approach to God Thus his Prayers proceed not from feigned Lips Psal 17.1 So he praiseth God with uprightness of heart Psal 119.7 The Hypocrite thinks it enough to draw nigh to God with his Mouth and to honour him with the Lips Mark 7.6 Well hath Isaiah prophesied of you Hypocrites as it is written This People honoureth me with their Lips but their Heart is far frem me The Hypocrite contents himself with a form of Godliness with meer Bodily Exercise The upright Man is a true Worshipper one that worshippeth God in Spirit and in Truth John 4.23 Phil. 3.3 The upright Man takes not up with any outward Form but laboureth for an inward frame sutable to the Worship he performs 2 Chron. 29.34 The Levites were more upright in heart to sanctifie themselves than the Priests The upright Man looks not only to the matter of Duty but to the manner also how it is to be done 2. The upright Man is not one prest to God's Service but a Volunteer in his Service To serve God with a perfect heart and willing mind go together 1 Chron. 28.9 As we read of the People 1 Chron. 29.9 Then the People rejoyced for that they offered willingly because with a perfect heart they offered willingly As of David ver 17. As for me in the uprightness of my heart I have willingly offered The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Simplicity is oft used for Freeness or Liberality The simple and sincere heart is a free heart It is free in God's Service and accounts his service perfect Freedom The Hypocrite sets to Duty as a Task and Burden he is glad when a duty is over The upright Man's heart is in these ways Holy Duties that are means of special Communion with God are his best Meal-times Job 23.12 I esteemed the words of his Mouth more than my necessary Food Such would not know how to live without the Word without Prayer c. The World could not hire them to lay Duties aside by all it has to proffer True the upright Man finds not at all times the like chearfulness in God's Service But the spirit is willing when the flesh is weak Or if his Spirit be sometimes straightned 't is his burden when it is so And he prays to be established with a free spirit When he finds any listlessness unto and weariness in God's Service it is a thing he is weary of He has little joy in any thing while he cannot take delight in God and his Wayes 3. The upright Man has a special respect unto God in Duties He looks most at God's Approbation Having a respect to every known Duty and having respect to God in all are great signs of Uprightness To look straight forward Prov. 4.25 the Hypocrite looks asquint He has not a right intention of serving honouring and pleasing God in what he does The Upright looks most at God The Hypocrite looks most at Men. He does all to be seen of Men Mat. 6.5 23.5 The Hypocrite would think all his labour lost if he have not Man's applause or approbation He loves the praise of Men more than the praise of God like those John 12.45 The Upright little regard Man's commendation or censure either As it was a small thing with the Apostle to be judged of Mans judgment but he would account all lost indeed without God's Approbation and Acceptance He would not that his praise should be of Men but of God He more dreads than courts Man's applause Or if he finds himself sometimes tickled and taken with it in cool blood he abhors himself for it But if he may know that God has accepted his Work the Lord's Well done good and faithful servant would do him good at heart 4. The upright Man is for secret Duties He makes conscience of them delights in them The Lord shall see his Nathaniel's under the Fig-tree in their private Walks in their Closets He sees them oft retiring themselves The Hypocrite who is only for making a shew cares not for secret Duties which Men can take no notice of If Conscience will not let him alone without doing something here yet he has no love to them he is very slighty in them 5. The upright Man is not only for Duties that are in fashion and credit among Men but those that may expose him to Scorn or Persecution As Daniel would hold on Praying and giving Thanks to God when it was likely to cost him his Life Dan. 6.10 The upright Man studies the Point of his Duty more than his own safety 13. The upright Man is an humble Man Such as walk uprightly also walk humbly Mic. 6.8 Though Vprightness and Perfection are oft made all one in Scripture yet the Upright have only a perfection of Parts here but as to Degrees they still find great imperfection in themselves that humbles them As the Apostle Phil. 3.12 Not as though I were already perfect The more Gracious the more Humble As the highest Stars seem least None are so sensible of the least sinful warping or stepping awry it troubles none so much as those whose greatest care is to walk Uprightly There is a Generation that are pure in their own Eyes and yet are not washed from their Filthiness Prov. 30.12 Behold his Soul which is lifted up is not upright in him Hab. 2.4 Hypocrites as a sound Divine says is but the off-spring of Pride Mr. Bax. 14. The upright Man is one that walks by Faith walks in the Name of the Lord Zech. 10.12 We can walk and stand upright no longer than we are strengthened by him And it is Faith that fetcheth in strength from him Cant. 8.5 Who is this that cometh up from the Wilderness leaning upon her Beloved Upright Souls see a necessity of the Grace and Assistance of Christ and so lean and depend on him 15. The upright Man is steady and even in his Course But Hypocrisie is a cause of unsteadiness of inconstancy Psal 78.8 A Generation that set not their heart aright and whose spirit was not stedfast with God And ver 37. Their heart was not right with him neither were they stedfast in his Covenant The Hypocrite is good only by fits He is in a good Mood sometimes but it is soon over This will not prove one upright to take a right step or two But we must be upright in the Way and upright in our general Course Psal 106.3 Blessed are they that keep Judgment and be that doth Righteousness at all times At all times when alone as well as while in company with the Good at home and abroad On our own Days as well as on the Lord's Day In Prosperity and Adversity Not only when Righteousness is applauded and encouraged but when it meets with the severest checks and greatest rubs The upright though they may sometimes stumble in the way or step aside through Frailty yet they do not wickedly depart from it through falseness of Heart and base
