and wants and though the graces reqâ—ired in a worthy receiver be very small and weak in us yet if they be in truth we shall in Christ be accepted as worthy receivers But without uprightnesse of heart the most glorious shew that can be made either in our preparation or in the receiving of the Sacrament is but hypocrisie 2. Secondly the necessity of uprightnes is proved by the aâ—thority of God speaking in the scriptures as 1. By the commandement of God imposing a necessity of duety Deut. 18. â—3 Ios. 24. 14. who so requireth it as a maine and principall duety Gen. 17. 1. 1 Sam. 12. 24. Mich. 6. 8. which in all dueties is as it were all in all and without which all is nothing Act 24 16. For this cause Israel was called Ieshurun Deut. 32. 15. 33. 5. 26. Es. 14 2 because this was the thing which the Lord required cheifely in every Israelite this is the true Israelite Iohn 1. 47. Rom. 2. 29. This is Iacob Ps. 24. 6. or this is the generation of Iacob who was ish T am perfectus or integer Gen. 25. 27 this the Israel of God Gal. 6. 16. Secondly by the testimony of our Saviour Mat. 5. 20. except your righteousnesse exceed the righteousnesse of the scribes and Pharisies whose righteousnesse consisted in outward appearance not in inward truth they being soured with the leaven of hypocâ—â—sy you shall not enter into the kingdome of heaven If therefore we have a forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godlynesse but deny the power thereof 2 Tim. 3. 5. if we have lampes without oile Mat. 25. 3. greene blades without root Luke 8. 13. greene leaves without fruit Matth. 21. 19. we cannot please God And thirdly by the oath of God in this place inferring a necessity of 〈◊〉 that those who are the redeemed of the Lord shall worship him in holinesse and righteousnesse before him 3. Thirdly if we be not upright then are we hypocrites for not to be upright is to be an hypocrite But pocrisy is a sinne most odious into God and most pernicious to the hypocrite For as the upright are the Lords delight so they that be of a perverse heart that is to say the hypocrites are an abominatâ—on to him Pro. 11. 20. And so pernicious it is to him that is infected therewith that as there is no assurance of his salvation for what hope hath they hypocrite when GOD shall take his soule Iob 27. 8 so there is great certainly of their damnation unlesse they repent wherof there is less hope in an hypocrite then in an open sinner For which cause our Savioâ—r CHRIST telleth the Mâ—t 21. 32. pharisaicall hypocrites that publicanes and hâ—râ—oâ—s enter into the Kingdome of heaven before them And such is the certainty of their damnation that our Saviour Christ when he would signify that the wicked servant of whom he speaketh Mat. 24 48. should certainly be damned he saith he should have his portion with hypocrites where shal be weeping and gâ—ashng of teeth v. 51. Seeing therfore uprightnesse is a grace so excellent that it goeth under the name of perfection that it is the inward bewty of the spouse of Christ wherein especially he is delighted that it is not onely pleasing to GOD but also the pleasing of him so profitable that all good things are promised to the upâ—ight and no good thing kept back from them so necessary that in it consisteth the soundnessâ— of all saving graces and of all religious worship in so much that without it the best graces are counterfeit and all our best worship but hypocrisie so necessary as that without it men can have no assurance that they are redeemed of the Lord or that they shall bee saved but that as without it they being no better then hypocrites have no sound hope that they shal be saved so there is a certainty and assurance that they shal be condemned it behooveth us by all meanes to labour for this vertue which is so excellent in it selfe so pleasing to God so profitable and so necessary to us Other meanes to uprightnesse And first for asmuch as it is the gift of God from whom every good and perfect gift doth come Iam. 1. 17. for it is he that maketh our way perfect Ps. 18. 3â— it is he that sweareth in this place that he will give those that are redeemed to worship him in holynesse and righteousnesse before him we are therefore to begge this grace at the hands of God by hearty and faithful prayer after the examplâ— of David Ps. 51 10. Create in me a cleane heart O God and renew a right spirit within me and Ps. 119. 80. let my heart be sound or thamim upright in thy statutes that I be not ash med 2. To our pâ—ayer let us joyne ouâ— endevour to keepe a watch over our heart and as Solomon exhorteth Pro. 4. 23. above all kâ—eping to â—â—epe our hearts foâ— out of â—t are the issues of lâ—â—e that is as it is the â—ountaine of life so of living well or ill from whence all our saying and doing doe streame The good man out of the good treasure of his heart bringeth forth good things and the evill man out of the evill treasure of his heart bringeth forth evill things for out of the abundance of the heart the mouth speaketh Luk. 6. 45 and accordingly the hand worketh wherefore in reforming our lives our first and câ—eife care must be of purging the heart for that is the foundation of a godly life without which there is no sound reformation â—irst saith our Saviour CHRIST Mat. 23. 26. clense the inside of the cuppe and platter that the outside may â—e cleane also In vaine do we goe about to cleare the streames whilst the fountaine is corrupt In vain do we go about to stop the streams whiles the well-spring floweth in his full course In vaine shall we like the summer fruit be faire and mellow on the outside if we be rotten at the core In vain have men a name that they live when they are dead Apoc. 3. 1. And the rather we are to tak care of our hearts because GOD himselfe doth especially looke unto the heart 1 Sam. 16. 7. and according to the quality and disposition of the heart he judgeth of the man If the heart burne with lust the man is an â—dulterer before GOD if the heart be fraught with coveteousnesse the man is a thiefe before GOD as Iudas was Ioh. 2. 6. If the heart boyle with hatred and malice the man is a murtherer before GOD 1 Iohn 3. 15. If the heart be removed from GOD and set upon the world and the things that are therein then is the man a spirituall adulterer that is an idolater before GOD Iam. 4. 4. And finally the heart is to be kept above all keepings because it is deceiptfull above all things Ier. 17. 9. 3. Thirdly that we may learne to walk with God and to behave our selves as in his
it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 23. Deceiptfulnesse when one by flattering words and faire shews seeketh to intangle another The words jashar and shalem which signifie upright and perfect have also sometimes relation to men as 2 Kings 10. 15. 1 Chron. 12. 38. so have the word which signify sincerity and truth Iud. 9. 16. 19. 2 Cor 1. 12. The phrase also of doing our dutyes to men from the heart as Eph. 6. 6. Col. 3. 23. and out of a pure heart 1 Pet. 1. 22. importeth also this simplicity and singlenesse of heart But the most proper words wherby this grace is signified in the scriptures of the N. Test. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity or singlenesse of heart opposed to dubling to dissimulation and guil The man endued with it is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine is simplex quasi sine plica and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either harmlesse being as it were without hornes or rather sincere as being without mixture of deceipt or guile Mat. 10. 16. Phil 2. 15. sometimes it is signified by the denyall of the contrary as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without guile or sincere 1 Pet. 2. 2. Blessed is the man in whose heart there is no guile Iohn 1. 48. 2 Not with an heart and an heart that is not with a double heart 1 Chron. 12. 33. but as it is v. 38. with a perfect heart 3 Not fained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Pet. 1. 22. brotherly love unfained To serve God therefore in righteousnesse before him is in the dutyes which we performe to men to behave our selves as in the sight and presence of God not in dissimulation and guile not with an heart and an heart that is a double heart not with fayning or disguising but in integrity sincerity and truth with simplicity and singlenesse of heart Which you are to understand not that simple men are to be fooles but that wise men are to be siâ—ple or as the Apostle exhorteth wise to that which is good and simple concerning evill Rom. 16. 19. or as he speaketh 1 Cor. 14. 20. Babes in malice but in understanding men And thus we are to serve God in righteousnesse before him For howsoever wordly policie which is mixt with dissimulation and guile be commonly practised and highly extolled among men and simplicity contrariwise neglected and contemned as folly yet by the testimony of the Holy Ghost true wisdom which descendeth from above as all good gifts doe is not mixed with dissimulation Iam. 3. 17. but is tempered with simplicity as our Saviour teacheth his followers Mat. 10. 16. Those therefore that wil be wise in Gods accompt must be content to seeme fooles in the estimation of the world 1 Cor. 3. 18. As for that wisdome which is mixed with deceipt the Holy Ghost doth censure it as earthly carnall and devilish Iames 3. 15. And although that be accompted the onely wisedome among worldly men yet the wisedome of the world is foolishnesse with God 1 Cor. 3. 