From the yoke of the Ceremonial Law Act. 16. 10 which neither we nor our Fathers were able to bear our Saviour Christ delivered us blotting out or cancelling the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nayling it to his Crosse Col. 2. 14. and abolisâ—ing in his flesh the enmity even the law of the Commandements consisting in ordinances Epheâ—â— â— 15. And as touching the morall law our Saviour hath delivered us first from the curse of the law and consequently from all punishments of sin whether temporall or eternall himself being made a curse for us Gal. 3. 13 not only so but hath also made us 〈◊〉 of the blessednesse promised in him to Abraham and to his feed that is to all the faithfull who are the 〈◊〉 of promise 2. From the rigour and 〈◊〉 of the law eâ—acting of us perfect righteousnesse inherent in us and perfect obedience to be performed by us to our justification by performing perfect righteousnesse in his owne person for us by which righteousnesse being apprehended by faith we are justified be one God without the works of the Law that is without respect of any righteousnesse inherent â—n us or obedience performed by us Rom. 3. 28. Now this two-fold bondage was most miserable to be subject to the fearfull curse of God if we did break the law when we could do nothing els but break it to be excluded froÌ„ justification salvation if we did not perfectly fulfil the law which by reason of the flesh is impossible unto us 〈◊〉 8. 3. 3. From the terrour and coaction of the law working servile feare in those who are under the Law forcing them by fear of punishment as bondslaves by the whip to the outward though unwilling performance of it From this spirit of fearfulnesse â— Tim. 1. 7. which is also called the spirit of bondage Rom. â— 15. Christ hath freed us that as a voluntary people Psal. 110. 3. Zealous of good works 〈◊〉 2. 14. we may worship God 〈◊〉 as it â—oâ—â—oweth in my text without servile fear with upright hearts and willing minds 1 Chron. â—8 9. as not being under the Law but under Grace 4. From the irritation of the Law in regard wherof especially it is called the strength of sin 1 Cor. 15. 56. whereunto our own corruptions did make us subject as unto an husband Rom. 7. 15. begetting foule issue by us tending to death For such is the corruption of our untamed nature until we be renewed by the Spirit of God that when the Law which is holy and good forbiddeth sin and seeketh to bâ—idle our sinful affections like an untamed 〈◊〉 rebelleth so much the more and that it might appear exceedingly sinfull taketh occasion by the Law forbidding sinne to work in us al manner of concupiscence Rom. 7. 8. 13. But when we being adopted in Christ are also regenerated by the Spirit and so made dead to sinne we are mortified to the Law and the Law to us in respect of this irritation accidentally caused by our corruption alwayes prone to that which is forbidden and consequently are delivered from the bondage of the Law as of a former husband being dead Rom. 7. 2 c. Secondly we are by Christ freed from death both from the first death as it is a punishment and from the second For as of all other afflictions so of death the nature is changed in respect of the faithfull to whom it is not a punishment or curse the sting of it which is sin being taken away but rather a blessing no losse but advantage because to them it is the end of sin and consequently of all misery the beginning of happiness a passage from the vale of tears to the kingdom of glory the end of a mortall life and the beginning of a life immortall Likewise from the second death for he hath delivered us from the wrath that is to come 1 Thes. 1. 10. so that to them that are in Christ there is no condemnation Rom. 8. 1. this being the main promise of the Gospel that whosoever beleeveth in him shall not peâ—ish but have everlasting life Ioh. 3. 1â— 16 18. Thirdly from the power of the dâ—vil that howsoever he may assault us yet he shall not hurt us Because he that is in us being greater then he that is in the world 1 Ioh. 5. 18. hath overcome this strong man Luk. 11. 22. hath bound him as being stronger then he For by his death he hath overthrown him that had the power of death that is the devil delivering them who through fear of death were all their life-time subject to bondage Heb. 2. 14 15. having spoiled principalitiâ—s and powers meaning the devill and his angâ—ls he hath made a shew of them openly and triumphed over them on the crosse Col. 2. 15. Fourthly But the most pernicâ—ous enemy is that which we carry in our own bosom and that is sin from which if we be freed we are delivered from all the rest For if we be dâ—livered from sin then are we freed from the curse of the Law from the evill of death having lost his sting from the danger of damnatiâ—n being absolved from the guils of sin from the malice of Satan who if we be freed from sinne hath nothing to object against us For who shall lay any thing to the charge of Gods elect It is God that doth justifie who shall condemn Christ having died and being risen again sitteth at the right hand of his Father making intercession for us Rom. 8. 33 34 Therefore in the Scriptures the whole benefit of our Redemption is expressed sometimes by deliverance from sin as Eph. 1. 7. Col. 1. 14. By Christ we have redâ—mption viz. â—reâ—â—ssion of sins For therefore Christ gave himself for us that he might redeâ—m us from all iniquity Tit. 2. 14. 1 Pet. 1. 18. Act. â—3 25 26. Now from sin he doth deliver us first in respect of the guilt thereof by 〈◊〉 us and reconciling us unto God Act. â—3 38 39. 2 Cor. 5. 19. Secondly in respect of the corruption of sin which he 〈…〉 in us by degrees he 〈◊〉 us from the bondage and dominion of â—in that howsoever it remaineth in the children of God yet it shall no more reigne in them Rom. 6. 14. The use of this doctrine concerning our redemption is First seeing Christ our Saviour hath redeemed us from our enemies that therefore we should not stand in fear of them according to that Esay 43. 1. Fear not for I have redeemed thee But as we are taught in the next words we should all the dayes of our life worship him 〈◊〉 fear and in the end of our dayes commend our soules into the hand of God saying with David Psal. 31. 6. Into thy hands I commend my 〈◊〉 for thou hast redeemed me Lord God of truth 2. When we have sinned against God the remembrance of our redemption should encourage
