about with their flattering words and faire pretences to deceive â—od Psal. 78. 36. 6 As in the old tâ—stament so alâ—o in the new the upright are called pure in heart as Mat. 5. 8 and the upright heart is called a heartâ— Tim 1 5 â—im 2. 2â— 1 Pet 1. 22. 7. Lastly to walk uprightly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go with a right foot Gal 2. 14. neither treading awryâ—y dissimulâ—tion nâ—r halting as the Israelites did betwixt God and Baal 1. King 18 nor declining to the right hand or to the left Deut. 5. 32. 28. 14. 2 Chro. 34. 2. or as the Apostle speaketh Heb. 12. 13. to make steight or right pathes to our feet according to the exhortation of Solomon Prov. 4. â—6 as it is rendred by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make right pathes to thy feet and order right thy wayes decline v. 27. not to the right hand nor to the left and as he exhorteth v. 25. let thine eyes look right on and let thine eye-liddes look straight before thee would you know then what it is to worship God in holinesse before him it is to walk with God or before God without hypocrisie in sincerity and truth with perfect with pure with our whole hearts that is to say with entire or upright hearts walking in the way of religion and godlines with a right foot looking right before us declining neither to the right hand nor to the left neither treading awry by dissimulation nor halting down-right either as neuters in religion betwixt CHRIST and Anti-Christ or as worldlings between GOD and Mammon nor worshipping or obeying GOD by halves but approving our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and sound Christians to him that tryeth and searcheth the heart and the reynes setting God alwayes before our eyes and behaving our selves as in his sight and presence doing that which is right in his sight Arguments to move us to integrity Now that we may be moved to labour for this integrity and uprightnesse of heart I will use the 3. usual arguments of commendation viz. the excellency the profit and the necessity of it as it were a triple chaine 1. The excellency of ir is such that first it goeth under the name of perfection and those thing which are done though with great weaknesse and much imperfection with an upright heaâ—t that is to say with a sincere desire unfained purpose and upright endeavour to please God are accepted of God as done with a perfect heart 2. Uprightnesse is the inward beauty of Christs spouse in regard whereof though she be outwardly despicable in the eyes of the world yet she is glorious within Psal. 45. 13. like to the Tabemacle which was a type of the Church which though outwardly covered with Rammes skinnes and Badgers skinnes Ex. 36. 19. which made but a homely shew was neverthelesse most beautifull and glorious within Or as the spouse in the Canticles c. 1. 5. saith I am black but comely black without as the tents of Kedar who were scenitae having tents of sackcloth comely within as the hangings of Solomon within his house as the lining thereof 3. Integrity is of all things most pleasing to God Psal. 51. 6. Behold thou art delighted with truth in the inward parts I know also my God that thou triest the heart and hast pleasure in uprightnesse 1 Chron. 29. 17. Yea I may say more that to be upright is not only pleasing to God but also the pleasing of him Prov 11. 20. the upright in the way are Gods delight The Hebrew word jashar which signifieth right is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing and the verbe wâ—iâ—h signifieth to be right signifieth also to please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often times so translated as the noue Exo 15. 6. Deut. 6. 18. 12 25. 13 18 21. 9. the verbe Iud. 14. 3. 7. the young woman of Timnah was right in Samsons eyes that is she pleased him well so 1 King 9. 12. 2 Chro. 30. 4 Ier. 18 4 Dan 4 24 but most plainly Num. 23. 27. perhaps it will seeme right in the eyes of God that is as we also translate it peradventure it will pâ—ease God In like manner the phrase of walking with God or before God is every where by the 72. translated by the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to please God As Gen. 5. 2â— 24. where it is said that Henock walked with God they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God so Gen. 6. 9. 17. 1. 24. 40. 48. 15. Psal. 116. 9. the sonne of Syrach speaking of Henoch observeth the same translation Eccles. 44. 16. so doth the Author of the book of Wisedome ch 4. 10. and so doth the Apostle himself Heb. 11. 5. Henoch before his translation had this testimâ—ny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God 4. The excellency of uprightnesse is such as that it is that vertue which God cheifly reâ—uireth Gen. 17. 1. Michâ— 6. 8 1 Sam. 12 24. which he most highly esteemeth Gen. 5. 22. â—4 which hath alwayes been the chief commendation of the faithfull as of Eâ—och Noah Iob c. 1 King 3. 