THE COVENANT OF GRACE.: OR AN EXPOSITION upon Luke 1. 73, 74, 75.  
By GEORGE DOWNAME, Doctor of Divinity and Bishop of DERY.  GEN. 22. 16, 18. 
By myself have I sworn, saith the Lord That in thy seed all the nations of the earth shall be blessed.  
LONDON, Printed by john Macock for Ralph Smith, and are to be sold at the sign of the Bible, near the Royal Exchange. 1647.   

ILLUSTRISSIMI DUUM-VIRIS PROREGIBUS SIVE SUMMIS SERENISSIMI REGIS CAROLI PRO REGIMINE TOTIUS HIBERNIAE JUSTITIARIIS D. ADAMO VICECOMITI LOFTUS DEELY DIGNISSIMO EJUSDEM REGNI CANCELLARIO; ET HONORATISSIMO D. RICHARDO BOYL COMITI CORCAGIAE, DOMINIS SUIS COLENDISSIMIS.  
GEORGIUS DOWNAME EPISCOPUS DERENSIS DIATRIBAS HASCE DE FOEDERE GRATIAE DEO: PERSEVERANTIA SANCTORUM QVALESCUNque TANQUAM LEVIDENSE MUNUS, IN PERPETUUM SUMMAE OBSERVANTIAE TESTIMONIUM L.M.D.D.   

In this Treatise upon Luke 1. 73, 74, 75. are handled, the 

Context or Coherence, with a brief analysis of th● Hymn of Zachary called Benedictus, Cap. 2.  
Text, wherein we consider, the 

Parties between whom this Covenant was made, viz. 

The God of Israel, Cap. ●.  
Abraham our Father, Cap. ●.    
Tenor of the oath itself, cap. 3. containing a twofold gift, cap. 4. viz. 

Redemption, cap. 5.  
The fruit of our Redemption, which is our new obedience, whereof are set down the 

Parts, viz. 

Holiness, Cap. 6.  
Righteousness. Cap. 6.    
Properties, 

Spiritual security, Cap. 7, 8, 9  
Uprightness, Cap. 10, 11.  
Perseverance, Cap. 12.             

THE COVENANT of GRACE.: OR AN EXPOSITION upon Luk. 1. 73, 74, 75.  The Text. LUKE 1. 73, 74, 75. The Oath, which he swore to our Father Abraham, that he would give us; that we being delivered from the hand of our enemies, should worship him without fear, in holiness, and righteousness, before him all the days of our life. 
CHAPTER. I.  
The Context or coherence of the Text.  
THese words are the sum and substance of the Covenant of grace, which the Lord made with Abraham the Father of the faithful, and the very abridgement of the Gospel (for God, when he made this Covenant with Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he preached beforehand the Gospel unto him▪ Gal. 3. 8.) and therefore are most worthy both to be handled with much diligence, and to be heard with great attention and reverence. They are part of that heavenly Hymn, which Zacharias the Father of john Baptist pronounced at the circumcision of his Son; for such was both the goodness of God towards him, that he did not only restore unto him his speech and hearing, the use whereof for a time he had lost through his incredulity, but also bestowed upon him the Spirit of Prophecy: And such also was his thankfulness to God, that no sooner had he recovered his speech, but he employed it to the glory of God.  
Now both these, I mean the miraculous both loss and recovery of his speech, happened 
a By singular dispensation.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Theophylact hath well observed, that it might win credit to the extraordinary Ministry of john the Baptist, who was to be the forerunner of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in.  Christ, that he being to bear witness of Christ might be worthy of all credit.  
In this Psalm Zachary Prophesieth, first, of the Son of God our Saviour Christ, to the end of the 75 Verse, and after of his own Son, at the 76 Verse to the end of the Psalm.  
His Prophecy concerning Christ is a Prophetical thanksgiving, wherein he blesseth God for his unspeakable Mercy to the Israel of God, in sending his own, and his only begotten Son to work our Redemption and Salvation. For although our Saviour was not as yet born, and much less had paid the price of our Redemption; yet he knew him to be incarnate, and conceived in the womb of the blessed Virgin: Wherefore knowing, that now the work of Redemption was already begun by the incarnation of Christ▪ he speaketh of our Redemption, after the manner of other Prophets, as of a thing already, done, and praiseth God therefore.  
His Prophecy concerning his own Son, is a Prophetical gratulation, congratulating the great favour of God vouchsafed unto him, whom the Lord had ordained to be the Prophet of the most high and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forerunner of our blessed Saviour, and consequently to be more than a Prophet, than whom there had not risen a greater among the sons of women, Math. 11. 11.  
But to return to the former Prophecy (which I called a Prophetical thanksgiving) out of which my Text is taken. The benefit or blessing for which Zachary blesseth God, is first propounded in these words vers. 68 Blessed be the Lord God of Israel, who hath visited his people; and afterwards twice expounded. First, more briefly in the end of v. 68 and the two verses following; and then more largely at the 71. v. to the end of my Text. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more brief Exposition in these words, hath visited, that is, hath redeemed his people, by raising up a horn of Salvation for us, (that is a mighty Saviour, as Psalm 18. 3.) in the house and lineage of his servant David (whose son according to the flesh the Messias was to be) as he spoke by the mouth of his holy Prophets, which have been of old. For God is said to visit men, when he doth to them, as he had foretold, whether in the better part, by way of promise; or in the worse, by way of threatening. And thus, in the better part, Moses teacheth us to expound this phrase, Gen. 21. 1. The Lord visited Sarah, that is, he did to Sarah as he had promised. Upon which words Fremelius and junius have this note: hence are we to take the Explication of this usual phrase; for to visit is to put in execution the good promised, or the evil denounced. So Gen. 50. 24. God (saith joseph) will surely visit you, Exod. 13. 19 that is, will bring you out of this land, unto the land of promise, as he swore to Abraham, Isaak, and jacob. And accordingly when God did send Moses to deliver his people out of Egypt, as he had promised, he is said to have visited them, Exod. 3. 16. & 4. 31. In like manner, when God sent his own Son to redeem us, as he had formerly promised. he is said to have visited, that is, to have redeemed his people, as he had spoken by all his holy Prophets in former times.  
The latter and more large Exposition, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning at ver. 71. for the man of God being ravished with the consideration of this unestimable benefit, doth as it were dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, being not content to have propounded it, and once to have expounded the same, but again, by way of exultation, he amplifieth it in other words, after the manner of the godly in their songs of deliverance; as you may see in that song of Moses Exod. 15. which was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory, which the Israelites had over Pharaoh and the Egyptians; as this is Zacharies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory, which the Israel of God hath over the spiritual Pharaoh, and all the enemies of our Salvation.  
But I come to the words of the Exposition. Salvation, where we may out of the words going before, repeat the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had said, Who, I say, hath wrought or raised Salvation, that is, saved us from our enemies, and from the hand, that is, the power of all that hate us: Verse 72. That he might work mercy with our Forefathers, that is, that he might perform his merciful promises made to our Fathers, and remember, that is, show himself mindful of his holy Covenant: Then Verse 73. The Oath, which is either to be read by apposition, if with Theophylact we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, The Oath, or to be referred to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might perform or remember the Oath which he swore to our Father Abraham. In this latter Exposition, as the words are multiplied, and the phrases varied, so the affection of the argument is also changed: for whereas in the former Exposition it was said, He visited, that is, Redeemed his people, as he had graciously promised; here it is said, He visited, that is, Redeemed or saved us, that he might perform his promise: Where the keeping of his promise is made the end of his sending Christ to Redeem us; to let us understand, That as God was most gracious in promising our Redemption, so most faithful and just in the performance. So that the former part of this Psalm, from the beginning thereof to the end of my Text, is but one sentence or Axiom, wherein there is relation of consequence; the sum whereof is this, Because the Lord hath visited, that is, hath Redeemed his people, according to his promise, and hath saved us, that he might keep his promise, and perform his Oath; he is therefore to be Blessed, that is, magnified and praised.  
This Analysis I have the rather propounded, because we repeating this Psalm daily in our Lyturgy, might, as David exhorteth, Psal. 47. 7. Sing with understanding; as also because my Text being but a part of the sentence, is not complete in itself, but must be perfected by repetition of that which goeth before, after this manner, The Lord God of Israel is therefore to be blessed, because he hath visited, that is, hath sent his Son to Redeem us, as he hath promised; and to save us, that he might keep his promise, and perform his Oath which he swore to Abraham; the tenor whereof was this, That he would give us, etc. and this is the Coherence of my Text, Out of which we may gather these three Observations:  
First, where it is said, That God did therefore send his Son to Redeem us, that he might keep his promise, and perform his Oath: we observe the immutable truth and fidelity of God in performing his promises; For in Christ all the promises of Godare yea, and amen, 2 Cor. 1. 20. If therefore the truth of God be such, that rather than he would go back from his word, he did send his own Son to suffer death for our redemption: yea, if his fidelity were such, as that therefore he sent his son that he might perform his promise, then can we not doubt of the performance of any other promise of God; this being the most difficult of all, either for God to grant, or for us to believe. When the world was to be made, the Lord did speak the word, and it was created. But when it was to be redeemed; he gave his Son to be a price or ransom for us. And who would ever have thought (but that the Lord hath revealed this his unspeakable mercy in his word:) that God, being of infinite Majesty and Glory, and enjoying all self contented happiness, would give his only begotten Son to die for his enemies? If therefore to make good this promise, he gave his Son to die for us, how shall he not Rom. 8. 32. with him give us all other good things which he hath promised? Such is the truth of God, that every faithful man may say with the Apostle, 2 Tim. 1. 12. I know whom I have believed, and I am sure that what he hath promised shall in due time be performed. For as he is omnipotent, and therefore able, so he is the God of truth, Psalm 31. 5. yea truth itself, Deut. 32. 4. and therefore willing; he is jehovah, Exod. 6. 3. one that giveth being to his word; who though he can do all things, yet he cannot lie, Tit. 1. 2. nor deny himself 2 Tim. 2. 13. Wherefore, as the faithful, who lived before the incarnation of CHRIST, did faithfully and comfortably wait for the performance of that promise, as being the consolation of Israel, Luk. 2. 25. though between the making of it, and the performance, there did intercede four thousand years: So whereas the Lord hath promised his second coming for our full redemption; though it may seem to be delayed, we are with comfort to wait for it, with earnestness to long for it, and with undoubted certainty to expect it.  
Secondly, whereas Zachary praiseth the Lord for performing his promise concerning our redemption by CHRIST, we learn, what is our duty; namely to praise and magnify the name of the Lord, as for all other his mercies, so especially for the work of our redemption; according to that, Psa. 107. 2. Let them praise the Lord, whom he hath redeemed, and delivered from the hand of the enemy. But of this more hereafter.  
Thirdly, whereas Zachary giveth thanks to God for a benefit not as yet received; for as yet CHRIST was not born, and much less had he as yet redeemed us; we learn, That we are to give thanks, not only for the benefits already received, but for such also as are promised: for this is a notable fruit of a lively Faith, setting forth also most notably the truth of God in his promises; when a man in the assurance of Faith, which is the substance of things hoped for, Heb. 11. 1. giveth thanks for those benefits and blessings which as yet he hath not, as though he had already received them. It is the commendation of the faithful, Hebr. 11. 13. who having not received the promises, but having seen them afar off (as Abraham, Joh. 8. 56. saw the day of Christ) believed them, embraced them, and rejoiced in them: For, if he who praiseth God for benefits received, doth glorify God, Psal. 50. 23. then much more doth he glorify him, and magnify his Truth, who praiseth him for benefits which he hath only promised, because this is a fruit of a greater Faith. Thus David showed himself thankful to God for the favours which he had promised by Nathan, 2 Sam. 7. and thus ought we to be thankful for the promises of a better life. So much of the Context.   

CHAP. II.  
The Text resolved into his parts; the first whereof are the parties between whom this Covenant was made.  
NOw I come to the Text itself; the contents whereof, as you see, is an Oath, wherein we are to consider both the parties between whom it was made, and also the tenor of the Oath itself. The parties, as well him that sweareth, viz. The Lord God of Israel, as he to whom the Oath was made, viz. Abraham our Father. Concerning the tenor, we are to know, That whereas some Oaths are assertory, wherein some truth is avouched; others promissory, wherein some promise is made: this is of the latter sort, containing the promise of a gift; for so he saith, That he would give us. This gifs is twofold, viz. Redemption, in those words, That we should be delivered from the hand of our enemies; and the fruit and end of our Redemption, which is the true worship of God, in those words, That we should worship him, etc. which worship of God is set forth both by the parts and properties thereof. The parts are two, Holiness, and Righteousness; for by Holiness we are to understand the duties of the first Table, which we owe unto God: and by Righteousness, the duties of the second Table, which we owe unto man. The properties are three; The first, respecting our enemies, from whom we are delivered, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them; the second, respecting God, in the words before him, the third, respecting the continuance, all the days of our life. The first of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or▪ spiritual security; the second, is uprightness and sincerity: the third, is constancy or perseverance. Of these in order.  
Concerning the party which did swear, we are to consider these three things. 1. By whom he swore. 2. How, or after what manner. 3. To what end. For the first; it is the manner of men in their oaths to swear by a greater. But the Lord; when he made this Covenant with Abraham, because he could not swear by a greater, he swore by himself, Heb. 6. 13. By myself have I sworn, saith the Lord, etc. Gen. 22. 16.  
Concerning the manner: we may gather by that, which the Lord requireth in our oaths, what he performed in his own, jer. 4. 2. There are three properties required in an Oath, Truth, judgement, and Righteousness. Truth, opposed to falsehood o● perjury: judgement, to rash and common swearing; Righteousness, to unjust and unlawful oaths.  
For the first: that the Lord did swear in Truth, it is most certain, because it is impossible, that the Lord in his promise, and in his oath should lie, Hebr. 6. 18. and therefore we may be assured of that, wherewith Micah concludeth his prophecy, Mic. 7. 20. that the Lord will undoubtedly perform his mercy, which by oath he promised to Abraham. From whence we may learn this most profitable instruction. That seeing the oath of the Lord, whereby he promiseth to give to all them that are delivered from the hand of their spiritual enemies (that is, to all that are redeemed by CHRIST) grace to worship him in holiness and righteousness, is infallible, we should therefore be careful to bring forth these fruits of our redemption; otherwise, we can have no assurance, that we are the redeemed of the LORD. Yea, on the contrary, it may be verified of us; that if we do live in sin, and do not, at the least desire and endeavour to serve God in the duties of holiness and righteousness: it is as certain as the Oath of God is true, that as yet we have no part in the redemption wrought by CHRIST. And the reason hereof is evident; for to be a servant of sin, and to be redeemed from the bondage of sin; are things repugnant, and imply a contradiction. For whom Christ the Son of God maketh free, they are free indeed, Joh. 8. 36. but he that is a servant of sin is not freed indeed. Now every one that committeth sin, as habituated in sin, that is in whom sin reigneth, he is the servant both of sin, joh. 8. 34. and of Satan, 1 joh. 3. 8.  
Secondly, in judgement, a man is said to swear in judgement when he sweareth advisedly upon just and necessary occasion; for Oaths are then only good, when they are necessary. This necessity of the Lords Oath ariseth from our weakness and infidelity, who will not believe the Lord without an Oath: and therefore the Lord, in great mercy to relieve our infirmities, hath confirmed his Promise, which in itself needeth no confirmation, as being truth itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 6. 16. more abundantly than otherwise needed, by Oath, which as it argueth our great corruption, so it ought to be a remedy for the same. It is great infidelity not to believe the Word and Promise of God, but greater not to believe his Oath: In not believing his Promise, thou makest him a liar, 1 john 5. 10. In denying credit to his Oath, dost thou make him any better than a perjured person? And yet this is the estate and condition of many professing the Name of Christ. God hath swo●n, and will not repent, That to those whom he Redeemeth, grace shall be given to worship him in holiness and righteousness. These men do not so much as desire, care or endeavour to worship God in holiness and righteousness, but live in sin, and go on in sin, without repentance; and yet for all this, they will needs persuade themselves that they are the Redeemed of the Lord, contrary to the express Oath of God.  
Thirdly, in Righteousness; men are said to swear in righteousness, when that which they promise by Oath is lawful and good: and this goodness is measured by the reference which it hath to the glory of God, and good of man. Neither doth the Lord's Oath want this property; for what could be either more glorious to himself, or more profitable unto us, then that which by this Oath is promised? For as touching the glory of God, among all the works which God ever wrought, there is not any that setteth forth more the glory both of his Mercy and of his Justice, than the work of our Redemption, with the fruits thereof: For hereby appeareth his mercy to be such, as that, rather than he would suffer us most miserable sinners to perish in our sins, he gave his own, and his only begotten Son to die for us. His justice such, that rather than he would suffer the sins of his own elect children to go unpunished, he hath punished them in the death and sufferings of his only begotten Son.  
And if you consider our profit, it is evident that (as hereafter you shall hear) in the things promised by this Oath, our happiness doth consist. Neither doubt I to affirm, that by the things promised in this Oath, our estate becometh better, then that which we lost in Adam. Adam, though he were just, stood righteous before God, but in his own righteousness; but we being redeemed by Christ, stand righteous before God in the righteousness of Christ, which far surpasseth the righteousness both of men and Angels. Adam was created good, but changeable, and therefore, being tempted, he fell; but we, being once redeemed by Christ and sanctified by his spirit, shall never fall away; but by the power of God through faith we are kept safe unto salvation, 1 Pet. 1. 5. The happiness, which Adam enjoyed, was in an earthly paradise, but the happiness, which Christ hath purchased for us, is in Heaven. Thus much of the manner.  
Now are we to consider the end for which the Lord did swear: which is plainly and fully set down Hob. 6. 17, 18. that he might more abundantly show unto the heirs of promise, the stableness of his counsel: that by two immutable things (that is his word, and his Oath) they might have strong consolation. For howsoever they might doubt 〈◊〉 their perseverance unto salvation, in regard both of their own frailty, and also of the strength of their enemies: yet they know▪ that the foundation of God abideth sure, 2 Tim. 2. 19 and that the Word and Oath of the Lord is immutable; and that, howsoever heaven and earth shall pass away, yet not one jot, or title of the Oath of God shall fall to the ground. And therefore have just cause with David, Psalm. 40. 2. to profess them confidence, and with Paul, Rom. 8. 38. 39 to rest assured, that nothing shall be able to separate them from God's love in Christ Jesus our Lord. For the Lord hath sworn, and will not repent, That he will give us, being delivered from the hand of our enemies, to worship him without fear, in holiness and righteousness, before him, all the days of our life. If therefore the oath of an honest man be, or aught to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of controversy, Hebr. 6. 16. how much more-ought the Oath of the Lord to be an end unto us of doubting and distrust?  
The use, which we are to make of that, which hath been said, concerning the Lord his taking of an Oath, is that, whereunto we are so often exhorted in the Scriptures, Be you holy. as I am holy, saith the Lord, that is, in this particular duty of holiness (for swearing is required in the first Table) We are to imitate the Lord, both in respect 〈◊〉 the action itself, and also in regard of the object, the manner, and the end.  
As touching the action itself, where the Lord is said to have sworn, we are taught, that to swear, is in itself a thing lawful and good, though the Anabaptists deny it in all Christians, and the Papists in them, who in their conceits, are perfect; and yet in the Scriptures we see it practised by the holy Angels, by the blessed Apostle in divers places of his Epistles, in the penning whereof he was free, as from erring, so also from sinning, and lastly by God himself, in this, and many other places. Neither is it only commended as lawful, and good, as Psal. 63. 11. but also commanded as necessary, and as a thing which not only may be done, but also which must be done, Deut. 6. 13. 10. 20. as being a d●ty both of holiness to God, and of righteousness and charity to man. For being rightly performed, it serveth greatly to set forth the glory of God, by ascribing unto him Omniscience and Omnipresence, the knowledge of secrets, justice, the patronage of truth, the punishing of Falsehood. Of charity and righteousness to men, as being profitable and necessary for the 〈◊〉 of a necessary truth, for 〈…〉 among men, for the discharge of our duty, and sometimes for 〈…〉. And therefore being a 〈◊〉 so necessary in respect both of God and man; God himself hath sworn it should be practised in the new Testament, Esay 45. 23. But I shall not need to prove the lawfulness of swearing in these times, when there are m●●e that swear, than that do fear an 〈◊〉, Eccles. 9 2. Let us rather consider, how we are to imitate the Lord in swearing, in respect of the object, the manner and the end.  
First therefore, as the Lord did swear by the true God only, that is, himself: so we are to swear by no other, for what we swear by, that we Deify; and therefore to swear by any other, is to forsake God, I●r. 5. 7.  
And as touching the manner, we are to swear in truth, in●udgement, and in righteousness, jer. 4. 2. for not to swear in truth is perjury; which is forbidden, condemned, and punished as a detestable sin, and as an horrible profanation of the Name of God, Leu. 19 12, jer. 5. 2. Zae. 5. 4. wherein besides falsehood and lying, which destroy the soul, and ●●clude out of heaven, Apoc. 22. 15. and besides deceit, (and that under the religion of an 〈◊〉 whereof God is the avenger, 1 Thes. 4. 6. Psal. 5. 7. there do also concur two other abominations. The one an horrible indignity offered to the Majesty of God, whereby as if he were a patron of falsehood, they call upon him, as a witness, to second their untruth. The other in that they tempt God, and dare him, as it were, to his face, to execute his vengeance upon them, if they avouch an untruth; when they themselves know, that they swear falsely.  
Secondly, in judgement: for to swear rashly and commonly in our ordinary talk, is to make common, that is, to pollute the holy name of God; and to turn the Sanctuary of verity, into a common house of vanity. As the Name of God is holy and reverend▪ 〈◊〉 ought it to be used holily, and reverendly; And as an oath is not simply good, but upon necessity, so ought it not to be used, but when it is necessary. For, bonum necessarium extra terminos necessitatis non est bonum. Our Saviour therefore forbiddeth us to swear at all in our ordinary talk, Mat. 5. 34. 37. and S. james wisheth us above all things to take heed, that we swear not, ●left we fall into condemnation, jam. 5. 12. and wholesome to this purpose is the council of the son of Syrach, Eccl. 23. 9, 10, 11, 12, 13.  
Thirdly, in Righteousness▪ for by oath to promise that, which is unlawful, besides that it argueth a full purpose, and resolution to do evil, which is to sin with a high hand: i● doth also offer an horrible indignity unto God, when a man calleth upon him to be, as it were his surety for the doing of that evil, which he promiseth.  
There remains the end: for so we are to swear, that by testifying a necessary truth, which cannot by other means be manifested▪ God may be glorified (according to that form of adjuration, Give glory to God, jos. 7. 19) our brethren satisfied, controversies ended, our duty discharged, our own innocence cleared. Vain are the outhes, which are not referred to these, or such like ends; and by them also the holy Name of God is taken in vain. So usually do they swear, that swear usually; having no respect, either to the glory of God, the good of their brethren, or discharge of their duty; but rap out Oaths, sometimes in choler, sometimes in pride and vain glory, sometimes in deceit, to colour their falsehood: sometimes in a vain conceit to win credit to their speeches wherein notwithstanding they are miserably deceived, for he that sweareth much, sometimes for sweareth: and he that maketh no conscience of polluting the holy and dreadful Name of God by common swearing; will learn to make no conscience of swearing 〈◊〉. So much of the party that did swear.  
Now we are ●o speak of the party to whom this Oath was made; who is here described by his name Abraham, and by his re●●tion to us, Our Father. Abraham was so called by God himself, Gen. 17. because he ●ade him Ab-hans●●, the Father of many nations, that is to say, of the faithful in all Nations. Now, whereas I showed before, That the Lord would not have taken an Oath, unless it had been necessary, in respect of our weakness and incredulity, who will not believe him without an Oath: It appeareth, That Abraham himself needed to have the Promises of God confirmed to him by Oath: From whence we learn this profitable lesson, That the Faith of the best of as hath its imperfections, and is mingled with Unbelief. For if Abraham, the Father of the faithful, the most worthy pattern of a lively and a strong Faith, had need to have his infirmities relieved, as it is plain that he had; not only (as in this place) by Oath; but also Gen. 15. by a sign; Gen. 17. by the Sacrament of Circumcision, which was unto him a Seal of that Righteousness which is by Faith, Rom. 4. 11. and almost in every Chapter of his story, by the often repeating and renewing of the promises unto him: What are we to think of ourselves, who are by many degrees inferior to Abraham? Surely we are to beware, both of the proud fantasy of those, who dream of perfection in this life; and also of the c●reless practice of others, who thinking they have proceeded far enough, sit still, not seeking to go forward in the way of Christianity; and therefore are not likely to come to the end of their way, which is the salvation of their souls. But we, in the humble acknowledgement of our imperfections, must with the Apostles, Luk. 17. 5. pray unto the Lord to increase our faith, and using all good means to proceed from faith to faith, until we come to a perfect man in Christ, we must with the Apostle, as not having attained, Phil. 3. 12● 13. forget those things which are behind, and reach forth to those things which are before, pressing forward towards the mark for the prize of the high calling of God in Christ▪ Phil. 3. 14. and if the Apostle, and those who are perfect, that is, adulti, grown men in Christ, are to be of this 〈◊〉, is the Apostle saith in the next verse: much more thoft, which are not so good 〈◊〉, aught to be so minded, remembering, that Religi●●●s compared to a way, wherein we are still to go on, until we come to the end of our way▪ which will not be before the end of our life.  
And whereas Zachary calleth Abraham our Father, this is not to be understood, either of all the jews, or of the jews alone; ●ut of all the faithful, whether they be jews or Gentiles. For Abraham is the Father of all the faithful, Rom. 4. 11. and all, which are of the faith, are the children of Abraham, Gal. 3. 7. In this sense, Zacheus the Publican receiving our Saviour by faith, became the son of Abraham, Luke 19 9 As for those, who were of Abraham's seed, according to the flesh, and not according to his faith, they are not accounted the seed of Abraham. For ●s the Apostle saith, Rome▪ 9 6, 7. All they are not Israel, which are of Israel, neither are they all children, because they are the seed of Abraham, but in Isaak shall thy seed be ●all●d, that is, saith the Apostle, verse. ●. They, which are the children of the flesh, are not the children of God, but the children of the Promise are accounted for the seed. So our Saviour, john 8. although he grant, that the jews, to whom he spoke, were, according to the flesh, the seed of Abraham, vers. 37. Yet he concludeth against them, that they were not Abraham's sons indeed, because they did not the works of Abraham, vers. 39, 40. This must teach those, who come of faithful parents, or are nobly descended from famous and worthy ancestors, not to rely too much upon their parentage, but to show themselves to be their children by imitating their faith, and their godly conversation. For otherwise, though their parents were the children of God, they may notwithstanding be the children of the Devil, as our Saviour telleth the unbelieving jews, joh. 8. 44. And therefore john the Baptist warneth the jews, not to stand so much upon this, that they had Abraham to their father; but willeth them to bring forth fruits worthy of repentance, Mat. 3. 9 If therefore we would be able, with Zachary, to call Abraham our father, we must follow the faith of Abraham, Galath. 3. 7. and imitate his works, joh. 8. 39  
Again, from hence we observe; that, what is spoken in this Oath concerning us, as that he would give us, that we being delivered, etc. is not to be understood of all men, but of us, who have Abraham to our Father, that is to say, of the faithful, who only are the sons of Abraham, the heirs of the Promise.   