a Christian sâ—â—ll have 〈◊〉 more in him then the Pagans who knew not God can such a one be esteemed a souâ—d Christian Our love of men â—â—st proceeâ— from the love of God the streames of ouâ— justice and charity towards men must be derived from the fountain of piety towardâ— God withâ—â—â— faith iâ— is impossible to please God Hebr. 11. â— Without Faith without piety without the â—ear of God without râ—pentance the best actions of civil honest men are but splendidâ— pâ—ccata The chiefest care of a Christan must be to worship God 〈…〉 â—harity towards men But the meer civill honest man neithâ—â— worshipeth God in the duties of piety 〈◊〉 yet in the duties of righteousnessâ— which he perfâ—â—mâ—th as a meer natuâ—all maâ— without any respect or relation had 〈◊〉 God And therefore cannot be said in doing those 〈◊〉 ties to serve God in righteousnesse as no◠〈…〉 â—bedience to God or for Gods 〈◊〉 Now if they which wâ—nt either of thesâ— are not to be deemed sound Christians what â—hall we say of thoâ—â— which hâ—ve neither yea that not so much as seem to have either prophane and wicked men who professing themselves Christians that is to say men redeemed by Christ turn the grace of God into â—antonnesse Jude 4. being in name Christians in deed Atheists professing themselves to know God but in deed denying him being abominable and disobedient and to every good work reprobate Now we are to speak of either of them severally but briefly and in a word For if I should treat of them at large under the title of Holinesse I should discourse of all the duties required in the first Table of the Decalogue in all which we must think our selveâ— bound to worship God if we wil worship â—im in Holinesse And under the name of Righteousnessâ— I should treat of all the duties of the second Table all which we must endevour to perform to our neighbor in obedience to God if we would be thought to worship or toserve him in righteousnesse But first we are to speak of Holiness because that is the first and the greâ—test Commandement Mat. 22. 38. That holiness is a fâ—â—it of our redemption the Holy Ghost doth plainly testifie Rom. 6. â—2 Being freed from sin and made servâ—nts to God you havâ— your fruit untâ— holinesse and the end everlasting life And that 〈…〉 also the end of our redemption S. Paul witnesseth Ephes. 5. 27. Col. 1. 22. And as it is the fruit and end of our redemption and justification in part so is it also a necessâ—ry forerunner of glorification And therefore if we shall truly worship the Lord in holiness we may be assured that the Lord hath redeeâ—â—d us and consequently as we have the fruit of our redemption in holiness so shall we hâ—ve the end thereof which is the salvation of our soules Râ—m 6. 22. Apoc. â—0 6. But contratiwise if our conversation be unholy and unpâ—re as we want the fruit of our redemption so shall we never attain to the end thereof which is everlasting life For as the Holy Ghost witnesseth Heb. 12. 14. 〈◊〉 holinesse no 〈◊〉 shall sâ—e God Righteousnesse also as hath been said is in part the fruit and end of our redemption for being frâ—â—d from sin we become the seâ—vantâ— of righteousnesse Rom. 6. 18. And therefore did our Savlour in his body on the tree bear our sinnes that we dying to sinne might live untâ— righteousnesse 1 Pet. 2. 34. But hâ—re some may object if righteousnesâ— contain the duties W th we owe to man whether our brethren or our selves how is it here said that we are to worship or serve God in righteousnesse Answ. This teacheth us that must also and that principally be carefull to worship him in holinesse And this is to be understood of civill callings But as touching the Ministers of Gods word this may further be added for their comfort that so many of them as with good conscience take pains in their function whether in their private studies or in their publique ministery seeking to glorifie God in the edification of the Church or the members thereof they do worship God both in holinesse and in righteousnesse By this which hath been said it plainly appeareth that howsoever we are freed from the curse the rigor the terror irritation of the Law yet we are not freed from the obedience of the Law Morall For freedom from obedience and righteousnesse is the servitude of sin But we are freed from the bondage of sin that we may be enabled with upright hearts willing minds to worship the Lord in holiness and rigteousness And therefore howsoever carnall gospellers and Libertines â—buse the liberty which Christ hath purchased as an occasion to the flesh turning the grace of God into wantonness to their own perdition Yet devillish is the slander of the Papists who calumniate the doctrine of the Gospell as if we taught thereby that men are freed from obedience to all Lawes whaâ—soever of God and man yea from the Dâ—calogue it self But this needeth no answer it being evident to all the world that we do urge the obedience of the Law Morall as wâ— as they do and by better arguments and reasons then they do For their chief reasons are taken from the falsâ—ly supposed benefits of good works that they satisfie for