6. The chief thing wherein the faithfull are to rejoyce in time of prosperity 2 Cor. â— 2 and their chiefest stay and comfort in dâ—stresse Esaiah 38. 3. Act. 23. 1. The profit 2. Put come we to the profit by which most men Psal 4. 6. are drawn In generall it is said that God is good to those that are of a clean heart Psal. 73. 1. according to Davids prayer Psal. 125. 4. more particularly Psal. 84. 11. the Lord is a sun and shield the Lord will give grace and glory and no good thing will 〈◊〉 withhold from them that walke in uprightâ—esse He is a sun that is the Author of all â—omfortable blessings which are signified â—y light according to that Psal. 112. 4. to the upright there ariseth light in darknesse that is to say comfort in afflictions yea to them that are upright the conscience of their own integrity doth minister singular comfort It was Ezechias his stay and comfort when he had received the sentence of death Es. 38. 3. and this was Paul his rejoycing the testimony of his conscience that in simplicity and godly sincerity he had his conversation here in the world 2 Cor. 1. 12. Act. 23. 1. For God to him that is good before him that is upright â—iveth joy Eccles. 2. 26. yea to them all 〈◊〉 joy and praising of God with joy and â—ladnesse is appropriated Psal. 32. 11. 33. 64. 10. For lighs is sowen for the righteâ—us and gladnesse for the upright inâ—heart Psal. 97. 11. And as the life of the upright is comportable is upright conscience being unto â—im as a continuall Prov. 1. 15. feast â—his end is happy Psal. 37. 37. Observe the perfect man and behold the upright for the end of that man is peace So Esay 57. 2. which is further proved because uprightnesse
is evermore attended with perseverance to the end as hereafter shall fully be proved in the Treatise of perseverance For the integrity of the upright doth guide and preserve them Prov. 11. 3 Psal. 25. 21. the upright man who is not only a hearer but also a doer of Gods word is like the wise man which built his house upon the rock which could not be overthrowne Mat. 7. 24 25. wherefore the upright shall never be moved but his righteousnesse endureth for ever Psal. 112. 3. 6. The Lord is also a shield to them that walke uprightly Prov. 2. 7. For the eyes of the Lord perlustrate the whole earth to shew himselfe strong in their behalfe whose heart is perfect or upright towards him 2 Chro. 16. 9. which David applying to himselfe saith Psal. 7. 10 God is my shield who saveth the upright in heant He giveth also grace and glory grace in this life and glory in the life to come Grace for uprightnes being the soundnes of all graces God hath therefore layed up in store for the upright Tushijah whatsoever is sound and truly good as Solomon saith Pro. 2. 7. And such is the concatenation of all saving graces that where any of them in truth as they are in the upright there is a concurrence of them all in some measure some going before as â—auses producing the rest others following and presupposing the former As for example where is faith unfained there is also hope and charity and where these are in truth no other saving grace can be wanting and therefore â—od may truly be said to give al manner of graces to the upright as saving knowledge and true wisedome Eccles 2 26. which David found by his owne experience Psal 119. 98. 99 100. and so of the rest And upon this foundnesse of grace followeth the increase of grace peace of conscience and joy in the Holy Ghost 2 Cor. 1. 12. Eccles. 2. 26. assiance and confidence Pro. 28. â— when feare surpriseth the hypocrites Es 33. 14. patience constancy and perseverance Luke 8. 15 by which the upright and sound Christians are knowne when contrarywise the double-minded man that is the hypocrite is inconstant in all his wayes I am 1. 8. and his heart being not right with God neither is he stedfast in his covenant Ps. 78 37. but is subject to defection â— Iohn 2. 19. as having built upon the sand Mat. 7. 26. The Lord also giveth glory to the upright for whosoever walketh â—orightly shall be saved Pro. 28. 18 they shall dwell in the presence of God Ps 40 13 in the mountaine of his holynes Ps 15 12. Ps. 24. 3 4. the pure in heart shall see God in which vision of God our eternall happines doth consist and therefore they are blessed Mat 5 8 Ps 119 1. and not onely themselves are blessed but their children also after them Pro. 20. 7. Ps 112 2. Of this happines we have a notable example in Henoch whom because he walked with God the Lord translated into the kingdome of glory Gen. 5. 24. Heb. 1â— 5. to let us understand by this precedent as being the first mentioned in this kinde what accompt he maketh of uprightnes Now if the Lord doe graunt them glory in his owne kingdome it may not be thought that hee will Ps. 84. 11. withhold any thing from them that is good Luk. 12. 32. any good thing I say which they shall aske at his hands for the prayers of the upright are accepted of God Pro. 15. 