19. for such men are as we use to say peni-wise and pound-fooâ—ish who by their policie to gaine their desires in this world doe lose their souâ—es which is not onely folly but madnesse I say extreame madnesse for the momentany fruition of worldly desires which are vain and unprofitable not onely to deprive themselves of everlasting happinesse in heaven but also plunge themselves into endlesse woe and misery in hell Verily it were easy for any man that is not a foole to become worldly wise if he would be so foolish as to cast away his soule by making no conscience of dissembling and disguising of lying and deceiving out-facing of swearing and for swearing which because no true Christian wâ—ll doe therefore as every where in the world true Christians are by the worldings accompted innocents meaning fooles so in the parts of Italy about Rome fooles as I have heard are termed Christians But that we may be moved to imbrace simplicity and singlenesse of heart and be swaded from all doubling and guile let us consider what arguments the Holy Ghost affordeth in this behalfe And first as touching dissimulation or guile it is two-fold either in word or in deed In word when there is a divorce between the tongue and the heart the heart meaning one thing and the tongue speaking another with purpose to deceive This in the scriptures is called speaking with an heart and an heart Ps. 12. 2. with flattering lippes and with an heart and an heart that is a double heart do they speake It is also called a mouth of deceipt Ps. 109. 2 a deceiptful tongue Such as should not be found in the remnant of Israell Zeph. 3. 13. a tongue of deceipt when a man speaketh peaceâ—bly to his neighbour but in his heart he layeth waiâ—e for him Ier 98. Ps. 28. 3. having peace in their mouthes but mischeief in their hearts This double toâ—gue and double heart as it is odious to ingenuous men in so much as some of the heathen have protested that they bate it as the very gates of hell Achilles apud Homerum Iliad 9. so and much more it is abominable unto God who is the Patron of truth and avenger of falshood Ps. 50. 19. thou applyest thy mouth to evill and thy tongus forgeth deceipt For these things will I reprove thee c. Shâ—ll not I visit for these things and shall not my soule be avenged on such a notion as this Ier. 9. 9. Ps. 12. 3. Therfore if we desire to prosper and to see good wee must keepe our tongue from evâ—ll and our â—â—ppâ—s that they speake no guile Ps. 34. 12 13. Dissimulation or doubling in fact is when one thing is intended and another pretended with purpose to dâ—câ—ive which in the Scriptures is forbidden and condemned Forbidden both in expresse terms Levit 19 11. 1 Tâ—ess 4. 6. and by types and shadowes as Levit. 19. 19. Deut. 22. 9. 10. 11. Condemned as a sinne odious to God for the Lord abhorreth the de eiptfull man Ps 5. 7. and accordingly punisheth them Ps. 55. 23. Men of deceipt shall not live out halfe their dayes For God is an aâ—enger of deceipt I Thesâ— 46. Ier. 9. 4. 5. 6. 9. and as a marke of the wicked and reprobate who are the seed of the serpent Ps. 144. 8. Rom 1. 29. On the contrary simplicity and singlenesse of heart is both commanded and commended in the Scriptures Commanded Rom. 12. 8 9. he that excerciseth the duty of charity in giving let him doe it in simplicity Let love be without dissimulation For seeing the faithfull have purified their souls by the obedience of the truth that is by faith Act. 15. 9 through the sâ—irit to the unfained love of the brethren they aâ—e therefore to lâ—ve 1 another out of a purâ—seart fervenly 1 Pâ—t 1. 22. Our Saviour CHRIST as he commandeth his follâ—wers to be
Prince Ioh. 12. 31 and God of this world 2 Cor. 4. 4. under whose subjection the whole world of the wicked lyeth 1 Ioh. 5. 19. who is the powerful Prince of the aire working effectually in the children of disobedience Ephes. 2. 2. carrying them away captive to do his wil. 2 Tim. 2. 26. This servitude to sin and Sathan the mystery of our redemption doth presuppose For if we were not captives we needed not to be redeemed And he doth therefore redeem us that we might serve him and therefore before he doth actually redeem us we cannot serve him in holyness and righteousness Socondly we are by nature the children of wrath Ephes. 2. 3. and enemies yea rebels against GOD. And therefore until we be reconciled unto him by the death of Christ and justified by faith through redemption wrought by Christ we cannot do any thing which may be acceptable to God for they that are in the flesh cannot please God Rom. 8. 8. The person must be accepted before his actions can be accepted And without faith it is impossible to please God Heb. 11. 6. Now if this be so that we cannot serve God or do any thing that shal be accepted of him unleâ—s we be first redeemed justified and reconciled to him how doth it behoâ—e every one that hath not yet obtained these graces to labour for them above all thâ— things in this world For until then he doth nothing but sinn and by multiplying sinns he doth hoard up wrath against the day of wrath The means of Gods part is the preaching of the Gospel which is therefore called the ministry of reconciliation which God hath committed to the Preachers thereof by whom as his Embassadors in Christs steed he intreateth you to be reconciled unto God 2 Cor. 5. 18 20. The means on our part are faith prayeâ— and repentance For if thou dost truly and by a lively faith effectually believe that Jesus Christ is the Son of God and Saviour of all that believe in him thou art bound to believe also or else thou makest God a lyar that he is thy Saviour and so believing thou art justified and being justified by faith thou shalt have peace with God Secondly if the Lord who is the party offended and needeth not thy friendship desiâ—eth thee to be reconciled unto him wilt not thou who art the offendor who also without his favour shalt perish eternally wilt not thou I say by hearty and earnest prayer deâ—iâ—e him to be reconciled unto thee Now if 〈◊〉 dost by the prayer of faith desire God to be reconciled unto thee what should hindâ—â— thy reconciliation when thou destrest 〈◊〉 of God which God by his Ministers desireth of thee But unto these two we must add the duty of repentance For if we continue in sinn without repentance and please our selves in â—â—â—pleasing God how can we perswade our sâ—lvâ—s that we desire to be reconciled unto him And if we do not desire to be reconciled then are we the professed enemies of God for whom remaineth the fearful expectation of that judgment which shaldestroy the adversaâ—â—â—â— of God Heb. 10. 27. So much of the order Now we are to speak of the concurâ—â—nce of these two graces For when the Lord sweareth that to those whom he redeemeth and justifieth he wil give grace to worship him in holyness and righteousness from hence we do necessarily collect that sanctification is an unseparable companion of justification and that no man can have assurance that he is justified unless he be in some measure sanctified Let no man therefore deceive himself with a vain profession of an idle and dead faith 〈◊〉 2. 14. for unlesse thou doest at the least desire and endevour to worship God in holnesse and righteousnesse it is as certain as the oath of the Lord is true that as yet thou art not justified nor actually made partaker of the redemption wrought by Christ. It is true that our Saviour Christ in the dayes of his flesh did redeem us meritoriously paying a ransome sufficient for all that should beleeve in him but none are actually made partakers of this Redemption but they to whom it is applyed and it is applyed only to those that truly believe and true faith purifieth the heart Act. 15. 9. and worketh by love Gal. 5 6. and is to be demonstrated by good works 〈…〉 faith as all those are which truly believe in him in them Christ dwelleth by his Spirit for Rom. 8. 9. they are not his who have not his Spirit applying unto them not only the merit of his death to their redemption and the benefit of his resurrection to their justification Rom. 4. 25. but also the vertue and efficacie of his death to mortifie their sinnes Phil. 3. 8 9. and of his resurrection to raise them to newnesse of life so that for whose sinnes Christ died they die to their sinne and for whose justification he arose they also rise to newnesse of life The Apostle Rom. 6. 3. 4. affirmeth that those who have been baptâ—zed into CHRIST were baptized into his death and resurrection that as CHRIST did die and rise againe so they also die to sinne and rise to a newnesse of life 2. CHRIST was given unto us by his Father not only to be our justification and redemption but also our Sanctification 1 Cor. 1. 30. Neither did hee come with blood alone or with water alone 1 Iohn 5. 6. But as Saint Iohn in his Gospell carefully observeth as a thing most remarkable Iohn 19. 34 35. He came both with water and with blood with the blood of redemption to expiate the guilt of our sins and with the water of ablution or sanctification to cleanse us from the corruption 1 Iohn 5. 6. And in respect of both his blood doth cleanse us from all our sins 1 Ioh. 1. 7. from the guilt perfectly in our justification from the corruption in part and by degrees in our sanctification See Hebr. 9. 14. 3. Whosoever are the sons of God by adoption as all those are Io. 1. 12 13. that truly believe they also are his sons by regeneration 4. The same is implied in the benefit of Redemption whereby Christ our blessed Saviour doth not only redeem us from the guilt of sin which bindeth men over to damnation but also from the bondage of sinne that howsoever sinne doth remaine in the faithfull yet it shall not reigne in them Rom. 6. 14. nor have dominion over them For they that practise sinne are the servants of sinne Iohn 8. 34. and of Satan 1 Ioh. 3. 8. in them sin reigneth and therefore they are not by Christ redeemed from the bondage of sinnâ— For whom the Sonne maketh free they are free indeed Ioh. 8. 36. 5. The same is proved by the nature and property of a true faith For faith is a grace of regeneration which the Spirit of God when he doth regenerate us ingenerateth in us wherby as we are justified alone because no other