CHAP. III.  
The Tenor of the Oath.  
NOw I come to the Tenor of the Oath itself, in these words: That he would give us, that we being delivered, etc. But here some m●n will say, there is no such Oath as this, recorded in the Scriptures of the old Testament, which God did swear to Abraham.  
Whereunto I answer: that it is not always the custom of the holy Ghost, in the New Testament, when he allegeth Testimonies out of the old, to recite the very same words, and syllables, but sometimes, as being the best interpreter of himself, in stead of words, he setteth down the true sense and meaning thereof: so in this place. For whereas Moses Gen. 22. 16. 18. recordeth this Oath in these words, by myself have I sworn, saith the Lord, that in thy seed all the nations of the earth shall be blessed: Zachary verse 67. here being filled with the holy Ghost, expoundeth what this blessedness is, which was promised in Christ the promised seed, viz. that the Lord, would give us, that we being delivered from the hands of our enemies, should worship him without fear, etc. That this is the oath, which Zachary meaneth, it is most certain: because he giveth thanks to God, for the performance of his oath, which he swore to Abraham, concerning the Redemption of his people the Israel of God, by the Messias or promised feed: which can be no other 〈◊〉 that which I named, In thy seed all 〈…〉  
And surely great cause there was, that in the beginning of the prom●●●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 conceit of the jews, who thinking that the Messias should be ● temporal Monarch, expected only tempora● blessings from him: But if our hope in Christ were only in respect of this life, than 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 conceit. For it being's received opinion among the jews, from which the Disciples of Christ were not free, Mat. 20. ●1. Act. 1. 6. that the Messias should be a temporal Monarch, who should restore the Kingdom unto Israel, and make his followers happy with external and ●empor● blessings: If this opinion had been nourished in them, it could not have been avoided, but that they would have taken offence at Christ's 〈◊〉 and poor estate, when in stead of honours, riches, greatness and g●●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 judgement 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 supreme 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, etc.  
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 showeth, 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 beggars 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 n●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 blessings in heavenly things in Christ. Thus S. Peter, speaking of this Covenant, which God made with. Abraham. and applying it to the Iew●, expoundeth this blessedness to be their turning, and consequently their freedom from sin. Ye ●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 shall all the families of the earth be blessed; unto you first, G●d having raised up his Son jesus, 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 justify the 〈◊〉 through faith, preached the Gospel 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 faithful 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 jesus 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 profess, expound, what this blessedness is, viz. That he would give us, that we being deliver●● from the hand of our enemies should worship him without fear in holiness and righteousness before him all the days of our life.  
Now, that this is a most true & perfect exposition, I will prove by these two reason's. And first, for the truth of it. For whera● there 〈…〉 called, obtain in this life, 〈…〉 and sanctification, justification, by 〈…〉 to the Kingdom of 〈…〉 with it concur redemption, 〈…〉 adoption, being all in substance the 〈…〉 only in some relation or respect. For when God doth forgive our 〈…〉 of Christ's righteousness, he doth both redeem and recon●●●e, and justify, and adopt 〈◊〉 but with this distinction. First, that when forgiving our sins, by which we are bound over to death and damnation, and held 〈…〉 sun and Satan, he fi●eth us from this bondage, he is said to redeem us, Eph●s. 1. 7. Col. 1. 14.. Secondly, when forgiving 〈…〉 whereby we are the children of wr●th, and enemies against God, he receiveth us ●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 heaven, and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉, and doth accept of us in Christ 〈…〉, and as heirs of salvation, he is said to just 〈…〉, Rom. 3. 24. 25. 4. 6, 7, 8. Fourthly, w●en forgiving our 〈…〉 of the Devil, 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 God's Ki●●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 holiness and righteousness before him all the days of our life, which is our sanctification.  
2. And that it is a full and perfect exposition, it is easily proved: because not only to the whole gift here promised, but to every part and parcel thereof, happiness 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 the keeping of the law doth consist. For when a woman out of the crowd cried unto our Saviour, blessed is the womb that bore thee, and the papes that gave thee suck: Our Saviour returned this answer, Luke 11. 28. Yea rather blessed are they that hear the word of God and keep it. The same hath Solomon, Pr●v. 29. 18. and who knoweth not that, which the Apostle teach, 1 Tim. 4. 8. Godliness hath the promise of the life that now is, and of that which is to come, and consequently of the happiness both of this life, and of the other life.  
3 To the parts of God's worship; as namely to holiness. Apoc. 20. 6. Blessed and holy is the man, who hath his part in the first resurrection. Which testimony yieldeth unto us a double proof. First, because he useth the terms of 〈…〉 of life. And not only to holiness in general, but to the several branches thereof is blessedness ascribed; as to saving knowledge, Prov. 3. 13. joh. 17. 3. to faith, Luke 1. 45. joh. 20. 29. to assiance, Psal. 2. 12. 34. 8. 40. 4. 84. 12. to hope, Esay●0 ●0. 18. jer. 17. 7. to obedience, Apo●. 22. 14. to the fear of God, Psal. 112. 1. 128. 1. 4. to humility, Mar. 5. 3. joh. 13. 17. to patience, jam. 1. 12. 5. 11.  
4 To righteousness, Ps. 106. 3. Es. 56. 1, 2. and not only to righteousness itself, but also to the true desire of it,. Mat. 5. 6. Ye●, and to the several branches of it, as to mercifulness, Mat. 57 Psal. 40. 1. 2. Prov. 14. 21. to meekness, Mat. 5. 4. to peacemaking, Mat. 5. 9  
And not only to the parts of God's worship, but also to the properties. Fiftly, therefore to the worship of God without fear of our enemies, that is in confidence, Psal. 146. 5. Whether you understand it without cause of fear, because there is no condemnation to the● that are in Christ Jesus, Rom. 8. 1. or without servile fe●r, in expectation of eternal happiness, Ti●. 2. ●3. for this indeed is the top of our happiness in this life, to worship God, as without fear of damnation; so in a found expectation of eternal life. And this seemeth to be employed in the Hebrew word Hithbaracu, which being of a reciprocal signification, signifieth, that in Abraham's seed all Nations should not only be blessed, but also should bless themselves, that is esteem and account themselves blessed.  
Sixtly, To uprightness and integrity, or to the worshipping of God in holiness and righteousness as before him, Psal. 1 19 1. Blessed are the upright in the way, that is, who walk uprightly; So Psal. 84. 11. and not only the upright themselves, but their children also after them are pronounced blessed, Prov. ●0. 7.  
 
If therefore blessedness be ascribed, first of all to redemption 〈…〉 secondly, to the true worship of God in general; thirdly, to holiness: fourthly, to righteousness: five, to the worship of God without fear: sixthly, to integrity, or to the worship of God as before him: seventhly, to perseverance, or to the worship of God 〈…〉 days of our life: Then seven times happy is that man, who being delivered from the hand of his enemies, hath grace given unto him to worship God without fear, in holiness and righteousness before him all the days of his life.  
By this conference of places we learn, what the happiness of a Christian is in this life; not to abound in wealth, not to attain to great honours, not to wallow in pleasures, 〈…〉 grace's above all the things in this world (for what is our happiness, that is our chief good) esteeming all worldly things as dross and d●ng, yea as loss in comparison thereof, Phil. ●. 8. 9, For as without these spiritual graces all worldly things are ●ain and unprofitable: yea, to them that set their hearts on them, hurtful and pernicious; So having fought and obtained these graces, all temporal blessings shall be added unto us: or if we seem to want any of them, our seeming want thereof shall not hinder our happiness. And therefore our Saviour pronounceth the faithful, though living in poverty, hunger, sorrow, and persecution, happy and blessed, Luke 6. 20. 21. 22.   

CHAP. FOUR  
Of the gift promised by this Oath in general, and of the two parts thereof jointly.  
THus much of Zacharies exposition of God's Oath, now we come to the words thereof, that he would give us, etc. The thing then promised in this Oath is a gift: Of this gift we are to speak; first in general, and then in particular. In general, we may observe, first, the main difference between the Covenant of works, made with all mankind: and the Covenant of Grace▪ made with Abraham and his seed, the heirs of promise, In the former, the Lord 〈◊〉 perfect obedience to the performed by ourselves to our justification, and salvation and denounceth his fearful c●rse against those, that do not continue in a total and perfect obedience. In the latter, the Lord, i● in stead of requiring perfect obedience to be performed of us to our justification and salvation; promiseth to those, which believe, redemption and justification without works: and being redeemed and justified by faith, he promiseth to give them grace to walk in new obedience, as being an unseparable fruit of our redemption and justification, and as the highway wherein we are to walk towards our glorification. Of this new Covenant the holy Ghost prophesieth by jeremy, Chap. 31. vers. 31. 32, 33. Behold the days come saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Judah, not according to the Covenant which I made with their fathers, when I brought them out of Egypt (which was the covenant of works:) but this shall be the Covenant that I will make with them, I will put my law in their inward parts, & write it in their hearts, etc. which is the covenant of grace recited by the Apostle, Heb. 8. v. 8. 9 10 of which, being a better Covenant, Christ is the mediator, v. 6. according to that john 1. 17. This Law was given by Moses, but grace and truth came by jesus Christ. The same Covenant repeated by Ezekiel, Chap. 36. 26. 27. The Gospel therefore or Covenant of Grace is not a new law, nor Christ a new lawgiver (as the Papists absurdly teach, confounding the Law and the Gospel; saving that they teach, that the Gospel requireth more perfect obedience to be performed by ourselves, than the Law itself doth prescribe unto justification) but to them that are redeemed and justified by faith, it promiseth grace to walk in new obedience. Howbeit this is true, that as men deprived themselves of what was promised in the Old Covenant, by disobedience: So if men do live in sin without faith, and without repentance, not so much as desiring, caring, and endeavouring to worship God in holiness and righteousness: they can have no assurance that they are within the Covenant of grace, made only with those that truly believe: God having promised to those, which are redeemed and justified by faith, to give them grace to worship him, in holiness 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 them● & 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 holiness and righteousness.  
Of these I am to speak, First, jointly of both together; and then of either of them severally. In the joint consideration, we are to observe both the order and conjunction of them. The order is plainly expressed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being delivered from the hand of our enemies we should worship him etc. 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, etc. 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 Satan. 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 fr●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 habit and power (as blindness is of sight) being a mere impotency to that which is spiritually good, in so much that not only we do not think, nor will, nor do that which is good; but also we are not able thereunto, Of ourselves 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 incarnate, & gratia, 〈…〉 well, that Adam by his sin wholly 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 will may be present when performance is wanting, Rom. 7. 18. But it is God that worketh in us both to will, and to do, Phillip 2. 13. Insomuch that the faithful 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 tha● 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 raised as it were from the grave of sin▪ 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 (
x Chrysost. in Eph. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. ) creation is a motion from our not being of grace, and spiritual goodness, to a being thereof; which serveth notably to confu●e the erroneous conceits of the patrons of freewill, the Pelagians, Papists, Arminians, and our new Anabaptists.  
Secondly, being servants of sin, sin reigneth in us, as a jyrant, 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 freewill by nature having (as Augustine saith) 
y Nihil unlet nist ad peceandum. De spiritu & lit. c. 1.  no hability but to sin. For as the same Augustine saith, 
z Ad ●●●facium 〈…〉 Pelag. lib. 3. cap. 8.  〈…〉 The frame of a man's 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 Satan; 〈…〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ jam. 3. 15. As therefore it was well 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 magnify as good▪ and the Papists qualify as not evil. In regard whereof notwithstanding, we may truly be said, besides the guiltiness of Adam's heinous transgression, to have but two faults; the one, that there is in us no goodness spiritual, nor possibility of ourselves, but a mere impotency to that which is good. The other, that there is us naturally an evil disposition, and 〈◊〉 into all m●●●er of s●●, which doth so domineer in us, that it imposeth a necessity of sinning, so that by nature, as we do no good, neither can we think, or will, 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 Prince, joh. 12. 31 and God of this world 2 Cor. 4. 4. under whose subjection the whole world of the wicked lieth, 1 joh. 5. 19 who is the powerful Prince of the air, working effectually in the children of disobedience, Ephes. 2. 2. carrying them away captive to do his wil 2 Tim. 2. 26.  
This servitude to sin and Satan, the mystery of our redemption doth presuppose. For if we were not captives, we needed not to be redeemed. And he doth therefore redeem us, that we might serve him; and therefore before he doth actually redeem us, we cannot serve him in holiness and righteousness.  
Socondly, we are by nature the children of wrath, Ephes. 2. 3. and enemies, yea rebels against GOD. And therefore until we be reconciled unto him by the death of Christ, and justified by faith through redemption wrought by Christ; we cannot do any thing which may be acceptable to God. for they that are in the flesh cannot please God. Rom. 8. 8. The person must be accepted, before his actions can be accepted▪ And without faith it is impossible to please God. Heb. 11. 6.  
Now if this be so, that we cannot serve God, or do any thing that shall be accepted of him, unless we be first redeemed, justified, and reconciled to him: how doth it beho●e every one, that hath not yet obtained these graces, to labour for them above all th● things in this world? For until then, he doth nothing but sin, and by multiplying sins he doth hoard up wrath against the day of wrath.  
The means of God's part, is the preaching of the Gospel, which is therefore called the ministry of reconciliation, which God hath committed to the Preachers thereof, by whom, as his Ambassadors in Christ's steed▪ he intreateth you to be reconciled unto God▪ 2 Cor. 5. 18, 20.  
The means on our part, are faith, praye●, and repentance. For if thou dost truly, and by a lively faith effectually believe, that Jesus Christ is the Son of God, and Saviour of all that believe in him; thou art bound to believe also (or else thou makest God a liar) that he is thy Saviour, and so believing thou art justified, and being justified by faith, thou shalt have peace with God.  
Secondly, if the Lord who is the party offended, and needeth not thy friendship, desires thee to be reconciled unto him; wilt not thou, who art the offendor, who also without his favour, shalt perish eternally; will't not thou (I say) by hearty and earnest prayer de●i●e him to be reconciled unto thee? Now if 〈◊〉 dost by the prayer of faith desire God to be reconciled unto thee; what should hind●● thy reconciliation, when thou distressed 〈◊〉 of God, which God by his Ministers desireth of thee?  
But unto these two we must add the duty of repentance. For if we continue in sin without repentance, and please ourselves in displeasing God; how can we persuade our siluiss, that we desire to be reconciled unto him? And if we do not desire to be reconciled, then are we the professed enemies of God, for whom remaineth the fearful expectation of that judgement which shaldestroy the adversa●●●● of God. Heb. 10. 27. So much of the order.  
Now we are to speak of the concurrence of these two graces. For when the Lord sweareth, that to those whom he redeemeth and justifieth, he will give grace to worship him in holiness and righteousness; from hence we do necessarily collect, that sanctification is an unseparable companion of justification; and that no man can have assurance, that he is justified, unless he be in some measure sanctified. Let no man therefore deceive himself with a vain profession of an idle and dead faith, 〈◊〉. 2. 14. for unless thou dost, at the least, desire and endeavour to worship God in holnesse and righteousness; it is as certain, as the oath of the Lord is true, that as yet thou art not justified, nor actually made partaker of the redemption wrought by Christ. It is true that our Saviour Christ in the days of his flesh, did redeem us meritoriously, paying a ransom sufficient for all that should believe in him: but none are actually made partakers of this Redemption, but they to whom it is applied; and it is applied only to those that truly believe, and true faith▪ purifieth the heart, Act. 15. 9 and worketh by love▪ Gal. 5, 6. and is to be demonstrated by good works, 〈…〉 faith, as all those are which truly believe in him, in them Christ dwelleth by his Spirit (for, Rom. 8. 9 they are not his, who have not his Spirit) applying unto them not only the merit of his death, to their redemption, and the benefit of his resurrection to their justification, Rom. 4. 25. but also the virtue and efficacy of his death to mortify their sins, Phil. 3. 8, 9 and of his resurrection to raise them to newness of life; so that for whose sins Christ died, they die to their sin; and for whose justification he arose, they also rise to newness of life. The Apostle, Rom. 6. 3. 4. affirmeth, that those who have been baptised into CHRIST, were baptised into his death, and resurrection; that as CHRIST did die and rise again; so they also die to sin, and rise to a newness of life.  
2. CHRIST was given unto us by his Father, not only to be our justification, and redemption; but also our Sanctification, 1 Cor. 1. 30. Neither did he come with blood alone, or with water alone; 1 john 5. 6. But as Saint john in his Gospel carefully observeth, as a thing most remarkable. john 19 34, 35. He came both with water and with blood, with the blood of redemption, to expiate the guilt of our sins, and with the water of ablution, or sanctification, to cleanse us from the corruption▪ 1 john 5. 6. And in respect of both, his blood doth cleanse us from all our sins, 1 joh. 1. 7. from the guilt, perfectly, in our justification, from the corruption, in part, and by degrees in our sanctification. See Hebr. 9 14.  
3. Whosoever are the sons of God by adoption, as all those are, Io. 1. 12, 13. that truly believe, they also are his sons by regeneration.  
4. The same is implied in the benefit of Redemption, whereby Christ our blessed Saviour doth not only redeem us from the guilt of sin, which bindeth men over to damnation, but also from the bondage of sin, that howsoever sin doth remain in the faithful, yet it shall not reign in them, Rom. 6. 14. nor have dominion over them. For they that practise sin, are the servants of sin, john 8. 34. and of Satan, 1 joh. 3. 8. in them sin reigneth; and therefore they are not by Christ redeemed from the bondage of sinn●▪ For whom the Son maketh free, they are free indeed, joh. 8. 36.  
5. The same is proved by the nature and property of a true faith. For faith is a grace of regeneration, which the Spirit of God, when he doth regenerate us, ingenerateth in us: whereby, as we are justified alone, because no other grace doth concur with it to the act of justification: So are we sanctified in part, together with other graces; and therefore is never severed from the grace of regeneration, or from other sanctifying and saving gra●●●, and further it is the property of faith, having justified us, inwardly to purify the heart Act. 15. 9 and outwardly to work by love, Gal. 5. 6. Therefore, though to the act of justification, neither outward obedience, nor inward graces do concur with faith, as any cause thereof: Yet in the subject, that is, in the party justified; they must, and do concur, as necessary fruits of a true and lively faith, without which it is dead, jam. 2. 20. And therefore a true, lively, justifying faith, is also a sanctifying faith.  
Now, both from the order, and conjunction of these graces, we may infer a singular consolation to all the true● Children of God. For if there be such a conjunction between these two graces of justification and sanctification, that whosoever hath the one, hath also the other, and who hath not both hath neither: than it followeth necessarily, that, as he that is justified, is also sanctified; So he that is sanctified, is also justified; and if the order between them be such, that a man cannot serve God in the duties of sanctification, until he be justified, nor cannot worship God aright, until he be redeemed from his spiritual enemies▪ then it followeth 〈◊〉, that they who are in any true measure sanctified, are also justified; that they who sincerely desire, and endeavour to walk in the obedience of God's holy will, making conscience of their ways, are redeemed from the hand of their spiritual enemies. And not only may we from our sanctification come to the certain knowledge of our justification: but also we may thereby make our calling and our election sure. For dost thou, professing the true faith, endeavour to keep a good conscience, and to walk uprightly before God; than it is certain, that thou art justified by a true faith; art thou justified? then 〈◊〉 is certain, that thou art effectually called: art thou called according to God's purpose? then without doubt thou art elected: art thou elected? then undoubtedly thou shalt be saved. Seeing then such singular comfort ●●set● from the leading of a godly and upright 〈◊〉, as that thereby we may make our calling and election sure, hereby we should all of us be excited to the study of godliness, and practise of piety: for the greatest comfort that we can have in this life, is to be 〈◊〉 of our election and salvation. But to the knowledge of our election, we cannot come 〈◊〉, by any thing going before, as the cause thereof, but à posteriori by the effects. The series or chain of the degrees of salvation, may not unfitly be compared to Jacob's ladder, which reached from the earth to heaven, the lowest step whereof in this life is our sanctification, whereon, if we can set our foot, we may from thence arise to our justification, and from thence to our effectual calling, and from thence to our election. But if we will without ascending by these degrees, take upon us to conclude the certainty of our election, we shall be like him, that being to go up a ladder, would strive at the first, to set his foot on the highest step of the ladder, neglecting the lower degrees.   