the Jew first Of the Jew first as knowing most being instructed out of the Law ver 17 18. To be wise unto Salvation is to be wise indeed But a common notional Knowledg like a dead Faith may deceive will never save Men. Now to shew wherein sound Spiritual-Knowledg differeth from other common knowledg 1. Spiritual Knowledg differeth from Natural Knowledg as this is a Knowledg of Natural things that of Spiritual things Natural Knowledg is the Knowledg of a Man Spiritual Knowledg is the Knowledg of the Holy Prov. 9.10 the knowledg of a Saint or of a Christian Natural Knowledg is a Knowledg of God in his works Rom. 1.19 20. Spiritual Knowledg is a Knowledg of God according as he is revealed in his Word Psal 119.169 But here you may say Is there not a Literal Knowledg of the Word different from Saving Spiritual Knowledg Answ 2. Spiritual Knowledg differs from a Literal Knowledg as a Literal Knowledg doth not always infer a Spiritual Knowledg though a Spiritual Knowledg doth not include the Literal A Literal Knowledg is from a common illumination Spiritual Knowledg from a special Illumination of the Spirit Eph. 1.17 * Docet modum nempe per revelationem Sacrarum Literarum quae fit tollendo velum è cordibus nostris illustrando mentes nostras quò c. De Revelatione hîc loquitur non quae Prophetis speciali modo siebat sed quae omnibus piis communis est M. Pol. è Zanch. in Eph. p. 31. c. b. Not that it is by immediate Revelation as the Doctrine of the Gopel was made known to the Aspostles Nor do Divines intend such immediate Revelation or Inspiration when they distinguish betwixt Literal Knowledg and Spiritual as betwixt an acquired Habit and an Habit infused But this is by a special powerful irradiation and shining upon the Understanding lightning and raising it to a Spiritual discerning of the Mystery and method of Salvation revealed in the Word which a Man had but a slighty overly Knowledg of before 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Though by such means as Reading Hearing Study Conference he may come to a notional literal Knowledg of the Scriptures and of the Doctrine of Christ yet without a special work of the Spirit a Man cannot spiritually discern the same Take a Natural Man that knows most of the things of God that can discourse well of Regeneration and other Points in Divinity yet they are strange things to him he sees them but as things afar off yea blindness of Mind in a prevailing degree still hinders him from passing a right practical Judgment of the surpassing worth and excellency of Spiritual things till he comes to this enlightning of the Spirit And one that is thus enlightned can say as he Joh. 9.25 whereas I was blind now I see He hath other thoughts of Sin than he had before he hath other thoughts of God and Christ of Heaven and Holiness than he had before 3. Spiritual Knowledg is not ordinarily attained without means and when it is attained it teacheth still to attend humbly and diligently on the means God hath appointed The more common works of the Spirit prepare for the special works of the Spirit So a common Literal Knowledg makes way for Spiritual Knowledg Certainly it is not the ordinary way and method of the Spirit to dart in the Saving Knowledg of God and Christ immediately into Souls that knew nothing of God and Christ before But those Divine Truths which we had but a dim and slighty apprehension of he sheweth with fuller and plainer evidence And as the Lord hath enjoyned us the use of the means to attain to Knowledg Men have no ground to hope they should come to Knowledg in the neglect of means Then shall we know if we follow on to know the Lord. Hos 6.3 We are not now to look for immediate Revelations but to hear what the Word saith which was given by Divine Inspiration What the Scripture saith that the Spirit saith Heb. 3.7 Rev. 2.7 We are to wait on the Spirit not to give us new Scriptures but to open our Vnderstandings to understand the Scriptures which he hath already given We are to Read Hear Pray c. that we may understand They that wholly neglect and despise the means of Knowledg that will not go to the Law and to the Testimony that seek not the Law at the Mouths of God's Messengers whose Lips should preserve Knowledg but despise prophesying conceiting themselves wiser than their Teachers And they that would be Wise and knowing besides and above that which is written and set up cry up the Light within as they speak above the written Word how much soever they are conceited of their own Knowledg should know that it cannot be sound Such as exalt their Wisdom against the Wisdom of God in his Word contemning the means he hath appointed are presumptuous indeed and Proud knowing nothing as they ought to know Such are not taught as the Holy Ghost teacheth be their pretences to the Spirit never so high To receive Wisdom's words to incline our Ears and apply our Hearts thereto to cry after Knowledg and lift up our Voice for Understanding to seek her as Silver and dig for her as for hid treasures this is the way indeed to find the Knowledg of God Prov. 2.1 c. 4. Spiritual Knowledg is clear and satisfying True it is that all who have the special Illumination of the Spirit have not the same degree and measure of Knowledg but recipitur ad modum recipientis Some Christians are but Babes not Men of Knowledg And we all know but in part and see but darkly compared with the Saints in Heaven Yet where God hath shined into the Hearts of any to give the Light of the Knowledg of his Glory in the Face of Jesus Christ Such must needs have a more firm and certain assent to the Truth than they who are in a state of Darkness As Peter said Joh. 6.69 We believe and are sure that thou art that Christ the Son of the Living God As Christ of the Disciples Joh. 17.8 They have received my Words and have known surely that I came out from thee As the Apostle Rom. 14.14 I know and am perswaded As the Gospel came to the believing Thessalonians not in Word only but also in Power and in the Holy Ghost and in much Assurance 1 Thes 1.5 As the Apostle speaks of the full assurance of understanding to the acknowledgment of the Mystery of the Gospel Col. 2.2 As Divines distinguish inter cognitionem agnitionem betwixt bare knowing and acknowledging of the Truth That of the Head only this of the Heart also that overly and superficial this deep and thorow As the Apostle prayeth here that they might be filled with the Knowledg of God's Will
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cumulata alta cognitio a knowing thorowly a deep apprehension of the Truth Many have the Truth lying loose on their Minds have only fleeting wavering apprehensions of it Whereas it is deeply impressed on the Minds of Believers And though they may not have so much notional Knowledg as others have yet they have not a bare Knowledg but are come to an acknowledgment of the Truth not a meer verbal but a real hearty acknowledgment at least of all Truth absolutely necessary to Salvation And as the Anointing hath taught them they shall abide in it 1 Joh. 2.27 Now are we come to know the certainty of those things wherein we have been instructed Do we see Spiritual things to be as great realities as are in the World Or are we still halting between two opinions and but almost perswaded of the Truth of Christianity Are our Minds hovering and in suspence thinking these things may be true or they may be false Though a Man be able to discourse Learnedly and Orthodoxly of the evil of Sin and a Sinners Misery without Christ of Christ and his Benefits and the way to be interested in him of the Day of Judgment Heaven and Hell that there is a place and state of everlasting Happiness prepared for the Righteous and there is a place and state of endless Misery for all that are finally impenitent and Unbelievers if yet he has come to no certain conclusion with himself about these matters he durst not venture all he hath in the World upon the Truth of these things surely it is but opinion that such a one taketh up withal it deserveth not the name of Knowledg 5. Sound Spiritual Knowledg is powerfully affecting By this we are not only resolved in our Judgments but resolved in our choice A good understanding will chuse the better part is for cleaving to that which is good So Wisdom and Spiritual Vnderstanding are joyned here And the wisdom of the Prudent is to understand his way Prov. 14.8 Spiritual Knowledg will teach one to approve things that are excellent Phil. 1.9 10. A meer Notional Speculative Knowledg is of no effect it leaveth the Will undetermined And let a Man know never so much in Religion if it be meerly speculatively not