sin justifie before God and merit eternall life But by these reasons they teach men to marre good works and not to do them for a good work done with the opinion of satisfaction justification or merit is so far from being a good work that it is odious and abominable in the fight of God as being derogatory to the most perfect satisfaction and all-sufficient merit of Christ our Saviour But we among other arguments take some from this text Because our new obedience or practise of good workes is the fruit and end of our redemption 2. Because it is an unseparable companion of our redemption and justification 3. Because God hath sworn that he will give to them that are redeemed grace to worship him in holiness and righteousness and therfore that works in them that are redeemed or justified do follow necâ—ssarily by necessity of infallibility And therfore it is impossible the oath of the Lord being â—â—ue which cannot possibly be untrue that a man should be actually redeemed or justified and yet have no care to practise good works that is to say to perform the duties of holiness and righteousness But in other respects also we do urge the necessity of good works which we prove to be necessary also necessitate prâ—cepti and so by necâ—â—ssity of Duty which we owe 1. unto God to shew our selves obedient and thankfull unto him and studious of his glory 2. to our neighbour and 3. to our selves likewise necessitatâ— signi not only as they are the testimonies and tokens whereby we are to make our callings and election sure But also as they are the evidence according to which
promâ—â—â—gation of the Gospel it should be explained what this blessedness is which was promised by the Messias 1. First for confutation of the erroneous and pernicious conceipt of the Iews who thinking that the Messias should be â— temporal Monarch expected only temporaâ— blessings from him But if our hope in Christ were only in respect of this life then were we of all men most miserable 1 Cor. 15. 19. Secondly For prevention of a most dangerous scandal which otherwise would have ensued upon that erroneous conceipt For it beingâ— received opinioÌ„ among the Iews from which the Disciples of Christ were not free Mat. 20. â—1 Act. 1. 6. that the Messias should be a teâ—poral Monarch who should restore the Kingdom unto Israel and make his followers happy with external and â—emporâ— blessings If this opinion had been nourishâ—d in them it could not have been avoided but that they would have taken offence at Christs 〈◊〉 and poor estate when in stead of honours riches greatness and gâ—â—ry in this world which they expected from the Messias all things should happen contrary to their expectation Our Saviour therefore pronounceth them blessed who were not offended at him in respect of his mean condition and poor estate Mat. 11. 6. Thirdly For rectifying our judgment in that most weighty point concerning our happiness For the very foundation of a Christian conversation is the right belief concerning happiness For all men desire happiness as the supream end And such as is the end or happiness which they propound unto themselves such are the means which they use such are their studies and endeavours As for example if men place their happiness in pleasure their whole course of life is volumptuous if in riches covetous if in honour ambitious c. For these causes as I said it was necessary that it should be declared what this blessedness is Our Saviour therefore in the beginning of his gracious Sermon upon the Mount sheweth that the happiness which by him they were to expect did consist in spiritual grace and eternal glory Mat. 5. 3. Blessed are the poor or beggers in spirit for theirs is the Kingdom of heaven and so in the rest in every whereof two degrees of happiness are noted 〈◊〉 the one set down as the Schoolmen speak per modum meriti which I called grace the other per modum praemij which Lealled glory the one being be 〈◊〉 via or our happiness nâ—this life the other beatitudo patriae or our happiness in the life to come S. Paul likewise expoundeth the happiness which we have by Christ to be spiritual Ephes. 1. 3. Blessed be God saith he who hath blessed us with all spiritual blessingâ— in heavenly things in Christ. Thus S. Peter speaking of this Covenant which God made with Abraham and applying it to the Iewâ— expoundeth this blessedness to be their turning and consequently their freedom from sin Ye â—e saith he Act. 3. 25 26. the children of the Covenant which God made with our fathers saying unto Abraham and in thy seed shal all the families of the earth be blessed unto you first Gâ—d having raised up his Son Iesus sent him to bless you in turning away every one of you from your iniquities In like manner the Apostle Paul Galat. 3. expoundeth this blessedness of justification by faith redemption from the curse of the Law and receiving the promise of the spirit Those which are of faith saith he vers 7. 8. 9. are the sons of Abraham and the Scripture that is the holy Ghost who speaketh in the Scripture foreseeing that God would justifie the 〈◊〉 through faith preached the Gospell before to Abraham saying in thee that is in thy seed shall all nations be blessed Gen. 12. 2 3. chap. 13. 15. 17. chap. 15. 