CHAP. V.  
Of the parts of the gift severally, and first of Redemption.  
NOw we are to speak of the parts severally; and first, of redemption, in these words, That we being delivered out of the hand of our enemies. Where we are to note.  
Three things. 

1. The parties that are redeemed.  
2. The party, by whom, and after what manner.  
3. The parties from whom, our enemies.    
1. The parties redeemed are We, who have Abraham to our Father; that is to say, the faithful: not all men, but those only that believe. For, so God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, joh. 3. 16. Thus he is said to have saved his people from their sins, Matth. 1. 21. to lay down his life for his sheep, john 10. 15. to have given himself for his Church, Ephes. 5. 25. that he might redeem us from all iniquity, and might purify to himself a peculiar people, Titus 2. 14. The Prophet Esay te●tifieth that Christ by his knowledge (that is, by the knowledgement of him, which is faith) shall justify many, Esay 53. 11, 12. for he shall bear their iniquities; and that he bore the sin of many: and our Saviour himself, Matth. 26. 18. that his blood was shed for many for remission of sins. It is true, that Christ his death is a sufficient price of ransom for the sins of the whole world: Yea, of more worlds, if there were more than one, for his blood and his sufferings, whereby he redeemed us, were the blood and sufferings of him that was and is God: Act, 20. 28. but yet they are effectual only to those that do believe.  
Arg. 1. For if Christ had redeemed all men, than all should be saved. 1. For all that are redeemed are also justified and all that are justified shall be glorified. 2. For, for whom Christ died, for them he hath satisfied the justice of his father, so that there is no condemnation to them, whom Christ hath redeemed. 3. For whom Christ died, them by his death he reconciled to God; now they, who when they were enemies were reconciled to God by the death of his Son; much more being reconciled 〈◊〉 be saved by his life.  
Arg. 2. Neither may we think, that Christ would die for them, for whom he would not pray. But for the world, faith he, john 17. 9 that is for the company of the 〈◊〉 and repro●at●s I pray not: but for them whom thou hast given me out of the world.  
Arg. 3. But if the Oath of an honest man, aught to be the end of controversy, much more ought the Oath of God in this place end this controversy concerning universal redemption. For God hath sworn, that to so many as he redeemeth, he will give them to worship him in holsness and righteousness, But the greater part of mankind have never the grace to worship God in holiness and righteousness, and therefore to them the benefit of redemption doth not belong.  
Now, when we do profess ourselves to be the redeemed of the Lord, we do withal confess, that in ourselves we are bondmen, and servants, whom Christ came to redeem out of this bondage. But howsoever all will challenge to themselves the benefit of Redemption, yet how few, in comparison, do acknowledge their bondage? But like the unbelieving jews, when our Saviour promised them liberty, profess, that they never were in servitude, john 8. 33. and so bewray themselves not to be redeemed. But this humble conceit of ourselves before our Justification is necessary for us, if either we would seek to Christ, or have him to respect us. For if by nature we be not in bondage, what need we a redeemer? If not lost, what need we a Saviour? Mat. 9 12. The whole need not the Physician, but they that are sick, Christ came not to call the righteous but sinners to repentauce, Mat. 9 13. to preach redemption to the Captives, Luke 4. 1●. and to save that which was lost. He was given unto us of his Father, to be our wisdom, our lustification, our redemption, our sanctification, our life our salvation, 1 Cor. 1. 30. If therefore we would be made partakers of these benefits, we must acknowledge ourselves to be fools in spiritual things, that in him we may become wise; guilty of. death & damnation, that in and by him we may be absolved and justified: defiled and polluted with sin, that by him we may be sanctified: dead in sin, that in him we may be quickened and revived: lost, that in him we may be saved: captives and bondmen, that by him we may be redeemed.  
2. As touching the party by whom we are redeemed; the text saith; he would give us that we should be redeemed: which, in the beginning of this Psalm is more plainly expressed: Blessed be the Lord God of Israel, who hath visited and redeemed his people, or as the words are, hath wrought redemption to his people. How? By raising an horn of salvation, that is, a mighty saviour For us, who according to the flesh was the Son of David. The father therefore redeemeth us by giving his son for us: the son redeemeth us, by giving himself to be a price of redemption for us. 1 Tim. 2. 6. The holy Ghost also redeemeth us, when working in us the grace of ●aith, he applieth unto us the benefit of redemption. The father redeemeth, as the gracious Author and Donor; the Son, as the meritorious worker, the holy Ghost, as the effectual applier. The good will and love of God the Father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause, the death and obedience of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause; the application of the holy Ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause, by which we are made actually partakers of redemption, which is the grace wrought by Christ, proceeding from the love of the father, 2 Cor. 13. 14. applied unto us by the communion of the holy Ghost.  
Now here are divers things to be observed. 1. The infinite and unspeakable love of God the father, in giving his only begotten Son, and of God the Son in giving himself for us; and of God the holy Ghost the spirit of grace, in communicating unto us the mercy and love of God, and the merit and virtue of all that Christ did or su●●ered for us.  
For the first, herein is love, saith the beloved Apostle, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 1 John 4. 10. So God loved the world, so infinitely, so unspeakably, so beyond all comparison, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. joh. 3. 16. And again, Ro. 8. 32. that he spared not his own son, but delivered him up for us al. But her in especially god mendeth his love towards us, that whilst we were sinners, and by sin enemies, Christ died for us, Rom. 5. 8. 10.  
If this love of God be shed abroad in our hearts by his holy spirit, Rom. 5. 5. that is, if by the Holy Ghost working in us faith, we are truly persuaded and assured of it, these effects will follow, 1. that we shall love God again, the beams of his love inflaming our hearts, and reflecting back some heat of love. For therefore do we love God, because he loved us first, 1 Joh. 4. 19 Magnes amor is amor: Love is the loadstone of love. The woman in the Gospel, who had many sins remitted, did therefore love much. Luk. 7. 47. If it be demanded, why, and how we should love God, I answer with Bernard, Lib●de dilig. Deum, initio. Causa diligendi Deum Deus est; modus, sine modo diligere. God is good without measure, and without measure he hath loved us, therefore without measure, if it were possible, we ought to love him. But though we cannot do so, yet we ought to love him with all our heart, with all our soul, and with all our might. Leu. 6. 5. Mat. 22. 37. Or if we cannot do so by reason of the flesh, yet at the least with an upright soul, and a sincere heart, to the uttermost of our power. And this our love we must express by keeping his commandments, joh. 14. 15. Exod. 20. 6. and that willingly. For this, saith Saint John, is the love of God, 1 joh. chap. 5. ver. 3. that we keep his Commandments, and his Commandments are not grievous.  
2. We shall love our neighbour for the Lords sake, it is the use which S. john makes in the place even now cited, 1 joh. 4. 10. 11. Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins. Beloved (saith he) if God so loved us, we ought also to love 〈◊〉 another.  
3. The persuasion of this love of God affordeth unto us singular comfort, in divers respects. As first in afflictions. For therefore do we glory in afflictions, Rom. 5. 3, 4, 5. knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given 〈◊〉 us: that is, because by faith wrought in us by the holy Ghost, we are persuaded of the love of God in Christ, which love God commendeth towards us, in that, when we were sinners, Christ died for us.  
The second comfort. If God did so love us, when we were his enemies; much more when by Christ we are become his friends. For if when we were enemies, we were reconciled unto God by the death of his Son, much more being reconciled we shall be saved by his life.  
The third comfort. If God so loved us, that he spared not his own Son, but delivered him up for us all, how shall he not then with him also freely give us all things, Rom. 8. 32. all things that be expedient for us.  
2. The love also of God the Son exceedeth all knowledge, Ephes. 3. 19 who so lo●ed the Church, that he gave himself for it, Eph. 5. 25. who so loved us, that he washed us from our sins in his own blood, Apoc. 1. 5. Greater love hath no man then this, that a man lay down his life for. his friends. john 15. 13. But Christ our sweet Saviour, being not only man, but God also, gave himself not for his friends but for his enemies; and that, not to a commo●and ordinary death, but to the most painful, most shameful, and most accursed death of the Cross; and not only to suffer a corporal death, but also in his soul, to undergo the wrath of God in our steed; the fear whereof, when he was in that grievous agony, caused him to sweat great drops of blood, Luke 22. 44. and the sense thereof on the Cross, being in his own sense as a man forsaken of God, made him cry out. My God, my God, why hast thou forsaken me? Mat. 27. 46.  
The acknowledgement 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 b●willing and ready, if occasion serve, to lay down our lives for him, the rather because he hath promised, that whosoever shall lose his life for his sake and the Gospels, shall save it, Mar. 8. 35. We owe ourselves unto Christ in a double or treble respect: first, for that in our creation he gave us to ourselves: secondly, because in our redemption, when we were lost, he restored us to ourselves: thirdly, when in restoring us, he gave himself for us. For ourselves given and restored, we may and aught to give and render ourselves; but what retribution shall we make him for himself? For though we should give and render ourselves 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, showing itself in his wonderful humiliation and obedience for us. Phil. 2. 5. Let the same mind be in you, which was in Christ jesus, who being God coequal with his Father, for our sakes abased himself 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 Cross; 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 accomplish our redemption, and also of the Holy Ghost, who furnisheth with his graces, and furnished, sendeth forth the Ambassadors and Ministers of God, committing unto them the means of our salvation; in and by which, he 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, whereby they are not only entitled unto God's Kingdom, but also fitted and prepared for the same.  
But as in the work of our Redemption we have observ●● 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 than 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 shall 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 ministereth 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 satisfy 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 heinous, 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 nailed 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 small; seeing there is none so small, but the price of it was the precious blood of Christ: none so light, but that if we be not eased from the burden of it, by the merits of Christ, it is of sufficient weight to press 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 carnal, 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 spiritual. And these are the Law, sin, death, and the devil; the La● being the strength of sin, sin 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 joh. 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 Devil. And in both senses, not only our Saviour hath overcome the world for us, joh. 16. 33. but the faithful also in and by him, 1 joh. 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 Moral Law did hold us, 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, nailing it to his Cross, Col. 2. 14. and abolishing in his flesh the enmity, even the law of the Commandments consisting in ordinances, Ephe●●. ●. 15.  
And as touching the moral law, our Saviour hath delivered us, first from the curse of the law, and consequently from all punishments of sin, whether temporal or eternal, himself being made a curse for us, Gal. 3. 13▪ & not only so, but hath also made us 〈◊〉 of the blessedness promised in him to Abraham, and to his seed, that is, to all the faithful, who are the 〈◊〉 of promise.  
2. From the rigour and 〈◊〉 of the law, e●acting of us perfect righteousness, inherent in us, and perfect obedience to be performed by us to our justification, by performing perfect righteousness in his own person for us, by which righteousness being apprehended by faith, we are justified be one God, without the works of the Law, that is, without respect of any righteousness inherent ●n us, or obedience performed by us, Rom. 3. 28. Now this twofold bondage was most miserable, to be subject to the fearful curse of God, if we did break the law, when we could do nothing else but break it: & to be excluded from 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 terror, and coaction of the law working servile fear 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 fearfulness, ● Tim. 1. 7. which is also called the spirit of bondage, Rom. ●. 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 followeth in my text, without servile fear, with upright hearts and willing minds, 1 Chron. ●8. 9 as not being under the Law, but under Grace.  
4. From the irritation of the Law, in regard whereof 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 foul 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 bridle our sinful affections▪ like an untamed 〈◊〉 rebelleth so much the more; and that it might appear exceedingly sinful, taketh occasion by the Law forbidding sin, to work in us all 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 sin; we are mortified to the Law, and the Law to us, in respect of this irritation accidentally caused by our corruption, always 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, etc.  
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 faithful, to whom it is not a punishment or curse, the sting of it (which is sin) being taken away; but rather a blessing; no loss, 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 mortal life, and the beginning of a life immortal.  
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 believeth in him shall not pe●ish, but have everlasting life, joh. 3. 1●, 16, 18.  
Thirdly, from the power of the devil: that howsoever he may assault us, yet he shall not hurt us. Because he that is in us, being greater than he that is in the world, 1 joh. 5. 18. hath overcome this strong man, Luk. 11. 22. & hath bound him, as being stronger than 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 principalities and powers (meaning the devil and his angel's) he hath made a show of them openly, and triumphed over them on the cross, Col. 2. 15.  
Fourthly, But the most pernicious 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 delivered from sin, then are we freed from the curse of the Law, from the evil of death having lost his sting, from the danger of damnation being absolved from the guils of sin, from the malice of Satan, who, if we be freed from sin, hath nothing to object against us. For who shall lay any thing to the charge of Gods elect? It is God that doth justify, 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 redemption, viz. ●re●●ssion of sins. For therefore Christ gave himself for us, that he might redeem us from all iniquity, Tit. 2. 14. 1 Pet. 1. 18. Act. ●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. ●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 ●in; that howsoever it remaineth in the children of God, yet it shall no more reign 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 days of our life worship him 〈◊〉 fear: and in the end of our days commend our souls 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 us to return unto him by unfeigned repentance, as himself exhorteth, Esay 44 22. These things, saith Saint john, I write unto you, that you sin not; but if any man do sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, 1 joh. 2. 1, 2.  
3. Seeing our Saviour hath redeemed and bought us with so great a price, therefore we ought to acknowledge him to be our Lord in the right of Redemption, and ourselves not to be our own men, but his servants. For therefore Christ died and rose again to life, that he might be the Lord both of the quick and of the dead, Rom. 14. 9 And if we acknowledge him to be our Lord, we must be careful to do his will, otherwise in vain do we call him so: Why do you call me Lord, and do not the things that I command you? Luke 6. 46. Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Mat. 7. 22. Again, being bought with a price, we are not our own men, but his that bought us: and therefore ought not to seek ourselves, or the satisfying of our own lusts; but to glorify God both in our bodies and in our spirit, which are not ours but Gods, 1 Cor. 6. 19, 20. That body is not thine to spend in sin, but is to be offered unto God, as an holy and acceptable sacrifice. That tongue is not thine own, as the wicked say of theirs, Psal. 12. 4. to use, or rather abuse at thy pleasure, but to be used to the glory of God. That heart is not thine to be addicted to worldly vanities, but to be given to God. In a word. Christ died for all, that they which live should not henceforth live to themselves, but unto him which died for them, and rose again, 2 Cor. 4. 15.  
4. Seeing Christ hath given himself for us to f●ee us from our enemies, let us stand fast in that liberty which Christ, at so de●r a price, purchased for us; and not suffer ourselves to be entangled again with the yoke of bondage, Gal. 5. 1. For what can be, either more dishonourable to out Redeemer, then that we should revolt from him to serve sin & Satan, or more pernicious to ourselves; for than our latter end should be worse than our beginning, 2 Pet. 2. 20. Remember the Israelites, who being redeemed out of Egypt, for desiring to return, perished in the wilderness. Remember Lot's wife, Luk. 17. 32. who, being delivered out of Sodom, for looking back, was turned into a pillar of salt. The which I speak not as though I thought, that a man who is once truly justified & redeemed, can either totally or finally fall away from saving grace▪ but to admonish those, who think they stand, to take heed they do not fall, 1 Cor. 10. 12. For if any professing himself to be redeemed, shall fall away, his example will not prove, that a man may fall from saving grace: but his falling away will evidently prove, that he was never in the state of grace, 1 joh. 2. 19 〈◊〉  
5. For as much as Christ our 〈◊〉 is sacrificed for us, 1 Cor. 5. 8. we should purge out the old leaven, and keep a perpetual feast of unleavened bread (signified by the 〈◊〉 days of that feast,) not with the 〈◊〉 hypocrisy, nor with the old leaven of naughtiness, but with the unleavened graces of sincerity and truth: but especially when we celebrate the memory of our redemption 〈◊〉 the Lords day, or in any of our Lords Feasts, or at the celebrating of the holy 〈◊〉, which is the antitype to the Passeover.  
6. Lastly, we are to be hear●dy thankful unto God for this 〈◊〉 benefit, whereby we, being 〈◊〉 lost by sin, and therefore in ourselves worse than nothing (for better were it not to be, then being lost, not to be redeemed) are restored to a betten estate than we lost in Adam, And this our thankfulness we are to express, partly by thanksgiving, whereunto we are excited in this Psalm, 〈…〉   