practically it is in effect as if he knew nothing Deut. 32.28 They are a Nation void of Counsel neither is there any understanding in them Hence the Scripture calleth all wicked Men Fools So Christ calleth the Pharisees Blind though many of them were knowing Their Knowledg being without effect it was as if they had none And can there be any greater Blindness or Folly in the World than for Men to prefer Worldly Pleasures Riches Honours before an Interest in Christ and the Favour of God and the Fruition of him to prefer Fading Lying Vanities before endless Joys enduring Substance and a never-fading Crown of Glory to chuse Sin Hell and Everlasting Destruction before Righteousness Holiness and Eternal Happiness If this be not sottish Folly tell me what is As there is a form of Godliness without the Power 2 Tim. 3.5 So there is a form of Knowledg Rom. 2.20 without the Power Notional Knowledg is weak indeed but Spiritual Knowledg that is powerful As they said Act. 4.20 We cannot but speak the things which we have seen and heard So we cannot but be affected with the great things God makes known to us by his Word and Spirit †Est enim Sapiens cui quaeque res saepiunt prout sunt Bern. If we are come to a Spiritual discerning of things then certainly we see an excellency in Christ so as to desire and prize an Interest in him above all things in the World we see the evil of Sin so as to dread and hate and resolve against it so as to forsake and flee from it we see a Beauty in Holiness so as really to fall in love with it and in good earnest to follow after it Isa 51.7 Hearken unto me ye that know Righteousness the People in whose Heart is my Law Vera cognitio non est imaginativa sed conjuncta cum serio affectu Sound Knowledg resteth not in the Head but in the Heart Wisdom resteth in the Heart of him that hath Vnderstanding Prov. 14.33 As we read of Wisdom entring into the Heart Prov. 2.10 When Wisdom entreth into thine Heart And so 6. Spiritual Knowledg is renewing Col. 3.10 And have put on the new Man which is renewed in Knowledg It is Non modo Lux sed sanitas quaedam integritas Animae It is not a Light in the Mind but the soundness of the Mind It is not only directing but rectifying not barely enforming but reforming and transforming It is true that Knowledg which is not Saving may make a great change in the lives of some As we read of some Apostates that had escaped the pollutions of the World through the Knowledg of Christ 2 Pet. 2.20 But Spiritual Knowledg that which is an effect of special Illumination is an Introduction to Spiritual Renovation to an inward thorow change It not only brings Conviction but is attended with Conversion There is a turning from Iniquity with this understanding of the Truth Dan. 9.13 And a coming in to Christ Joh. 6.45 Every Man therefore that hath heard and hath learned of the Father cometh unto me So the Spirit guideth those to whom he is given not only to the Truth but into Truth into all necessary Truth Joh. 16.13 An Emphatical Expression Tò docere terminatur in intellectu Sed ducere c. pertinet ad voluntatem affectum The Truth spiritually apprehended makes a Spiritual Impression on the Soul The Heart is new cast into the form and Mould of Divine Truth Rom. 6.17 Thus Sound Knowledg makes sound Spiritual Knowledg maketh a Spiritual Man As the Fear of the Lord i. e. the Word that teacheth his Fear is clean Psal 19.9 It is so not only formalitèr but effectivè pure in it self and a cause of Purity Spiritual Knowledg will make a Man spiritually minded And this is a grand difference betwixt Notional and Spiritual Knowledg The former doth something enlighten but not sanctify but the latter is also Sanctifying Joh. 17.17 Sanctify them through thy Truth Certainly that Knowledg of the Truth is not Saving which is not Sanctifying Nor is our Knowledg sanctified if we are not sanctifyed by it 7. Spiritual Knowledg is humbling Sound Knowledg does not puff up so as other Knowledg does 1 Cor. 8.1 2. If any Man seemeth to himself to know any thing i. e. is lifted up with proud and high conceits of himself in regard of his Knowledg he knoweth nothing yet as he ought to know We cannot think it to be the Apostles meaning here to commend Scepticism or a doubting of every thing in Religion or to commend a fained Modesty or denying the Knowledg God hath given us
Article as Estius says because in it especially the Jews differed from Pagans or because it is the first Article of our Faith But he might questionless have added other Articles which the Devils as well believe and are convinced to be certain Truths They believed Jesus to be the Son of God Mat. 8.29 And that he was the Christ Luk. 4.41 The Devil that puts others upon questioning whether there be a God Or whether the Scriptures be the Word of God hath no doubt of these things himself He that would have Men Atheists or Infidels is far from being either himself Atheism and Infidelity are Sins which the Devil cannot be guilty of An Atheist or an Infidel is in that respect worse than the Devil himself Now certainly that Faith which the Devils have cannot be true Saving-Faith But the Devils have such a Faith as this they are clearly convinced that the Scriptures are the Word of God and that what God's Word holds forth is certainly true How absurd and irrational is it to suppose that the Devils that are Damned have that same Faith for the nature of it which the Scripture calls precious Faith and which it maketh the condition of Salvation And yet mistake me not I grant a Dogmatical Faith is included in Saving Faith As the Vegetative Soul is included in the Sensitive or as both these are included in the Rational Soul So a believing that there is a Christ that he is come in the Flesh and a believing the Word of Christ is included in our believing in him And indeed they that believe not what is spoken of him in the Gospel that believe not the Son of God his taking Mans Nature on him uniting it to his Person that there was such a one as Jesus Christ that was born of a Virgin that suffered was crucified at Jerusalem and rose again from the dead and ascended up to Heaven according to the Scriptures they that allegorize the true Christ out of Doors and only acknowledg a Christ within them they do not believe in that Jesus whom Paul preached whom all the Apostles preached whom the Father sealed I further grant that to believe with a Dogmatical Faith is part of Man's duty It is a setting to our Seal that God is true Joh. 3.33 And he that believeth not God hath made him a Lyer 1 Joh. 5.10 Think what an heinous Sin it is to give God the Lye If you deny his Truth you deny him to be God If he were not the God of Truth he were not the true God And further we must grant that the Word is a great gift of God that it is a wonderful favour that he is pleased thus to reveal his Mind and Will and make himself known to the Sons of Men. And that it is a work of the Spirit though but a common work which such may have as shall not be saved to bring Men to assent to the Truth All this is granted But yet though we know the Truth and cannot but assent to it in our Judgments if we do not embrace it with suituble Affections if we do not heartily cleave to it and sincerely submit to it our simple belief of the Truth is so far from being a Saving work that it will increase our Condemnation as our guilt is increased by it 3. True Saving-Faith is not a meer perswasion that my Sins are pardoned that I shall be Saved Some have gone this way Believe that your Sins are pardoned for Christ's sake and they are pardoned