18. So then they which be of faith are blessed with faithfull Abraham Again vers 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit But most chiefly in this place where the Holy Ghost doth as it were ex professe expound what this blessednesse is viz. That he would give us that we being deliverâ—â— from the hand of our enemies should worship him without feare in holinesse and righteousnesse before him al the dayes of our life Now that this is a most true perfect exposition I will prove by these two reasonâ— And first for the truth of it For wheraâ— there 〈…〉 called obtain in this life 〈…〉 and sanctification justification by 〈…〉 to the Kingdome of 〈…〉 with it concur redemption 〈…〉 adoption being all in substance the 〈…〉 only in some relation or respect For when God doth forgive our 〈…〉 of Christs righteousnes he doth both redeem and reconâ—â—â—e and justifie and adopt 〈◊〉 but with this distinction First that when fâ—rgiving our sins by which we are bound over to death and damnation and held 〈…〉 sunne and Satan he fiâ—eth us from this bondage he is said to redeeme us Ephâ—s 1. 7. Col. 1. 14. Secondly when forgiving 〈…〉 whereby we are the children of wrâ—th and enemies against God he receiveth us â—nto his love and favour in Christ he is said to reconcile us 2 Cor. 5. 19. Thirdly when forgiving our sins which exclude us from heâ—ven and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉 and doth accept of us in Christ 〈…〉 and as heires of salvation he is said to just 〈…〉 Rom. 3. 24. 25. 4. 6 7 8. Fourthly wâ—en forgiving our 〈…〉 of the Devill he doth in Christ 〈…〉 to be his children he is said to adopt us The second degree is Sanctification by which we are prepared and made fit for Gods Kiâ—â—dome Now these two are the two parts of the gift which God by oath in this place promised to give to the faithful the sons of Abraham viz. deliverance from the hand of our spiritual enemies namely the law sin death and the devil which is our redemption or justification and grace to worship God without fear in holyness and righteousness before him all the days of our life which is our sanctification 2. And that it is a ful and perfect exposition it is easily proved because not only to the whole gift here promised but to every part and parcel thereof happyness is ascribed in the word of God As first to redemption for what is it to be redeemed by Christ but to have remission of sins by him Ephes. 1. 7. Col. 1. 14. By him we have redemption even the remission of our sins But to the remission of sins the holy Ghost ascribeth blessedness Psal. 32. 1 2. Rom. 4. 6 7. Blessed is the man whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity 2. Secondly to a godly life which is here termed the worship of God in holiness and righteousness in which
to those which are redeemed and justified by faith to give them grace to worship him in holyness and righteousness Secondly we note that our justification and sanctification are both the free gifts of God for it is he that redeemeth and justifieth and it is he also that sanctifieth which point needeth no proof seeing God 〈◊〉 swear they are both his gifts The use where of in a word is that both they which want these benefits being neither freed from the guilt of their sins nor purged from their corruptions may know where to seek themâ— also those that have them maybe thankful to God the giver of them which is the thing whereunto the holy Ghost by Zachary exciteth us in this Psalm Now this gift promised by Oath that I may come to the parts thereof is twofold our redemption or justification for to be redeemed is to have our sins remitted Ephes. 1. 7. Col. 1. 14. and to have our sins remitted is to be justified and the fruit or end of our redemption which is our sanctification consisting in the faithful sincere and constant service of God in holyness and righteousness Of these I am to speak First joyntly of both together and then of either of them severally In the ioynt consideration we are to observe both the order and coniunction of them The order is plainly expressed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being delivered from the hand of our enemies we should worship him c. For the meaning of the holy Ghost is that God would give us both that we should be redeemed and delivered from the hand of our enemies and also that we should worship him But to note the order he hath expressed the former part which is the benefit of redemption by the Participle that being delivered from the hand of our enemies we should worship him c. which teacheth us that before we can worship God aright we must be delivered from the bondage of our spiritual enemies and that for two reasons For first naturally we are the servants of sin and of Sathan Being servants of sin we are in two respects utterly disabied from serving God until we be delivered out of this bondage for first being servants of sin we are frâ—e from righteousness Rom. 6. 20. in respect of that privative corruption which is in us all derived from our first parents being a privation of all spiritual goodness Rom. 7. 18. not only in respect of the act but also in respect of the habite and power as blindness is of sight being a meer impotency to that which is spiritually good in so much that not only we do not think nor wil nor do that which is good but also we are not able thereunto Of our selves we cannot so much as think a good thought 2 Cor. 3. 5. The natural man doth not understand spiritual things neither can he understand them 1. Cor. 2. 14. Fulgentius De incarnat gratia 〈…〉 wel that Adam by his sin wholy lost the faculty of thinking those things which appertain to God and also of willing that which is good and much more of doing that which is good for wil may be present when performance is wanting Rom. 7. 18. But it is God that worketh in us both to wil and to do Phil 2. 13. Insomuch that the faithfull themselves if they think or 〈◊〉 or do any thing that is good may truly say every of them 1 Cor. 15. 10. not I but the grace of God which is with me For the carnal mind or the disposition of our corrupt nature is not subject to the Law of God neither can it be Rom. 8. 7. Augustine truly faith that man by his fall lost bonum passibilitatis and our Saviour professeth that without him or not being in him we can do nothing John 15. 