CHAP. VI  
The fruits and end of our redemption, viz. the true worship of God in holiness and righteousness.  
〈…〉 we shall abuse this great benefit of Redemption, if we have not respect to the end thereof; which is our sanctification. For else what can be the cause of such dissolute living, as is every where to be seen among those who profess themselves redeemed by Christ, but a foolish opinion, that Christ having freed them from their sins, they may sin the more freely, and that he having died for their sins, they need not to die to them, and so abuse the grace of God unto wantonness, jude 4.  
For if our sanctification be the end of our redemption, then do we abuse this great benefit of God, if we do not refer it to this end: yea rather, we deceive and abuse ourselves with a vain opinion of our redemption. For if this be the end of our redemption, than those that live in sin, as the servants of sin, either are not redeemed (for whom Christ the Son maketh free, they are free indeed) or else they are redeemed in vain, for that is in vain which is frustrate of the end.  
Now that sanctification is the end of our redemption, it may be proved by the testimonies of holy Scripture, and also by sound reasons drawn from thence. Tit. 2. 14. Christ hath given himself for us, that he might redeem us from all iniquity, and that he might purify or sanctify to himself a peculiar people, zealous of good works, Eph. 5. 25, 26, 27. Christ loved his Church, and gave himself for it, that he might sanctify and cleanse in with the washing of water by th● Word, that he might present it to himself a glorious▪ Church, not having spot or wrinkle, or anys●ch th●ng, but that it should be h●ly and without blemish. Col. 1. 21, 22. You that were enemies Christ hath reconciled in the body of his flesh, through death, to present you holy and unblameable in his sight, 1 Pet. 2. 24. Christ himself bore out sins in his own body, on the tree, that we, being dead to sin, should live unto righteousness.  
The reason is evident. For that which is the end of all God's blessings in this life, both spiritual and temporal, must needs be the end of our Redemption. But our sanctification is the end of all God's blessings in this life, 1 Thes. 4. 3. This is the will of God even your sanctification; this is that which God willeth, and intendeth in bestowing his benefits upon us. He hath elected us, that we might be holy, Ephes. 1. 4. he created us after his own Image, that we might worship him in holiness and righteousness, Eph. 4. 24. he hath called us to holiness, 1 Thess. 4. 7. and we are called to be Saints, or Saints by calling, Rom. 1. 7. 1 Cor. 1. 2. he doth regenerate us to the same end. For we are the workmanship of God created in jesus Christ unto good works, which God hath before ordained that we should walk in them Eph. 2. 10. To the same end he hath planted us in his Church, that we might be called, trees of righteousness, bringing forth fruit to his glory Elay 61. 3. and finally, to the same end he bestoweth his temporal benefits upon us: T●e Psalmist having in the 105. P●alme. recounted the manifold blessings of God bestowed upon the Israelites in the last verse he concludeth this to be the end of all, that they might observe hi●▪ statutes, and 〈◊〉 Laws.  
And as it is the end, so also the fruit of our redemption; as it is plainly delivered in thi● text, that he would give us, that we being delivered from the hand of our enemies, should worship him without fear in holiness' and, righteousness. More plainly, Rom. 6. 22. B●●ng made free from sin, and become servants to▪ God, we have our fruit 〈◊〉 holiness, 〈◊〉 the end everlasting life▪ And to the●e w● may add Hebr. 9 13, 14. For if th● blood of bulls and goats, and the ashes of an bey●er sprinkling the unclean, sanctifieth to the purifying of the flesh▪ how much more shall the blood of Christ▪ who through the eternal S●●rit offered himself without sp●t to God, 〈◊〉 our consciences from dead works to serve the living God. And Tit. 2. 11, 12. The saving grace of G●d hath appeared to all (namely, both by deed ●nd word: in deed by sending Christ to redeem us, 2 Tim. 1. 9, 10. 1 joh. 4. 9, IC. by word in publishing this benefit of redemption by preaching of the Gospel) the fruit whereof is this Teaching us, that we renouncing all ungodliness, and worldly lusts, should liv● s●orly and justly, and holily in this present world, expecting the h●ppy hope, that is, the happiness hoped for etc.  
Seeing then that holiness of life is both the▪ end and fruit of our Redemption, and of all other the gifts of God, let us labour to attain to this end, and to bring forth this fruit: so s●all we show ourselves thankful unto God for this and all other his benefits, and shall also ●a●e, not only our justification and redemption, but also our calling and election sure.  
But on the contrary, if professing ourselves redeemed by Christ, we live in sin, as the ser●●●s of sin, then are we most unthankful unto God, this being the end of our Redemption, and the only fruit which he e●pecteth in lie● of this and all other his benefits; and most injurious to ourselves, not only depriving ourselves of al● assurance of our salvation, but also drawing upon our selve● most deserved damnation. And let us know, that the foundation of God which is sure, hath this seal: Let every one that nameth the Name of Christ, depart from iniquity. ● T●m. 2. 19  
fruit and 〈◊〉 of our redemption, is here ●o●ably described, by the parts and properties thereof. The parts are Hol●ness and Righteousness. For by holiness, you are to understand the duties of the first Table, Viz. of piety and religion towards God: by righteousness, the duties of the second Table, which we owe unto men: And of these we are to speak, first, jointly, of them both together, and then of either of them severally.  
Holiness and righteousness as they are here joined together by the Holy Ghost, so in practice they may not be severed. Those that are in Christ are new creatures, 2 Cor, 5. 17. renewed according to the Image of God in 〈◊〉 holiness and righteousness, Ephes. 4. 74. And in this place the Lord hath promised to give to those that are redeemed, to worship him, not in holiness alone, nor in righteousness alone, but 〈◊〉 holiness and righteousness. And therefore those things, which God hath conjoined, let no man sever, for these two are so conjoined by God, that whosoever hath the one, hath the other; and whosoever hath not both, hath ●●ither of them in deed and in truth. He that loveth God, loveth his neighbour also, 1 Joh. 4. 21. neither can a man love God in truth, that loveth not his brother also, as S. john argueth; If any man say I love God, & hateth 〈◊〉 brother, ●e is a liar, for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? ● Io●. 4. 20. for true is the old saying, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of seeing comes loving.  
Neither can a man love his neighbour as he ought, but he will love God much more; For our brother is to be loved in the Lord; and se● the Lord. And it was well said of Bernard, Licet aliquid diligere preter Deum, ●od● id diligamus propter Deum. Now it is a rule in Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for what any thing is, that is much more. Therefore if we love our brother for God's sake, then do we love God much more.  
Here therefore two sorts of men are to be reproved. The former is of those, who would seem to be forward professors of religion and piety towards God, that are very backward in the duties of charity and righteousness to their brethren: Such were the pharisees, whom our Saviour called hypocrites, bidding us to beware of the leaven of the pharisees, which is hypocrisy; For, saith he, unless your righteousness exceed the righteousness of the Scribes and pharisees, you shal● not enter into the kingdom of heaven, Mat. 5. 20.  
These man are wont to discover their hypocrisy, partly by their words, and partly by their works. By their words, being evil speakers, detractors & depravers of their brethren: who with the same tongue bless God, and curse man, who is made after the similitude of God, jam. 3. 9 But the said S. james, Ch. 1. 26. hath given his censure of these men.  
For, saith he, If any man among you seem to be religious, and bridleth not his tong●●, ●ut de●●●veth his own heart, this man's religion is vain: By their works, cloaking under the show of religion, hard dealing and deceit; having Jacob's voice and Esau's stands, scandalising the profession of religion by their hypocrisy. The Holy Ghost therefore▪ to discover such hypocrites, when he would set down the marks and notes of men truly religious, describeth them commonly by the duties which they perform to their brethren's ●aking them the touchstone, as it were, of their piety and religion towards God, R●al ●5. and 24. jam. 1. 27.  
The other sort is of those, who professing themselves to be Christians, are but 〈…〉 honest men, void of piety and religion towards God, I speak not against civ●ll honesty, which is very commendable and necessary; in so much as they who w●nt it, are worse than some of the heathen that know not God. For many of the Heathen were of a civil and honest conversation, yea, some of them excelled in moral virtues. But I would not have a Christian to rest, in a fair, outward, civil conversation among men, as though 〈◊〉 more were required of him. For if a men, professing himself a Christian, s●●ll have 〈◊〉 more in him then the Pagans who knew not God: can such a one be esteemed a sou●d Christian? Our love of men ●●st proceed from the love of God; the streams of ou● justice and charity towards men, must be derived from the fountain of piety towards God, with●●● faith i● is impossible to please God. Hebr. 11. ●. Without Faith, without piety, without the ●ear of God, without repentance, the best actions of civil honest men, are but splendid● p●ccata. The chiefest care of a Christian must be to worship God, 〈…〉 charity towards men.  
But the mere civil honest man neither worshippeth God in the duties of piety, 〈◊〉 yet in the duties of righteousness; which he performeth as a mere natural ma●, without any respect or relation had 〈◊〉 God: And therefore cannot be said in doing those 〈◊〉 ties to serve God in righteousness, as no● 〈…〉 obedience to God, or for God's 〈◊〉  
Now if they which w●nt either of these are not to be deemed sound Christians, what ●hall we say of tho●● which h●ve neither▪ yea, that not so much as seem to have either? profane and wicked men, who professing themselves Christians, that is to say, men redeemed by Christ, turn the grace of God into wantonness, Judas 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 Holiness, I should discourse of all the duties required in the first Table of the Decalogue; in all which we must think our selve● bound to worship God, if we will worship ●im in Holiness. And under the name of Righteousness, I should treat of all the duties of the second Table, all which we must endeavour to perform to our neighbour in obedience to God, if we would be thought to worship or toserve him in righteousness.  
But first, we are to speak of Holiness; because that is the first and the greatest Commandment, Mat. 22. 38.  
That holiness is a f●●it of our redemption, the Holy Ghost doth plainly testify, Rom. 6. ●2. Being freed from sin, and made servants to God, you hav● your fruit unt● holiness, 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 necessary forerunner of glorification. And therefore if we shall truly worship the Lord in holiness▪ we may be assured, that the Lord hath redeemed us; and consequently, as we have the fruit of our redemption in holiness; so shall we h●ve the end thereof, which is the salvation of our souls, R●m. 6. 22. Apoc. ●0. 6. But contratiwise, if our conversation be unholy and unpure, 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. 〈◊〉 holiness no 〈◊〉 shall s●e God.  
Righteousness also, as hath been said, is in part the fruit and end of our redemption, for being fr●●d from sin, we become the se●vant● of righteousness, Rom. 6. 18. And therefore did our Saulour in his body on the tree bear our sins, that we dying to sin, might live unt● righteousness, 1 Pet. 2. 34.  
But h●re some may object, if righteousness contain the duties With we owe to man, whether our brethren or ourselves; how is it here said, that we are to worship or serve God in righteousness? Answ. This teacheth us that must also, and that principally be careful to worship him in holiness. And this is to be understood of civil callings. But as touching the Ministers of God's 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 public ministry, seeking to glorify God in the edification of the Church, or the members thereof; they do worship God both in holiness and in righteousness.  
By this which hath been said it plainly appeareth, that howsoever we are freed from the curse, the rigour, the terror, & irritation of the Law; yet we are not freed from the obedience of the Law Moral. For freedom from obedience and righteousness, 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 carnal gospelers and Libertines, abuse the liberty which Christ hath purchased, as an occasion to the flesh, turning the grace of God into wantonness, to their own perdition: Yet devilish is the slander of the Papists, who calumniate the doctrine of the Gospel, as if we taught thereby that 
* Bellor●. justif. ●ib. 4. tap. 5.  men are freed from obedience to all Laws whatsoever, of God and man, yea, from the Decalogue itself. But this needeth no answer▪ it being evident to all the world, that we do urge the obedience of the Law Moral as w● as they do, and by better arguments and reasons, than they do. For their chief reasons are taken from the falsely supposed benefits of good works, that they satisfy for sin, justify before God, and merit eternal life. But by these reasons they teach men to mar 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 practice of good works 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 therefore, that works in them that are redeemed or justified, do follow necessarily by necessity of infallibility. And therefore it is impossible, the oath of the Lord being ●●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 pr●cepti, and so by necessity of Duty, which we owe, 1. unto God, to show ourselves obedient and thankful unto him, and studious of his glory; 2. to our neighbour, and 3. to ourselves: likewise necessitat● 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 our Saviour will judge us at the last day. And lastly, necessitate m●di●: for although we are not justified by them, nor saved for them, yet they are the way wherein we are to walk toward our heavenly country; as Bernard w●ll said, that they be, via regni the way to the kingdom, though not causaregnandi, the cause of obtaining the kingdom. For as the Apostle saith, Ephel. 2. 10. we are the workmanship of God, created in Christ jesus unto good works, which God hath before ordained that we should walk in them, as in the way which leadeth to eternal life. This is the way, let us walk in it, Esay 30. 21.   

CHAP. VII.  
The properties of God's worship, and first of the worshipping of God without fear  
THus much of the par●● of God's worship: now follow the propertie●. For it is not sufficient to do that which is good▪ 〈◊〉 we must be careful of the manner also, that it be well done. It is not sufficient to worship God in the parts of his worship; unless they be performed in that manner, which God hath prescribed.  
Our new obedience hath three properties: for therein we are to worship and serve God 

without fear.  
before him.  
all the days of our life.    


The first respecting our enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them.  
The second respecting God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him.  
The third respecting the time, all the days of our life.    
The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear. For without doubt this adverb is to be adjoined in construction to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ For neither was the deliverer without fear, Heb. 5. 7. Mar. 14. 33. Luk. 22. ●3 44. nor the delivered, Heb. 2. 15.  
The second, uprightness▪ or integrity noted in the words, before him.  
The third, constancy or perseverance, noted in these words, all the days of our life.  
As touching the 1. we must in the 1. place endeavour to explain the true sense & meaning of the words. For at the first sight it may seem not well to agree with other places of the Scripture, wherein fear is highly commended.  
For first, the fear of God is the beginning, or chief point of wisdom, that is, of true piety, Psal. a II. 10. Pro. ●: 10. job. 28. 28. By it, as a bridle, men are restrained from evil, (for the fear of God is to depart from evil, Bro. 8. 13.) which bridle being cast off, men run headlong into sin; see Gen. 20. 11. how then can this be promised as an especial blessing to worship God without fear?  
2. S. Pet. 1. Epist. 1. 17. 18. saith, We are therefore to pass the time of our pilgrimage in fear, because we know that we are redeemed by the blood of Christ. Here the Lord promiseth, that he will give us, that we being redeemed by the blood of Christ, shall worship him without fear; so Esay 43. 1. Fear not, for I have redeemed thee.  
3. Solomon, Pro. 28. 14. pronounceth him blessed who feareth always: here Za●hary expounding the blessedness, w●● was promised in abraham's, seed, saith, it is to worship God without fear.  
4. S. Paul exhorteth us, because we have such promises, that to us being redeemed by Christ, God will be our Father, etc. to perfect our sanctification in the fear of God, 2 Cor 7. 1. and elsewhere he admonisheth the redeemed, whose salvation was already begun, to work out their salvation with fear and trembling, Phil. 3. 12. here the Lord promiseth the redeemed, that they shall worship him without fear.  
5. Psal. 2. 11. and 5. 7. God is to be worshipped with fear.  
6. Carnal security, which is the want of f●●r, is, as it were, the cradle of the Devil, wherein he 〈◊〉 men asleep to their perdition; and it, is a brand or mark of the wicked, n●t to have the fear of God before their eyes, Rom. 3. 18. how then can the want of fear be promised 〈◊〉 a● a blessing?  
●or answer to this objection, we are to 〈…〉 fear or 〈◊〉. Fear is to be distinguished? both in respect of the object, and of the subject. 〈◊〉 object, that is, the party or the 〈…〉: The subject, that is the person who fears.  
1. First i● respect of the party feared. For there is a fear of God, & there is a fear of our enemies. God hath delivered us from the hand of our enemies, that we should worship him without fear, not of Him, but of them. For as he hath redeemed us from the service of our enemies, that we might se●ve him, so he hath freed us from the fear of them, that we may fear him alone, and hereunto appertaineth that place of Esay, Chap. 43. 1. Fear n●t (to wit, thine enemies) for I have redeemed thee.  
But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear in respect of our enemies, which is a doubtful fear, may be understood, either metonymically, without cause of fear, or properly, without fear itself. And so there are two degrees of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear; the former, implying the certainty of the object; the latter, of the subject: the former pertaining to all true believers, though but Incipient●, whose salvation is certain and sure (which I call the certainty of the object) though they perhaps be not as yet, nor at all time●●ertain, nor sure of it. The other belonging to proficients, or grown Christians. Of the former, you may with Theophylact understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear, as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger, or cause of fear: So are they said to be secure, or without fear, who are in safety and out of danger, as all the faithful are, being kept safe by the power of God through faith unto salvation, 1 Pet. 1. 5. Of the latter, Beza understandeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confidence or assurance, Ephes. 3. 12. Or as the Apostle speaketh. Titus 2. 13. in assured expectation of salvation; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ●earlesness, is a consequent of the former, That being the foundation of This, when we know ourselves to believe. For if we believe that we are out of danger, we will also be without fear, and according to the measure of this belief, is the measure of this security, or want of fear, and this degree seemeth to be employed in the Hebrew verb hithbarac●, Gen, 22. 18. as I noted before.  
And this I called the certainty of the subject.  
This place therefore is to be understood of the fear of our enemies, that we are to worship God without fear of them; and not of the true fear of God: which all those places, which were objected, as commending fear, did speak of which true fear of God th●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not fearing our enemies, is a fruit and effect. For he that feareth God truly▪ needeth not to fear any thing else, according to that, Prov. 14. 26. In the fear of the Lord is strong confidence.  
2. In respect of the thing feared: fear i● either of the evil of punishment, or of the evil of sin. But this distinction is the same in effect, with that distinction of fear in respect of the subject, whereof I am now to speak.  
3. In respect of the subject, that is, the persons fearing. Fear is either of 

Bond-servants who are under the Law, which is a servile or slavish fear.  
Sons, who are not under the Law, butunder grace, which is a sonlike or shall fear.    
The former is properly called metus, whose effect is metuere ab aliquo, to be afraid of the object, that is, feared. The other is timor (of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose effect is to fear or to reverence the object feared. The former is a fearful expectation of some evil from the party feared: the other is an awful reverence of the party feared, not to offend him by doing evil: so that the formal object of the former, is malum poena, the evil of punishment, in regard whereof they are afraid of God: of the other, malum culpae, the evil of sin, in regard whereof they fear to offe●d or displease God. The former is rather metus poena, then timor Dei, fear of punishment, rather than of God, For if there were no punishment, they that have but this fear, would not fear to offend God. Oderunt peccare mali formidine pocnae.  
The other out of the love of God & of goodness, though there were no punishment to be feared feareth to offend. Oderunt peccare boni virtutis dmore.  
The former being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of bondage, Rom. 8. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of fearfulness, 2 Tim. 1. 7. is a fruit and effect of the Law, forcing and compelling those that are under it to yield some outward obedience for fear of punishment. The other is a fruit of the Gospel, and of faith; when a man being persuaded of God's mercy and goodness towards him in Christ, feareth to offend so gracious a God, and merciful Father, according to that, Psalm. 130. 4. There is mercy with thee that thou 〈◊〉 be f●ared.  
Of this sonlike fear, there is no question, but that we are to worship God therewith, Psal. 2. 11. 5. 7. Nay, we cannot worship God arigh without it, Den. 6. 13. Thou shalt fear the Lord thy God, and serve him: this being one of the chiefest things required in his service, Deut. 10. 12. Eccles. 12. 13. and is therefore called caput sapientiae, the very chief point of wisdom, that is, of true piety and godliness, Psa. 111. 10. Pro. 9 10. Of the other, there may be a question; whether God hath promised to those that are redeemed; that they shall worship him without all servi●e fear; seeing that it is profitable, that men should be restrained from sin by fear of punishment. And to that end doth the Lord threaten judgements and punishments to terrify and to deter men from sin.  
To this I answer, as I delivered before in the doctrine of redemption, that our Saviour in delivering us from the terror and coaction of the Law, doth free us also from servile fear, but we are to consider quatenus, how far forth. For such as is our redemption (I speak of it passively, as it is in the redeemed) such is our freedom from servile fear; to wit, inchoated or begun in this life, and increasing by degrees; complete, and perfect in the life to come, which is called our full redemption; which being not total in this life, doth not free us totally from this servile fear. Full and perfect charity indeed casteth out this fear, and he that thus feareth, is not perfected in charity, 1 joh. 4. 18. But whiles the relics of sin, or rather the body of sin remaineth in us, whiles we are in part flesh, as well as spirit, we have not perfect charity.  
And therefore so far forth, as we are flesh, we are subject to servile fear: yea, so far as we are carnal, we are servants, Rom. 7. 14. 23. but so far forth as we are spirit, we are freed from that fear, as not being under the Law, but under grace: Yet because concupiscence and the corruptions of the flesh, still abide in us; it was expedient for the subduing and mortifying of the fl●sh, that we should in some part be obnoxious to this fear. To which end the rest also of our spiritual enemies, though they be overcome, and we delivered out of their power, are still 〈◊〉 to ●●counter us: that we standing upon our guard, and exercising and maintaining a spiritual warfare against them, may at length triumph over them, and receive the crown promised to those that overcome.  
In the mean time we are freed from this servile fear by degrees, from the time of ●ur justification to our glorification, as our faith, hope and charity do increase, by increase whereof we are more and more enabled to worship God, as without fear, so also with willing and cheerful minds. And therefore we are to be stirred up to labour for the increase of these graces in us, that our fear may be diminished, and our assurance increased; wherein our happiness in this life doth consist.  
Security likewise is twofold, 

Carnal.  
Spiritual.    
The carnal security is, when a man being void of grace, and of the true fear of God, and destitute of faith, hope and charity, goeth on carelessly in his sins without repentance, presuming of God's favour, and ●is own salvation.  
The spiritual security, as I distinguished before, is either of the object, signifying the spiritual safety of the faithful, because there is no condemnation to them that be in Christ. In regard whereof, they worship God securely, or without fear, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger, or cause of fear. The spiritual security, in respect of the subject, is, when a man being justified before God by faith, and assured in some measure of 〈◊〉 is favour, as knowing himself to have received grace to believe, and having peace of conscience, worshippeth God in assured expectation of everlasting life. And of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security, the Holy Ghost speaketh in this place.  
The sum of that which hath been said by way of exposition, is this 〈◊〉 that God hath promised to give the faithful, being redeemed by Christ, to worship him without fear, not without the true fear of God (for that is a chief part of his worship) but without fear of their spiritual enemies; and namely, without fear of damnation: and that in two degrees, so that they may worship him without fear, that is, without cause of fear, securely▪ and safely without danger, because their salvation is certain and sure, there being no condemnation to them that are in 〈…〉  
Secondly, without fear itself, namely, of their enemies, from whose power they believe themselves to be redeemed, and consequently, from the servile fear of God, performing a worship unto him, not of bondslaves (who are under the dominion of the Law) forced and extorted from them by servile fear, but the service of sons yielding voluntary obedience. Not that we are delivered, from servile fear altogether, and at once, in this life, but by degrees, according to the measure of our faith, hope, and charity, wherewith we being endued in some good measure, shall worship the Lord securely, or in security, not carnal, but spiritual, and consequently not in fear of damnation, but in expectation of everlasting happiness.  
Now this being the principal point in this whole text, and the chief thing wherein the happiness promised in Christ, the promised seed, doth consist in this life; viz. to worship the Lord without fear: Therefore as I have stood the longer in explaining the words; so I will endeavour to set down the doctrines and uses, which are to be made of this point.   