and you justifyed Believe that you shall be saved by Christ and you shall be saved A short cut to Heaven But how little need is there to teach Men Presumption or to encourage it But to shew you the Vanity of this conceit 1. All that hear the Gospel are bound to believe in Jesus Christ But all such are not bound to believe that they are pardoned justifyed and shall be saved 1 Joh. 3.23 This is his Commandment that we should believe on the Name of his Son Jesus Christ And what Duty is more pressed in the Gospel But where doth the Gospel command all to believe that they shall be saved How many alas that are in their Sins that are such as the Word of God condemneth Know ye not that the Vnrighteous shall not inherit the Kingdom of God Such as the Apostle speaketh of 1 Cor. 6.9 10. believe contrary to the Gospel if while such they believe that they are pardoned and shall be saved The Gospel calleth us to repent that our Sins may be blotted out And we have no ground to believe or hope that our Sins are pardoned till we repent When we find unbelief spoken of as the great condemning Sin we must not take it so as if Sinners were condemned because they would not believe that their Sins were pardoned Nor is it the sense of that Article in our Creed I believe the Remission of Sins that I believe my Sins are remitted Too many lay down this Conclusion that yet stand condemned by the Sentence of God's Word All impenitent Sinners are bound to believe that at present they are in a state of Wrath Heirs apparent of Hell that except they repent they shall perish they cannot be saved 2. Are we not justifyed by Faith Deny that and you deny plain Scripture Now we cannot be justifyed by Faith if we are first of all to believe that we are pardoned and justified Le Blanc Thes Theol. p. 212. §. 103. Quomodo enim possemus justificari per actum qui justificationem jam factam praesupponit Must we believe our Sins are pardoned that they may be pardoned Must we believe we are Justifyed that we may be Justifyed What can be more absurd Then we must believe what is not that it may be as we believe If the first Act of Faith be to believe that I am pardoned and justifyed then Remission and Justification must needs go before Faith The Act supposeth the Object In order of Nature Faith is before Justification otherwise we are not justified by Faith and in order of Nature at least we must be justified before we can truly believe that we are justified Therefore we cannot be justified by believing we are so It is a plain contradiction to say that we believe before we are justified and yet are justified before we believe 3. It cannot be the first Act of Faith to believe I shall be saved except instead of the Word some special Revelation besides the Word be the Ground of my Faith This is plain because it is not at all credible to me according to the Word that I shall be saved till I know I have Faith such a Faith as hath Salvation annexed to it by promise such a Faith as purifieth the Heart worketh by Love c. According to the Word only he that believeth with such a Faith shall be saved That I cannot believe according to the Word that I shall be saved till I find such a Faith
be advanced above all the World in our Affection so will he be preferred in our account and estimation Indeed how can we love him above all if we do not prize him above all 3. If Christ be precious to us then certainly we cannot endure to see or hear Christ vilified and dishonoured It will grieve us at Heart to see this Pearl trodden under Foot We could be more content to be vilified for him than to see him contemned How would it move us to hear and see a special Friend whom we most highly esteem reproached and abused As Jonathan was grieved for David because his Father had done him shame 1 Sam. 20.34 That Christ is generally so lightly esteemed yea so much dishonoured in the World and that many of ours make light of him this will be very greivous to us if indeed Christ be precious to us And as Jonathan took David's part there we shall be ready to plead for Christ We would not have him despised of any if we can help it We would be commending him to others and especially to ours 4. If Christ be precious in our account we shall be restless and unsatisfied till we have in some good measure cleared up our Interest and propriety in him As the Apostle Phil. 3.8 I count all things but loss for the excellency of the Knowledg of Christ Jesus my Lord. One that sees how precious Christ is cannot but earnestly desire to know further that he is his Jesus and his Lord. A Believer who sees his All bound up in Christ lose Christ and lose all how will he pray search use diligence to have his Interest in Christ evidenced and made sure As if a Man's title to House and Land and all he had in the World be in question he would not rest till he had got his title cleared 2. Saving Faith is Sanctifying Act. 26.18 Sanctified by Faith Act. 15.9 Purifying their Hearts by Faith No Salvation without Sanctification 2 Thes 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth Saving-Faith and Sanctification are linked together The one necessarily inferreth and draweth on the other Rolloc in loc pag. 295. Spiritus nos Sanctificans emanat quasi ex Christi sanguine fide apprehenso nobisque applicato Faith is nor only a part of Sanctification as it is a Grace and as other Graces are but as some call it a Mother-Grace and a Root-Grace from whence other Graces spring it is introductive of Sanctification and of other habitual Saving Grace As upon our first believing in Christ and accepting of him we are thereby interested in him and united to him not only to be justified by his merit but also to be sanctified by his Spirit As we are said to receive the promise of the Spirit through Faith Gal. 3.14 And Eph. 1.13 In whom also after that ye believed ye were sealed with the Holy Spirit of Promise Indeed it is by the special influx or operation of the Spirit that a Man puts forth the Act of Faith at first and upon this the Spirit is further given to dwell in him or a principle of Grace renewing sanctifying habits are wrought in him seated in his Soul still disposing and inclining unto gracious Acts to a life of Holiness and Obedience Christ is said to dwell in the Heart by Faith Eph. 3.17 He dwelleth in us by his Spirit And it is Faith that letteth in Christ and the Holy Spirit into the Heart to dwell there Thus Faith ushereth in the Spirit of Sanctification And so if any Man be in Christ by Faith he is a new Creature 2 Cor. 5.17 Compare Gal. 5.6 with 6.15 In the former you have Faith in the latter a new Creature Thou art not a true Believer if thou art not a new Creature And as we enter into a state of Sanctification by Faith So by Faith we make progress in it As the Life which the Apostle lived after he came in to Christ was by the Faith of the Son of God Gal. 2.20 He was still drawing vertue from Christ and receiving of his fulness even Grace for Grace As Faith hath respect to the several parts of the Word not only Doctrines and Promises but Commands and Threatnings too So it hath an influence on all other Graces and hath an hand in all acts of Obedience that a Believer performs as we see in Heb. 11. Therefore if you would know whether you have Saving-Faith enquire seriously whether you are Sanctified by Faith And to give you some help here 1. Where Sanctifying Faith is there is not only an outward but an inward change Sanctifying-Grace is properly and immediately seated in the Soul as its Subject and the Soul is really changed by it though