5. Doth not the holy Ghost elsewhere teach the same when he affirmeth thaâ— we are naturally dead in fin Ephes. 2. 1. 5 And therefore as a dead man cannot perform the actions of the natural life no more can he that is dead in sin perform the actions of the life spiritual likewise when he calleth our recovery from sin sometimes the first resurrection whereby the soul which before was dead is Homo per peccatum facultatem 〈…〉 perdidit bona voluntatis it raysed as it were from the grave of sinne sometimes regeneration whereby we being before dead are quickened and begotten a new unto God Sometimes new creation by which we are made new creatures created unto good works For as the first creation was a motion from nothing to those things which are so the new creation is a motion from our not being of grace and spiritual goodness to a being thereof which serveth notably to confuâ—e the erroneous conceipts of the patrons of freewil the Pelagians Papists Arminians and our new Anabaptists Secondly being servants of sin sin raigneth in us as a Iyrant without resistance imposing upon us a necessity of sinning In respect whereof it may truly be said that naturally we do nothing but sin neither can we do otherwise but sin Our free-wil by nature having as Augustine saith no hability but to sin For as the same Augustine saith 〈…〉 The frame of a mans thoughts and imaginations which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evil and only evil and that 〈◊〉 Gen. 6. 5. 8. 21. and therefore of the 〈…〉 Apostle affirmeth Rom. 8. 7. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an 〈…〉 also enmity against God And for the 〈◊〉 cause our Saviour when Peter 〈…〉 counsel called him Sathan 〈…〉 why he so called him was 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mind and affect the things which are of men Mat. 16. 23. And S 〈◊〉 affirmeth that that wisdom which is 〈◊〉 and carnal is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3. 15. As therefore it was wel said of Augustine De natura gratiae contra Pelag that man by his fall did lose 〈◊〉 possibilitatis so as truly he did deny that he retaineth possibilitatem non peccandi And this 〈◊〉 the estate of all men in their pure 〈◊〉 which the Philosophers do magnifie as good and the Papists qualifie as not evil In regard whereof notwithstanding we may truly be said besides the guiltiness of Adams heynous transgression to have but two faults the one that there is in us no goodness spirituall nor possibility of our selves but a meer impotency to that which is good The other that there is us naturally an evill disposition and 〈◊〉 into all mâ—â—â—er of sâ—â— which doth so domâ—â—â—â—r in us that it imposeth a necessity of sinning so that by nature as we do no good neither can we think or wil or do that which is good so do we nothing but sin neither can we do any thing but sin And as we are naturally the servants of sin so by sin we are also the serof the devil who is the
to undergo the wrath of God in our steed the fear whereof when he was in that grievous agony caused him to sweat great dropps of blood Luke 22. 44. and the sence thereof on the Cross being in his own sence as a man forsaken of God made him cry out My God my God why hast thou for saken me Mat. 27. 46. The acknowledgment of this wonderful love of Christ ought first to work in us a love in some measure answerable to his that as he gave himself for us an offering and sacrifice to God for a sweet smelling savour Eph. 5. 2. so we should present our bodies a living sacrifice holy and acceptable unto him which is our reasonable service Rom. 12. 1. And as he gave himself for us so should we bâ—willing and ready if occasion serve to lay down our lives for him the rather because he hath promised that whosoever shal lose his life for his sake and the Gospels shal save it Mar. 8. 35. We owe our selves unto Christ in a double or treble respect first for that in our creation he gave us to our selves secondly because in our redemption when we were lost he restored us to our selves thirdly when in restoring us he gave himself for us For our selves given and restored we may and ought to give and render our selves but what retribution shal we make him for himself For though we should give and render our selves to him or for him a thousand times yet what are we to him As Bernard sweetly argueth Lib. de delig Deo Secondly we are to imitate our blessed Saviour as the Apostle exhorteth us in respect of his love shewing it self in his wonderful humiliation and obedience for us Phil. 2. 5. Let the same mind be in you which was in Christ Iesus who being God coequall with his Father for our sakes abased himselfe to become man and being man humbled himself not only to all active obedience performing all righteousness as being made subject to the Law for us but also to the passive obedience being obedient to death even the death of the Crosse and all this for us men and for our salvation Thus you have heard the love of the Father in giving his Son and the love of the Son in giving himself for us whereunto we may add the love both of the Father and the Son in sending the Holy Spirit the Spirit of love to accomplâ—sh our redemption and also of the Holy Ghost who furnisheth with his graces and furnished sendeth forth the Embassadours and Ministers of God committing unto them the meanes of our salvation in and by which hee having united us to Christ and made us partakers of him he worketh effectually in the hearts of Gods chosen all those saving and sanctifying graces wherby they are not only entiâ—led unto Gods Kingdome but also fitted and prepared for the same But as in the work of our Redemption we have observâ—â— the 〈◊〉 love of God so in the second place we