CHAP. VIII.  
The first doctrine concerning the certainty of salvation.  
THe first doctrine: that there is a twofold certainty of salvation of all those that truly believe in Christ. The former is called the certainty of the object, in regard whereof, the salvation of all that truly believe, is sure and certain, though they perhaps be not assured thereof. For this is the main promise of the Gospel, that who soever doth traly believe in Christ shall not perish, but have life everlasting, Joh. 3. 16. To my sheep (saith our Saviour) that is, to all the faithful, I will give eternal life, and they shall never perish, neither shall any be able to pluck them out of my hands, Joh. 10. 28. Saint Peter testifieth, I Epist. 5. that the faithful are kept safe by the power of God through faith unto salvation. And the Apostle Paul, Rom. 8. I. That there is no condemnation to them that are in Christ jesus.  
And in this place the Lord by oath assureth them, that they shall worship him without fear, that is, without cause of fear at the least, all the d●yes of their life; yea, such is the certainty of their salvation, who truly believe, that the Holy Ghost doubteth not to affirm, that the● hav●●●ernall, life, joh. 6, 47. 54. ● joh. 5. 11, 12. and tha● they are passed from death to life, joh. 5. 2●. and th●t, whom the Lord hath justified, ●e hath also glorified, Rom. 8. 30.  
The latter i● the certainty of the subject, when a faithful man, sound applying the promises of the Gospel to himself is persuaded, and in some measure assured of his salvation, for he that knoweth himself to believe, may apply the promise to himself, and by appliration be assured of that which is promised.  
This certain●y of persuasion, or assurance, some call special faith▪ special I say, first in respect of the object, which is Christ, and is therefore called sometimes the faith of jesus Christ, Rom. 3. 22. 26. 〈◊〉 2. 16. 2. 3. 22. Phil. 3. 9 sometimes faith in Christ, Act. 20. 21. 24. 24. 26. 18. Gal. 3. 26. faith in his blood, R●. 3. 25. For although by that faith, which doth justify, we do believe all the Articles of faith, and the whole word of God, and every part and parcel thereof, containing threatenings as well as promises; yet the ob●ect of it, ●uatenus justificat, is Christ. For it justifieth, as it is the instrument to receive Christ, who is our righteousness. Secondly, and more especially it is called special, in regard of the effect, which is, specially to apply Christ unto ourselves. And this special Faith is a degree o● that assurance, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some more, in som● less, which some Divines, both Protestants and Papists, not curious to speak so distinctly and properly as they might, have called 〈…〉 this special Faith to be affrance: when indeed fiducia is not Faith, but a necessary and unseparable fruit thereof. So unseparable, that sometimes it seemeth to be employed in the phrase of believing in Christ. For to believe in Christ implieth three things: First, to believe that Christ is the Saviour of all that believe in him; secondly, to believe that he is my Saviour, which is the special faith; and from this followeth the third, as a necessary fruit and effect; that because I believe he is my Saviour, therefore I put my trust and affiance in him for my salvation. But though it be an un●eparable fruit of faith, yet it is not to be confounded with it. For faith is the cause, affiance the effect. For by faith we have affiance, Eph. 3. 12. upon which place Bez● noveth, that they are deceived, who confound faith and affiance. Faith, is a persuasion or assurance of the mind, though working upon the heart: Affiance, is an affection of the heart, though proceeding from the assurance of the mind. The fear therefore of faith is the mind, or intellectual part; of affiance, the heart, which is the seat of the affections. And as it● subject they differ, so also in the object; the object of faith, being verum: of affiance, benumb: there being little difference betwixt it & hope in respect of the time to come, which are oft in the Scriptures confounded, the same word Batach being translated sometimes to trust, and sometimes to hope▪ Notwithstanding in the behalf of some of our Divines, it may be said, that when they call this special faith▪ fiduciam, or fiducial assent; they mean nothing else but a certain persuasion or assurance of that which is believed.  
This special faith the Pap●ts abhor and scorn; and yet cannot deny, but that true Christians ought to labour for assurance, namely the assurance, not of faith, but of hope. They must have a kind of hope, that their 〈◊〉 be remitted, and that they shall be saved; but they may not believe the remission of their sins, or eternal life, as belonging to themselves. Howbeit all their assurance is merely conjectural and uncertain: Neither can they have any sound assurance of hope unless first they had assurance of Faith, for Faith is the foundation of hope, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for, Heb. 11. 1. But howsoever the Papists do scorn the special Faith; yet▪ it is a certain truth, that there is 〈◊〉 not any grace, either more profitable to the faithful, or more necessary. For as all other saving graces in the faithful, proceed from Faith, first apprehending, and after applying Christ unto themselves, in so much, that without it there is no other saving grace; so according to the measure of it, such is the measure of all other saving graces.  
That peciall Faith, which the Holy Ghost worketh in us, by shedding abroad the love of God in our hearts, (that is by persuading our souls of the love of God towards us in Christ) produceth the love of God, (for therefore do we love God, because we are by Faith persuaded that God loveth us first) and consequently, the love of our brother for God's sake. Charity, which is the ●nd of the Commandment, proceeding from faith unfeigned: It worketh in us affiance. Fo● when we believe that Christ is our Saviour, we rest upon him for salvation. It worketh in us hope; for when we believe, that the promises belong unto us, we expect the performance. Faith having begotten affiance and hope, and working by love, begetteth zeal, peace of conscience, Rom. 5. 1. rejoicing in God, and joy in the Holy Ghost, thankfulness, voluntary and cheerful obedience, patience, and comfort in afflictions, etc. And indeed, how can a man love his neighbour for God's sake, who loveth not God much more? how can a man love God as he ought, who is not persuaded of God's love towards him in Christ? which persuasion is this special Faith. And if he cannot love God without Faith, much less can he have the z●al● of God: fo● zeal is the fervency of love. How can a man have affiance in Christ, and rest upon him for salvation, who is not by Faith persuaded, and in some measure assured, that he is his Saviour? How can he hope and wait for th● performance of the promises, that doth not believe that they belong unto him? F●ith being the substance of things ho●ed for. How can a man have true peace of conscience, who is not persuaded, that God is reconcled t● him? How can a man rejoice in God, wh● is not assured of God's favour towards him? How can a man trust in God, that is not persuaded of God's goodness towards him? How can a man be thankful unto God, wh● is not persuaded of God's love and 〈◊〉 towards him? How shall th●y fear God● as sons, that is, fearing to offend so merciful a Father, who are not persuaded that he i● their Father in Christ? Or when they have sinned, how shall they be encouraged to return unto him, if they be not persuaded of his fatherly respect to t●em? How shall they perform vo●●ntary and che●rful ●b●dienc●. who are not persuaded that their endeavours are accepted of him? How shall they pray, who do not believe they shall be heard? Or as the Apostle speaketh, How shall they call ●pon him in whom they have not believed. Rom. 10. 14. How shall they patiently and comfortably bear afflictions, who are not persuaded they be fatherly chastisements, or trials proceeding from God's love, and tending to their good●. Finally, with what heart 〈…〉 worship God, who are not persuaded, that their service is accepted of him.  
And as it worketh all other graces in us; so according to the measure of our Faith, such (as I said) is the measure of all other graces. For the more a man is persuaded of God's love and favour towards him in Christ, (that is▪ by how much the greater is a man's special Faith) so much the more he loveth God, and his neighbour for God's sake; so much the more is he inflamed, with the 〈◊〉 of God: so much the more confidently doth he rest upon Christ for salvation: so much the more he hopet● for, and expecteth the good things promised: so muc●●he more he rejoiceth, and glorieth in God: so much the more he is thankful, to God for his goodness: so much the more he trusteth in God, so much the more the feareth to offend so gracious a God, and so 〈◊〉 a Father: 〈◊〉 offended, he will 〈…〉 return▪ unto God: so much the more 〈◊〉 & comfortably he beareth afflictions, saying with job, Though he kill me, 〈◊〉 will I p●t my trust in him● job. 13. 15. So much the more willingly and cheerfully will he obey and serve the Lord.  
Wherefore it is evident, that they which renounce this Faith, as the Papists do, discover themselves to be void of all saving grace●, and to have no truth nor power of religion in them. But whatsoever they think or speak of special Faith, let us know and acknowledge these three things: First, that it is the duty of every true Christian, that doth truly assent to the doctrine of the Gospel, to apply also by special Faith● the promises of the Gospel unto himself. For this is most profitable, most comfortable, most necessary. Profitable, because from this application of Faith, all oth●● graces do proceed, as hath been said. Comfortable, because by this application, we grow to assurance, as shall be showed. Necessary; first, because That belief or assent is not lively and effectual (as you shall hear) which is not joined with ● desire to apply CHRIST to thyself and with a resolution to acknowledge him to be thy SAVIOUR, and to rest upon him for salvation: For although he, which at the ●●rst believeth only by a●●ent, ●oth not yet actually apply the promises of the Gospel's to himself; yet that assent, if it b●liv●ly and ●ffectuall, worketh both an earnest desire, and settled resolution of application. 2. He ●ha● knoweth himself to believ● by a true assent, and refuseth to apply the promises to himself, he maketh God a liar, as shall b● showed. 3. Where this application is not at least in desire, resolution, and endeavour, there is no other saving grace, as I have proved.  
The second thing, which we are to take notice of, is that it is the chiefest comfort, and indeed happiness of a Christian in this life, by special faith to be assured of the eternal love and favour of God in Christ. For so Za●hary in this place expoundeth our blessedness to be this being redeemed by Christ to worship God without f●ar, etc.  
The third, that seeing it is a thing so profitable, so ●●cessary, and so comfortable that our happiness is to be reposed therein: it is therefore our duty to do our best endeavour, to attain unto the assurance of salvation, and to this special faith: or as the Apostle P●ter●xhorteth ●xhorteth in other words, to give dilig●●nce to make our calling and election sure. 2 P●t. 1. 10. or as the Apostle Paul speaketh, 1 〈◊〉. 6. 1●. to lay up i● st●re, a good foundation against the time to come, that we 〈◊〉 lay hold upon eternal lif●. For though the Apostle in that place doth by this argument exhort them that be rich to works of charity: yet his meaning is not, that those works are the foundation; but that we by doing of them, may gather assurance to ourselves of our justification and salvation, as by testimonies and evidences of our faith: which assurance of special faith is so sure a foundation against the day of trial, as they who h●ve built thereon, cannot by any temptation b● removed▪ but like mount Zion stand fast for ever, or like to three-square or triangular bodies, which, howsoever they be tossed and turned, keep always their positure, which 〈◊〉 undique sursum.  
Now you must not think, that full assurance is obtained at the first, or at once▪ but we must attain unto it by divers degrees.  
And first we are to know, that the ordinary way to exaltation by sound comfort and assurance, is Humiliation: according to that general rule given by our Saviour, after 〈◊〉 had reported the notable humiliation of th● penitent Publican (which rule is also delivered in divers other places of Scripture) that, whosoever exalteth himself shall be abased: but he that humbleth himself shall be exalted, 〈◊〉 18. 14. S. Peter therefore having signified, that the Lord resisteth the proud, but giveth grace to the humble, inferreth this exhortation: humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, 1 Pet. 5. 5, 6.  
This work of humiliation, the Holy Ghost ordinarily worketh in God's children by the ministry of the Law, whereby he revealeth unto us our miserable estate in ourselves, in respect both of our sins, (for by the Law cometh the knowledge of sin. Rom. 3. 20.) and also of the punishment, denouncing the fearful plagues of God for sin, both in this life, and in the world to come. Thus when Peter had declared to the Jews their heinous sin in crucifying Christ; they were pricked in their hearts, and said to the Apostles, Men and brethren what shall we do? Act. 2. 23. 36. 37. When the Prophet Nathan had by a Parable, which he applied to David the King, aggravated his sin, saying, thou art the man: David both privately testified his humiliation to the Prophet, saying, I have sinned against the Lord; 2 Sam. 12. 7. 13. and also publicly professed the same, Psal. 51. But of humiliation for sin, the Publican is propounded as a notable pattern for imitation, Luke 18. 13. And as for humiliation wrought by denunciation of judgements, consider the example of josias, 2 King. 22. 11. 13. 19 Of the Ninivites, jon. 3. 5, 6. In like manner ought we to be humbled before God, when we consider that our sins are so heinous and detestable in the sight of God, that nothing could satisfy the justice of God, or appease his wrath for them, or expiate the guilt of them, but the death and sufferings of the Eternal and only begotten Son of God. Of which death of Christ the blame is to be laid upon our sins, as the meritorious cause, rather than upon those, who were but the instruments of his death. For by our sins we nailed. Christ upon the Cross; by our sins we pierced the precious body of Jesus Christ: we are the men that crucified our blessed Saviour Let us therefore pray to God, that he would pour upon us the spirit of grace and supplication, that looking upon him whom we have pierced, we may mourn for him (being put to death for our sins) as a man mourneth for his only son, Zach. 12. 10. And if the denunciation of God's temporal judgements ought to humble us before God; how much more ought we to be humbled at the consideration, both of the temporal plagues denounced in this world, and also of eternal torments in hell?  
But when these ordinary means of humiliation, by the ministry of the Law, will not prevail; it pleaseth God sometimes, by means extraordinary, or at the least, not so ordinary, to draw men unto him, as it were, by a strong hand, adding to the Ministry of the Word, sometimes afflictions and crosses, and, sometimes terrors and anguish of conscience. By afflictions I▪ sophs brethren were brought to acknowledge their sin, Gen. 42. 21. Manasses when he was in affliction, greatly humbled himself before God, 2 Chron. 33. 12. So did the prodigal son, Luk. 15. 18. according to that, Esay 26. 16. Host 5. 15.  
By terrors also sometimes men are humbled, as Peter, Luk. 5. 8, 9 being affrighted, when by the miraculous draught of fishes he was brought to acknowledge the Divinity of our Saviour Christ: much more the Gaolour, Act. 16. 27. 29. And most of all S. Paul, Act. 9 6. 9  
But here we must beware of an erroneous and dangerous conceit of some, who run into contrary extremes. For as they imagine none to believe, who have not full assurance; so they think none to be humbled as they ought, or effectually called, who are not drawn, either by grievous afflictions, or by the terrors of their conscience, to the brink of despair, as though there were no hope of salvation for them. Indeed it is good for a man to be much humbled in himself, and as job speaketh, to abhor himself, repenting in dust and ashes, and to acknowledge that i● himself, or by his own means, there is n● hope of salvation. But it is either great ignorance, or forgetfulness of Christ, to acknowledge no means whereby to be saved, or if a man acknowledge Christ, it is great infidelity to think that his sins, which are but ●inite, (though many and great) a● more and greater than the mercies of God, and merits o● Christ, which are infinite. Therefore so to be humbled is a fearful sin, and perhaps a greater sin, than any for which he is humbled. Notwithstanding this may be said for the comfort and profit of those whom ●od doth draw by a strong hand, that is, by grievous afflictions, either outward, or inward (which are indeed the most grievous; for a wounded 
* Prov. ●9 14. The spirit of a man will sustain his infirmity, but a wounded spirit who can ●ear?  conscience who shall bear) I say, first, for their comfort, that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt; and that they sometimes do prove the most zealous Professors of Religion, and the worthiest instruments of God's glory; as you see in the example of Paul.  
For their profit they are to be advised, that when they are afflicted either outwardly or inwardly, they would first acknowledge the hand of God, by what means soever the affliction doth happen unto them, and not to seek to remove the hand of God afflicting them; if outwardly, by indirect or unlawful means; if inwardly, by worldly and carnal delights; but to labour, that the end which God propoundeth in afflicting them, may be achieved. 2. That they would humble themselves under the mighty hand of God, whom they have provoked to anger against them; labouring to call to mind their sins, whereby they have offended God; to confess them particularly, to bewail them, and to be sorry for them, because by them they have displeased God, and pierced our Saviour: earnestly and heartily to pray to God for the remission of their sins, for Christ his sake; to promise, purpose, and vow amendment for the time to come. Thus confessing their sins, and forsaking them, they shall be sure to find mercy; and humbling themselves, they shall be exalted, Prov. 28. 13.  
But as I said, ordinarily, the Lord worketh humiliation by the ministry of the Law. Now, that we may be humbled thereby, we are not only to believe the sentence of the Law, denouncing the terrible curse of God, against every one that doth not continue in all the things which are written in the Book of the Law, to do them, Gal. 3. 10. to be true, but also to apply it to ourselves, after this manner; seeing this is most true, as being the undoubted Word of God, that every man in himself is subject to the fearful curse of God, both in this life, and in the world to come, who doth not perform the three degrees of obedience contained in this sentence, that is, to Do the things commanded, to do them all, and to continue in doing all; therefore it cannot be denied, but that in myself, I am most accursed; who, to the not performing of these three degrees of obedience, have added the three contrary degrees of disobedience. For I have not only nor done the things commanded, but also I have done the things forbidden: I have not only not kept all God's Commandments, but also I have broken them all: I have not only not continued in perpetual obedience, but I have also continued in a perpetual course of disobedience. O therefore wretched man that I am, and in myself thrice accursed! O that I were delivered from the fearful curse! O that I were freed from this woeful state of damnation!  
Thus by applying the sentence of the Law to themselves, men come to see and acknowledge their own damnable estate in themselves; whereby they are forced to seek for salvation out of themselves, in Christ; especially, if to the application of the sentence of the Law, they adjoin a serious consideration of the day of judgement (which the Apostle calleth the terror of the Lord.) at which time all of us shall appear before the judgement seat of God, to receive according to those things which we have done in the flesh, 2 Cor. 5. 10, 11. But without this application, men not seeing nor feeling their own misery, neglect the promises of the Gospel, not caring to apply them to themselves: but most ungraciously suffering the most precious blood of Christ, as much as in them lieth, to be spilt in vain; as it is in vain to them, unto whom it is not applied. But when by the pedagogy of the Law, which is a Schoolmaster unto Christ, Gal. 3. 24. men are brought to see and to feel their misery: O then how beautiful are the feet of those who bring glad tidings of salvation! How acceptable is the promise of deliverance to them that are captives; of justification, to them that in themselves are accursed! Of salvation, to them that are lost! In respect of these, the Kingdom of God is said to suffer violence, and these are they which with violence take it to themselves, Mat. 11. 12.  
Thus then being schooled by the Law, by which the Holy Ghost worketh in us the Legal faith, which is a preparative to the Evangelical, we become fit auditors of the Gospel, by which the Holy Spirit worketh in us the grace of justifying faith. And therefore in the next place we must be diligent and attentive hearers of the Gospel, by the hearing whereof 
* Being prepared by the Law, and other legal means, we must attend to the Gospel, Rome 10. 8. 17  cometh faith. In which regard, as the Gospel is called the Word of faith: So also the Preachers of it are not only termed Ministers, by whom you believe, 1 Cor. 3. 5. but also are said to justify men, Dan. 12. 3. and to save them, 1 Tim. 4. 16. 1 Cor. 9 23. as being the instruments of the Holy Ghost, working in us the grace of faith, by which we are justified and saved.  
By the 
* By which the Holy Ghost worketh in us faith, and that in two degrees.  Ministry of the Gospel, the Holy Ghost worketh in us the grace of faith in two degrees; The former is of assent, the other of application. As touching the former: the Holy Ghost having prepared us by the Law, doth in the ministry of the Gospel, first, reveal unto us the mercies of God in Christ. Secondly, he stirreth us up by the Ministers of reconciliation to embrace God's mercies, 2 Cor. 5. 18. 20. and to be reconciled to him: And thirdly, having thus knocked, as it were, at the door of our hearts, he himself doth open out hearts, Apoc. 3. 20. as he did the heart of Lydia, Act. 16. 14. not only to attend, but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth to assent unto, or to believe the Gospel. Neither is it to be doubted, but that by that phrase is meant, that the Holy Ghost did work in her the grace of faith.  
And as touching the latter; the Holy Ghost having opened our hearts to receive Christ, by a true, willing, and lively assent (which is the condition of the promise:) he teacheth us to apply the promise unto ourselves, as belonging to us.  
Here therefore three things are to be done: 1. We are to believe in Christ by a lively assent to the promise of the Gospel. 2. So believing in Christ, we are to apply the promises of the Gospel to ourselves. 3. Having by application attained to some assurance, we must give all diligence, that this assurance may more and more be increased.  
As touching the first: we must be very careful, that our assent to the doctrine of the Gospel, promising salvation to all that believe in Christ, be willing, true, lively, and effectual: otherwise, though we may believe that Jesus the Son of the blessed Virgin Mary, is the Son of God, and Saviour of all that shall be saved (which not only hypocrites, and wicked men, but the Devils themselves after a sort believe) yet we cannot truly be said to believe in Christ. First therefore it must be a willing assent, and therefore approving what we believe; not forced, as that of the devils, and of some wicked men; who being convicted with the evidence of the truth, do, whether they will or no, know and believe the truth of the Gospel, and with horror acknowledge it, jam. 2. 19 Mat. 8. 29. Secondly, it must be true, lively, and effectual. For as there is a twofold knowledge, the one literal, swimming in the brain, informing the judgement, but not reforming the heart and the conversation, serving only to purchase the more stripes: Luk. 12. 47. the other spiritual, not only informing the judgement, but also reforming the heart, and conforming our lives to the practice of that which we know (which in Divinity is accounted the only true knowledge, I joh. 2. 3, 4. for the other, though in regard of the object it is true, because it is the knowledge of the truth; yet it is not true formally, and in respect of the efficacy, or of the effect:) so faith, which sometimes goeth under the name of knowledge or acknowledgement, may be distinguished. For there is a counterfeit, idle, & dead faith; which, having neither root, nor fruit, is uneffectuall, either to justification, or to sanctification; which is the faith of hypocrites, and of all carnal and worldly Professors, which the Papists themselves 〈◊〉 fidem informem. And there is a true, lively, and effectual faith, (which the Schoolmen call formatam, and not amiss, saving that they hold Charity, which, as I have showed, is a fruit and ●ffect of faith, 1 Tim. 1. 5. to be the form thereof,) by which we receiving Christ, and being rooted in him, or engrafted into him, do receive from him spiritual life, Gal. 2. 20. For having, by faith, union with Christ, we have also communion with him, both in his merits to our justification, and in the virtue of his death and resurrection, to our fanctification, Rom. 6. 3, 4, etc. Phil. 3. 9, 10. Now this Assent is effectual to justification, when by it we receive Christ, who is our righteousness▪ For when this belief is willing, lively, and effectual, we do receive Christ not only in our judgements, by this true and lively assent; but also this lively assent working both on the heart and the will, we receive him in our hearts by an earnest desire, that he may be applied unto us, and we made partakers of him, (which desire we express in hearty prayer) and in our will, by resolving to acknowledge him, to be our Saviour, and to rest upon him for our salvation. For 〈◊〉 a man truly and effectually believe, that in himself, and without Christ he is accursed, according to the sentence of the Law, and that in Christ, if he believe in him, he shall be happy and blessed, according to the doctrine of the Gospel: and not desire both to be freed from that damnable estate, and to be made partaker of happiness in and through Christ? can a man truly and effectually believe, that being in himself accursed, he shall, notwithstanding the curse of the Law, notwithstanding the testimony of his own accusing conscience, notwithstanding the accusations of Satan, become happy and blessed in Christ, if he shall believe in him; and not resolve with himself, that, whatsoever the Law, his own conscience, or the Devil can object to the contrary, he will acknowledge Christ to be his Saviour, and rest upon him for salvation? For as the understanding, when it conceiveth any thing to be true, not by evidence of reason, but by the authority of God speaking in his Word, as in matters of faith, hath the concurrence of the will, acted by the Spirit of God, willingly to assent thereunto: So when the understanding, enlightened by the Holy Ghost, conceiveth and judgeth any thing to be good, it commandeth the will to embrace it, the will ordinarily following the judgement of the practi●● understanding.  
To sanctification it is effectual, as it is a grace of regeneration, 1 joh, 5. ●. purifying the heart, and working by love, and transforming a man into a conversation answerable to that which he doth believe, and therefore is ever joined with repentance, which the Holy Ghost regenerating us, with it, and by it worketh in us: and therefore a lively faith is never severed from repentance, nor repentance from it; for as we cannot truly repent, unless we believe; so we cannot truly know that we believe, unless we repent.  
This assent being true, willing, lively and effectual, as I have said, is the very condition required in the promise of the Gospel, and the first degree of justifying faith; which if we have obtained, we may and aught to apply the promise of the Gospel to our selus. This being a matter of excellent comfort, and of singular use, I will prove by plain testimonies of Scripture, and by evident reasons: the rather, because I know, to some it will seem a paradox.  
1. The testimonies of the Scripture are these. For first, This is the saith for which our Saviour pronunoceth Simon Peter blessed, Thou art Christ the Son of the living God, Mat. 16. 16, 17. The like profession is made by the Apostles, joh. 6. 69. and by Martha, joh. 11. 27.  
2. Joh. 20. 31. These are written, that you might believe, that jesus is the Christ, the Son of God, and that believing, you may have l●fe through his Name.  
3. Act. 8. 37. 38. Here is water, saith the Eunuch, what doth hinder me to be baptised? Philip said, If thou believe with all thine heart, thou mayest. And he answered and said, I believe that jesus Christ is the Son of God.  
4. Rom. 10. 9, 10. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. For with the 〈◊〉 man believeth unto righteousness, and with the mouth confession is made to salvation.  
5. This is the Faith, without which it is impossible to please God. For he that cometh to God, must believe that he is, and that he is a rewarder of them that seek him, Hebr. 11. 6.  
6. 1 Joh. 5. 1. Whosoever believeth that jesus is the Christ, is born of God.  
7. 1 Joh. 5. 5. Who is he that overcommeth the world, but he that believeth that jesus is the Son of God?  
1. The reasons. 1. The justifying and saving Faith many times goeth under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement, which is all one with assent, 1 Tim. 2. 4. 2 Pet. 1. 2, 3. or of knowledge, meaning acknowledgement, as joh. 17. 3. Esay 53. 11. My righteous servant (meaning Christ) agnitione sui, by the acknowledgement of himself, that is, by faith in him, shall justify many.  
2. To receive Christ, is to believe in him, joh. 1. 12. By this lively assent, we receive Christ, as hath been said, in our minds, in our hearts, in our wills.  
If any man therefore object, that justifying faith consisteth not in assent, but in application of the promises.  
3. I answer, that there are two degrees of justifying faith, the one, being 〈◊〉 assent to the promise of the Gospel; the other a sound application thereof to ourselves. By the former, as being the condition of the promise, we are justified in foro coelesti, in the court of heaven: by the latter, in the court of our own conscience. By the former, we are justified before God; by the latter, we are persuaded in our conscience, and in some measure assured of our justification.  
4. By the second degree of faith, which some call special faith, the promises of the Gospel's are to be applied. But they cannot be applied to any aright, but only to those, who have the condition of the promise, which is the justifying faith.  
For the Gospel doth not promise justification and salvation to all, but to those only who have a justifying faith.  
Therefore a man must be endued with justifying faith, before he can or aught to apply the promises of the Gospel to himself. For as salvation is promised to them that believe, so damnation is denounced to them that believe not, Mar. 16. 16. joh. 5. 16. 18.  
5. It is a very erroneous opinion to think, that we are justified, or do obtain remission of sins, by being assured, and much more by being fully assured of the forgiveness of our sins: or that we are to believe, that they are forgiven, to the end that they may be forgiven: For justification and remission of sins is promised only to those that believe by a justifying faith; (I speak of those who are adulti, and are come to the years of discretion, not of infants, who are justified sometimes, before they actually believe) therefore a man must have justifying faith before he hath remission of sins, for by faith we obtain remission of sins, and by faith we are justified: and therefore have we believed in Christ, that we might be justified by the faith of Christ) A man's sins must be forgiven, before he can be assured that they be forgiven; and it is absurd to imagine that the assurance that our sins be forgiven, goeth before the forgiveness of them.  
For if a man must believe or be assured of the forgiveness of sins before they be forgiven, than he is bound to believe that which is false. And lastly, a man must ascend by divers degrees of assurance, growing or proceeding from faith to faith, before he can attain to full assurance. And here I hold it expedient, briefly to touch a certain discourse of the learned Chamiers: that it may evidently appear, that they who do not acknowledge this distinction of justifying faith, must of necessity be forced to it. For, whereas Vasques objecteth against us, that we teach, that we ought to believe that our sins are remitted, to the end that we may be justified, and may obtain remission of sins: he answereth, that it is a mere slander: For, saith he, Quid monstri est, credere sibi remissa peccata ut remittantur? Sic enim constituitur fides remissionis prior reipsa ipsa remissione; quod omnem absurditatent superat: Enimveroè si prius remissa credimus, quam sint remissa, falsum nos oportet credene. Quid plura? Nobis potius est p●rsuasissimum, remissa esse peccata antequam credimus, etc. It is a monster, that a man should believe, that his sins be forgiven, to the end that they may be forgiven, for so the faith that our sins be forgiven, should go before the forgiveness itself, which surpasseth all absurdity: Surely, if we are to believe that our sins be forgiven before they be remitted, then must we believe, that which is false. What should I say more? We rather are fully persuaded, that our sins be forgiven before we do believe, etc.  
But say I, if no other justifying faith be acknowledged, but the special faith whereby we are assured of the remission of our sins: and if this also be true (which the Scripture teacheth) that by faith we are to obtain remission of sins, that absurdity will necessarily follow, which he so much di●claimeth. For to hold that the sins of those who are adulti, or come to years of discretion, be forgiven before they do believe, is as great an absurdity as the other; because by faith we obtain remission of sins; neither is remission promised to any, who are of years, but only to those that believe.  
Of necessity therefore we must hold this distinction of faith, viz. that there is one degree of justifying faith, which in order of nature, goeth before remission of sins, by which we obtain forgiveness of sins, and by which we are justified before God: and that there is another degree of justifying faith, which followeth after justification and remission of sins: whereby we being persuaded, and in some measure assured of the remission of our sins, are justified in the court of our own conscience. And of this indeed it is true, that our sins be forgiven, before we believe, or be assured that they be forgiven.  
6. For the further clearing of this distinction of Faith, let us distinctly consider the differences between the two degrees: for 1. By the former, as I have said, we are justified before God in the Court of Heaven, by the latter, we are justified in the court of our own conscience: by the former, we are justified properly; by the latter we are assured of our justification. 2. Of the justification, which we have by the first degree, (which properly is called justification) there are no degrees; but of that which we have by the second degree, which properly is not justification before God, but the assurance of it in our own consciences, there are degrees according to the measure of our faith.  
3. The first degree goeth before the remission of sins, the second followeth after.  
4. Every man is bound upon pain of damnation to have the first degree of faith, which is truly, and firmly to believe, that JESUS the Son of the blessed Virgin, is the Eternal Son of God, and Saviour of all that truly believe in him; but no man ought to have the second, who hath not the first; for a man must first have ●ustifying Faith, which is the condition of the promise, before he ought to believe, that the promise of remission of sins, or of salvation belongeth to him.  
5. The former degree seemeth more properly to be the work of the Spirit regenerating us, 1 joh. 5. 1. the latter of the same Spirit, as it is the Spirit of adoption, sealing us after we have believed, Ephes, 1. 13. 4. 30. Rom. 8. 15, 16, 17.  
6. The former is begotten ordinarily by the ministry of the Gospel, and not by the ministry of the Sacraments, which notwithstanding were ordained of purpose, as I shall show hereafter, that they who have the first degree, might attain to the second. For to him that believeth truly, according to the first degree, the Sacrament is a seal of the righteousness which is by faith, and a pledge to assure him, that so certainly as the sign, so also the thing signified, which is Christ with all his merits, are communicated to him.  
7. The former, as hereafter I will make plain, is fides principiorum; the latter, of conclusions deduced from thence by application, and by necessary consequence.  
8. Of the former, the four first notes of happiness, Mat. 5. are the signs and fruits: of the second, the four latter. For though the Papists make of them eight Beatitudes; yet there is but one Beatitude in this life, whereof Christ is the foundation, and Faith is the instrument, whereby we receive and apply Christ unto ourselves; of which those eight are so many notes. For these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronunciations of blessedness, the Lord Jesus directeth to his Disciples, and in them to all the faithful, saying, Blessed are you poor, etc. Luk. 6. 20. The four first Beatitudes, as I said, are the Notes of the former degree. for those that have the first, are not at the first happy in their own sense and apprehension, but rather the contrary; being poor beggars in spirit, mourning for their wants, subdued by the sense thereof unto meekness; hungering and thirsting after righteousness, which they find themselves to want: and yet our Saviour pronounceth them blessed, which proveth that they are justified before God, though not assured thereof in their own conscience. The four latter are marks of the second degree. For when we are in some measure assured of God's mercy towards us we become merciful to others for God's sake; when we have assurance of salvation, we endeavour to purify ourselves, as he is pure; when being justified by faith we have peace with God; we become peacemakers among men. When men have obtained the assurance of Faith, to them it is given not only to believe in Christ, but also to suffer for him.  
2. Thus much of assent, which being lively and effectual, is the very condition of the Evangelicall promise. Now I come to application, whereby we do attain to assurance. And that we may sound apply the promise to ourselves, we must first be assured, that we have the condition of the promise, which is the first degree of justifying Faith, whereof I have spoken, that is, a true, lively, and effectual assent; which we may know ourselves to have, if our belief be effectual, as before I said, both to justification, as it is when by it we receive CHRIST, who is our Righteousness, not only in our judgements, but also in our hearts, and in our wills: and also to sanctification, as it is, when it produceth the duties of repentance.  
Having therefore the condition of the promise, and knowing that thou hast it, thou art bound in conscience, whatsoever the Papist faith to the contrary, to apply the promise to thyself as belongeth to thee. Dost thou therefore truly believe that Christ is the Saviour of all those that truly believe in him; then thou art bound to believe that he is thy Saviour, that he died for thy sins▪ and rose again for thy justification, that by him thou hast remission of sins, and that by him thou shalt be saved. Otherwise, if thou knowest thyself to have the condition of the promise, and wilt not apply it to thyself; that is, if knowing thyself truly to believe, that Christ is the Saviour, thou wilt not believe that he is thy Saviour, thou makest God a liar, saith S. john, in not believing the record which God gave of his Son. And this is the record that God hath given to us (that believe in Christ) eternal life, and that this life is in his Son. He that hath the Son (as every true believer hath) hath life; and he that hath not the Son, hath not lif●. These things (saith he) I have written to you that believe on the Name of the Son of God, that you may know that you have eternal life, and that you may believe on the Name of the Son of God. The meaning of which last words seemeth to be this: I have written to you that believe on the Name of Christ, by a true and lively assent, but have not perhaps as yet attained to any sound assurance; that you applying the promises of the Gospel to yourselves, and gathering testimonies to yourselves, that they belong to you by such marks, as I in this Epistle have set down; may attain to assurance, and so proceed from Faith to Faith. For without absurdity, the Words cannot be understood of the same degree of Faith. I have written to you that already believe in Christ, that you may believe in him. What? No otherwise then already they do believe? Yes, no doubt, that they which believed in a lower degree without assurance, might know that they have eternal life; and that so attaining to a higher degree of faith, might thereby be assured of salvation by Christ.  
Now, this application is made by a practical Syllogism, the proposition whereof, (which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is the undoubted Word of God.  Whosoever truly believeth in Christ, he shall be saved. 
The assumption is the testimony of our own spirit, which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But I through God's mercy do truly believe in Christ. 
For the Holy Ghost having opened my heart, as he did the heart of Lydia, Act. 16. 14. to assent unto, or to believe the Gospel, I do receive Christ, not only in my judgement, by a firm, willing, and unfaned assent, but also in mine heart by an earnest desire to be made partaker of him, which is the desire of application) and in my will by a settled resolution (whatsoever the Law, mine own conscience, or the Devil, can object to the contrary) to acknowledge him to be my Saviour, and to rest upon him for salvation, which is the resolved purpose of application.  
The conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verdict or testimony of the Holy Spirit, testifying with our spirits in the assumption, according to the word in the proposition.  
Therefore I through God's mercy shall be saved, which is the voice of special Faith.  
The consequence of this, and all other formal Syllogisms, is such, that the conclusion cannot be false, if the premises be true. Otherwise a contradiction would be implied, that is, contradictories would be true together, which is impossible: For if this conclusion should be false, then either the Proposition is not true; that whosoever truly believeth in Christ, shall be saved: or the assumption, that I truly believe in Christ.  
Of the proposition of this Syllogism, there can be no doubt, it being the undoubted word of God, and the main promise of the Gospel.  
Against the assumption, two things may be objected: the one, out of the doctrine of our Divines: the other, out of the doctrine of the Papists. For some of our Divines, define faith to be a full assurance of the love of God concerning the remission of our sins, and eternal salvation by Christ, or in other words to the like effect. But the faith mentioned in the assumption is no such assurance.  
I answer, that our Divines, defining the special Faith, are not to be blamed for defining it according to the perfection thereof; for so every virtue and grace ought to be defined; that so we may learn not to content ourselves with that imperfect measure whereunto we have already attained, but may aspire towards perfection But if any shall hereupon infer, that no man doth truly believe, who hath not that full assurance (as some unadvisedly have done) he shall give occasion to the greatest part of believers, either to despair, that they have not Faith, because they have not full assurance, or because they will not be thought without Faith to presume that they have a full assurance which notwithstanding men do not attain unto at the first, nor at once, but by divers degrees, after much practice of piety, and long experience of God's goodness towards them; and never is so fully obtained before the end of this life, but that somewhat still may, and aught to be added to it.  
The objection of the Papists against the assumption is, that a man doth not know, that he doth believe; and therefore not being assured, that he doth believe, he can have no assurance of salvation. This is in deed the thing which they must stand unto, if they will deny, as they do, the certainty of salvation. For if a man may be assured that he doth truly believe, he may also be assured that he shall be saved.  
But that the faithful may know, that they believe, I prove.  
1. Because every believer is taught to say, I believe in God the Father, I believe in God the Son, I believe in God the Holy Ghost. This profession of Faith every true Christian is bound to make with confidence; therefore every true Christian is bound to know that he doth believe. The father of the demoniac, though endued but with a weak faith, when our Saviour told him, that the cure of his Son was possible, if he could believe, returned this present answer, Lord I believe, help thou my unbelief. Mark. 9 23. 24. The Eunuch, though a new convert, when Philip told him he might be baptised if he did believe with all his heart, answered I believe that jesus Christ is the Son of God. Act. 8. 37. We believe and know that thou art that Christ the Son of the living God. John 6. 69. so John 11. 26, 27. This is that which Augustine affirmeth. Videt (fidelis) ipsam sidem suam, quase credere sine cunctatione respondet The faithful man fee his own faith, whereby that he doth believe, he answereth without delay.  
Object. Yea, but many recite the Creed, saying, I believe, etc. who notwithstanding do not believe, and much less know it.  
Ans. The question is not, what hypocrites and unsound Christians do, or can do, of whom there is no question, but that seeing they do not believe, they cannot know themselves to believe. But every faithful and sound Christian, whom the Seriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he professeth, that he doth believe, doth not only believe, in deed, but also knoweth that he doth believe, and he which doth not know that he doth believe, hath just cause to suspect himself that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sound and approved Christian. But for this there is an evident proof. 2 Cor. 13. 5. Examine yourselves, whether you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, try yourselves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or not. Know you not your own selves, how that jesus Christ is in you except you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not sound, nor approved Christians.  
Those that are commanded to try themselves, whether they be in the Faith, may upon trial know it. Those that may know that CHRIST is in them, may know they do believe, because CHRIST is in us by faith, and if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unsound, who do not know that CHRIST is in them, than all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sound, approved Christians do know it. And wehereas some Papists take acception, that the Apostle speaketh of the true doctrine, which is called the Catholic faith; I answer, first, that a man cannot know that he is in the catho like faith, unless he also know that he doth believe it. 2. The Apostle speaketh of that faith, whereby Christ dwelleth in us, which is not the doctrine, but the grace of Faith. 3. The Apostle vindicateth and proveth his calling by theirs: as we prove the truth of our Church, and of our Ministry against our Separatists, who before their separation, seemed very forward Christians. Try, whether you have a true Faith, and if you have, acknowledge that to have been a true Ministry, by which it was wrought For how can they believe in him, of whom they have not heard, and how can they hear without a Preacher, and how can they preach, unless they be sent? Rom. 10. 14.  
3. These things saith Saint john, have I written to you, that believe on the Name of the Son of GOD, (1 john 5. 13.) that you may know that you have eternal life: which they could not know, unless they knew themselves to believe.  
4. At that day, viz. after the sending of the Holy Ghost, you shall know that I am in the Father, and you in me, and I in you, saith our Saviour, john 14. 20.  
5. The mind is not ignorant of its own a'tions 
* A g●pi. 112. add Paulin●●. c. 2. Meant 〈◊〉 vides, vit●m, v●l●ntate●, cogi●atem, cogitationem, memoriam, cogitationem, intelligentiam, sientiam, fidentuam.  when it understandeth, it knoweth itself to understand, when it discourseth, it knoweth itself to discourse; so when it a●●enteth, it knoweth itself to assent; when it desireth any thing, it knoweth that it doth desire it; when it purposeth, or resolveth, it knoweth that it doth purpose, or resolve, much more being holpen by the Spirit of God, whom we have received from God, that we might know the things which are given unto us of God. 1 Cor. ●. 12.  
6. How should any man glory in the testimony of his own conscience, that he doth believe, or that he doth walk uprightly before God (which is the chiefest (2 Cor. 1. 12. Esay 38. 3.) comfort of all sound Christians) who is not conscious to himself, that he doth believe, and walk uprightly before God, Est ergo quidam modus in conscientis glor●andi, ut noveris sidem tuam esse sinceram, noveris esse spem tuam certam, noveris charitatem tuam esse sine simulatione (In Psal. 149.) saith, Augustine And again, suam (de Trinit. li. 13. c. 2.) quisque fidem apud seipsum videt C. I. fidem videt quisque in cord suo esse, si credit— non sicut corpora.— Non sic videtur fides in cord in quo est, ab eo cujus est, sed eam tenet certisima scientia, clamatque conscientia. And again, though we see not the things which we do believe, ipsam tamen fidem quando inest in nobis videmus in nobis. Epist. 112. c. 4. Menti nostrae fides nostra conspicua est.  
So much of the assumption.  
Upon these premises necessarily followeth the conclusion, which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or verdict of special Faith, concluding the certainty of salvation, by application of the promises to him that hath the first degree of faith. Which in my poor opinion is a most comfortable doctrine.  
But against special Faith so proved, the Papists still object divers things.  
1. That it cannot be truly termed faith, and that for three reasons. For, 1. vere fidei falsum sub esse non potest, the object of true faith cannot be that which is false, but of this, the object may be false, because a man may be deceived in the application.  
I answer: as there is a double knowledge, the on of principles manifest in themselves, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other, of conclusions (not manifest in themselves, but manifested by discourse) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so there is a twofold Faith, the one of principles contained in the word of God; the other, of conclusions deduced from thence: which conclusions though they are not absolutely necessary, yet the premises being true, they cannot be false. But the premises of this practical syllogism made by a faithful man, are true; therefore the conclusion cannot be false. Indeed if the syllogism be made by an hypocrite, or ungrounded Christian, the conclusion is not necessary; because the assumption is false, or at the least, uncertain: false, if he do not believe; uncertain, if he do not know himself to believe; and then the assumption at the most, is but this; but I do suppose that I do believe; and the conclusion must be answerable, therefore I suppose that I shall be saved. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faithful and sound Christian, who doth not only believe. But knoweth himself to believe; as he assumeth, I do know, and I am sure that I do believe; so he concludeth, therefore I know and am sure that I shall be saved.  
2. True Faith is grounded upon the Word, the special 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 general, & quod omnibus promittitur, singulis promittitur; therefore if it be true, that all believers shall be saved, than it is as true, that this or that believer shall be saved; and this the Apostle teacheth, Rom. 10. 9 if thou etc.  
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 whereof I before cited; so there are many which mention or mean the special Faith. As namely all those places, which are very many, and almost innumerable, wherein the faithful do 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, etc. (* 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. etc. Hab. 3. 18. Luke 1. 47. John 20. 28. etc.  
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 Son of God, who loved me, and gave himself for me,  
Likewise in those places where the faithful profess their assurance of justification and salvation, as job. 13. 18, 19 25, 26, 27. Psal. 103. 3. who forgiveth all thine iniquities, Psalm. 32. 5. Rome 8. 35. 38. 2 Tim. 1. 12.  
Secondly, upon the Patrons of special Faith, the Papists do press divers inconveniences and absurdities.  
As 1. If every man be bound to believe in particular his own salvation, than it would follow that every man shall be saved; because no man is bound to believe an untruth: but the consequent is false, therefore the antecedent.  
Answ. I have showed before, that every man is bound upon pain of damnation to have the first degree of Faith, which is to give a firm assent to the promise of the Gospel, 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 Gospel to himself, who hath not the condition of the promise, unless he will pernieiously deceive himself. For, as he that believeth shall be saved: so he that believeth not, shall 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 application, thou shalt undoubtedly be saved.  
The second absurdity] 2. Those that have this special Faith ought not to ask the forgiveness of sins, which notwithstanding our Saviour teacheth his own Apostles to ask. For they that have full assurance of the forgiveness of all their sins, ought not to ask forgiveness, unless 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 grown men in CHRIST. Those that are incipients, pray both that their sins may be forgiven, and that they may have some assurance there of: proficients, and those that be grown men, pray both that their sins may be remitted; and their assurance augmented, for none are so perfect, but that their assurance may be increased.  
2. As we daily sin, so we must daily ask forgiveness, prayer being the means that GOD hath ordained to that end.  
Ob. Yea but saith the Papist; ye forsooth have already full assurance of the remission of all your sins, not only passed, but also to come.  
Answ. It is absurd to imagine, that sins be remitted before they be committed, 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 sin.  
But howsoever the Pope sometimes forgiveth sins to come, yet God doth not; when God justifieth a man, he giveth him remission of sins past. Rom. 3. 25. As for time to come, we teach, that although Christ hath merited, and God hath promised remission of sins of all the faithful unto the end of the world: Notwithstanding, remission of sins is not actually obtained, and muchlesse by special faith believed, until men do actually believe and repent, and by humble and faithful prayer renew their faith & repentance. For as God hath promised to the faithful 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 Baptism, is obtained by the effectual 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 obtaining of the rain, which GOD hath promised, (1 Kings 18. 1. 41.) and the Prophet Elias had foretell, is ascribed (jam. 5. 16. 18.) to the effectual prayer of Elias.  
3. The third absurdity which the Papists put upon the doctrine of special Faith, is, that by it men are animated to commit all manner of sin. As if it were no matter, how many, or how great sins a man doth commit, so long as he is assured by special Faith, that all his sins past, present▪ and to come, are remitted.  
Answ. That which they say of sin to come, is a malicious slander, as I noted before; but I answer: the practice of sin (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 forgiveness of any sin, whereof he doth not repent: and much less can he be assured before hand of the forgiveness of that sin which presumptaously he doth purpose to commit.  
As for the doctrine of special Faith, I do confidently profess, 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 evil. For as I have showed before, the more a man is assured of GOD'S love towards him in CHRIST, in forgiving his sins, and giving unto him eternal life; the more will his heart be inflamed with love towards GOD, and towards his neighbour for GOD'S sake; the more zealous will he be of GOD'S glory, the more thankful for his mercies, the more desirous to please, the more fearful to displease, the more careful to obey him, the more ready when he hath offended to return unto him etc. and therefore not without cause, chasidim. the favourites of GOD, who have experience and assurance of GOD'S special favour towards them, are every, where almost translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, godly.  
3. Having thus by application of the promises to ourselves (as having the condition thereof) attained to some measure of assurance, we are to be careful to use all other means which GOD hath ordained, for the confirming of this assurance.  
The first means is Prayer, both for the spirit of adoption, and for the increase of our Faith.  
As touching the former: forasmuch as special Faith is the work of the Holy Ghost, shedding abroad the love of God in our hearts; we are therefore to entreat the Lord that he would give us his Spirit (which he hath promised to give to those that ask him (Luke 11. 13.) the spirit of adoption, crying, that is, by whom we cry in our hearts Abba Father, Gal. 4. 6. Rom. 8. 15. testifying with our spirits that we are the sons of GOD; and if sons, than also heyers, heyers of God, and coheyers with Christ, Rom. 8. 16. 17. by whom we are sealed to the day of our full redemption, who also is the earnest of our inheritance, 2 Cor. 1. 22. Ephesians 13, 14. 4. 30.  
And as for the other: because full assurance is the highest degree of special faith, unto which we do never so fully attain, but that still more and more may and aught to be added; therefore we are to pray continually for the increase thereof, saying with the father of the Damoniack, Mark. 9 24. I believe Lord, but help thou my unbelief and with the Apostles, Luke 17. 5. O Lord increase our faith. For as Augustine saith, fides fundit orationem, fusa oratio fidei impetrat firmitatem. (De verbis Do. serm. 36.)  
2 Unto prayer we are to adjoin repentance, for our sins; without which neither is our faith lively nor our prayers effectual, the rather, because to it, and to the several duties of it, as proper notes and evidences of a true faith, the promise of forgiveness is made; as namely to confession of our sins, to contrition in being displeased with ourselves, and grieved for them, to deprecation in craving pardon for them, to an unfeigned desire and purpose to forsake them, and to practise the contrary duties. Yea if a man shall as truly desire to confess his sins, to bewail them, and to forsake them, as he doth desire the forgiveness of them; such an one may undoubtedly be assured of the remission of them. For most gracious are the promises of God made unto penitent sinners, as Prov. 28. 13. Whosoever confesseth and forsaketh his sins shall have mercy, so Jerem. 3. 12, 13. Levit. 26. 40, 41. Host 14. 1, 2, 3, 4. 2 Chron. 7. 14.  
More particularly, as I said, to confession, 1 John 1. 9 Job 33. 27, 28. Psal. 32. 5. Luke 15. 21.  
To contrition. Mat. 5. 4. Psal. 34. 18. 51. 17. Esay 57 15. 61. 1, 2, 3. 66. 2.  
To humble deprecation. Zach. 12. 10. Luke 18. 13. Host 4. 2.  
To conversion unto God, and forsaking of sin, Deut. 4. 30, 31. 30. 2. 10. Es. 1. 16, 17, 18. Jerem. 3. 1. 22. 18. 8. Ezech. 18. 27, 28. 30, 31, 32, 33. 11. Joel. 2. 12. Zach. 1. 3. Mal. 3. 7.  
3. To prayer and repentance we must add the diligent and conscionable hearing of the Word, by which Faith (Rom. 10. 17.) as it is at the first begotten, so it is nourished and increased. 1 Pet. 2. 2.  
4. Because Faith begotten by the Word, consisteth at the first in assent, without actual application, therefore to the hearing of the Word is to be adjoined the worthy receiving of the Sacraments, which were ordained to this very end, that those who have the ●irst degree of Faith, may proceed to the second, and go on therein. Dost thou therefore truly believe, that Christ is the Saviour of all those that believe in him? the Sacrament, which thou receivest, is a pledge unto thee, and an assurance that he is thy Saviour; a pledge I say, communicated to the receivers severally, to assure every one that believeth truly according to the first degree of faith, that as certainly as he receiveth the Sacrament; so he is made partaker also of the thing signified, which is the participation of Christ, and all his merits to his justification and salvation.  
5. To these we are to add reading, meditation, conference, etc.  
6. The practice of piety, or leading of a godly life making conscience of all our ways, and walking upright before God. For hereby especially we are to make our calling and our election sure, 2 Pet. 1. 10. for he that doth these things shall never be removed, Ps. 15. 5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before (pag. 37.) More specially by brotherly love, 1 john 3. 14. and the fruits thereof in giving alms, Mat. 25. 35. 1 Tim. 6. 18. 19 and forgiving the offence of others, Mat. 6. 14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith, Mat 6. 12. but more plainly, Luke 11. 4.  
So much of the first doctrine.   