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
holinesse if we bee sound and upright members of the Church militant we shall be inheritors of glory in the Church triumphant if we be sheepe in CHRISTS flock and not goates we shall be set at his right hand and receive that blessed sentence Come ye blessed of my Father inherite the kingdome prepared for you from the beginning of the world Matth. 25. 34. The signes of uprightnesse Now forasmuch as the Lord hath promised to all the sonnes of Abraham the heyres of promise that is to say to all the faithfull that being redeemed from the hand of our spirituall enemies he will give us to worship him in holiness before him it beâ—â—veth us seriously to try and examine our selves whether we be upright with the Lord our God or not Deut 18. 13. For if we be hypocrites and unsound Christians we can have no assuâ—ance that we are the redeemed of the Lord. God having sworn that to those whom he redeemeth he will give grace to worship him in holinesse and righteousnesse before him And to the same purpose and with the same labour we are also to try our selves whether we be hypocrites or not For such is the immeâ— diate opposition betweene uprightnesse and hypocrisie that if we be not hypocrites then are we upright and contrariwise But here it will be said that hypocrisie is in all men either more or lesse and that as all men are subject to lying so also to hypocrisie This the Papists whose profession notwithstanding of Christianity being for the most part a meere formality of religion denying the power thereoâ— is meere hypocrisie will hardly grant namely that the sinne of hypocrisie is in all For they teach that a man who is justified as every one of them is who either in his infansie is baptized or absolved preist when he is come to yeeres is with-without sinne and that there is nothing in him that God hateth nothing that properly can be called sinne untill he draw upon him the guilt of some mortall sinne Thus saying that they have no sinne they are convinced to have no truth in them 1 Iohn 1. 8. But we confess that originall sinne which is equally in all men by nature is not onely a privation of all spirituall goodness but also an evill disposition and proneness to all manner of sinne as to infidelity pride self-love hardness of heart carnall security hatred uncleanness cotousness ambition lying and hypocrisie c. and that these sinfull corruptions being so many habituall sinnes remain in all men both regenerate and unregenerate but with this difference that in the unregenerate they remaine in their full strength and for the most part with increase as the incrementa of originall sin unless perhaps abated or restrained by the contrary sinnes which contrary vices being from evill dispositions grown to wicked habâ—ts are said to reigne in carnall men But in the regenerate these corruptions remaine onely as the reliques of originall sinne in some measure mortified in them some more some less All which are the infirmities of the faiâ—hfull but especially those which are less mortified All which like the scattered foâ—ces of rebels vanquished but not utterly destroyed still remaine ad agonem to encounter with us upon all advantages So that in the best of us there remaineth a spice as of infidelity pride selfe-love hardnesse of heart carnall security hatred uncleanenesse covetousnesse ambition lying so also of hypocrisy But so long as a man seeth and detesteth this corruption and laboureth to mortify it so long as he is carefull to a voide it and jelous over himselfe lest his profession or other his good endevours bee contaminated or taynted therewith though there be some matter of hypocrisie remayning in hin yet he is not formally an hypocrite but is reputed upright For as it is said both of the faithfull themselves in generall though partly spirit and partly flesh that they are men spirituall and regenerate having their denomination from the better part and also of their actions performed in odedience though taynted with the flesh that they are good workes so is it in this particular even as a wedge of gold in which there is much drosse is notwithstanding a wedge of gold though not of pure gold and as an heape of corne wherein is store of chaffe is called an heape of corne though not of pure grayne so the faithfull though some drosse of hypocrisie and as the Prophet called it tinne Es. 1. 25. remayne in them are notwithstanding upright Therefore though hypocrisie be in all men yet all are not hypocrites but they in whom this corruption reigneth without resistance Yea but in baptisme originall sinne withall his branches is taken away I answear with Augustine De Nâ—ptiis Concup 1. â— c. 25. it is taken away first in respect of the guilt non ut peccatum non sit sed ut in peccatum non imputetur not that it should not be at all but that it should not be imputed to them that believe Secondly in respect of the dominion for it is taken away not that it should not remayne at all but that it should not reygâ—e in the faithfull Rom. 6. 14. wherefore as I said though hypocrisie be in all men yet none of the faithfull are hypocrites Who is an Hypocrite For an hypocrite is he who being inwardly void of grace and full of wickednesse maketh an outward shewe of Christianity and piety dissembing that evill which is in him and making semblance of that goodnes which he hath not having as even now with the Apostle I said of the Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outwâ—rd formality of religion but denying the power thereof Being as our Saviour saith like to whited sepulchers which in deed appeare beautifull outward but are within full of dead mens bones and of all uncleannesse Mat. 23. 27 like to those summer peares which being faire and mellow without are rotten at the core Now hypocrites are of two sorts for as of not speaking the truth that is lying there are two degrees the one is meâ—tiri which is coâ—tra mentem ire wittingly to lye and to avouch for a truth that which himself knoweth or at least thinketh to be an untruth the other mendatium dicere to tell an untruth unwittingly supposing it to be a truth so of not walking in the truth that is of hypocrisie there are two degrees viz. of such as be hypocrites either wittingly or unwittingly Both are deceivers the former knowing himselfe to be an hypocrite goeth about to deceive others yea God himselfe with his faire shewes the other not knowing himselfe to be an hypocrite but being deceived by the devill and his owne deceiptfull heart Jer. 17. 10. deceiveth himselfe as St. Iames saith ch 1. 22. Be yee doers of the word and not hearers onely deceiving your owne selves and v. 26. If any among you seeme to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is in
vaine and likewise S. Paul Gal. 6. 3. If a man think himselfe to be something when he is nothing he deceiveth himselfe Both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unsound being not inwardly and in truth that which in profession and outward shew they would seeme to be to both of them the description of an hypocrite doth agree they have a formality of religion but deny the power thereof 2. Tim. 3. 5. The former is the grosse and notorious hypocrite who doth best deserve the name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite in the greeke tongue signifieth a stage-player whose profession it is to take upon him the person of another man the other is the close and the most ordinary hypocrite who being not the man which he professeth or taketh himselfe to be acteth also another person as well as the other though not so grossely and as it were upon the stage seeming to himselfe and desirous to be reputed of others that which in deed he is not a good Christian having a name that he liveth but is dead Apoc. 3. 1. The former is a damned hypocrite damned in his owne conscience the other is a sâ—lfe-pleasing and a selfe-deceiving hypocrite pleasing himselfe by reason of his profession in his pride and selfe-love in his vaine presumption and carnall security in his infidelity and impeâ—â—itency professing himselfe to be a true Christian and yet being a meere worldling a carnall Gospeller a temporizing and temporary professour Of which sort by how much the greater is the number for the world is full of such by so much the greater must our desire and care be that we may be cryed and proved and vpon tryall found to be sound and upright Christians Our desire we must expresse in prayer to God that we may be proved and vpon tryall approved for untill we be tryed we know not our selves saying with David Ps. 139. 23 24. Ps. 26. 