not as to its substance yet as to its qualities The Heart is new-moulded There are new dispositions inclinations and affections in the Soul It acteth from a new Principle and aimeth at other ends The Body is not changed by Grace either in substance or quality immediately but being under the government of a Soul that is sanctified and being a part of one that is by Grace truly resolved for God and his Service it will certainly be engaged and used for God too according to Rom. 6.19 Indeed such cannot be sanctified who are not so much as outwardly reformed Such as were known to be common Swearers Sabbath-breakers Drunkards c. and are so still one may pronounce them Vnclean Vnclean 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified To be sanctified and to live and continue in gross known Sin are estates directly opposite Yet there may be an outward reformation without true Sanctification Sanctification connotates a change of Heart and Life both Not a bare abstinence from the outward act of Sin but a mortifying of it and a dying to it Not a leaving it in practise only but a forsaking it in affection too That the Heart which was set upon its Lusts is now turned and set against them it now loaths what it was formerly in love with Now is thy heart purified Jer. 4.14 O Jerusalem wash thine Heart from wickedness that thou mayst be saved It is not enough to have hands washed but our Hearts must be cleansed if we would be saved Psal 24.3 4. Who shall ascend into the Hill of the Lord He that hath clean hands and a pure Heart What is it to live free from gross Sins to be no Extortioner Oppressor Swearer Drunkard Adulterer c. but to be like a whited Sepulchre which appears beautiful outward but within is full of all uncleanness as the Pharisees that outwardly appeared righteous unto Men but within were full of Hypocrisy and Iniquity What is it for one to change his Life and Course while his Heart and Mind is not changed Though he that was given to Stealing should steal no more and he that was given to Lying Cursing Swearing
from them Without doubt the wicked and impenitent are bound to believe God's threatnings denounced against such in his holy Word and so to conclude themselves at present in a miserable state subject to God's wrath and curse and final condemnation that if they die in their present state they are sure to be damned And certainly they that are bound to believe and conclude thus of themselves ought thereupon to be moved with fear Can there be any greater fool-hardiness than this for any to see Hell before them to see themselves ready to drop into that Lake that burneth with fire and brimstone for ever and yet not fear and tremble only indeed such are not to despair to conclude there is no hope There is hope yet upon condition and supposition that if they repent and turn they shall live they shall not die 4. There is a penal Fear not only a fear of punishment but a fear inflicted as a punishment Terror and consternation of mind is threatned as a punishment Lev. 26.16 I also will do this unto you I will even appoint over you terrour And v. 36. and if Men sin sin wilfully after they had received the knowledg of the truth there remains nothing for them but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries Heb. 10.27 This penal fear in its full strength and perfection is upon the Devils and the Spirits of disobedient ones in Prison with them They cannot but tremble Jam. 2.19 Horrour hath taken full and fast hold of them which they can no more any ways shake off This is one part of the punishment and misery of the Damned that they can never think of God and of his Wrath without Horrour and while they lie under the fierceness of his Wrath while they feel the weight and heat of it while they are scorching in the flames of his Wrath how is it possible to put off such thoughts 5. There is also a gracious holy filial Fear A Godly Fear and a Fear proper to the Godly Which is not only a fear of God as a Judg but as a Father not only a fear of Punishment but of the Offence a fear proceeding from Love An humble and reverent respect to his Presence Majesty and Excellency a careful shunning of what we know to be displeasing to him not only in regard of his Greatness Power Holiness Justice but also in regard of his Goodness and Mercy Psal 136.4 Hos 3.5 There is a Natural Fear as we have heard but this is a Spiritual Fear A Grace a choice fruit of the Sanctifying Spirit who is therefore called the Spirit of Fear Isa 11.2 There is a Sinful Fear which is forbidden as the Fear of Man c. but this is a great Duty commanded A special means to keep from sin Exod. 20.20 There is a Servile Fear but this is a Fear of Sons not of Slaves it well agrees with the Spirit of Adoption There is a Penal Fear but this is no Punishment but a special Blessing a rare and excellent gift of God As that is a precious Promise Jer. 32.40 I will put my Fear in their hearts Now I shall apply these things to the Text objected in these following Conclusions 1. It is not to be expected that the highest degree of love found in any Saint upon Earth should quite expel and cast out all natural Fear Christ's Love was absolutely perfect yet was he not without a natural fear of Death only that natural passion was in a perfect subjection to his Reason and Will the higher powers of his Soul and these in perfect subjection to the will of God his Father Note it is the work of Grace here not to extirpate natural Passions but to rule and govern them And the Self-denial Faith Love Patience Constancy of the Saints would not be tried by their sufferings if these were things that they had no fear of no natural reluctancy unto 2. So far as the love of God prevails so far carnal fear is expelled And some very learned Men think Quem timorem intelligi praestat nisi negation is auctorem quam dilectionem perfectam adfirmat nisi fugatricem timoris animatricem confessionis Tertull advers Gnostic the Apostle John speaketh of this kind of fear So Grotius and Dr. Hammond As the Fearful that are joyned with the Vnbelieving Rev. 21.8 may well be understood of such as are overpowrâ—d with carnal fear Such as are possessed with that spirit of fear 2 Tim. 1.7 of such a base cowardly timerous spirit that they dare not own the truth and ways of God when any danger may attend it Much might be said for this exposition It cannot well be denied but carnal fear is a tormenting thing But such is the power of holy love that it will raise the Soul ordinarily above such fear It will endue a Christian with a spirit of fortitude to bear the greatest torments Men can inflict as was seen in the Martyrs But as love in the Saints is not absolutely perfect here so neither are they wholly freed here from carnal fear nor are they wholly under the power of it It riseth sometimes and puts them into great disorder and confusion for a time but it is quelled and suppressed again 3. As the love of God gets ground in the heart servile fear is giving place The more vigorous and lively our love to God is the clearer evidence we have of his love to us that ordinarily we shall be more freed from that tormenting fear of being under his wrath And while we act from love it is certain we are not only or chiefly irrepelled by fear If love to God and his service be the chief moving principle then fear of punishment is not the chief And further the more we love God the more unwilling we shall be to entertain hard and black thoughts of him The more we love him the more lovely he appears to us And while our hearts are united and cleave to him in love we are secured from that fear which drives Souls from him 4. A true filial Fear of God is so far from being contrary to that it is a good evidence of love to God As on the contrary if we do not stand in awe of him if we care not to offend and displease him it is an argument that we do not love him True love to God will make us tender of his Honour and most sollicitous to keep in his Favour Res est solliciti plena timoris amor Thus if we have the Love of God in us we shall fear and shun what we know to be displeasing and a dishonour to him And when we fear sin more than punishment it argues that we love God above our selves that his Honour is dearer to us than our own ease or interest Yet all fear of punishment is not contrary to the love of God nor will prove one of a slavish spirit A Child of God is