CHAP. IX.  
Two other uses of this property.  
NOw followeth the second doctrine. For if we be enabled to worship the Lord without servile fear, as being freed from the terror and coaction of the law; than it followeth, that we are to worship the Lord with willing minds, as David exhorteth his son Solomon. 1 Chron. 28. 9 and promiseth for himself, Ps. 119. 32. I will run the way of thy commandments when my heart is set at liberty. For therefore hath the Lord freed us from the servitude of sin, and bondage of the law, that we might serve him with free and willing minds. The people redeemed by CHRIST, become a voluntary people, psalm. 110 3. or, as Paul speaketh, his peculiar people, zealous, or studious of good works. Tit. 2. 14.  
Thus the duties both of piety towards GOD, and charity to our brethren, are to be performed with willing minds and cheerful hearts. In the duties of piety we are to serve the Lord with gladness. Ps. 100 2. I rejoiced (saith David Ps. 12. 21.) when they said unto me, let us go into the house of the Lord. More particularly,  
The Word of God is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willingly, 1. Pet. 5. 2. that we may say with the Apostle, Rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as lieth in me I am willing to preach the Gospel, for it must be done in love to CHRIST, and zeal to GOD'S glory, john 21, 15, 16, 17. Act. 20, 28. in love and zeal of our brethren's salvation. 2 Cor. 11. 2. It is to be heard with willingness, after the example of the Beraeans, Act. 17. 11 who received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readiness of mind, desiring 1 Pet. 2. 2. and longing after it, Ps. 119. 131. To be conversant therein. should be our delight Ps. 1. 2. the Word ought to be sweet unto us, even as the honey, and the honey comb, Psal. 19 11. 109. 103. and we should rejoice in it as in all manner of riches. This affection towards God's Word David expresseth, psal. 119. 14, 15, 16, 24. 47. 72. 111. 127. 143. 162.  
We must give ourselves to prayer, as devoted thereunto, Psal. 109. 4. taking delight to confer with God in prayer; and offering up our prayers and thanksgivings, as a willing sacrifice, Psal. 119. 108.  
We must praise God with joyfulness, and give thanks with cheerfulness, Psal. 9 2. 95 2. 95. 1. 2. 63. 5. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is thanks, cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to rejoice; so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with joy, Phil. 1. 3. 4. we must esteem it a blessed thing, wherein we resemble the blessed Saints and Angels in heaven, Psal 84 4.  
We must call the Sabbath our delight, Esay 58. 13: And we must esteem one day spent in the house of God as better than a thousand, Psal. 84. 10. Psal. 26. 8. 27. 4. 84. 1, 2, 3, 4. 10.  
The duties of charity are also cheerfully to be performed, Rom. 12 8. he that showeth mercy let him do it with cheerfulness, drawing forth his soul to the hungry and afflicted▪ Esay 58▪ 10. id est, ex animo liberaliter hilariterque communicans ejus necessitatibus. For the Lord loveth a cheerful giver, 2 Cor. 9 7.  
Finally in doing the will of God, we are to imitate the holy Angels, according to our daily prayer, that we may do the will of God upon earth, as it is done in heaven, that is willingly, readily, cheerfully; following also the example of all examples, our blessed Saviour, whose delight it was, Psal. 40. 8. and whose meat it was to do the will of his heavenly father, John 4. 34.  
As for that obedience, or service, which is extorted from men by servile fear, because it is forced, it is but momentany; For no violent thing is of continuance, and being momentany, it is but counterfeit, whereas true piety is constant and permanent, Such is the obedience and repentance of hypocrites: who when they are affrighted with God's judgements, or afflicted with his heavy hand pretend repentance, and promise amendment: but when the hand of God is removed from them, they return to their former courses, and are so far from learning obedience by that which they have suffered, or feared, that like anviles with often striking they are more and more hardened; according to that, Esay 1. 5. why should you be shricken any more you will add revolt. A notable example hereof we have in Pharaoh, who, as upon the inflicting of the several judgements, promised obedience, Exod. 8. 8. 25. 9 27. 10. 16. 12. 31. so upon the removing of the plagues, he returned to his former obstinacy, Exod. 8. 15. 32. 9 34. 10. 20. 14. 5. Yea in the Israelites themselves; who, when God slew some of them, they sought him, and they returned, and enquired early after GOD, etc. Nevertheless they did but flatter him with their mouth, and with their tongues they lied unto him, for their heart was not right with him, neither were they steadfast in his covenant, Psal. 78, 34, 36, 37. This therefore ought to teach men not to put off their repentance to the time of sickness or old age, or to the hour of death; lest the repentance which then they hope to perform, prove counterfeit. Now, that our obedience may be voluntary and cheerful, and our service of God without servile fear, we are to be adorned with the three Theological Virtues, Faith, Hope, and Charity: for according to the measure of these three graces, in the measure of our spiritual security and assurance, which is the ground of our cheerfulness. Faith; for no man can worship the Lord with a willing mind, and cheerful heart, that is not by Faith persuaded, that his service is accepted of him. The persuasion of Gods love shed abroad in our hearts by the Holy Spirit, that is to say, Faith, maketh us to love him again, and in love to serve him willingly; to whom much is forgiven, they love much, Luke 7. 47. That charity whereby the whole law is fulfilled, proceedeth from Faith unfeigned, 2 Tim. 1. 5. and without Faith it is impossible to please God, Heb. 11. 6. Hope, for they that have fastened their anchor of hope in Heaven, perform the duties of piety and righteousness with a comfortable expectation of everlasting happiness. The hope whereof maketh them easily to swallow all the difficulties and troubles of this life, for the joy that is set before them, and with cheerfulness to serve the Lord, and to finish their course with joy, Act. 20. 24. whiles we hold fast this hope, nothing shallbe able to discourage, or to withdraw us from the voluntary worship of GOD. Not the desires of this world, which to him that hath this hope seem mere vanities in comparison of the happiness hoped for. Not the terrors or bugg-beares of this world, which are not worthy of the glory expected. (see Rom. 5. 2. 3.) Consider the example of Moses, who, when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of GOD, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ (in his members) greater riches than the treasures of Egypt: the reason of all which is this, for he had respect to the recompense of reward Heb. 11. 24, 25, 26.  
Charity, (1 John 4. 18.) which expelling fearfulness, causeth cheerfulness. To him that loveth, the commandments of God are not grievous, 1 john. 5. 3. nor the yoke of CHRIST tedious. Nothing is hard to him that loveth jacobs 7 years of hard service for the love of Rachel seemed to him but a few days, Gen. 29. 20.  
The third use, is a singular comfort, which from hence ariseth to the Faithful. For whereas the Lord in other places, when he would comfort his servants, bideth them not to fear, as Esay 43. 1. fear not, for I have redeemed thee, Luke. 12. 32. fear not little flock, for it is your Father's pleasure to give you a Kingdom: Here in this covenant of grace, he promiseth, and that by oath, that he will give us to worship him without fear, or at least without cause of fear, so Esay 54. 4. which must needs be a singular consolation unto us, whether we respect our condition by nature or by grace. For by Nature we are obnoxious to our enemies, subject to the terror of the law, and to the fear (Heb. 2. 15.) of death and damnation; And though we be in the state▪ of grace, yet are we infirm and weak, not able by our own strength to resist our enemies; The ground therefore of this our being without fear, is not any confidence of our own strength: but first of all, the truth of God, (Heb. 6. 17, 18.) who by oath hath promised that we shall worship him without fear.  
2. Secondly, the power of God, whereby he is able to make good his promise 2 Tim. 1. 12. 1 Pet. 1. 5.  
3. Thirdly, his fidelity, in regard whereof he is also willing to perform his oath, 1 Cor. 10. 13. 1 Thess. 5. 23, 24.  
4. Fourthly, his Fatherly providence▪ Esay 54. 17. Rom. 8. 28. and protection, Psal. 91.  
5. Fiftly, CHRIST'S protection of us as our King, who having vanquished all the enemies of our salvation, and deliveder us out of their hand, none shallbe able to hurt us, Esay 54. 14. 17. and much less to pluck us out of his hand, john 10. 28.  
6. Sixtly, his intercession for us, as our Priest, Rom. 8. 34. 1 john 2. 2.  
7. Seventhly, his union with us as our Head, with whom our life is hid in God, Col. 3. 3. Now as whiles the head (as they say) is above the water, the members cannot be drowned, so whiles our Head is in glory, sitting at the right hand of his Father, none of his members can perish; but as himself hath promised, because I live, you shall live also, joh. 14. 19 wherefore we are to think of ourselves, as of the members of CHRIST, whom the Lord hath quickened together with CHRIST, and hath raised us up together, and made us sit together in heavenly places in CHRIST JESUS. Eph. 2. 5, 6.  
8. Eightly, the testimony of the Holy Ghost the Comfortor, who shedding (Rom. 5. 5.) abroad the love of God in our hearts, & testifying with (Rom. 8. 16.) our spirits, that we are the sons of God, becometh the earnest (1 Cor. 21. 5. 5.) of salvation, sealing us (Eph. 1. 13. 14.) until the day of our full redemption, and not only freeth us from the spirit of bondage and of fear, as being the spirit of adoption, by whom we cry (Gal, 4. 6.) in our hearts Abba father; but▪ also worketh in us peace of conscience, (Gal. 4. 6. Rom. 8. 15. Rom. 5. 1. 5. 14. 17.) and joy in the Holy Ghost. which St. Peter calleth unspeakable and glorious. 1 Pet. 1. 8.   