2. search me O LORD and know my heart that is make it knowâ— vnto me try me and know my thoughts and see if there be any way of wickednesse in me and lead me in the way everlasting that is in the way which leadeth to everlasting life Now GOD doth try both the upright and the hypocrite though in a dâ—fferent manner The upright he tryeth both by proving them himselfe and that for their good Deut. 8. 16. and by suffering them to be tempted by others and that either to manifest his graces in them to his owne glory their comfort and good example of others thus he tryed Abraham Gen. 22. 12. Iob and all the martyres or to discover unto them their owne weaknesse that they may be humbled and be made the more circumspect for the time to come And to that end he doth not only suffer them to be tempted unto evill but also sometimes when he leaveth them for a time unto themselves to take a foyle Thus God for a time left Ezechias to try him that he might know all that was in his heart 2 Chron. 32 31. and therefore those who come to serve the Lord must prepare their soules for temptation Eccles. 2. 1. But howsoever the Lord suffereth them to be tempted yet he doth not lead them into temptation and though he permitteth them sometimes to fall yet he doth not suffer them to fall away from him The Lord also trieth the hypocrites that their hypocrisie may be discovered Therefore our Saviour adviseth his disciples Luke 12. â— 2. to beware of the â—eaven of the Pharisees which is hypocrisie and his reason is because nothing is covered which shall not be discovered And thus he doth not onely by suffering them to be tempted leaving them to themselves but also sometimes for a punishment of their former wickednesse and hypocrisie he leadeth them into temptation giving them over to their own lusts and to the temptations of Satan not only to fall into sinne but also to fall away from God which falling away is an evident signe of hypocrisie 1 Ioh. 2. 19. wherefore as the sonne of Syrach well admonisheth c. 1. 28. 29 30. Come not to the Lord with a double heart be not an hypocrite in the sight of men and take good heed what thou speakest Exalt not thy selfe lest thou fall and bring dishonour upon thy soule and so God discover thy secrets and cast thee down in the midst of the congregation because thou camest not in truth to the feare of the LORD but thy heart is full of deceipt Our care we must shew by trying our selves as the Apostle exhorteth 2 Cor. 13. 5. Examine your selves whether that you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is prove your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright Here therefore we are to set down the notes both of the uâ—râ—ght and also of the hypocrites The knowledge whereof as it will be comfortable to so many as are true Christians so it will be profitable to the rest These notes are either more generall speciall Generall notes of uprightnesse The urst generall note is set downe in the place even now cited 2 Cor. 13. 5. Prove your selves know ye not your owne selves how that Iesus Christ is in you unlesse you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not â—ound or approved Christians but hypocrites for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is translated reprobate doth not signifie a reprobate opposed to elect but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved See vers 6 7. But how shall we know that CHRIST is in us seeing he is in Heaven and we upon earth we may kâ—ow it by his spirit 1 Joh. 3. 24. which dwelleth in us Rom. 8. 9. 11. and in all his members which by reason of the union which is betwixt them and their Head are said to be in Christ and Christ in them for even as in the naturall body the feet are united to the head by the same soule which being principally seated in the Head is also in all the members so in the mysticall body of CHRIST the lowest members which are upon earth are united to their Head by the same spirit which being prâ—ncipally in the head is also in all the members But how shall we know that the spirit of Christ is in us if we be led by the spirit Rom. 8 14. Gal. 5 18 that is if we live not after the flesh but after the spirit And how shall we know that by the fruits of the spirit and of the flesh which the Apostle hath set downe Gal. 5. 19 22. The works of the flesh saith he are manifest which are these adultery fornication â—ucleannesse lasciviousnesse idolatry witcherast hatred or â—mniâ—yes câ—ntentions â—mulations indignations strife seditions or divisions heresies or sects envyings murthers drunkennesse revellings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comessationes expressed elswhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpula which is translated surfettings Luke 21 34 both of them
laboureth to keepe his conscience cleare towards God and towards men The hypocrite preferreth the opinion of others concerning himselfe before the testimony of his owne conscience not regarding the verdict of his owne conscience condeÌ„mning him so he may have a good reputation among men commending him not caring though he be dead so he may have a name that he liveth desiring to seeme to be good rather then to be so and to be evill rather then to seeme so which is extreame madnesse seeing it is better to be good then to seeme good and worse to be evill then to seem evill The speciall notes respecting The spiciall notes respect either good things intended by the upright and pretended by the hypocrite or evil things whether of sinne or of punishment Good things as their Profession of Religion Worship of God Obedience Graces The profession of the upright is iâ— truth Both in respect of the Purpose and desire of his heart Practice of his life The purpose of his heart is sincere without any sinister sinnefull or worldly reâ—spects or if any worldly respects may seeme to concurre yet they are not the chiefe or those for which he professeth religion but secondary respects which he subordinateth to his profession and to his care of keeping a good conscience being resolâ—ed Luke 14. 28. 13. not to forsake his profession for a world nor willingly and wittingly to violate his conscience though he might gaine never so much for what would it profit a man to gaine the whole world and to loose his owne soulâ— Mark 8. 36. The hypocrite maketh his profession in pretence Phil. 1. 18. pretending religion to his worldly and sometimes to his wicked respect and first for his worldly respects whereunto he subordinateth his profession and his seeming caâ—e of keeping a good conscience careing indeed for neither â—urther then they may stand with the fruition of his worldly desires halting betwixt God and Mammon and dividing himselfe between them but so as to God he giveth the outward shewe and to Mammon his heart of such Mammonists the Apostle speaketh Phil. 3. 18 19. There be many saith he that walk oâ— whom I have told you often and now tell you weeping that they are the enimies of the crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame and who are these of whom all this evil is spoken viz. such as walk that is make profession of christian religion and yet minde and affect principall earthly things These men when they are brought to this exigent that either they must make ship-wrack of a good conscience and perhaps forsake their profession or forgoe their worldly desires they will readily violate their conscience and renounce their profession rathâ—r then they will be disappointed of that worldly thing which they principâ—lly affect and which is in deed their God Such a profession made Saul 1 Sam. 18. of providing 〈◊〉 when in his covetousnesse he sparâ—d all the best of the cattell which he ought to have destroyed Iudas Iohn 6. 71. â—2 6. who for his gayne followed Christ being a those and for all his faire shewes a Devill The people that followed our Saviour that they might be filled Iohn 6. 26. Ananias and Sapphâ—ra who seemed â—orward professors but were worldlings Act. 5. and in a word all such to whom not godlinesse is gaine but gaine is godlinesse 1 Tim 6 5 6. These men professing themselves Christians doe withall professe themselves to be pilgrimes on earth Heb. 11. 13. citizens of heaven whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrey is above Phil. 3. 20 but in deed behave themselves like earth-wormes being wholly addicted and as it were glewed to the earth and worldly desires not desiring nor expecting a better countrey Heb. â— 14. 1â— but placing their Paradise upon earth Sometimes also they pretend religion to their wicked designes as the Scribes and Pharisees Mat. 23. 14. who devoured widowes houses and for a pretence made long prayers even as the Priests and Jesuits at this day do prey upon their devout Proselites Absolom when he intended rebellion pretended the performance of a vow 2 Sam. 15. 7. Iezabel when shee meant to have Naboth unjustly condemned appointed a fast to be proclaimed as a preparative to that judgement 1 King 21. 9. Herod maketh a shew to the Wiseman that he would come and worship CHRIST when he meant to kill him Matth. 2. 8. Thus men many times pretend conscience either to the not doing of their duties as they will lend no more because they have vowed the contrary or to the committing of sinne because they think they are bound thereto by oath as Herod rather then he would break his oath beheaded Iohn Baptist so they sinne double first in their promise but much more in the performance The high priest Caiphas Matth. 16. 