8. and he is neere to all that call upon him in truth Ps. 145. 18. insomuch that whatsoever they doe aske they doe receive because they doe those things which are pleasing in his sight 1 Iohn 3. 〈◊〉 3. But if neither the golden chaine of excellency will allure nor the silver chaine of profit draw us then must the iron chaine of necessity compell us to uprightnesse The necessity may be shewed by these considerations 1. As with uprightnesse the smallest graces and the weakest meakest measure of obedience are accepted with God so without it the best graces which we may seeme to have are but counterfeit and the best worship that we performe without it is but hypocrisie For the soundnesse of all grace and of all worship standeth in uprightnesse Our faith therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained 1 Tim. 1. 5. 2 Tim. 1â—5 or â— els it is no true faith our charity also must be unfained Rom. 12. 9. 2 Cor. 6. 6. 1 Pet. 1. 22. that is we must love in deed and in truth and not in word only and from the teeth outward 1 Ioh. 3. 18. Iam. 2. 15 16. Our wisdome likewise must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3. 17. not that mixtâ—â— prudentiâ— of our Polititians which is mingled with disguising and deceipt for such is earthly carnall and devilliâ—h Iam 3. 15. Our repentance also must be unfained and from the bottome of our hearts Ioel. 2. 12 13 not like that of the Israelites when the hand of God was upon them who made shew of repentance but their heart was not upright with God Psal. 78. 34 36 37. Likewise our obedience must be from the heart Rom. 6. 17 Yea it must be performed with our whole heart Deut. 26. 16. 30. 2. 2 King 23. 3. Psal. 119. 34. 69. If with Amasiah we do that which is right before God but not with a perfect that is upright heart we may fall away from God as he did 2 Chro. 25. 2. 14. for when mens hearts are not upright with God neither are they stedfast in his covenant Psal. 78. 37. If therefore without uprightnesse our faith be dead our love fained our wisedome divelish our repentance unfound our obedience counterfeit and so of all other graces then is uprightnesse as necessary I say not as any one grace but as all of them put together uprightnesse being the truth and foundnesse of them all without which they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth for ens verum convertuntur And therefore that which is not a true faith is not faith indeed and so of the rest And as the graces which we seem to have without uprightnesse are but counterfeit so all our worship and service of God without it is meer hypocrisie Our worship therefore of God must be in spirit and in truth Ioh. 4. 23 24. we must seek the Lord with our whole heart whereby seeking we are to understand the whole worship and service of God Deut. 4. 29. Psal. 119. 2. Thus David sought the Lord Psal. 119. â—0 Thus Asa and his subjects did make a covenant to seek the Lord with all their hearts 2 Chro 15. 2. Thus Iehosaphat 2 Chro 22. 9. It is not our bodily exercise 1 Tim 4. 8 but our reasonable and spirituall service that is acceptable to God Râ—m 12. 1. It is the heart that the Lord requireth Prov. 23 26 and that he respecteth 1 Sam. 16 7. If therefore
â—ight and in his presence it is necessary that we shoâ—ld effectually acknowledge believe and remember and upon all occasions meditate of the omâ—â—science and omnipresence of God after the example of David who was in respect of his integrity and uprightnes a man according to Gods owne heart Ps. 139 the first 12. verses â—or if we doe powerfully acknowledge and effectually believe and remember 1. that the eye of the Lord is in every place beholding the just and unjust Pro. 15. 3. 11. and that he knoweth all things even those which are most hidden and secret and namely that he knoweth the â—eart and scarcheth the reynes that he knoweth our thoughts before we think them Ps. 139. 3. and that no thoughts can be hidden from him Iob 42. 3. we thereby be moved to behave our selves as in the sight of God labouring to approve not onely our words and deeds but also our inward thoughts and affections to God who not onely knoweth the heart but especially looketh to the heart It is the argument which David useth to move Solâ—mon to uprightnesse 1 Cor. 28. 9. And thou my son Solomon saith he Know thou the God of thy father and serve him with an upright heart and willing minde for the Lord searcheth all hearts and understandeth all imaginations of the thoughts 2. If we would meditate of the omnipresence of God that God is at all times in all places present with us and that we cannot Psal. 139. 