleth in Grace may sometimes excel in ill-doing but he allows not himself therein nor is it properly he that does it but sin that dwelleth in him as the good that evil men do it cannot be said that they do it Gods Spirit may be there to help them to do much but the Spirit dwelleth not there so a man may do good and not be good On the other side things though commanded yet in the unregenerate become sins it is sin when a wicked man giveth Alms because it proceeds not from Faith and Love yet the Moral actions of the unregenerate are not to be omitted by us because in them they are sin but we must avoid the sin and perform the action avoid not the works of Hypocrites but the hypocrisie of their works Thus is sin the Corruption of a Nature created good of God but not any Creature made of God in man for it is onely an accidental Quality or natural Property of man corrupted but no substantial Property nor of the nature of man simply as he was first created Solomon hath drawn the picture of Sin to the life in the Description of an Harlot the Fawns Flatters Pleases Delights but in the end Destroys it speaks to us in Joabs language to Amasa 2 Sam. 20.10 and his kisses are as mortal or in Jaels language to Sisera Judg. 4.18 5.26 27. but the Butter in the lordly Dish will not balsum the wound it gives All sin is like the painted Harlot or the beautiful forbidden Fruit he that sucks the Honey-comb of sin sucks the Poison of Asps it is a golden Hook baited with all the Glory of the World All sin is foul filthy unclean infectious contagious and loathsom in the sight of
excellency of Gods Gifts 7. If our Works should merit Christ should not be a perfect Savior nor Heaven purchased for us by his Blood onely which now to affirm is To Crucifie him worse then the Jews did Good Works cannot justifie us for these Reasons viz. 1. Because our best works yea the works of the Saints are not perfectly good and pure and that for these Reasons viz. 1. We do many things we should not and omit many things we should do 2. We mingle evil with the good we should do or we do good but we do it ill The thing done may be good but not the maner of doing it 3. The Saints which do good works do many things which are sins in themselves and so deserve to be outed of Gods favor Deut. 27.26 4. Because there is not that degree of Goodness in these good works that proceed from the Saints which ought to be or as God requireth 2. Though they were perfect yet are they due and debt so that we cannot satisfie by them 3. They are Temporary and bear not proportion with Eternal Blessings 4. They are Effects of Justification therefore no Cause thereof 5. They are excluded that we might not have whereof to glory 6. If they were part of our Justification our Consciences should be destitute of stable and certain Comfort 7. Christ should have dyed in vain and have risen in vain not to our Justification if we could have been justified by Works That justifying Faith which is required in every good work hath a double use in the causing thereof 1. It gives the beginning to a good work renewing the Minde Will and Affections of the worker whence the work proceedeth as pure water from a cleansed Fountain 2. It covereth the wants that be in good works for the best work done by man in this life is imperfect but hereby both the person of the worker is accepted and the imperfection of his work covered in the sight of God All these are excluded from being good works viz. 1. Which are sins in themselves and repugnant to Gods Law and his VVill revealed in his most sacred VVord 2. VVhich are not repugnant to the Law neither in themselves good or evil but which may yet by an accident be made good or evil 3. VVhich are good in themselves and commanded by God but yet are made sins by an accident in that they are unlawfully done or not as they ought to be How the works of the Regenerate and Unregenerate differ viz. 1. The works of the Unregenerate proceed not from Faith as those of the Regenerate do 2. The works of the Unregenerate are not joyned with an inward Obedience and therefore are done dissemblingly and are meer Hypocrisie but it is far otherwise with the Regenerate 3. As the works of the Unregenerate proceed not from the right cause so are they not referred to the chief end which is Gods Glory but in both these the works of the Regenerate are rightly and truly qualified Though the works of the most Regenerate yea his best works are good onely in part not perfectly because he is not wholly Spirit and no Flesh yet God approves of them And therefore we must again consider Good VVorks two ways viz. 1. In themselves as they are compared with the Law and the rigor thereof and so they are sins because they answer not to that perfection which the Law requireth for there be two degrees of Sin viz. 1. Rebellions which are Actions flatly against the Law 2. Defects when a man doth those things the Law commandeth but faileth in the maner of doing and so mans best works are sins 2. As they are done by a person Regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants of them are covered The Benefit of putting and keeping on the Holy Spiritual Brest-plate of Righteousness which is Good VVorks viz. 1. It keepeth us from being mortally wounded for so long as we retain a true purpose and faithful endeavor answerable thereto we shall never give our selves over to commit sin and iniquity 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ yea even of our Election and Salvation Eph. 1.4 1 Joh. 2.29 3. It procureth us a good name in Gods Church while we live 2 Cor. 8.18 and a blessed Memory after we are dead Prov. 10.7 4. It confirmeth the Truth of Religion and so it may be a means to win such as are without 1 Pet. 3.1 to strengthen those that stand 1 Thess 1.6 7. and to stir up all to an holy emulation 2 Cor. 9.2 5. It doth highly honor God and occasion others to glorifie him Mat. 5.16 That we may be moved to the doing of Good Works and to live righteously observe here the blessed fruit and issue thereof as it is declared in Scripture viz. 1. Generally that the Lord loveth Righteousness Psal 11.7 that verily there is a Reward for the Righteous Psal 58.11 that Blessings are on the head of the Righteous c. Prov. 10.6 2. Particularly for the Righteous person himself viz. 1. In this Life the eyes of the Lord are upon the Righteous Psal 34.15 God will grant their desire Prov. 10.24 he delivereth them out of all trouble Psal 34.19 they shall never be forsaken Psal 37.25 they shall flourish like a Palm-tree Psal 92.12 c. 2. At their Death when they have hope Prov. 14.32 and are taken from the evil to come Isa 57.1 3. After Death their Memorial shall be blessed Prov. 10.7 in everlasting remembrance Psal 112.6 4. At the Resurrection they shall go into Life Eternal Mat. 25.46 They shall shine as the Sun in the Kingdom of their Father Matth. 11.43 5. For their Posterity The Generation of the Righteous shall be blessed Psal 112.2 Their seed shall not beg their bread c. Psa 37.25 XIII REpentance is a constant turning from all sin unto God or an inward sorrowing and continually mourning for sin joyned with Faith and Humiliation and both inward and outward amendment It is an aversion or turning from all a mans sins and a reversion or turning again unto God with all our Hearts Or Repentance is an unfained sorrow for and hatred of sin with an earnest Love of Righteousness by the which we are continually stirred up to abhor our Vices and are moved to do good Works not for fear of punishment or hope of reward but for that love we bear towards God that with a joyful heart we are moved to his Obedience and with grief go astray from his Commandments A Godly sorrow whereby a man is grieved for his sins because they are sins is the beginning of Repentance and indeed for substance it is Repentance it self So a desire to repent and believe in a touched Heart and Conscience is Faith and Repentance it self though not in Nature yet in Gods acceptation for in them that have Grace God accepteth the will for the
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they