25. when he sought most unjustly to condemne our Saviour unto death in an hypocriticall zeale rent his clothes pretending that he had spoken blasphemy And what zeale soever those Priests and Pharisees which most hotly pâ—rsecuted our Saviour pretended towards God and his Law yet their true intent was This is the heire come let us kill him and let us seize upon his inheritance Mat. 21. 38. In respect of the desire of his heart the upright is a forward professour and iâ— some measure Tit. 2. 24. zealous of religion The hypocrite is backward carelesse and luke warme Apoc. 3. 17. So much of the intent purpose and desire of the heart now followeth the practise The upright being Christians within Rom. 2. 10 and not without onely doe Walk in the truth 2 John 4. 3 John 3. endeavouring to frame their lives according to their profession and as the truth is in Iesus Ephel 4. 21 22 23 24. joyning workes with faith Iam 2. 24 and doing with hearing Iam 1. 2. and well-doing with saying well sanctification with justification 2 Cor. 17. living not after the â—lesh but after the spirit which by the Apostle is propounded as the proper signe of those who be in CHRIST Rom 8. 1. The hypocrites being Châ—istians without Rom. 2. 28 and not within professe the truth but doe not walk in the truth not framing nor desirous to frame their lives according to their profession but live after the flesh and not after the spirit professing â—aith Iam. 2. 14 without works justifiâ—ation without sanctification saying well but doing ill being hearers of the word but not doers being fruitlesse branches in the vine John 15. 2. 6. siggetrees in Gods vineyard bearing no sigges Luke 13. 6. having leaves but no fruit like the fig-tree which Christ cursed Matth 2â— having lamps but no oyle like the foolish virgins Mat. 25. Of such our Saviour speaketh Mat. 7. 21 22 Luke 13. 25 26 that notwithstanding their profession they shall at the last day be excluded from the kingdome of heaven Gods worship Now I come to the worship of God first in
generall The upâ—ight worship the Lord in spirit and in truth 1 King 3. 6. the hypocrites draw neere the Lord with their mouthes but remove their hearts farre from him Es. 29 13. Mat. 15. 7 8. In speciall the upright pray in truth Ps. 145. 18. with lips unfained Ps. 17. 1. lifting up their hearts Psal. 25. 1. Lam 3. 41. and powring forth their soules Lâ—m. 1. 15. before the Lord. The hypocrites in their prayer cry but not with their heart Hos. 7. 14. They lift up their eyes and their hands but not their hearts they poure forth their voice but not their souls Their prayer is but a lip-labour for both their mouth speaketh what their heart doth not think making a common and perpetuall trade of praying with wandring thoughts which I deny not sometime to be incident to the upright and also asking with their mouth that which they doe not desire in their heart promising especially in time of afâ—liction Ex. 10. 17. Ps. 78 34 what they doe not truly meane to performe pretending what they doe not intend making shew of that which they are not as in the Lords prayer throughout craving that in prayer which they doe not seeke by any indevour of their owne or by use of other meanes ordained of God Thanksgiving The upright praise God with grace Col. 5. 16. that is thankfullnesse in their heart and with humility acknowledging their owne unworthinesse Gen 32. 10. 1 Chron 29. 14. and Gods undeserved favour towards them The hypocrites give thanks without thankfullnesse without humility praysing themselves Luk 18. 11. when they should praise God or if they doe praise him they doe it to this end to praise themselves But here it may be demanded may not a man praise God for his grace and blessings bestowed upon him unlesse withal he shall seeme with the Pharisey Luk 18. to praise himselfe Whereunto I answer first the Pharisaicall hypocrite thanketh Goâ— for that which he neither hath received nor yet expecteth from God which is both falshood and arrogancy But the upright man thanketh God for that which he hath received or assuredly hopeth to receive as Zachary in this hymne praiseth God for our redemption by the promised Messias before CHRIST was borne which to doe is not arrogancy but thunkfullnesse not falshood but truth 2 The hypocrite thanketh God to that end and purpose not so much to praise God to whom he is a false witnesse 1 Cor. 15. 15. as to praise himselfe The upright man in thanking God seeketh not his owne praise but the glory of God stripping himselfe of all praise that God alone may have all the glory For he thanketh God as I said in humility acknowledging his owne unworthinesse and the more he extolleth the undeserved bounty and favour of God towards him the more he depriveth himselfe of praise and on the other side the more he acknowledgeth his owne unworthinesse the more he magnifieth Gods goodnesse towards him Thus Iacob Gen. 32. 10. O Lord saith he I am lesse then the least of thy mercies and David 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto and â— Chro. 29. 14. but who am I and what is my people c. Preaching The upright Preacher endeavoureth to approve himselfe to God 2 Tim. 2. 15. 1 Thess. 2. 4. seeking sincerely the glory of God in the salvation of the The hypocrites preach themselves and not the Lord Jesus not seeking Gods glory in the ediâ—ication of the people but their owne praise or profit not striving to approve themselves unto God but to please carnall men which whosoever doth he is not the servant of Christ Gal. 1. 10 Herein they grievously offend who affecting the praise of humane eloquence feed the people as Heliogabalus did his parasites with painted dishes and in steed of drawing forth the two edged sword of the spirit bring forth an embroidered sheath professing themselves embassadours from God but bringing no message from God which concernes the people to heare either for the informing of their judgments or reformation of their lives whose preaching serves for no other use but to please the itching eares of carnall men and to work in them a loathing of the sincere food of Gods word The upright preacher is carefull to practise that which he preacheth unto others and to avoid that in his owne preson which he reproveth in others The hypocrite say Mat. 23. 8. but doe not commending that to others which themselves have no desire nor care to practise and reproving that in others whereof themselves are no lesse guilty Rom 2 21 22. Ps. 50. 16. who therefore may expect both from the hearers this censure Medicecura toipsum and from God this sentence out of thine owne mouth will I condemne thee thou unsaithfull servant Luk. 19. 22. Hearing The upright hearers take heed how they heare Luk. 8 18. hearing the word of God preached as the word of God 1 Thess. 2. 13. acknowledging Gods ordinance as in the sight of God Act 10. 33. with humility and submission with reverence and attention receiving the seed into upright hearts Luk. 8. 15. as it were into good ground with desire to profit by it 1 Pet. 2. 1. and care to practise it being doers of the word and not hearers only Iam. 1. 22. The hypocrite heare not regarding so they doe heare how they heare not looking to their feet who they are affected but come so disposed as to a stage-play desiring that their itching eares may be delighted with vaniloquence rather then their hearts to be ediâ—â—ed with sound and profitable doctrine not acknowledging Gods ordinance nor behaving themselves as before him hearing without submission as to Gods word hearing not as learners but as censurers without reverence without attention being present in body and absent in soule without desire to profit by it without any purpose or care to practise it receiving the seed into stony ground or els among thornes like to Ezechiels hearers c. 33. 31. 32. they come unto thee saith the Lord as the people of God doe use to come and they sit before thee as my people and they heare thy words but they will not doe them for though with their mouths they make shew of much love and delight yet their heart goeth after their covetousnesse And loe thou art unto them as a very pleasing song of one that bath a pleasent voice and can play well on an instrument for they heare thy words but they doe them not Sacraments Baptisme The upright are carefull in some measure to performe their vow made in Baptisme and to find the effect and fruit thereof which is to seale and assure to them that belive and repent their union and communion with Christ for they receive Christ by a true faith are baptized into Christ Gal. 3. 27. and consequently put on Christ. The hypocrite resteth in the outward baptisme as if the washing of the flesh did