7. possibly avoid ouâ— of his presence that would make us behave our selves as in the presence of God Inferiours when they are in the sight and presence of their Superiours are very carefull of their behaviour He were an ungracious sonne or a lewd servant that would misdemeane himselfe in the sight and presence of his father and of his Lord She were a very lewd and impudent wife that in the sight and presence of her husband would prostitute her selfe to another man This is our case God is our father we are his children he is our Lord and we are his servants he is our husband we are his spouse and we alwayes are in his sight and presence If therefore we could truly and effectually believe and remember this which is a most certain and undoubted truth and no lesse certain then that there is a God which of all truths is the most certaine truth we would abstain from sinne neither would we be so shamelesse as in his sight and in his presence to sinne against him see Job 31. 4. 34. 21. Psal. 119. 168. Prov. 5. 21. To this purpose Seneca Epist. 11. admonisheth his friend Lucilius that he would set before him Cato or Laelius or somâ— other grave and reverend person that so he might behave himselfe as in their presence for magna pars saith he peceatorum tollitur sâ— peccaturis testis assistat a great part of sins would be prevented if when we are about to sinne there were some witnesse present with us How much more would the presence of almighty God restraine us from sinne if we had the eye of Moyses the eye of faith to see him who is invisibly present with us alwayes and in all places Heb. 11. 27. 4. To the meditation of Gods omniscience and omnipresence let us joyne the consideration of his all-sufficiency For this is the argument which not onâ—ly the Prophet Hanani used to Asa 2 Chron. 16. 9. the eyes of the Lord perlustrate the whole â—arth to shâ—w himselfe strong in their behalfe whose heart is upright towards him but also which God himselfe used to Abraâ—am Gen. 17. 1. I 〈◊〉 God all-sufficient walke before me and â—e upright For what is the reason why men doe play the hypocrites Is it not because they desire to please men and to approve themselvs to them rather then to God And why doe they seek to please men rather then God is it not because they feare men more then God or trust in men more then in God But if we did effectually acknowledge Gods all-sufficiency we would learne to feare him and to trust in him above all knowing that no creature is able either to doe us good unlesse God use him as his instrument for our good or to hurt us unlesse God use him as his rodde to scourge us and therefore as we would feare him and trust in him rather then in his instruments so would we labour to please him above al. 5. Let us meditate of Gods bounty towards us whereby he hath shewed himselfe all-sufficient to us Deut. 33. 16. and for our good which argument is â—sed both by Samuel 1 Sam. 12 24. and by Iosua c. 24. 14. where having recounted Gods bleffings towards them even from Terah Abrahams father he inferreth this use Now therefore feare the Lord and serve him in uprightnesse and in truth But cheifly we are to meditate of his spirituall blessings and of the end for which he hath bestowed them For why did he elect us was it not that we should be â—oly and blamelesâ—e before him Eph. 1. 4. that is to say upright why did he redeeme us was it not that we should serve him in holinesse and righteousnesse before him hath he not reconciled us unto God that we should be holy and blamelesse before him Col. 1. 22. hath he not regenerated us according to Gods image that we should worship him in holinesse and righteousnesse of truth that is true and upright holinesse and righteousnesse Ephes. 4. 24. In vaine therefore do men professe themselves to be elected in Christ redeemed by him reconciled unto God regenerated by his Spirit if they be not upright For the end which God propoundeth to himself cannot be frustrated 6. Finally if the consideration of Gods benefits will not move us let us consider the terrour of the Lord as the Apostle calleth it 2 Cor. 5. 11. Let us set before our eyes our Saviour Christ sitting in judgement at the last day at which time he shall judge the secrets of men Rom. 2. 16. Eccl. 12. 14. that so we may endeavour in the meane time to walk uprightly before him and approve our selves to him that judgeth secrets that when he shall appeare we may have confidence and not be ashamed John 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not depart from him as hypocrites shall flying from the face of the lambe and desiring that the hilles would fall upon them and hide them from the face of him that sitteth on the throne and from the wrath of the lambe Apoc. 6. 16. For horrible will thy shame and confusion be if having profâ—sâ—ed religion and made shew of christianity before men thou shalt then before all the world not onely be discovered and convicted to have been an egregious hypocrite but also be condemned to have thy portion with hypocrites where shall be weeping and gnashing of teeth But on the other side if we shall walk uprightly in GODS Tabernacle we shall rest in the mountaine of his