are to observe his infinite justice manifested in the same For such is the justice of God that rather then he would suffer the sins of his own elect children to go unpunished he hath punished them in the death of his only begotten Son The consideration whereof ought to strike a terror in them that do not believe nor repent For if God punished the sins of the faithful in Christ what shal become of them who have no part in Christ Undoubtedly every sin as it deserveth death so is it punished with death either with the death of Christ in the behalf of them that believe or with the death of the parties themselves who are not in Christ. And as it ministreth terror to the wicked so it affordeth singular comfort to the faithful who are in Christ. For they may from the consideration of this justice of God safely conclude that to them being in Christ there is not only no condemnation but not so much as any punishments so properly called which in order of justice is inflicted by way of vengeance to satisfie the justice of God For Christ having fully satisfied the justice of his Father in the behalf of all them that believe it cannot stand with the justice of God to punish the same sins in the party which he hath already punished in Christ. The children of God are indeed subject to manifold afflictions which are mala poenae but unto them the nature of them is changed so that they be not punishments to them but either fatherly chastisements for when we are judged 1 Cor. 11. 32. that is afflicted for our sins we are chastised of the Lord that we should not be condemned with the world or else trials for their good Thirdly we observe how heynous and how detestable our sins are in the sight of God the guilt whereof could not be expiated nor the justice of God satisfied nor his wrath for them appeased by any other means but by the most precious blood of the eternal Son of God That both in respect of our sins past we should be touched with remorse when we consider that by our sins we nayled our Saviour to the Cross to which end we are to pray that the Lord would pour upon us the spirit of grace and supplication that when we look upon him whom we have pierced we might lament and mourn as a father mourneth for his only son and also in respect of the time to come we should not be animated to commit any sin as being smal seeing there is none so smal but the price of it was the precious blood of Christ none so light but that if we be not eased from the burthen of it by the merits of Christ it is of sufficient weight to presse us down to hell The third thing to be considered in the doctrine of Redemption are the enemies from whom we are delivered which are not carnall as the Jews imagine dreaming that their Messias should be a temporal Monarch who having subdued their enemies which held them in subjection should restore the Kingdom to Israel but spirituall And these are the Law sin death and the devill the Laâ— being the strength of sinne sinne the sting of death and death the power of the devil from the hand that is from the power of all which our Saviour Christ hath delivered us If it be demanded why among the enemies I do not reckon the world I answer if by World be meant worldly desires as 1 Ioh. 2. 15 16. they are comprehended under the title of sin if wicked worldlings they are but the feed of the Serpent and the instruments of the Devill And in both senses not only our Saviour hath overcome the world for us Ioh. 16. 33. but the faithfull also in and by him 1 Ioh. 4. 4. and 5. 4 5. The Law by reason of our transgression is an enemy unto us whether we consider the yoke of the Ceremonial Law or the bondage wherein the Morall Law did hold us
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
having their name from their effects for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it troubleth the head by excesse of rating and drinking so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drowsinesse or the drowsie evill or rather ryotings as it is translated Rom 13. 13. and so ought to be when it is joyned with drunkennesse the French fitly translate it gâ—rmandise and it signifieth excess of beâ—l chreere in ryotous feasts and compotations and such like of the which I foretell you as I have foretold you heretofore that they which doe such things shall not inherite the Kingdome of God Now as in setting forth the workes of the flesh the Apostle mentioneth chiefly the offences of the second table so in setting downe the fruits of the spirit he reckoneth up the dueties of the second table opposed to the offences thereof formerly mentioned and not the vertues of the first table wherein our piety which is to be tryed doth consist For this cause the Apostle mentioneth not either faith in CHRIST or love of GOD or hope of salvation or assiance in GOD or the feare of GOD and such like which are the principall fruits of the spirit because these are not the notes of tryall but the things to be tryed for the tryall whereof as namely whether we have true faith the true love and feare of God c. The Holy Ghost commonly propoundeth such notes as expresse those dueties which we owe to men as Ps. 15. 24. Esay 33. 14 15. 1 The fruit therefore of the spirit is charity saith the Apostle that is the love of our neighbour opposed to hatred with the fruits thereof 1 Iohn 3. 14. 2. Ioy opposed to envy and emulation whereby the carnall man repineth at the welfare of his neighbour in which the spirituall man rejoyceth 3. Peace opposed to contentions strife divisions and factions 4. Long-suffering and patience opposed to wrath and indignation 5. Gentlenesse or kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of charity 1 Cor. 13 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle hath fully expressed Eph. 4. 