save 1 Pet. 3. 11. taking no care to performe his vow made in baptisme who therefore though baptized hath no part in Christ because his heart is not upright in him Act. 8. 21. The Eucharist The Upright are carefull not onely to receive the sacrament but also to receive it worthily and are therefore earefull 1 Cor. 11. 28. to prove and approve themselves before they come to the Lords table preparing their hearts 2 Chron. 30. 19 to seeke the Lord and so receiving the sacrament with the unleavened graces of sincerity and truth 1 Cor. 5. 8. doe eat the body of Christ and drink his blood The hypocrites not greatly caring how they receive so they doe receive not preparing their hearts to seeke the Lord not caring to prove and much lesse to approve themselves unto him comming to the Lords table as the guest without the wedding garment indued neither with saving knowledge nor true faith nor unfained repentance nor sincere love with which graces every worthy receiver is in some measure qualified but being sowred with the leaven of hypocrisy doe eat the bread of the Lord as Iudas did but not panem dominum that is the Lord who is the bread of life which came downe from heaven Obedience Thus much of the worship of God now we are to speak of obedience For 1. the upright yeeldeth simple obedience to the commandements of God Heb 11. 8. not consulting with flesh and blood as for the commandements of men he observeth them no further then in obaying them he may obay God Ex 1. 17. Act. 4 19. 5. 29. Dan 3. 18. 6. 10. The hypocrite is more carefull to observe the commandments of men Mat. 15 9. 6. then the commandements of God insomuch that for the commandements of men he maketh the commandements of God of none effect yea he scarcely obeyeth the commandements of God any further then as they are commanded by men insomuch that he embraceth Religion it selfe as commanded by the Soveraigne Prince being ready to change his Religion as the Prince changeth So that their feare towards God is taught by the precepts of men Es. 29. 13. To this purpose consider these instances The Lord commandeth us to receive the holy communion when it is administred and the upright man maketh conscience so oft to receive it as it is administred unlesse he be hindred by sufficient occasion But forasmuch as the law of man in some places doth require the receipt of the Sacraments once a yeare at the least and namely at Easter hence it is that many will receive but once a yeare at the most The upright man maketh conscience of his thoughts because the law of God is spiritual restraining the thoughts as well as the hands The hypocrite taketh no care of his thoughts which he thinketh to be free because the law of man doth not reach to them The Lord forbiddeth all rayling and cursed speaking all stealing and the upright man maketh conscience to abstaine from all but forasmuch as the law of man doth not take hold of all evill speaking nor of all stealing therefore the hypocrite feareth not to practise such evil-speaking and such stealing as is not punishable by the law of men though perhaps the neighbour be more wronged by that ill speaking or damnified by that stealing then by that rayling against which lyeth an action of the case or by that stealing against which an action of â—elony lyeth 2. The obedience of the upright is voluntary and from the heart Rom. 6. 17. proceeding from his will renewed which appeareth not onely in his good actions but also in his sinnes whether of omissioâ—or of commission for the good which he doth not he would doe and the evill which he doth he would not doe Rom. 7. 19. But the obedience of the hypocrite is forced from him because be dareth do no other for that good which he doth he would not do it and that evill which he doth not he would faine do so that in respect of the inclination of the will which God chieâ—ly regardeth the disobedience of the upright is better then the obedience of the hypocrite 3. The obedience of the upright is ordinata well ordered For he preferrâ—th the greater duties before the lesse morall duties before ceremoniall and the substance before circumstances Matth. 1 â— 7. â— Sam. 15. 22. But it hath alwayes beene the hypocrites guise to preferre the lesse duties before the greater as to tythe mint and cumin and to neglect the weighty points of the law Matthew 23. 23. Luk. 11. 42. to straine at a gnat and to swallow a camell Mat 23. 24. to stumble at a straw and to leaâ—e over a block Mat. 12. 17. Luk 15. 13. to preferre ceremonies before moral duties yea somtimes to place the height of their Religion either in the boisteroâ—s urging or in the strict refusing of ceremonies Thus the Priests and Phariseyes who made no conscience of delivering our Saviour through envy unto death yet at the same time made conscience to goe into the judgment hall lest forsooth they should be defiled Iohn 18. 28. They made no conscience to hire Iudâ—s with 30 pieces of silver to betray his Lord but when the pieces were brought them back againe their conscience would not serve them to put the money into the treasury because it was the price of bood Mat. 27. 6. 4. The obedience of the upright is totall not in respect of the performance but in regard of the upright desire unfained purpose and sincere endevour according to the measure of grace received to walk in the obedience of all Gods commandements to lye in no knowne sinne but to make conscience of all his wayes Not but that the upright contrary to their desire and purpose do oftentimes fall but that the Lord accepting of the will for the deed esteemeth the upright and entire obedience of his servants who are freed from the rigour of the law as totall and perfect Abraham hath this testimony in the Scripture Gen. 26. 5. that he obeyed the voice of God and kept hisâ—mishmereth his whole charge that is whatsoever God requireth to be observed viz â—his commandements his 〈◊〉 and his lawes Zacharias likewise and Elizabeth Luk. 1. 6. and many others are said to have been perfect and to have fulfilled after God that is fully to have obeyed him who had notwithstanding their slips and their falls as before I noted of Asa in the same chapter where it is reported of Zacharias that he walked in all the commandements of God blameles we read that for his incredulity in not believing the word of the Angell he was stricken with dumbnesse and as it may seeme with deafnesse also Luk 16. 20 61. for the space of ten moneths In this evangelicall sense the obedience of the upright is totall in 3. respects totius legis hominis vitâ— as being the obedience of the Whole law of the whole man and of the whole life after our
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
certainty of salvation W. P. whereat no man is to marvel and much lesse to take offence For so long as our knowledge is but in part it cannot be avoided but there wil be diversity of opinions among the Faithfull who notwithstanding hold the maine substance and foundation of Faith and true Religion The points of difference are eight The first errour Vocation and sanctification confounded 1. The first that he confoundeth our vocation and sanctification alleadging that in our vocation and first conversion the universall or generall habite of grace containing in it all sanctifying graces is infused whereby all the parts and powers of man being renewed together and at once and the image of God in them all renewed by the infusion of the habites of all sanctifying graces together are sanctified throughout Resâ— To omit his acception of the word Grace even where of purpose he doth at large discourse of Grace for one supernaturall quality inherent in us or habite of grace infused into us according to the use of the school-men who thereby have overturned the doctrine of justification and salvation by Gods grace magnifying under the name of grace their own righteousnes inherent which in the question of justification is to be esteemed as dung Phil. 3. 8. and not once mentioning that which is out of us in him which most properly is the grace of God for it is one of his attributes and not according to the scriptures which never speake of grace in that sense but alwayes use the word either properly for the gracious favour of God in Christ by which grace we are elected called justified sanctified and shal be glorified or metonymically for the Speciall gifts of Grace To omit this oversight I answere it hath beene the received opinion and usuall practise of all Orthodox Divines to hold and set downe in this order the degrees of salvation which are wrought in this life viz. Our vocation justification sanctification And that in order of nature vocation wherin justifying faith is begotten goeth before justification and that justification wherein we are made just before GOD by imputation of CHRISTS righteousnesse goeth before sanctification wherein we being already justified from the guilt of sinne and redeemed from the hand of our spirituall enimies and reconciled unto God receive grace to worship him in holinesse and righteousnesse before him Howbeit we deny not but that in time our justification doth concurre with our effectuall vocation for as soone as a man doth truly believe so soone is he justified before God and that in time the first act of sanctification which is our regeneration doth concurre both with our justification and effectuall vocation Now of our regeneration which is the beginning of our sanctification and of our spirituall life Which we live by faith there seeme to be two acts the one wherein we are begotten unto God of incorruptible seed by the word of God the other wherein the image of God being in some measure renewed in us and our Saviour Christ formed in us we are borne anew The former is our spirituall conception the latter our spirituall or new birth in the former regeneramur we are begotten anew in the latter renascimur we are borne anew And as in naturall generation there is a meane time betweene the conception and the birth in which time that which is begotten is formed in the wombe according to the image of the first Adam so betweene the first act of regeneration and the new birth there intercedeth a time wherein the image of the second Adam is in all parts by degrees renewed untill Christ bâ— formed in us Gal. 4. 