generall The upâ—ight worship the Lord in spirit and in truth 1 King 3. 6. the hypocrites draw neere the Lord with their mouthes but remove their hearts farre from him Es. 29 13. Mat. 15. 7 8. In speciall the upright pray in truth Ps. 145. 18. with lips unfained Ps. 17. 1. lifting up their hearts Psal. 25. 1. Lam 3. 41. and powring forth their soules Lâ—m. 1. 15. before the Lord. The hypocrites in their prayer cry but not with their heart Hos. 7. 14. They lift up their eyes and their hands but not their hearts they poure forth their voice but not their souls Their prayer is but a lip-labour for both their mouth speaketh what their heart doth not think making a common and perpetuall trade of praying with wandring thoughts which I deny not sometime to be incident to the upright and also asking with their mouth that which they doe not desire in their heart promising especially in time of afâ—liction Ex. 10. 17. Ps. 78 34 what they doe not truly meane to performe pretending what they doe not intend making shew of that which they are not as in the Lords prayer throughout craving that in prayer which they doe not seeke by any indevour of their owne or by use of other meanes ordained of God Thanksgiving The upright praise God with grace Col. 5. 16. that is thankfullnesse in their heart and with humility acknowledging their owne unworthinesse Gen 32. 10. 1 Chron 29. 14. and Gods undeserved favour towards them The hypocrites give thanks without thankfullnesse without humility praysing themselves Luk 18. 11. when they should praise God or if they doe praise him they doe it to this end to praise themselves But here it may be demanded may not a man praise God for his grace and blessings bestowed upon him unlesse withal he shall seeme with the Pharisey Luk 18. to praise himselfe Whereunto I answer first the Pharisaicall hypocrite thanketh Goâ— for that which he neither hath received nor yet expecteth from God which is both falshood and arrogancy But the upright man thanketh God for that which he hath received or assuredly hopeth to receive as Zachary in this hymne praiseth God for our redemption by the promised Messias before CHRIST was borne which to doe is not arrogancy but thunkfullnesse not falshood but truth 2 The hypocrite thanketh God to that end and purpose not so much to praise God to whom he is a false witnesse 1 Cor. 15. 15. as to praise himselfe The upright man in thanking God seeketh not his owne praise but the glory of God stripping himselfe of all praise that God alone may have all the glory For he thanketh God as I said in humility acknowledging his owne unworthinesse and the more he extolleth the undeserved bounty and favour of God towards him the more he depriveth himselfe of praise and on the other side the more he acknowledgeth his owne unworthinesse the more he magnifieth Gods goodnesse towards him Thus Iacob Gen. 32. 10. O Lord saith he I am lesse then the least of thy mercies and David 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto and â— Chro. 29. 14. but who am I and what is my people c. Preaching The upright Preacher endeavoureth to approve himselfe to God 2 Tim. 2. 15. 1 Thess. 2. 4. seeking sincerely the glory of God in the salvation of the The hypocrites preach themselves and not the Lord Jesus not seeking Gods glory in the ediâ—ication of the people but their owne praise or profit not striving to approve themselves unto God but to please carnall men which whosoever doth he is not the servant of Christ Gal. 1. 10 Herein they grievously offend who affecting the praise of humane eloquence feed the people as Heliogabalus did his parasites with painted dishes and in steed of drawing forth the two edged sword of the spirit bring forth an embroidered sheath professing themselves embassadours from God but bringing no message from God which concernes the people to heare either for the informing of their judgments or reformation of their lives whose preaching serves for no other use but to please the itching eares of carnall men and to work in them a loathing of the sincere food of Gods word The upright preacher is carefull to practise that which he preacheth unto others and to avoid that in his owne preson which he reproveth in others The hypocrite say Mat. 23. 8. but doe not commending that to others which themselves have no desire nor care to practise and reproving that in others whereof themselves are no lesse guilty Rom 2 21 22. Ps. 50. 16. who therefore may expect both from the hearers this censure Medicecura toipsum and from God this sentence out of thine owne mouth will I condemne thee thou unsaithfull servant Luk. 19. 22. Hearing The upright hearers take heed how they heare Luk. 8 18. hearing the word of God preached as the word of God 1 Thess. 2. 13. acknowledging Gods ordinance as in the sight of God Act 10. 33. with humility and submission with reverence and attention receiving the seed into upright hearts Luk. 8. 