purpose Of the concurrent judgment of Protestants concerning the Interest of Reason in matters of Religion The more the understanding of a Christian discerneth the Evidences Pag. 14. §. 24. and true Reason of all things in Religion the far greater advantage his Will hath for the love of it and fixed resolution never to forsake it and for seriousness and constancy in an holy Self-denying Life and for patience in Sufferings and joyful hopes of Heavenly Glory For Grace worketh on Man as Man That is as a rational free Agent whose Will must be guided by the light of his understanding So they And yet we must say that there are many Points in Religion which Mans Reason without Divine Supernatural Revelation could never discover as ver 9. the Mystery of the Trinity the Incarnation of Christ c. Though part of the Christian Religion be evident by the Light of Nature yet what is not of Natural Revelation the soundest and strongest Reason and Understanding of Man could never reach unto without the help of Supernatural Revelation As there is no seeing without Light so there is no Knowledge without some intelligible Evidence Again This we must not hold That what is Supernaturally revealed though in it self never so much above the reach of Natural Reason is not to be doubted of but must be concluded infallibly certain Though we may not take any thing to be the Word of God without Reason Mr. Baxt. of Self-denial pag. 280. yet when we have Reason to take it to be his Word we must believe and submit to all that is in it without any more reason for our Belief Since it is evident by many Infallible proofs that the Scriptures are the Word of God the God of Truth that cannot Lye we have good reason indeed to yield our ready and full assent to whatsoever is taught and held forth in the Sacred Scriptures And it is unreasonable not to believe the Word of God that God who is Omniscient and All-wise that he cannot be deceived and who is infinitely Holy and Good that he cannot deceive Thus those high Points of Faith which could never be cleared by natural proof or evidence yet we are to receive as unquestionable Verities upon account of God's Veracity they being revealed by him in his holy Word In such cases to acknowledg the short-sightedness of our imperfect understandings is but reasonable But to deny or question the truth of Divine Revelation is most unreasonable and impious Yet it must be noted That this no way befriendeth those who would impose new Articles of Faith upon Christians or put a false sense on any part of Scripture that it may be thought to favour their Errors and Absurdities Such are like the false Prophets of old Ezek. 13.7 that would tell the People The Lord saith it albeit he had not spoken Thus the Papists would father the first-born of Monsters and grossest of Absurdities their Transubstantiation upon God and Jesus Christ A Doctrine full of Contradictions contrary to common Sense and Reason and to many plain points of Faith But from what Scripture do they learn or can they prove it that a Priest hath power by mumbling over a few words to turn Bread and Wine into the very Body and Blood of Christ It 's true we read This is my Body And so it is Sacramentally and Representatively notwithstanding it is naturally Bread still And how oft is it called Bread even after Consecration shewing that its substance is not changed by its Consecration but only its use It is Bread still when Consecrated when Administred when Eaten 1 Cor. 11.26 27 28. As often us ye eat this Bread c. Whereas the Papists contrary to plain Scripture and to all our Senses will needs have it to be no more Bread One thing more must be laid down here that Man's Reason and understanding Faculty since the Fall is naturally blind and dark depraved whence it is apt to judg sinisterly and falsly of Spiritual things unable spiritually and savingly to discern them without the special Illumination of the holy Spirit Yet it will not follow that Men must lay aside their Reason either waiting for immediate Revelations with the Enthusiasts or subscribing to the dictates of Men hand over head right or wrong true or false with the Papists But they are to use their own Vnderstandings the best they can to get Instruction from the Word of God which was written to make wise the Simple not leaning to their own Vnderstandings which are so lame but earnestly calling in the help and guidance of the Spirit of Truth to lead them into all Truth And they are in the most hopeful way to find the Spirit 's assistance here who are most diligent and careful in the use of those means whereunto he directs Men such as Reading Hearing the Word Meditation Prayer Conference But observe as to the sight of an Object these three things are joyntly-necessarily required Scil. 1. The Eye or Visive Faculty 2. The Object to be seen 3. The Light to irradiate the Object So to the knowledg of Religion and the Doctrine of Salvation these three things are no less necessarily concurring 1. Our Reason or understanding Faculty 2. The Object or Doctrine of Truth to be known 3. Nam et oculus sic factus est ut videre lumen possit sed videre non potest nisi se illi lumen infuderit Fulgent Epist 6. That the holy Spirits's enlightning the Mind or opening the Understanding to apprehend and discern this Object Which illumination of the Spirit is twofold common or special Pardon this Digression For several Reasons I have thought it not unseasonable at this time to speak something of the Interest of Reason in the matters of Religion Concerning which for fuller Satisfaction peruse those few sheets forecited But thus that denying of our selves which Christ calleth us unto doth not include a renouncing of the use of Reason 4. When we are required to deny our selves the meaning is not that we should destroy our selves or unnecessarily do any thing tending thereunto Self-denial is an eminent and precious Grace but Self-murder a very great and dreadful Sin To be ready to lay down our lives when God calleth to it is an eminent act of Self-denial but to cast away our lives in a discontened humour or by neglect is quite another thing 5. To wrong our selves by denying our selves the needful comforts God alloweth us is not Christian Self-denial As some poor melancholy persons almost famish themselves To deny our selves a sober moderate use of Creature-comforts that we have need of is more than the Lord requires Some there are so covetous that though they have great Wealth and Riches yet they have not power to eat thereof Here is Self-denial even from the basest selfishness A denying of natural self for worldly self But the greatest wronging of our selves is a rejecting Grace offered This is Self-undoing not right Self-denial 6.