31. 32. Let all bitternesse and wrath and anger and clamour and evil-speaking be put away from you with all malice and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde one to another forgiving one another even as God for Christs sake hath forgiven you Col 3. 12 13. 6. Goodnesse whereby we are free from desire to hurt any body and are ready to doe good to all Gal. 6. 10. even to those that deserve ill of us ovâ—rcoming ill with goodnesse Rom. 12. 21. opposed to hatred and murther 7. Fuith that is fidelity or faithfulnesse as the word elswhere is used Tit. 2. 10. and is one of the weighty points of the law Mat. 23. 23. A faithfull man is he who is both true in his words and firme in his promises both which are tokens of the upright Ps. 15. 24. 8. Meeknesse or the spirit of meeknes so called 1 Cor. 4. 23. Gal. 6. 1. because in the faithfull it is a fruit of the spirit called also mildnesse and lenity 1 Pet. 3. 4. 2 Tim. 2 24 25. Tit. 3 1 Which being a morall vertue proceeding from humility charity patience or long suffering with which it is joyned in the Scriptures with love 1 Cor. 4 21. 13. 4. 5. 7. with humility Eph. 4. 2. Mat. 5. 3. 5. 11. 29. Pro. 16 19. with long-suffering and patience Col. 3. 12. 1 Tim 6. 11. moderateth and â—estrayneth anger and griefe with all the fruits thereof which are called the irascible passions and perturbations of the soule such as be impatience desire of revenge and all insolent cruell bitter sierce harsh contentious clamorous and turbulent disposition towards our nighbour with which vertue whosoever is indued is by Solomon prefered before the men of might Pro 16. 32. for howsoever it be despised in the world as a signe of fooles and mecockes yet it is of especiall accompt with God 1. Pet. 3 4. as being the most proper and if I am so speake characteristicall marke of Christs â—â—eepe Whereby as they best resemble the Lambe of God Esay 53. 7. who was meeke in spirit and humble in heart Mat. 11. 29. so are they best discerned from those who being of an insolent a â—ierce an harsh a cruell and turbulent behaviour are to bee accompted wolves rather then the sheepe of Christ. And therefore it is reckoned by our Saviour among the 8. notes of â—eatitude Mat 5 5. Blessed are the meeke for they shall inheâ—ite the land meaning the celestiall Canaan the land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrewes 2. 5. as being in Christ the heires of the world whom the Lord will beautâ—fie with salvation Ps. 149. 4. 76 9. 9. The last is temperance which is also a morall vertue moderating the other sort of affections which are called desires and concupiseences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred naturally either to the preservation of the individuum in the nourishing and cherishing of the body or to the propagation of mankinde by generation and restraying the abuses and disorders thereof This vertue as it respecteth the former is Sobriety in meat drink apparell opposed to drunkennes and bellicheere before mentioned and vanity in apparell as it respecteth the latter it iâ— called Chastity opposed to adultery fornication lasciviousnesse and all uncleannesse And this was the first generall note of difference that the upright Christian doth know or may know that Christ is in him by the fruite of the spirit but the hypocrite though he professeth himselfe a Christian and consequently a member of Christ yet neither doth nor can knowe it seeing that neither he is in CHRIST by faith nor CHRIST in him by his spirit 2. The second is this The upright man walking with God and before God is desirous chiefly to approve himselfe to God who seeth the heart 1 Thess. 2. 4. and therefore is as religious if not more alone and in secret as before others yea chooseth rather according to the advise of our Saviour Mat 6. 46. 18. to do private duetyes in secret rather then before others The hypocrite walking as before men who see the outward man onely seeketh chiefly to approve himselfe to men and therefore is more religious before others then alone and those good things which he performeth he doth them to be seene of men Mat. 23. 5. as our Saviour sheweth in the duties of almes prayer and fasting Mat. 6. 2. 5. 16. And one the other side those sinnes which he forbeareth or feareth to commit before men he feareth not in private to commit before God And in a word if men be not acquainted with his actions hee neither carech to doe good nor feareth to doe evill 3. The upright man preferreth the testimony of his owne conscience concerning himself 2 Cor. 1. 2â— 1 Cor 4. 3. Iob 31. 36 before the opinions of other men and therefore
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
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
some darling sinne from which he will not be reclaimed But as he who truly repenteth of any one sin repenteth of all in respect of the desire and purpose of his heart being not willing to retaine any so he that repenteth not of all repenteth of none at all in deed and in truth Simplicity He that walketh in uprightnesse towards God without hypocrisy walketh also before men in simplicity and â—inglenesse of heart without guile Both implied in the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysoft speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity of maners and of speech the character of an harmlesse or upright man But he that useth dissimulation and guile towards men is an hypocrite and so is called Mat. 22. 18 Mark 12. 