15. as it were into good ground with desire to profit by it 1 Pet. 2. 1. and care to practise it being doers of the word and not hearers only Iam. 1. 22. The hypocrite heare not regarding so they doe heare how they heare not looking to their feet who they are affected but come so disposed as to a stage-play desiring that their itching eares may be delighted with vaniloquence rather then their hearts to be ediâ—â—ed with sound and profitable doctrine not acknowledging Gods ordinance nor behaving themselves as before him hearing without submission as to Gods word hearing not as learners but as censurers without reverence without attention being present in body and absent in soule without desire to profit by it without any purpose or care to practise it receiving the seed into stony ground or els among thornes like to Ezechiels hearers c. 33. 31. 32. they come unto thee saith the Lord as the people of God doe use to come and they sit before thee as my people and they heare thy words but they will not doe them for though with their mouths they make shew of much love and delight yet their heart goeth after their covetousnesse And loe thou art unto them as a very pleasing song of one that bath a pleasent voice and can play well on an instrument for they heare thy words but they doe them not Sacraments Baptisme The upright are carefull in some measure to performe their vow made in Baptisme and to find the effect and fruit thereof which is to seale and assure to them that belive and repent their union and communion with Christ for they receive Christ by a true faith are baptized into Christ Gal. 3. 27. and consequently put on Christ. The hypocrite resteth in the outward baptisme as if the washing of the flesh did
by favouring and affecting the wicked For liking is a signe of likenesse Hope The hope of the upright man conceived of a better life doth in some measure weane him from the world neither will it suffer him ordinarily cuter to be drawne away in sinne by the desires of the world which are but vanities in comparison of that heavenly happinesse which he â—xspecteth Heb. 11. 24. 26. noâ— to be driven from goodnesse by the terrors of the world which he contemneth in respect of the joy that is set before him but causeth him to purifie himselfe in some measure even as Christ is pure 1 Iohn 3. 3. The hypocrite for all his pretended hope is either so addicted to the desires of this world as if he did not expect an other world or is so daunted with the afflictions of this life as a man without hope and as he liveth without the feare of God so he dyeth without hope For what hope hath the hypocrite when God taketh away his soule Iob. 27. 8. Feare The upright man is induâ—d with a sonne-like feare of God which is a feare to offend him For such feare and uprightnesse alwaye goe together Iob 1. 1. 8. Deut. 10. 12. 1 Sam. 12. 24. The hypocrite either hath no feare of God at all Ps. 39. 1 2. but is overgrowne with carnall security or but a servile feare which is the feare of bondslaves who are under the law whereby he doth not indeed feare sinne or the offence of God but the punishment onely which sinne deserveth Humility The upright man is indued with humility For he that walketh with God setting God before his eyes and therefore behaving himselfe as in the sight and presence of God cannot but humble himselfe to walk with his God Mich. 6. 8. Abraham when he stood before the Lord acknowledged himselfe to be but dust and ashes Gen. 18. 27. The holy Prophet Esay when in a vision he beheld the Majesty of God â—ryed but Woe is 〈◊〉 because I am a man of polluted lippes Es 6. 5. The Apostle Peter when by the miraculous draught of fishes he perceived CHRIST then present with him to be the Sonne of God â—ell downe at his feet and said depart from me for I am a sinfull man O-Lord Luk. 5. 8. And no doubt but so many of us as have that eye of faith which Moses had Heb. 11. 27. to see him that is invisible presenâ— with them are in some measure affected with his presence as these men were But pride is an evident signe of an hypocrite who setteth not God before their eyes Behold saith the Prophet Habakuk his soule that is lifted up in not upright within him Hab. 2. 4. we see it in the example of the Phaâ—see Luk 18. 11. who comming topray in stead of humbling himselfe before GOD â—â—â—olleth himselfe above other men and for that thanketh GOD but to this end to praise himselfe Confidence The upright are confident For he that walketh in integrity walketh confidently Pro. 10 9. for confidence is a consequent of integrity or that which truly is 〈◊〉 Pro. 3. 21. 23 24 25. Keep thâ—t which truly is that is sound wisdom discretion then shalt thou walke in thy way safely when thou lyest down thou shall not be afraid thou shall not be afraid of ludâ—en feare for the Lord shal be thy confidence A consequent of truefaith Rom. 5. 2. Eph 3. 12 of the spirit of adoption which expelleth the spirit of fretfulnesse Rom. 8. 