Servants may take comfort in Hezekiah though a King found no such Cordial in the World He could take comfort in this even when sick unto death when he had received the Sentence of Death Isa 38.1 3. And this was their rejoyceing who had little in the World to take comfort in 2 Cor. 1.12 when they were as sorrowful and having nothing yet they would not have parted with the joy of their Sincerity for all the World God is so pleased with Sincerity that where he sees it he is ready to overlook Infirmities As true Gold has its grains of allowance Heb. 8.10 12. And all the paths of the Lord are Mercy and Truth to such as walk before him in Truth and Sincerity He will be a Sun and Shield to such and no good thing will he withhold from them that walk uprightly Psal 84.11 They shall have his favour and countenance here His Countenance doth behold the Vpright Psal 11.7 They have his most gracious and benign Aspect And they shall be taken into and enjoy his Glorious Presence hereafter Whereas an Hypocrite shall not come before him the Vpright shall dwel in his presence Psal 140.13 Who shall dwel in God's holy Hill The Psalmist tells you Psal 24.3 4. He that hath clean hands and a pure heart Psal 15.1 2. Such as walk uprightly Thus indeed the end of the perfect and upright Man shall be peace perfect peace and endless happiness But there is a twofold Integrity or Uprightness There is a Natural or Moral Integrity and there is a Spiritual Integrity 1. There is a Natural or moral Integrity which is the effect of common restraining Grace As God gives the Consciences of some natural Men that power and quickness that in many particular actions they are seen to carry well following the dictates of their Consciences Thus they are kept from gross Sins and shew forth many commendable Vertues and that not out of Cunning but of Conscience Their Consciences will not suffer them to do otherwise As Joseph's Brethren said We are true Men we are no Spies So many natural Men are true to their Principles Many of the Heathen of whom we read in their Writers were just honest plain-dealers would speak as they thought and what ever they lost or suffered would not break their words they were homines quadrati Square-men and such indeed as quite shame and will condemn many that are called Christians who having banished or seared Conscience live in those sins that many an honest Heathen would have chosen to die rather than commit And the Lord himself gives testimony to the Integrity of Abimelech so far that if he had known Sarah to have been another Man's Wife he would not have taken her to his House Gen. 20.6 Yea I know thou didst this in the Integrity of thy heart Yet we have no ground to suppose that Abimelech at that time was a Saint a truly Upright Man 2. There is a Spiritual Integrity which is the effect of special renewing Grace The effect of God's writing his Laws in the heart When being renewed in the spirit of our mind we put on the new Man which after God is created in Righteousness and Holiness of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eph. 4.23 24. When not only a Man's Conscience but his Will also is for that which is right not only in some particular actions but in his general course When a Man intirely without reserve resignes and gives up himself to God heartily resolved for God and ordinarily acting for him with respect to his Will and to his Honour and Glory in what he does Thus Integrity includes both being Vpright in heart and being of upright Conversation Psal 11.2 with 37.14 They that are upright in heart will be of upright conversation will walk uprightly and none can be of upright conversation none can walk uprightly without an upright heart This uprightness is perfect for kind though but imperfect as to degree As a Child has all the parts of a Man though not in that full proportion as a Man hath but is growing toward it But that Integrity which may be found in a natural Man is but an imperfect Embrio or a False-Conception Sincerity and Uprightness to speak properly is not a particular distinct Grace but a necessary mode of all true Grace It is the right mode of every Grace and of every good Work too So we read of the Sincerity of Love 2 Cor. 8.8 of Love unfeigned 2 Cor. 6.6 And of Faith unfeigned 1 Tim. 1.5 Sincerity in a Christians Graces is as a Golden-twist in a Bracelet or Neck-lace of Pearls it goes thorow every Grace or as the Veins in the Body that run thorow all the Parts and Members Yea Sincerity is as the Soul of Religion without Sincerity we can have no more than a form of Godliness like a dead Carcass Now to shew how Sincerity and Uprightness may be known O that I might be a welcom Messenger to some to shew some their Uprightness who cannot rest but long to be satisfied in this Point 1. The Upright Man though simple plain is not stolid Though there is an holy simplicity joyned with Sincerity 2 Cor. 1.12 yet a brutish stolidity gross ignorance and integrity are utterly inconsistent Pro. 19.2 3. That the Soul be without Knowledg is not good In our old Translation thus For without Knowledg the mind is not good The foolishness of Man perverts his way Indeed ignorance is both Mother and Nurse of Impiety but no friend to Integrity Prov. 2.13 Walking in the wayes of darkness is opposed to keeping the paths of Vprightness As the Simple and such as err are put together Ezek. 45.20 Pro. 1.22 How long ye simple ones will ye love simplicity There is a simplicity that is no vertue It is the Man of understanding that walketh uprightly Pro. 15.21 Not the fool Pro. 19.1 He is perverse Some rest in their good meanings and boast of their good and honest hearts while they have no care to know what is the good and acceptable and perfect will of God such are not upright 2. The Upright Man is for knowing the whole Will and Counsel of God He is willing to hear of his duty to learn his whole duty He would not stop his ear against any Message that comes from God The single eye sees best Mat. 6.22 It would not shut out any light that comes from above from the Father of Lights The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Sincerity some would have taken from the Eagles trying of her young holding them forth to the full view of the Sun who as they say rejects those as spurious and not her genuine brood which cannot with open eye behold the Sun or as most take it the word is translated from Wares that are right good that one is not afraid to shew and bring forth into the light of the Sun When Men hate the Light and will not come into the