15. So much of the notes that respect good things now follow those which respect evill And that either of sin or of punishment The 〈◊〉 man hateth sinne as well in himselfe as in others or rather more and more severely censureth it in himselfe then in others not excusing nor extenuating but rather amplifying and aggravating the same The hypocrite hateth sinne in others but not in himselfe and to that end he is curious to pry into other mens behaviour and neglecteth his owne He can see a mote in an other mans eye but cannot discerne a blame in his owne Mit 7. 3. 4. he is a sharpe censureâ— of other mens faults but flaâ—tereth and blesseth himselfe in his owne sinnes Ps 36. 2. Deut. 29. 19. examples hereof in Saul 1 Sam. 14. 44. in Iudâ— Gen. 85. 24. yea in Daâ—id whiles 〈◊〉 conceâ—led his sinne 2 Saâ— 1. 2. 5. Afflictionâ— The evill of punishment 〈◊〉 afflictions which God hath ordayned as tryalls to discerne the sound and upright from the unsound and hypocrite by the patient bearing whereof the faithfull are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is found and approved Iam. â—12 For tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 7. Iam. 1. 3 the trial of our faith worketh patience and patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 3. 4. that is as Chrysostome with whom others agree expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh him approved that is tryed as we see in Iob and in the three children Dan. 3. in the faithfull Iewes Ps. 44. 7 and in all the faithfull but chiefly in all that are martyrs By afflictions likwise the hypocrite being tryed is discovered and as it were unmasâ—ed by the not patient bearing and enduring thereof For either he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set light by the affliction and not take it to heart or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fâ—inteth under it contrary to the counsell of the Holy Ghost Heb 12. 5 cited out of Pro 3. 11. He that taketh not to heart an affliction cannot be said patiently to beare it for in patiendo est patientia in suffering is patience and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not suffering as â—ppeareth in the examples of Iob Iob. 1. 20. and David Pâ— 6. 38. 6. And this is the cause many times why the hypocrite doth not profit by affâ—ctions because he is not sensible thereof Ier. 5. 3. and being unsensible becommeth incorrigible 〈◊〉 2 30. And the cause hereof is because hypocrites not walking with God doe not acknowledge his hand but ascribe their affliction either to misfortune or to secondary causes which are but the instruments of God Or if they doe acknowledge the hand of God yet they are not humbled under it neither doe they bewayle their sinnes nor crave pardon of them nor turne to him that smiteth them Es. 9. 18. nor promise amendment or if they doe they meane not or at least afterwards they doe not performe nor submit themselves meekly to beare their affliction nor learne obedience by that which they suffer neither are they bettered by them but become worse Es. 1. 5. If they take it too much to heart then either they impatienly beare it murmuring against God and fainting in themselves or they seeke an evasion out of it by some sinne and so fall away from God by which their defection their hypocrisie is discovered To these tryals by affliction we may adde other temptations as by the doctrine of false teachers either aâ—â—uring to idolatry which the Lord sometimes permitteth to prove us whether we love him intirely or not Deut. 13. 3. or to heresies which the Lord also suffereth that those which are approved may be knowne 1 Cor. 11. 19. CHAP. XI Of uprightnesse towards men NOw we are to speak briefly of integrity as it hath reference to man For as we are to serve God in holinesse before him that is in uprightnesse of heart without hypocrisie so also in righteousnesse before him that is in simplisity and singlenesse of heart without guile For this simplicity whereof we are now to speak is not that which is opposed to discretion as being want of wit for the simplicity of doves must be tempered with the prudence of serpents we must be without guile as doves without gall but we must not be like Ephraim Hos. 7. 11. as silly doves without heart but is opposed to dissimulation disguising doubling deceipt and guile From which the redeemed of the Lord are free according to the testimony of the Prophet Zephany c. 3. 13. and according to the oath of God in this place worshipping the Lord in righteousnesse before him That is performing the duties which they owe unto men as in the sight and presence of God Now this simplicity is expressed by the same â—ermes which signified uprightnesse being referred to men and where they are put absolutely without relation either to God or man both are or may bee implyed as alwayes going together Thus the word Thamim may be understood in this larger sence And therefore where Iacob is called Ish thâ—â—inâ— Gen. 25. 27. it is to be understood as wel of his simple and sincere dealing among men as of his uprightnesse towards God and so the 72 interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from fayning or dissembliug and Aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man free from doubling and deceipt and so the word is used sometimes to signifie simplicity Gen. 20. 5 6. 2 Sam. 15 11. The like is to be understood of Iob and other holy men to whom that attribute is given in the scriptures who are also noted to have performed their duetyes to men in uprightnesse or integrity as David Ps. 78. 72. is said to have sed that is ruled the people of God according to the integrity of his heart The want whereof is objected by Iotham to the men of Shechem Iud. 9. 16. 19. that they had not dealt in truth and integrity with Gedeon his father And therefore even â—uch as dissemble with men are sometimes called hypocrites Mat. 2. 18. and their disguising is called hypocrisie Mâ—rk 12. 15. or as Luke termeth
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