19. The former which also is the first act of our conversion is the same with our calling or vocation wherein our Saviour Christ is conceived in our hearts when we doe receive him by the true and lively assent of faith which is the seed the root the fountaine of all other sanctifying graces which whosoever hath 1 Iohn 5. 1 he is begotten of God This act the holy spirit worketh ordinarily by the ministry of the word For faith commeth by the hearing of the word Rom. 10. 17. For how should men believe in him of whom they have not heard and how should they heare without a preacher Rom. 10. 14. In this regard preachers being ministers by whom others believe 1 Cor. 3. 5. are the instruments of the holy Ghost for our spirituall regeneration and are therefore called fathers in the faith who beget men unto God 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation the worke of the holy Ghost is partly preparative and partly operative The preparation unto faith is 1. the illumination of the minde partly by the ministery of the law revealing unto us our miserable estate in our selves and partly by the ministery of the Gospel revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit humbling us in the consideration both of our damnable estate in our selves and of the undeserved mercies of God offered in Christ from which being effectuall ariseth a desire both to be freed from that damnable estate and to be made partakers of that happinesse promised in Christ. 3. The invitation of the hearers and the stirring of them up to come out of that wofull estate and to accept of Gods mercies in Christ by the Ministers of the word who being the Embassadours of God in Christs stead doe beseech you as if God himself did intreate you by them that you would be reconciled unto God 1 Cor. 5. 18. 20. The Holy Ghost having thus knocked at the dore of our hearts doth himselfe in his good time open our hearts as he did the heart of Lydia to assent to and to believe the Gospel By which beliefe being lively and effectuall we receive Christ not onely in our judgements by assent but also in our hearts by an â—arnest desire to be made partakers of him and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our Lord and Saviour and to rest upon him for salvation The Holy Ghost having wrought this assent and by it this desire and purpose of applying Christ unto our selves and thereby also some beginnings of hope of the hatred of sinne of the love of God and of our neighbour and of other graces by which the Image of God beginneth to be renewed and Christ to be formed in us being yet as it were Embryones in the womb he teacheth every one of us who have through his blessed operation the condition of the promise to apply the promise to our selves and to believe not onely that Christ is the Saviour of all that do believe but also that he is my Saviour that he died for my sins and rose again for my justification so that when the Minister according to the word pronounceth this generall proposition whosoever truly believes in Christ hath
remission of his sins and shall be saved the conscience of every faithfull man may both safely assume but I through Gods grace doe truely believe in Christ and also certainly conclude by the testimony of the holy Ghost bearing witnes with our conscience in the assumption according to the word in the proposition therefore I through the grace of God have remission of sinnes and shall be saved When the holy Ghost hath thus taught us to apply the promises unto our selves and hath sealed us after we have believed and testified together with our spirits that we are the children of God then it appeareth that we are already born of God and that we are the sons of God not only by regeneration but also by adoption Eph 1. 15. Rom. 8. 15 16. Joh. 1. 15 16. And being sonnes God sendeth forth the spirit of his Son into our hearts crying Abba father Gal. 4. 6. By this faith first apprehending and then applying Christ unto us we become not only the sonnes of God but also members of Christ and having union with him as our head we have communion also with him both in respect of his merit unto justification first before God and then in the court of our own conscience and in respect of his graces unto sanctification receiving of his fulnes euen grace for grace Joh. 1. 16. As therefore men are first conceived before they be born and they are borne before they are said to lead a life in this world so we must first be begotten and born anew in our vocation and regeneration before wee can live unto God the spirituall life of sanctification These two therefore were not to be confounded sanctification being the end as of our election Eph. 1. 4. and of our justification Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24. so also of our vocation 1 Thess 4. 7. By our vocation we are begotten unto God by sanctification we being both begotten and born anew do live unto GOD. In our vocation the spirit of God first draweth us unto God Joh. 6. 44. in our sanctification we being already drawn the Spirit of GOD doth lead and guide us in the way which leadeth to life Rom. 8. 14. Gal. 5. 18. Vocation produceth Faith Faith being begotten produceth sanctification both habituall for the heart is purified by Faith and actuall for Faith worketh by love producing good workes as the fruit both of Faith and Charity Act. 15. 9. I do not deny but that Faith is a part of our sanctification and of our inherent righteousnesse yet this hindereth not but that both it self doth sanctify us and is also the mother of all other inward graces wherein our habituall sanctification consisteth and of all the works of grace wherein our actuall signification is occupied For when the Holy Ghost doth regenerate us he doth ingenerate the grace of Faith in us and by it al other graces The second error That sanctification goeth before justification The second which is a consequent of the former that sanctification goeth before justification The contrary whereof I have proved in the discourse whereunto I adde 1. That sanctification is the end and fruit of our justification the cognizance also and evidence whereby it is known and therefore a consequent thereof Col. 1. 22. Rom. 6. 22. 2. As we are made siners first by imputatioÌ„ of Adams sin then being guilty of his transgression are made partakers of his corruption so we are made just first by imputation of Christs righteousnes and then being justified we are in some measure made partakers of those graces which he received without measure Again the persons of men being sinners in themselves must be accepted of GOD as righteous in Christ before either thereâ— be qualities or their actions which when they are at the best are defiled with sinne can be acceptable unto GOD. Therefore we must be justified before either our qualities or actions can be holy and righteous before God Neither can there be any sanctification without justification and reconciliation with God going before in order of nature as there is no justification without sanctification accompanying and following the same For by the same Faith whereby we are justified we are also sanctified Christ being apprehended by faith to justification dwelleth in us by his Spirit to work in us sanctification and to whom the merits of Christ apprehended by Faith are imputed to their justification to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin and raising againe to newnes of life to which purpose the Apostle saith Col. 2. 12. by Faith we are risen with Christ in Baptisme Again faith by which we are justified in order of nature goeth before repentance wherein our sanctification consisteth It is a resolved Case by Calvin Penitentiam seu rescipiscentiam non modò fidem continuò subsequi sed ex â—a nasci extra controversiam esse debet See Calvin Instit. l. 3. c. 3. sect 1. 2 and by Fulâ—entius quòd vita sancta à fide sumit initium The same is testified by the ancient Fathers as Clem. Alexandr strom l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first inclination to salvation after which follow feare hope and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance Ambros de sacram l. 1. c. 1. In Christiano prima est fides Chr. hom de â—ide spe char fidem esse originem justitia August de predest SS c. 7. fides prima datur ex qua caetera impetrantur Prosper ad Dubium 8. Genev. fides omnium virtutum fundamentum Greg. Moral l. 2. 6. c. 13. fidem primam in corde nostrâ— gignit If any object that the learned Chamier in his paustrat l. 10. treateth of sanctification before justification let him heare his own apology c 1 n. 2. Debueramus sanctificationi justificationem preponere si nostri arbitrij methodus esset ut tum re tum ratione priorem quod ab ea profluat altera sed quia Papistâ— non distinguunt cogimur de sanctificatione prius dicere The third error that justification goeth before Faith 3. The third that justification and remission of sins goe before faith which may seeme a strange assertion to be delivered by him who holdeth that sanctification whereof faith as he confesseth is a principall part goeth before justification But this absurdity he salveth with a distinction that he speaketh of justification not in foro Dei but in foro conscientiae and consequently acknowledgeth no justifying faith but that by which we are in our conscience assured of our justification But when we speak of justification as of a degree of our salvation it is evident that justification is to be censidered as an action of GOD for it is God that justifieth Rom. 8. 30 33. wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith absolveth him from his sins and accepteth of him as righteous in Christ. As for that justification