15. Gal. 4. 6. of the true feare of God For in the feare of the Lord there is strong confidence Pro. 14 26. of a good and upright conscience which feareth no evill Ps 112. 7 8. The upright 〈◊〉 shall not be afraid of evill tydings his heart is stood tursting in the Lord his her at is established he shall not be afraid but is as bold as a lyon Pro. 28. â— Neither doth he feare the censures or ill reports of men 1 Cor. 4. 3. but as Iob in the integrity of his conscience desireth that his cause may 〈◊〉 tryed professing that if his adversary would write a bill or libell against him he would be so far from being daunted there with that it should redound to his credit and he would bind it as a crowne unto him Iob 31. 35 36. Of affiance in Gods al-sufficiency providence and protection For setting God before his eyes and knowing that the Lord is at his right hand he is confident that he shall not be moved Ps. 1. 6. 8. for he believeth that God is his buckler and his exceeding great reward Gen. 15. 1. a sun and a shield to them that walk uprightly Ps. 84. 11. Pro. 27. that the eyes of the Lord perlustrate the whole earth to show himselfe strong in the behalfe of them whose heart is upright towards him 2 Chron. 16. 9. that God by his fatherly providence causeth all things to work together for the good of those that love him Rom 8. 28. therefore with David he professeth my defence is of God who saveth the upright in heart Ps 7. 10. and therefore resolveth not to feare Ps 3. 5. 6. 4. 8. 23. 4 27. 1. 3. 46. 1. 2. 3. 56. 4. 1â— 8. 6. For what should hee feare that needeth not to feare death it selfe which of all things in this world it most feared seeing as it freeth him from all other evill and danger so iâ— is an entrance unto him and an introâ—â—â—ion into happinesse Thus is the upright confident But fears surpriseth the hypocrites Es. 33. 14 fearing not onely where is occasion of feare but also where there is no cause of feare Ps. 14. 5. 53. 5. They will be afraid at the wagging of a leafe Levit. 26. 36. and they will 〈◊〉 where no mean pursueth them Pro. 28. â— And this feare happeneth unto them for wane of true faith Mat. 8. 26. for want of the spirit of adoption instead where of they are possessed with the spirit of bondage and of feare Rom. 8. 15. 2 Tim. 1. 7. For want of the true feare of God For they that feare not God feare all things 〈◊〉 For want of a good conscience for a bad and guilty conscience conscious to it selfe of evill feareth evill For want of affiance in God with whom they have no peace The conscience of the wicked is like the troubled sea when it cannot rest whose 〈◊〉 cast up mire and dart there is no peace to the wicked saith my God Es 57. 20 21. The repentance of the upright is entire 〈◊〉 a turning unto God with all his heart heart from all his sins Deut. 4. 29. Ezra â—8 2â— 28. The repentance of the hypocrite is neither from the heart but in outward showes Kings 21. 7. as of hanging downe the head like a 〈◊〉 Es 58. 5. of putting on sackcloth and going softly of rending the clothes Ioel l. 13 but not the heart Neither is it from all his sinnes for he will be sure to retaine
God alwayes they are truly said to worship God all the dayes of their life As Asa's heart was said to have been perfect 2 Chron. 16. 17. that is upright all the dayes of his life 2 Chron. 16. 7. 10. 12. though failed in many particulars The faith of the Elect that is of all true children of God nam qui verê filij sunt praesciti praedestinati sunt Aug. de corrupt gratia c. 9. Which worketh by love either faileth not at all or if there be any in whom it faileth it is repayred before the end of theirâ— lif that iniquity which came betweene being wiped away it is accompted for perseverance to the end as Augustine saith The meaning then of the words is that God by oath doth promise to the faithfull that he will give them grace to worship him in holinesse and righteousnesse from the time of their actuall redemption and justification with perseverance to the end of their life Sect 2. The certainty of perseverance grounded upon the text Where-upon we doe ground this most comfortable doctâ—ine that the perseverance of the faithfull I meane of all those that truly believe and are sound and upright Christians is certaine perseveranâ—e being the perpetuall and peculiar previledge of the upright But when I say it is certainâ— I speak not of the certainty of the subject as though the faithâ—â—ull were alwayes certainly assured of their perseverance though they are alwayes to labour for that assurance but of the certainty of the object that is that the perseverance of the faithfâ—ll is certaine and sure whether they be assured of it or not Even as the foundaâ—â—on of Gods election abideth sure 1. Tim 2. 19. though the elect be not alwayes sure of it but yet are alwayes to give diligence to make it sure 1 Pet. 1. 