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
speciall Faith that this man or that man shall be saved is not grounded on the Word ergo it is not a true Faith Resp. Particulars are included in the generall quod omnibus promittitur singulis promittitur therefore if it be true that all believers shall be saved then it is as true that this or that believer shall be saved and this the Apostle teacheth Rom. 10. 9. if thou c. 3. Because Faith mentioned in the Scripture is the Faith of assent and not of application I answer that as there are many places which speak properly of assent some wherof I before cited so there are many which mention or meane the speciall Faith As namely all those places which are very many and almost innumerable wherein the faithfull doe apply and as it were appropriate those things which are spoken of God * to themselves As my God my Lord my Saviour the God of my salvation c. * Psal. 3. 7. 4. 1. 5. 2. 7. 1. 5. 13. 3. 16. 2. 18 1 2. 46. 19. 4. 22. 1 8. 27. 1. 9. 38. 41. 22. 43. 4 5. 51. 14. c. Hab. 3. 18. Luke 1. 47. John 20. 28. c. So Gal. 2 20. Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Sonne of God who loved me and gave himselfe for me Likewise in those places where the faithfull professe their assurance of justification and salvation as Iob. 13. 18 19. 25 26 27. Psal. 103. 3. who forgiveth all thine iniquities Psalm 32. 5. Rom 8. 35. 38. 2 Tim. 1. 12. Secondly upon the Patrons of speciall Faith the Papists doe presle divers inconveniences and absurdities As 1. If every man be bound to believe in particular his owne salvation then it would follow that every man shal be saved because no man is bound to believe an untruth but the consequent is false therefor the antecedent Answ. I have shewed before that every man is bound upon paine of damnation to have the first degree of Faith which is to give a firme assent to the promise of the Gospell assuring salvation to all those that believe in CHRIST but the second degree none ought to have but they only who have the first no man ought to apply the promise of the Gospell to himselfe who hath not the condition of the promise unlesse he will pernieiously deceive himselfe For as hee that believeth shall be saved so he that believeth not shal be condemned Mark 16. 16. If thou dost truly believe that CHRIST is the Saviour thou art bound to believe that he is thy Saviour And so believing in CHRIST and receiving him both by assent and applycation thou shalt undoubtedly be saved The second absurdity 2. Those that have this speciall Faith ought not to aske the forgivenes of sinnes which notwithstanding our Saviour teacheth his owne Apostles to aske For they that have full assurance of the forgivenes of all their sinnes ought not to aske forgivenes unlesse they will dally with God for nothing desireth that which it hath I answer 1. that not all believers have full assurance some are incipients some proficients some perfect or growne men in CHRIST Those that are incipients pray both that their sinnes may bee forgiven and that they may have some assurance there of proficients and those that bee growne men pray both that their sinnes may bee remitted and their assurance augmented for none are so perfect but that their assurance may be increased 2. As wee dayly sinne so wee must dayly ask forgivenes prayer being the meanes that GOD hath ordayned to that end Ob. Yea but saith the Papist yee forsooth have already full assurance of the remission of all your sinnes not only past but also to come Answ. It is absurd to imagine that sinnes be remitted before they be commited and much more that we be assured they are remitted before they be either remitted or committed that indeed were a doctrine to animate and to encourage men to sinne But howsoever the Pope somtimes forgiveth sinnes to come yet God doth not when God justifieth a man he giveth him remission of sinnes past Rom. 3. 25. As for time to come we teach that although Christ hath merited and God hath promised remission of sinnes of all the faithfull unto the end of the world Notwithstanding remission of sinnes is not actually obtayned and much-lesse by speciall faith believed untill men doe actually believe and repent and by humble and faithfull prayer renew their faith repentance For as God hath promised to the faithfull all good things but how Mark 7. 7 8. 〈◊〉 them that ask that seek that knock so also remission of sins Neither is it to be doubted but that remission of sin though merited by CHRIST though promised by GOD though sealed unto us in the Sacrament of Baptisme is obtayned by the effectuall prayer of those that believe and repent for whom CHRIST hath merited it and to whom GOD hath promised it in his Word and sealed it by the Sacrament even as the obtayning of the raine which GOD hath promised 1 Kings 18. 1. 41. and the Prophet Elias had fore-told is ascribed Iam. 5. 16. 18. to the effectuall prayer of Elias 3. The third absurdity which the Papists put upon the doctrine of speciall Faith is that by it men are animated to commit all manner of sinne As if it were no matter how many or how great sinnes a man doth commit so long as he is assured by speciall Faith that all his sinnes past present and to come are remitted Answ. That which they say of sinne to come is a malicious slander as I noted before but I answere the practice of sinne especially of any crime and going on in the same without repentance cannot possibly stand with the assurance of Faith Neither can a man be assured of the forgivenes of any sinne whereof he doth not repent and much lesse can he be assured before hand of the forgivenes of that sinne which presumptaously he doth purpose to commit As for the doctrine of speciall Faith I doe confidently professe that there is scarce any one doctrine in all Divinity of greater force and efficacy either to encourage men to well-doing or to preserve them from evill For as I have shewed before the more a man is assured of GODS love towards him in CHRIST in forgiving his sinnes and giving unto him eternall life the more will his heart be inflamed with love towards GOD and towards his neighbour for GODS sake the more zealous will he be of GODS glory the more thankfull for his mercies the more desirous to please the more fearefull to displease the more carefull to obey him the more ready when he hath offended to returne unto him c. and therefore not without cause chasidim the favourites of GOD who have experience and assurance of GODS speciall favour towards them are every where almost translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
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
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