11. True Zeal is for expedition in God's Service As Phinehas Ignis est maxime actuosus maximè mobilis who was zealous for God could not sit still when he saw God so greatly Dishonoured Psal 106. Then stood up Phinehas and executed Judgment Then stood up Phinehas The word may import his readiness and forwardness to appear for God against Sin as occasion was then offered So Nehemiah testified against the Merchants that had lodged but once or twice without Jerusalem under the Wall on the Sabbath threatning to clap them up If they did so again he would lay hands on them Neh. 13.20 21. So David Psal 101.8 I will early destroy all the wicked Though it may point at the usual time of sitting in Judgment in the morning yet withal it may import that he would not be delatory in the work Thus Zeal will set Men early on work for God will make Men quick and speedy in giving check to Sin as they have power and opportunity to put a stop to it as soon as they can Sinful sluggish demurs delays put-offs are contrary to the nature of true Zeal So a listlesness to Duty is no sign of Zeal It is cold that benummeth So it is a sign of the want of Zeal a sign of extream coldness when we cannot find our hands to turn them to any good work when we are like the slothful Prov. 19.24 that hides his hand in his bosom 12. True Zeal makes souls as forward unto so free and lively in God's service What a Man does zealously he does very heartily To be zealous of good Works is not barely to do some good Works but it further implieth earnestness alacrity and fervency of spirit in the doing of Good Works To pray with Zeal is more than saying a Prayer it is no less than to be fervent in Prayer to pray earnestly To be zealous in works of Charity is not meerly to give to such that stand in need but to give willingly and freely Like those of Macedonia 2 Cor. 8.3 that were willing of themselves That needed no spurring on What the Apostle sayes of Love 1 Cor. 13.4 It is kind bountiful this may well be said of Zeal which is the fervour of Love Zeal is bountiful at least in will and desire Cold has a condensing and contracting quality but heat rarifies and extends So Zeal in the Heart enlarges it A zealous Christian would not serve God at an ordinary rate he desires to abound in the work of the Lord. The flame will be mounting upwards A zealous spirit is a raised spirit raised in God's Service But a cold dead heart is still bearing downward We read of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 So one of a zealous spirit never thinks he does enough for God He will desire still to serve him more and to serve him better 13. True Zeal gives courage in the Cause of God filleth the Soul full of resolution for God And indeed that may be the meaning of Jehoshaphat's heart being lifted up in the wayes of the Lord. A zealous Spirit is a magnanimous Spirit An holy Zeal is indeed Cos fortitudinis the Whetstone of Valour As Esther's Zeal for God and his People put courage into her though she might naturally be timorous as is common to her Sex What an heroick resolution was there Esth 4.16 I will go in unto the King and if I perish I perish If we have no Spirit no Courage to appear for God his Truth and Wayes sure we have no Zeal forthem Indeed of all things Sinners are most offended at holy Zeal They that have nothing to say against Christian Meekness or Charitableness and some other Graces yet can ill endure the heat of Godly Zeal O it is scorching and tormenting to them Here they are ready to cry out Fire fire as one says This oft puts them into a great combustion Yet true Zeal will break thorow opposition Many Waters cannot quench Love neither can the Floods drown it The like may be said of Zeal It is not quenched or cooled but oft more intended and increased when others would discourage it 14. True Zeal that is a cause of such courage and resolution for God that giveth confidence and boldness before Men yet is joyned with Humility and Holy Fear and Trembling before God One gracious disposition is not contrary to another And true Zeal is not blown up with high thoughts of ones self but with high thoughts of God The Dread and Reverence of the most High of an infinitely Glorious and Holy Majesty promotes true Zeal for God helpeth to set an edge upon it and steeleth the Soul with an holy boldness hardeneth it against a base carnal fear of Man Mr. Vines But it is not right when as one says Zeal that should eat us up is eaten up of Pride 15. Right regular Zeal will more dispose and fit us for our Work and Duty not take off from Duty or transport into Sin That is not Zeal but distempered Passion it is not from Grace but from the workings of Corruption when we are discomposed and unhinged 16. If we have true Zeal for God it will be a joy to us to see any zealous and active for God As on the other hand it will be our great grief to see Men generally cold indifferent lukewarm in Religion To see others regardless of God and of the interest of true Religion will move our displeasure and indignation But it will not offend us to see any acted with regular Zeal for God Indeed the Apostle did and would rejoyce that Christ was Preached though some preached Christ out of envy Phil. 1.15 18. How much more would he have rejoyced to have seen as good proof and evidence of their pure Love and Zeal as he saw of their Envy carrying them out in the work If we are truly zealous for God we shall be taken with those whom we see or hear to be zealous for him our hearts will be towards such yea knit to them as Jonathans was to David And we shall bless God for such As Deborah Judg. 5.9 My heart is towards the Governours of Israel that offered themselves willingly among the People Bless the Lord. She desired that the Lord might be praised that put such a spirit into them If others out-shine us here yet if we have true Zeal for God we shall be so far from envying them that the more zealous any are the more we shall honour and be taken with them 17. If we are truly zealous we have an holy emulation a desire to follow yea if it might be to outstrip those that excel in vertue As the Apostle speaks 1 Cor. 14.12 Forasmuch as ye are zealous of spiritual gifts seek that ye may excel As the Corinthians Zeal and forwardness provoked very many 2 Cor 9.2 We should not envy such as have got the start of us and yet should in a good