10. Sect. 3. The necessity of this doctrine Here therefore wee are to refute the Papist and all others who endevour to bereave the faithfull and sound Christians of this priviledge And in this cause we are to labour the more seriously because those that would deprive us of this priviledge doe also endevour to robbe us of all true comforts and consolation For first this were no sound comfort wherein notwithstanding our Saviour CHRIST doth bid the Faithfull especially to rejoyce Luk. 10 20. that our names are written in heaven if againe they may be blotted out that we are the sonnes and heires of God if that notwithstanding we may become the children of the devill that we are now the elect of God if hereafter we may become reprobates 2. Againe the maine comfort of a Christian in this life is assurance of salvation after this life is ended For the life as it were of the life mortall is the assurance of the life immortall But how can there be assurance of salvation if there be no certainty of Perseverance 3. Those which seeke to undermine the certainty of Perseverance in the children of God doe also overturne the very ground-worke and foundation of our Faith and hope For what is Faith I meane speciall Faith or hope but an assurance of salvation and consequently of perseverance unto salvation by Christ the one as an assured persausion the other as an assured expectation The ground of which assurance is the maine promise of the Gospell declaring the certainty of their salvation who doe truly believe in Christ. From whence the Christian conscience gathereth assurance in this manner The salvation of all those that truly believe is certaine This being the maine prâ—mise of the Gospell Iohn 3. 16 Mark 16. 16. Act. 16. 31. Rom. 10. 9 10 11. that whosoever believeth in Christ shall be saved But I saith the soule of the faithfull man according to the testimony of his conscience seconded by the testimony of the Holy Ghost Rom. 8. 16. bearing witnesse with our spirit that we are the children of God I doe truly believe in Christ therefore my salvation is certaine But the proposition of this â—yllogisme with the proofe thereof which is the ground of our Faith and the foundation of our assurance and consolation the adversaries of perseverance doe deny noâ— fearing to contradict the maine promise of the Gospel For whereas the promise of the Gospel affirmeth that all which truly believe in Christ shal be saved they are not ashamed to say that some which truly believe in Christ shall not be saved For they say that some which truly believe doe not persevere and that those which doe not persevere shall not be saved Lastly the Faithfull in the greatest temptations of Satan and conflicts with despaire do use to raise themselves Psal. 77. 6. by calling to minde the tokens of Gods speciall favour vouchsafed unto them in former times and the undoubted fruits of saving grace which they have formerly brought forth Knowing that the Lord who changeth not Mal. 3. 6. whom he loveth once loveth to the end John 13. 1. and that the saving gifts and graces of God â—are without repentance Rom. 11. 29. And hereby as penitent childrenâ— are encouraged to seek unto their heavenly Father for mercy and pardon Knowing that howsoever hee is justly angry with them yet hee doth not hate them nor utterly cast off them whom once hee hath received into his love in Christ. But the adversaries of Perseverance by their doctrine discourage men when they have grievously offended from all exercises of faith and repentance and teach them to runne desperate courses For if a faithfull man upon a grievous or as they call it a mortall or deadly sinne committed bee translated from the state of salvation into the state of condemnation excluded out of Gods favour and made an object of hisâ— hatred deprived of Faith Hope and Charity and of all saving Grace and withall ceasing to be the child or as some say elect of God is become a child of the devill with what heart can he seeke unto GOD of whom he is now hated How can he call upon him in whom he doth not believe Or how can he hope to be heard that hath no hope or how shall he seek to please God who hath no faith without which it is impossible to please GOD nor any desire to please him This Doctrine therefore is to be avoided as a downfall of dispaire the full confutation whereof I reserve to a peculiar Treatise purposely written of that subject Onely here to make better way thereunto I thought good to adde an Appendix for the further cleering of the Doctrine delivered in the 8 Chapter of this Book concerning the certainty of Salvation An Appendix to the Treatise of the certainty of Salvation SInce I wrote this Discourse there came to my hands a Treatise of the nature and properties of Grace and Faith written by a learned and godly man as I am perswaded wherein many things are delievered which crosse divers poynts by me propounded in this booke and more especially in my discourse concerning the