is the Gospell which is the truth of GOD in CHRIST or his truth concerning salvation by CHRIST Now to give a willing lively and effectuall assent to his truth farre exceedeth the strength of corrupted nature John 6. 44. Matt. 16. 16. 17. These things thus premised I come to his argumentation and first to the proposition which if it were universally true as it is propounded whatsoever the understanding by the onely light of Nature judgeth to be honest that the will can desire by the onely strength of Nature then might I as lawfully assume and conclude thus to the great comfont of the Pelagians and Arminians whom in divers other points he doth worthily But by the onely light of nature the understanding judgeth it to be an honest and a good thing to believe in God and to obey him to believe in him I say not onely as true in his word but also as faithfull in his promises and consequently to trust in him for the performance thereof likewise to obey God commanding us any duety as namely to turne unto him by unfained repentance and to lay holde upon CHRIST by a true faith therefore by the onely strength of nature the will may desire or will any of these acts namely to turne unto God by unfained repentance to lay hold upon CHRIST by a true faith to 〈◊〉 unto God for the performance of his promises to us which in his conceipt is the very act of Faith as it justifieth I come to the assumption where I confesse in a confused generality the understanding by the onely light of â—ature judgeth it an honest and good thing to believe what God revealeth indefinitely but when you come to the particular object of justifying Faith viz. that IESUS CHRIST is the Soâ—â—e of GOD and Saviour of all that believe in him this either they will deny to be revealed by GOD as to the Jewes the preaching of CHRIST crucified was a stumbling block 1 Cor. 1. 23. and to the Greekes foolishnesse or if they doe give a kinde of assent unto it yet they neither doe or can believe it by a lively and effectuall assent His second reason That is no act of justifying faith which is fâ—â—nd in devils hereticks hypocrites and reprobases But this assent to divine revelations because of GODS authority is to be found in devils hereticks hypocrites and reprâ—bâ—tes Therefore this assent is no act of justifying faith Answ. The proposition is not univâ—â—sally true for so much of faith as is found in the wicked either men or Angels is common to them with the faithfull and elect and without it there can be no faith If therefore justifying Faith doe assent to divine revelations because of GODS authority and there can be no justifying faith without this assent then it followeth that to assent is an act of justifying Faith But I answer to the assumption that this assent meaning a willing lively and effectuall assent to the truth of GOD in Christ is not to be found in divels whose assent is not so much as willing but with horrour even to that which they abhor as himselfe confesseth not in hereticks who as they are hereticks dissent from the truth For though that assertion of the Papists that any one act of infidelity bereaveth a man of faith be wicked and desperate yet this is true that howsoever the proper object of faith as it justifieth is Christ notwithstanding by the same faith by the which we are justified we believe not onely all other articles of the Christian faith but also whatsoever GOD hath revealed in his word and whosoever doth refuse to believe whatsoever GOD hath revealed in his word he hath not a true faith Nor in hypocrites and reprobates whose seeming faith is neither lively nor true but dead and counterfeit not formata but informis Indeed this distinction of faith that it is formata or informis according to the meaning of the schoole-men and Papists is to be rejected and that in two respects first because they propound it as a distinction of a true justifying faith when as it is not possible that that faith which wanteth his forme and which is dead and therefore hath not his true being should justifie neither is it possible that that Faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effectuall by an active efficacy as namely to justifie which is called actus secundus which hath not the formall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus Secondly because the Papists in this distinction imply that Charity is the forme of faith and as it were the soule thereof which they seeme to ground on Iames 2. 26. For how can one habit be the forme of another especially such an habite as is the fruit and consequent of the other For Charity which is the end of the law 1 Tim. 1. 5. proceedeth from faith unfayned For when wee are by faith perswaded of GODS love towards us in Christ then are we moved to love GOD and our neighbour for GODS sake and the more we are assured of GODS love the more is our heart inflamed with fervent love towards GOD as I have shewed And if the habit of Charity cannot be the forme of faith then much lesse can good works which are the outward fruits both of Faith and Charity or as the Apostle speaketh of faith quae operatur per charitatem which worketh by love Gal. 5. 6. Neither doth the Apostle St. Iames compare workes to the soule but to the breath as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath doth properly signify and so is used in many places where it is called the Spirit of the mouth and the Spirit of the nostrils so that the meaning of St. Iames is as the body without the breath is dead even so Faith without good workes which are as it were the breathing of a lively Faith is dead Not that ever it lived but because it is without life as many things are said to be blind which never saw and dumb which never spake But howsoever this distinction in the Popish sence is to be rejected yet it cannot be denyed but that as knowledge is either literall which is an idle knowledge swimming in the braine but not working on the heart and Conscience or Spirituall which is a powerfull and operative knowledge so faith is â—ither a true lively and effectuall or else a counterfeit and a dead Faith which some call a bare historicall Faith answerable to the literall knowledge The former is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places and Gal. 5. 6. It is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—fficax effectuall as that prayer which availeth much is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16. or effectually working or active having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act both the first and the second the first which is as it were the form wherby it truly is and in respect whereof it may be called formata which as Solomon speaketh of other graces Pro. 3. 21. Tushijah the very essence and entity the soundnesse and integrity of it in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectuall having efficacy in it selfe The other which is actus secundus whereby it is lively active and effectuall in bringing forth the acts and operations or the fruits and effects of Faith In respect of the former it is said to have root whereby I understand that apprehensive and attractive power of Faith in apprehending and receiving Christ in respect of the latter it is said to be fruitfull and working by love the latter which is not unfained is counterfeit having neither roote Luke 8. 13. Nor fruit and therefore is as St Iames saith dead Jam. 2. 20. 26. Now as the counterfeit of a man is not truely a man though called by his name so this counterfeit and dead Faith which is the faith of hypocrites though it have a name of faith is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truely but aequivocè and being not a true faith is not Faith for ens verum convertuntur and in this sence it may well be called informis That faith therefore which is common to devils to hereticks to hypocrites and reprobates is not true but counterfeit not lively but dead not formata but informis And thus have I defended that necessary and as I am perswaded most comfortable truth which I delivered in the Discourse concerning the certainty of Salvation FINIS a By singular dispensation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in x Chrysost. in Eph. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. y Nihil vnlet nist ad peceandum De spiritu lit c. 1. z Ad â—â—â—facium 〈…〉 Pelag. lib. 3. cap. 8. * Bellorâ— Iustif. â—ib 4. tap 5. * Prov. â—9 14. The spirit of a man will sustain his infirmity but a wounded spirit who can â—ear * Being prâ—pared by the Law and other legall means we must attend to the Gospel Rom 10. 8. 17 * By which the Holy Ghost worketh in us faith and that in two degrees * A gâ—pi 112. ad Paulinâ—â— c. 2. Ment 〈◊〉 vides vitâ—m vâ—lâ—ntateâ— cogiâ—atem cogitationem memoriam cogitationem intelligentiam sientiam fidentuam * Aug. de corrept gracia c. 7. Horum sides quae per dilectionemoperâ—tur profectâ— aut omninò nâ— deficit aut si qi sunt quorâ—â— deficit reparatur antequam vita ista â—iniatur deleta quae intercurrerat inique itate usque in finem perseverantia deputatur * Boeth in Top. Ciâ—er Re Pâ—gnantia dicuntur contrariorum consequentiaâ—adalterum contrariem relata vigilare dormiâ—e contraria â— in t stertere a item et vigilare sunt repâ—gnantia