CHAP. X.  
Of uprightness and of the worshipping of God in holiness before him.  
THe second property of our new obedience is uprightness, signified in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him. Whereby is meant, that we are to serve God in holiness and righteousness, not as before men in eye-services as men-pleasers; but as before God, in sincerity and truth. And so the Lord himself seemeth to expound this phrase Gen. 17. 1. I am God all-sufficient, walk before me, and be upright. For to walk before God, or to walk with God (both which phrases are used in the Scriptures, sometimes jointly, as 1 Kings 3. 6. sometimes severally with God, as did Henoch, Gen. 5. 22. 24. and Noah, Gen. 6. 9 and as we are required to do, Mich. 6. 8. before God, Es. 57 2. as did Abraham, Gen. 24. 40. and Isaa● Gen, 48. 15. David▪ Ps. 116. 9 jotham, who prepared his ways before the Lord, 2 Chro. 27. 6.) it is to behave ourselves as in the sight and presence of God, setting God before our eyes, admitting him to be the beholder, witness, and judge of our actions; that is, to demean ourselves uprightly. And this property is required, not only in the duties of piety, which we perform directly to God; but also in the duties of righteousness, which we owe unto men: for so it is here said, that we should worship him in holiness and righteousness before him; in which two, being sincere and upright, the image of God renewed in us doth consist, Eph. 4. 24. in righteousness and holiness of truth, that is in true, sincere, upright, and unfeigned righteousness and holiness. But first we are to speak of worshipping GOD in holiness before him, or of uprightness, as it hath relation to GOD. In which sense it is opposed to hypocrisy, and so what is upright, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without hypocrisy, or unfeigned.  
What uprightness is] Now what this uprightness is, we may gather by those divers words and phrases, whereby it is expressed, both in the Old Test. and in the New.  
As first, by the word josher (Psal. 25. 21.) which signifieth uprightness, and jashar, which signifieth right or upright, as Psal. 37. 37. job. 1. 1, 8. 2, 3. but more plainly and fully, when it is joined with some other word, as right in heart, signifying the inward disposition; or right in the way, signifying the conversation. For so the upright are called recti●orde, right or upright in heart, as Psal. 7. 10. 32. 14. 36. 10. 64. 10. 94. 15. 94. 15. 125. 4. and uprightness rectitudo cordis, 1 King. 3. 6. Psal. 119. 7. they are also called recti via Psal. 37. 14. upright of way, Psal. 119. 1. or perfecti via, ambulans integer. [Integer vitae Horat.] Psal. 15. 2. whose way is uprightness. Es. 26. 7. their way being made straighy by God. Both which do concur in the upright, for he is properly integer, who is both outwardly strait, that is rectus via and inwardly sound, that is rectus cord. Both must concur, 2 Chron. 25. 2.  
2. By the word Emeth which signifieth truth, for as there is truth in words, opposed to lying, so also in deeds, opposed to dissembling and hypocrisy, which is uprightness, as Io●. 24. 14. Psal. 51. 6. Es. 8. 3. Psal. 145. 18. and as there is a saying, ●2 Chron. 31. 20.) so also a doing of the ruth. joh. 3. 21. 1 joh. 1. 6. and walking ● truth, 2 Joh. 4. and 3 John 3. hence to walk uprightly, is to walk before God in ●ruth. 1 King. 2. 4. and 1 King. 3. 6. in ●ruth and righteousness and uprightness of heart, 2 King. 20. 3. in truth with a perfect heart, and to worship God uprightly, is to worship him in Spirit and in truth, Joh. 4. 23, 24. or as Samuel exhorteth, in truth with all our hearts, 1 Sam. 12. 24.  
3. The most usual word to signify, either the upright is Tham or Thamim, which commonly is translated perfect, as Gen. 17. 1. Deut. 18. 13. Psal. 15. 2. 37. 37. 119. 1. 〈◊〉 uprightness, is Thom or thamim, which ●sually is translated perfection, whereby ●ot legal perfection is meant (which is ●bsolute and complete, not only in respect of the parts, but also of degrees) but evangelical, according to the covenant of grace; which is nothing else) the Lord (2 Cor. 8. 18. Gen. 22. 16. 2 Sam. 7. 2. etc.) accepting in his children the will for the deed) but integrity or uprightness; and is so expounded Psal. 25. 21. jos. 24. 14. job. 1. 1. 8. 2, 3. Psal. 37. 37. For very many in the Scriptures have this perfection attributed to them, who notwithstanding had their imperfections, as Noah, Gen. 6. 9 Job. 1. 1. 8. 2, 3. jacob, Gen. 25, 27. etc. Of Asa it is said 2 Chron. 15. 17. that his heart was perfect all his days: and yet in the next Chapter there are recorded three foul sins which he committed, 2 Chron. 16. 7. 10. 12.  
4. By the word Shalem, which is the Greek is translaned, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full or complete exampls of the first, 1 King. 8. 61. 11. 4. 15. 3. 14. 2 King. 20. 3. 1 Chron. 28. 9 2. Chro. 15 12. of the second Es. 38. 3.  
Of the last 1 Chron. 29 9 16. 9 19 9 25. 2. And in this sense, they that are upright are said to have fulfilled after the Lord, that is fully or entirely to have followed him, Num. 14. 24. 32. 11. 12. Deut. 1 36. jos. 14. 8. 9 14. as chose of those who are not upright, but have a name that they live, and yet are dead; it is said that their works are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full or perfec before God. Apoc. 3. 2, 3. but dimidiata, worshipping and obeying God by the halves not fulfilling after him, Num. 3●. 11.  
5. By the whole heart, being not legally, but evangel cally understood, as when duties are to be performed with the whole heart, or with all the heart, and with all the soul, as Deut. 4. 29. 26 6 30 2. 1 Sam. 12 24 2 Kings 23 3 Psal 1 9 2. 10. 34. (9 I●el 2 12 which being legally understood, import a greater perfection, then is incident to any man since the fall: but being evangelically understood according to the covenant of grace, nothing else is meant thereby, but that they are to be performed with an entire or upright heart, or as David speaketh, Psal. 119. 7. with uprightness of heart.  
6. Not with an heart, and an heart (after the manner of hypocrites, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 1. 8. 4. 8) Psal. 12. 2. 1 Chro. 12. 33. 38.  
7. Without guile, that is hypocrisy, Psal. 17. 1. 32. 2.  
8. As the upright are called recti cord, so also puri cord, pure in heart, Psal. 24. 4. 73. 1.  
Whereby is not meant, that they are wholly pure of free from sin: for who can say I have made my heart clean, I am pure from my sin? Prov. 20. 9 or if an ● shall say so, in him there is no truth, ● joh. 1. 8. But they are pure in heart, who are sincere and upright, purified from the leaven of hypocrisy, jam. 4. 8. in whose heart there is no guile, Psal. 32. 2. who being endued with faith unfeigned, which purifieth their hearts, Act. 15. 9 as the instrument apprehending the blood of CHRIST, which doth purge our hearts from sin, 1 joh. 1. 7. and purifieth our consciences from dead works to serve the living God, Heb. 9 14. and being also endued with this hope, that they shall be like unto Christ in glory, will (1 joh. 3. 3,) purify themselves even as he is pure. But this is puritas inchoata, not perfecta.  
In the new Testament uprightness is expressed sometimes by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God, as not only in this, but also in other places, where we are taught to speak, as before God in Christ, 2 Cor. 12. 19 to preach, as before God in Christ, 2 Cor. 2. 17. commending ourselves to every man's conscience in the sight of God, 2 Cor. 4. 2. and to take care for the people of God, as in his sight, 2 Cor. 7. 12. to hear as before God, Act. 10. 33. Thus▪ both those persons which be upright, are siad to be righteous before God, Luke 1. 6. and those hypocrites, whose heart is not right before God, Act. 8. 21. and those actions and duties, which are upright, are said to be acceptable, pleasing and unproveable before God, 1 Tim 2. 3. 5. 4. Heb. 13. 21. 1 joh. 3. 22. Col. 1. 22.  
2. Sometimes by the word truth, john 4. ●3. 4. 1 Cor. 5. 8. 1 john, 3. 18. Phil. 1. 18. ●ph. 4. 24. hence an upright heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true heart. Heb. 10. 22.  
3. Sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sincerity as 1 Cor. 5. 8. 2 Cor. 2. 17. and 2 Cor. 1. 12. where it is called the sincerity of God, that is, godly sincerity▪ for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sincere, or without mixture, as bread without leaven, 1 Cor. 5. 8. without the leaven of the pharisees, which is hypocrisy, Luk. 12. ●. or as honey without wax (as the word sincere doth signify) or as Hesychius expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pair, sincere, or without deceit, land true. This sincerity the Lord required of the Israelites, by forbidding divers sorts of mixture: as to plant their vineyards, or to ●ow their fields with divers sorts, to plough with an ox and an ass together, to wear a garment of divers stuffs, as of woollen and linen together, Deut. 22. 9 10. 1●. Levit. 19 19  
4. Sometimes the upright man is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a sound, or an approved Christian; such as are not only hearers, but doers also of God's word▪ who are not only in the Church visible, but also of the Church invisible, who are sheep in Christ's flock●, and not goats; wheat in God's floor, and not chaff, corn in God's field, and not tares; children in God's family, and not bond-servants, joh. 8. 34, 35. and contrariwise, those who are hypocrites or unsound Christians are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1 Cor. 9 27. 2 Cor. 13. 5. 2 Tim. 3. 8.) which doth not signify reprobate, as opposed to the elect; but reprovable, as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ that is, approved. 1 Cor. 11. 19 there must be heresies, that those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and approved may be known, jam. 1. 12. Blessed is the man who endureth temptation; for when by trial he shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a sound and approved Christian, he shall receive the crown of life. For temptations and trials, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probations, by enduring and overcoming whereof the upright, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (who have the privilege of perseverance) are discerned and known▪ Sometimes the word is used with some addition, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved in CHRIST, that is an approved Christian, Rom. 16. ●0. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved of GOD, a Tim. 2. 15. for not he who commendeth himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he whom God commendeth 2 Cor. 10. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acceptable or wellpleasing to GOD, and approved of men, Rom. 14. 18.  
5. ●hat which is upright and sincere is sometimes signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for to be upright, is not to be an hypocrite) as Rom. ●2. 9 2 Cor. 6 6. 1 Pet. 1. 22 1 Tim 1. 5. 2 Tim. 1. 5. jam. 3. 17. and sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. ●. sincere or without guil●, And they are said to be upright, in whose spirit there is n● guile, that is hypocrisy, Psal. 32. 2. true Israelites, in whom there is no guile, joh. 1. 48. for such fools are hypocrites, as that they (dancing, as it were, in a net) go about with their flattering words, and fair pretences to deceive ●od Psal. 78. 36.  
6 As in the old testament, so al●o in the new, the upright are called pure in heart, as Mat. 5. 8 and the upright heart is called a heart● Tim 1 5, ●im 2. 2● 1 Pet 1. 22.  
7. Lastly, to walk uprightly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go with a right foot Gal 2. 14. neither treading awry●y dissimulation n●r halting as the Israelites did betwixt God and Baal, 1. King. 18, nor declining to the right hand or to the left, Deut. 5. 32. 28. 14. 2 Chro. 34. 2. or as the Apostle speaketh Heb. 12. 13. to make state or right paths to our feet, according to the exhortation of Solomon, Prov. 4. ●6. as it is rendered by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make right paths to thy feet, and order right thy ways, decline (v. 27.) not to the right hand nor to the left, and as he exhorteth, v. 25. let thine eyes look right on, and let thine eyelids look strait before thee, would you know then what it is to worship God in holiness before him? it is to walk with God, or before God without hypocrisy, in sincerity and truth, with perfect, with pure, with our whole hearts, that is to say, with entire or upright hearts, walking in the way of religion and godliness with a right foot, looking right before us, declining neither to the right hand, nor to the left neither treading awry by dissimulation, nor halting downright, either as neuters in religion, betwixt CHRIST and Antichrist, or as worldlings between GOD and Mammon; nor worshipping or obeying GOD by halves, but approving ourselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and sound Christians, to him that trieth and searcheth the heart and the reins, setting God always before our eyes, and behaving ourselves as in his sight and presence, doing that which is right in his sight.  
Arguments to move us to integrity] Now that we may be moved to labour for this integrity and uprightness of heart, I will use the 3. usual arguments of commendation, viz. the excellency, the profit, and the necessity of it as it were a triple chain.  
1. The excellency of it is such, that first it goeth under the name of perfection: and those thing, which are done (though with great weakness and much imperfection) with an upright hea●t, that is to say with a sincere desire, unfeigned purpose, and upright endeavour to please God, are accepted of God as done with a perfect heart.  
2. Uprightness is the inward beauty of Christ's spouse, in regard whereof, though she be outwardly despicable in the eyes of the world; yet she is glorious within, Psal. 45. 13. like to the Tabemacle, which was a type of the Church, which though outwardly covered with Rams skins and Badgers skins Ex. 36. 19 which made but a homely show; was nevertheless most beautiful and glorious within Or as the spouse in the Canticles c. 1. 5. saith, I am black but comely; black without, as the tents of Kedar, who were scenitae having tents of sackcloth; comely within, as the hangings of Solomon within his house, as the lining thereof.  
3. Integrity is of all things most pleasing to God, Psal. 51. 6. Behold, thou art delighted with truth in the inward parts, I know also my God, that thou triest the heart, and hast pleasure in uprightness, 1 Chron. 29. 17. Yea, I may say more, that to be upright, is not only pleasing to God, but also the pleasing of him, Prov 11. 20. the upright in the way are God's delight. The Hebrew word▪ jashar which signifieth right, is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing, and the verb w●i●h signifieth to be right, signifieth also to please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & is often times so translated, as the nove, Exo 15. 6. Deut. 6. 18. 12 25. 13 18 21. 9 the verb jud. 14. 3. 7. the young woman of Timnah was right in Samsons eyes; that is, she pleased him well, so, 1 King 9 12. 2 Chro. 30. 4 jer. 18 4 Dan 4 24 but most plainly Num. 23. 27. perhaps it will seem right in the eyes of God; that is, as we also translate it, peradventure it will p●ease God.  
In like manner the phrase of walking with God or before God is every where by the 72. translated by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to please God. As Gen. 5. 2●. 24. where it is said, that Henock walked with God, they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he pleased God: so Gen. 6. 9 17. 1. 24. 40. 48. 15. Psal. 116. 9 the son of Syrach speaking of Henoch▪ observeth the same translation, Eccles. 44. 16. so doth the Author of the book of Wisdom. ch. 4. 10. and so doth the Apostle himself, Heb. 11. 5. Henoch before his translation had this testimony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God.  
4. The excellency of uprightness is such, as that it is that virtue which God chiefly requires, Gen. 17. 1. Mich● 6. 8▪ 1 Sam. 12 24. which he most highly esteemeth Gen. 5. 22. ●4. which hath always been the chief commendation of the faithful, as of E●och, Noah, job, etc. 1 King. 3. 6. The chief thing wherein the faithful are to rejoice in time of prosperity, 2 Cor. ●. 2▪ and their chiefest stay and comfort in d●stresse, Esaiah▪ 38. 3. Act. 23. 1.  
The profit.] 2. Put come we to the profit, by which most men (Psal, 4. 6.) are drawn. In general it is said, that God is good to those that are of a clean heart, Psal. 73. 1. according to David's prayer, Psal. 125. 4. more particularly, Psal. 84. 11. the Lord is a sun and shield, the Lord will give grace and glory, and no good thing will 〈◊〉 withhold from them that walk in uprightness. He is a sun, that is, the Author of all comfortable blessings, which are signified ●y light, according to that Psal. 112. 4. to the upright there ariseth light in darkness, that is to say, comfort in afflictions; yea, to them that are upright, the conscience of their own integrity doth minister singular comfort. It was Ezechias his stay and comfort, when he had received the sentence of death, Es. 38. 3. and this was Paul his rejoicing, the testimony of his conscience, that in simplicity and godly sincerity he had his conversation here in the world, 2 Cor. 1. 12. Act. 23. 1. For God to him that is good before him, that is upright, ●iveth joy, Eccles. 2. 26. yea to them▪ all 〈◊〉 joy, and praising of God with joy and gladness is appropriated, Psal. 32. 11. 33.  
64. 10. For lighs is sown for the righteous, and gladness for the upright in●heart, Psal. 97. 11.  
And as the life of the upright is comportable, is upright conscience being unto ●im as a continual (Prov. 1. 15.) feast; ●his end is happy, Psal. 37. 37. Observe the perfect man, and behold the upright, for the end of that man is peace. So Esay 57 2. which is further proved, because uprightness is evermore attended with perseverance to the end, as hereafter shall fully be proved in the Treatise of perseverance. For the integrity of the upright doth guide and preserve them, Prov. 11. 3 Psal. 25. 21. the upright man who is not only a hearer, but also a doer of God's word, is like the wise man, which built his house upon the rock, which could not be overthrown, Mat. 7. 24, 25. wherefore the upright shall never be moved, but his righteousness endureth for ever, Psal. 112. 3. 6.  
The Lord is also a shield to them that walk uprightly, Prov. 2. 7. For the eyes of the Lord perlustrate the whole earth, to show himself strong in their behalf, whose heart is perfect or upright towards him, 2 Chro. 16. 9 which David applying to himself, saith Psal. 7. 10 God is my shield, who saveth the upright in heant.  
He giveth also grace and glory; grace in this life, and glory in the life to come, Grace: for uprightness being the soundness of all graces, God hath therefore laid up in store for the upright Tushijah, whatsoever is sound and truly good, as Solomon saith, Pro. 2. 7. And such is the concatenation of all saving graces, that where any of them in truth, (as they are in the upright) there is a concurrence of them all in some measure: some going before, as cause's producing the rest, others following and presupposing the former. As for example, where is faith unfeigned, there is also hope and charity; and where these are in truth, no other saving grace can be wanting, and therefore ●od may truly be said to give all manner of graces to the upright, as saving knowledge, and true wisdom, Eccles 2 26. which David found by his own experience Psal 119. 98. 99 100 and so of the rest. And upon this soundness of grace followeth the increase of grace, peace of conscience, and joy in the Holy Ghost. 2 Cor. 1. 12. Eccles. 2. 26. assiance and confidence Pro. 28. ●. when fear surpriseth the hypocrites, Es 33. 14. patience, constancy, and perseverance, Luke 8. 15, by which the upright and sound Christians are known, when contrariwise the double-minded man (that is the hypocrite) is inconstant in all his ways. I am. 1. 8. and his heart being not right with God, neither is he steadfast in his covenant. Ps. 78 37. but is subject to defection, ● john 2. 19 as having built upon the sand, Mat. 7. 26.  
The Lord also giveth glory to the upright; for whosoever walketh ●orightly shall be saved, Pro. 28. 18 they shall dwell in the presence of God, Ps 40 13 in the mountain of his holiness, Ps 15 12. Ps. 24. 3, 4. the pure in heart shall see God (in which vision of God our eternal happiness doth consist:) and therefore they are blessed▪ Mat 5 8 Ps 119 1. and not only themselves are blessed, but their children also after them, Pro. 20. 7. Ps 112▪ 2. Of this happiness we have a notable example in Henoch; whom, because he walked with God, the Lord translated into the kingdom of glory. Gen. 5. 24. Heb. 1●▪ 5. to let us understand by this precedent, as being the first mentioned in this kind, what account he maketh of uprightness. Now, if the Lord do grant them glory in his own kingdom, it may not be thought, that he will (Ps. 84. 11.) withhold any thing from them that is good, Luk. 12. 32. any good thing, I say, which they shall ask at his hands: for the prayers of the upright are accepted of God, Pro. 15. 8. and he is near to all that call upon him in truth. Ps. 145. 18. insomuch that whatsoever they do ask they do receive, because they do those things which are pleasing in his sight. 1 john 3. 〈◊〉.  
3. But if neither the golden chain of excellency will allure, nor the silver chain of profit draw us; then must the iron chain of necessity compel us to uprightness. The necessity may be showed by these considerations.  
1. As with uprightness the smallest graces, and the weakest meakest measure of obedience are accepted with God: so without it, the best graces which we may seem to have, are but counterfeit; and the best worship that we perform without it, is but hypocrisy. For the soundness of all grace, and of all worship standeth in uprightness. Our faith therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfeigned. 1 Tim. 1. 5. 2 Tim. 1●5. or ● else it is no true faith; our charity also must be unfeigned, Rom. 12. 9 2 Cor. 6. 6. 1 Pet. 1. 22. that is, we must love in deed, and in truth, and not in word only, and from the teeth outward, 1 joh. 3. 18. jam. 2. 15, 16. Our wisdom likewise must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 3. 17. not that mixt●● prudenti● of our Politicians, which is mingled with disguising and deceit, for such is earthly, carnal and devilish, jam 3. 15. Our repentance also must be unfeigned, and from the bottom of our hearts, joel. 2. 12, 13, not like that of the Israelites, when the hand of God was upon them, who made show of repentance, but their heart was not upright with God, Psal. 78. 34, 36, 37.  
Likewise our obedience must be from the heart, Rom. 6. 17 Yea it must be performed with our whole heart. Deut. 26. 16. 30. 2. 2 King. 23. 3. Psal. 119. 34. 69. If with Amasiah we do that which is right before God, but not with a perfect, that is, upright heart; we may fall away from God, as he did 2 Chro. 25. 2. 14. for when men's hearts are not upright with God, neither are they steadfast in his covenant, Psal. 78. 37. If therefore without uprightness our faith be dead, our love feigned, our wisdom devilish, our repentance unfound, our obedience counterfeit, and so of all other graces, then is uprightness as necessary, I say not, as any one grace, but as all of them put together: uprightness being the truth and soundness of them all, without which they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth; for ens & verum convertuntur. And therefore that which is not a true faith is not faith indeed, and so of the rest, And as the graces, which we seem to have without uprightness are but counterfeit; so all our worship and service of God, without it is mere hypocrisy. Our worship therefore of God must be in spirit and in truth, joh. 4. 23, 24. we must seek the Lord with our whole heart, (whereby seeking, we are to understand the whole worship and service of God) Deut. 4. 29. Psal. 119. 2. Thus David sought the Lord Psal. 119. ●0. Thus Asa and his subjects did make a covenant to seek the Lord with all their hearts, 2 Chro 15. 2. Thus jehosaphat 2 Chro 22. 9  
It is not our bodily exercise 1 Tim 4. 8 but our reasonable and spiritual service that is acceptable to God R●m. 12. 1. It is the heart that the Lord requireth Prov. 23 26 and that he respecteth, 1 Sam. 16 7. If therefore we draw near to God with our mouths, and honour him with our lips, but remove our hearts far from him. Es 29 13. we must expect the reward of hypocrites.  
[Necessary to Invocation.] But let us descend to the parts of God's worship, and first, (To prayer.) to prayer and thanksgiving, which are the two sorts of invocation. If we would have our prayer accepted of God, both we ourselves must be upright, and our prayers also, we; for the Lord delighte●h in the prayer of the upright. Prov. 15. 8. but abhorreth the prayer of the hypocrites, Prov. 28. 9 Es. 29. 13. If therefore we regard wickedness in our hearts (as hypocrites use to do) we must make our account with David, that the Lord will not hear us; Psal. 66. 18. Our prayer must also be upright, when we are to pray, we must prepare our hearts to seek the Lord; 2 Chro. 30. 19 we must pray in spirit. Eph 6. 18. in truth, Ps. 145. 18 Our prayer must be the lifting up of our souls to God, Psal. 5. 1. 86. 4. a lifting up of our hearts with our hands unto God in the heavens Lam. 3. 41 pouring forth of our souls before the Lord, Psal 6●. 8. we must pray out of a pure and upright heart. 2 Tim. 2. 22 with our whole heart, Psal. 119. 145. with lips unfeigned, Psal 17. 1. And to this manner of praying is the promise of hearing our prayers restrained, Psal. 145. 18.  
But if we pray with feigned lips, if in our prayers we speak with an heart, and an heart, Psal. 12. 2. if we ask with our mouth that which we do not desire in our hearts; if in our prayers we pretend that which we do not intend; if we promise that which we do not mean to perform; if we draw near unto GOD with our mouths, and remove our hearts from him, as hypocrites use to do, we shall offer a great abuse to the the Majesty of GOD. For feigned lips are as the Psalmist calleth them, Psal. 17. ●: lips of deceit, whereby hypocrites in their prayers lying unto GOD, Host 7. 13, 14. go about to deceive him.  
The like is to be said of praise and thanksgiving, which if we would have accepted of GOD, both we ourselves must be upright, (for praise is comely for the upright, Ps. 33. 1. for they only can rejoice in GOD: and therefore they alone can praise him aright, Psal. 32. 11. 145. 10.) and our praises also and thanksgiving must be uprightly performed. First, therefore we must prepare our hearts, Psal. 5. 77. 108. 1. and stir up our souls to praise God, Psal. 103. 1, 2. 104. 1. 146. 1. Bless the Lord O my soul, and all that is within me praise his holy Name, then must we sing and praise him with grace Col. 3. 16. that is, with thankfulness, and with gladness in our hearts, with our whole hearts, Psal. 91. 86. 12. 111. 1. 138. 1. that is with uprightness of heart, Psal. 119. 7. Otherwise we shall make but bad music in the ears of the Lord, if there be a discord between our hearts and our tongues.  
Let us come to the ministry of the word, which must uprightly be both preached and heard. The Preacher must not adulterate the Word of God, but as of sincerity, but as of God, in the sight of God he must speak in CHRIST, 2 Cor. 2. 17. 4. 2. not seeking to please men, Gal. 1. 10. but studying to show himself approved to God who trieth our hearts, 1 Thes. 2. 4. 2 Tim. 2. 15. neither seeking his own praise or profit; but seeking only the glory of God in the salvation of the hearers.  
And as the word is to be preached with integrity, so is it also to be heard with uprightness, and to that end, before we come into the house of God, we ought to look to our feet, that is, to our affections, Eccles. 5. 1. and to put off the foul shoes (Exod. 3. 5. Jos. 5. 15.) of our feet that is, our corrupt affections, jam. 1. 21. 1 Pet. 2. 1. that we may receive the word into honest and good, that is, upright hearts, Luk. 8. 15. And when we are come into the assembly, the place of God's presence, we are to set ourselves in the presence of God, that we may say with Cornclius, Act. 10. 33. we are here present before God, to hear what shall be delivered out of his word, And as the Minister must preach, as he that delviereth the oracles of God, 1 Pet. 4. 11. so we must hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word preached ●ot as the word of man, ●ut as it is indeed the word of God, 1 Thess. 2. 13. with earnest attention hanging as it were upon the mouth of the preacher, Luk. 19 48. and so desiring to hear God▪ as we desire to be heard of God, (for without attention being present in body, we are absent in mind,) with a sincere desire (1 Pet. 2. 2. to profit by it, and an unfeigned purpose to practise it For if we be hearers, and not doers of the word, like Ezekiel's hearers, Ezech 33. 31. 32. as we shall play the hypocrites to deceive others, so we shall prove Sophisters to beguile ourselves, ●Iam. 1. 22. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  
To the Sacraments] There remain the Sacraments For as in the old Testament the Circumcision of the flesh was of no value, (Rom. 2. 8. 29 without the circumcision of the heart; so is it to little purpose to have the body washed 1 Pet. 3. 21. with outward Baptism, unless our heart be cleansed with the blood of CHRIST apprehended by fiath unfeigned. For what will it avail us, if without uprightness, of heart we do with Simon Magus profess ourselves to believe, and to be baptised? For if our heart be not right before God, we have, for all our baptism and profession, no part in CHRIST: but do remain as he did, in the gall of bitterness and in the bond of iniquity, Act. 8. 21.  
And as in celebrating the Passeover, the jews were to use unleavened bread: so must we receive the Sacrament of the Lords Supper, (which is the antitype to the Passeover) not with the leaven of hypocrisy, but with the dzymes or unleavened graces of sincerity and truth, 1 Cor. 5. 8. For what will it avail us, if with judas Iscariot, we shall receive the Sacrament, and carry ourselves so smoothly, as he did, that when our Saviour told his Apostles, that one of them should betray him; all of them were as ready to suspect themselves, as him? for if our hearts be not upright, but false, as his was, well may we receive, as Augustine saith of him, pan●m Domini, the sacramental bread, but we shall not receive pan●m Dominum, the Lord, who is the bread of GOD which came down from heaven, john 6. 33.  
But if when we are to receive the Sacrament, we prepare our hearts to seek the Lord, (2 Chron. 30. 1.) and come with upright hearts void of hypocrisy; though we have many imperfections and wants, and though the graces required in a worthy receiver be very small and weak in us; yet if they be in truth, we shall in Christ be accepted, as worthy receivers. But without uprightness of heart, the most glorious show that can be made, either in our preparation, or in the receiving of the Sacrament, is but hypocrisy.  
2. Secondly, the necessity of uprightness is proved by the authority of God speaking in the scriptures, as 1. By the commandment of God imposing a necessity of duty, Deut. 18. ●3. jos. 24. 14. who so requireth it as a main and principal duty, Gen. 17. 1. 1 Sam. 12. 24. Mich. 6. 8. which in all duties is, as it were, all in all and without which all is nothing Act▪ 24 16. For this cause Israel was called jeshurun. Deut. 32. 15. 33. 5. 26. Es. 14, 2 because this was the thing which the Lord required chiefly in every Israelite, this is the true Israelite, john, 1. 47. Rom. 2. 29. This is jacob, Ps. 24. 6. or this is the generation of jacob (who was ish T am, perfectus or integer Gen. 25. 27) this, the Israel of God. Gal. 6. 16. Secondly▪ by the testimony of our Saviour, Mat. 5. 20. except your righteousness exceed the righteousness of the scribes and pharisees (whose righteousness consisted in outward appearance, not in inward truth, they being soured with the leaven of hypocrisy) you shall not enter into the kingdom of heaven. If therefore we have a form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godliness, but deny the power thereof, 2 Tim. 3. 5. if we have lamps without oil Mat. 25. 3. green blades without root. Luke 8. 13. green leaves without fruit, Matth. 21. 19 we cannot please God. And thirdly, by the oath of God in this place inferring a necessity of 〈◊〉; that those, who are the redeemed of the Lord shall worship him in holiness and righteousness before him.  
3. Thirdly if we be not upright, then are we hypocrites, for not to be upright is to be an hypocrite. But pocrisy is a sin most odious into God; and most pernicious to the hypocrite. For as the upright are the Lords delight, so they that be of a perverse heart, that is to say the hypocrites, are an abomination to him, Pro. 11. 20.  
And so pernicious it is to him that is infected therewith, that as there is no assurance of his salvation, (for what hope hath they hypocrite, when GOD shall take his soul job 27. 8▪) so there is great certainly of their damnation, unless they repent: whereof there is less hope: in an hypocrite, then in an open sinner. For which cause our Saviour CHRIST telleth the (M●t, 21. 32.) pharisaical hypocrites, that publicans and h●r●o●s enter into the Kingdom of heaven before them. And such is the certainty of their damnation, that our Saviour Christ, when he would signify, that the wicked servant of whom he speaketh Mat. 24 48. should certainly be damned: he saith, he should have his portion with hypocrites, where shallbe weeping and g●ashng of teeth. v. 51.  
Seeing therefore uprightness is a grace so excellent, that it goeth under the name of perfection, that it is the inward beauty of the spouse of Christ, wherein especially he is delighted, that it is not only pleasing to GOD, but also the pleasing of him: so profitable, that all good things are promised to the up●ight, and no good thing kept back from them; so necessary, that in it consisteth the soundness of all saving graces, and of all religious worship, in so much that without it the best graces are counterfeit, and all our best worship but hypocrisy; so necessary as that without it men can have no assurance that they are redeemed of the Lord, or that they shall be saved: but that as without it they being no better than hypocrites; have no sound hope that they shallbe saved, so there is a certainty and assurance that they shallbe condemned: it behooveth us by all means to labour for this virtue, which is so excellent in itself, so pleasing to God, so profitable, and so necessary to us.  

Other means to uprightness.  
And first, for as much as it is the gift of God from whom every good and perfect gift doth come, jam. 1. 17. for it is he that maketh our way perfect. Ps. 18. 3●. it is he that sweareth in this place, that he will give those that are redeemed to worship him in holiness and righteousness before him we are therefore to beg this grace at the hands of God by hearty and faithful prayer, after the example of David. Ps. 51 10. Create in me a clean heart, O God, and renew a right spirit within me; and Ps. 119. 80. let my heart be sound or thamim upright in thy statutes, that I be not ash. med.  
2. To our p●ayer let us join ou● endeavour to keep a watch over our heart, and as Solomon exhorteth Pro. 4. 23. above all keeping to ●●epe our hearts, fo● out of ●t are the issues of l●●e, that is, as it is the ●ountaine of life, so of living well or ill from whence all our saying and doing do stream: The good man out of the good treasure of his heart, bringeth forth good things, and the evil man out of the evil treasure of his heart, bringeth forth evil things, for out of the abundance of the heart the mouth speaketh. Luk. 6. 45 and accordingly the hand worketh, wherefore in reforming our lives, our first and chief care must be of purging the heart; for that is the foundation of a godly life, without which there is no sound reformation.  
●irst, (saith our Saviour CHRIST) Mat. 23. 26. cleanse the inside of the cup and platter, that the outside may ●e clean also, In vain do we go about to clear the streams, whilst the fountain is corrupt: In vain do we go about to stop the streams, whiles the wellspring floweth in his full course, In vain shall we like the summer fruit be fair and mellow on the outside if we be rotten at the core: In vain have men a name that they live, when they are dead. Apoc. 3. 1.  
And the rather we are to taken care of our hearts, because GOD himself doth especially look unto the heart, 1 Sam. 16. 7. and according to the quality and disposition of the heart, he judgeth of the man. If the heart burn with lust, the man is an adulterer before GOD; if the heart be fraught with covetousness, the man is a thief before GOD, as judas was. joh. 2. 6. If the heart boil with hatred and malice, the man is a murderer before GOD, 1 john 3. 15. If the heart be removed from GOD, and set upon the world, and the things that are therein, then is the man a spiritual adulterer, that is, an idolater before GOD, jam. 4. 4.  
And finally, the heart is to be kept above all keep, because it is deceitful above all things, jer. 17. 9  
3. Thirdly, that we may learn to walk with God, and to behave ourselves as in his ●ight, and in his presence, it is necessary, that we should effectually acknowledge, believe and remember, and upon all occasions meditate of the omniscience and omnipresence of God, after the example of David, who was in respect of his integrity and uprightness, a man according to Gods own heart Ps. 139 the first 12. verses. ●or if we do powerfully, acknowledge, and effectually believe and remember, 1. that the eye of the Lord is in every place, beholding the just and unjust, Pro. 15. 3. 11. and that he knoweth all things, even those which are most hidden and secret, and namely that he knoweth the ●eart, and searcheth the reins, that he knoweth our thoughts before we think them, Ps. 139. 3. and that no thoughts can be hidden from him: job 42. 3. we thereby be moved to behave ourselves as in the sight of God, labouring to approve, not only our words and deeds, but also our inward thoughts and affections to God, who not only knoweth the heart, but especially looketh to the heart. It is the argument, which David useth to move Sol●mon to uprightness. 1 Cor. 28. 9 And thou my son Solomon (saith he) Know thou the God of thy father, and serve him with an upright heart, and willing mind, for the Lord searcheth all hearts, and understandeth all imaginations of the thoughts.  
2. If we would meditate of the omnipresence of God, that God is at all times, in all places present with us, and that we cannot (Psal. 139. 7.) possibly avoid ou● of his presence, that would make us behave ourselves as in the presence of God. Inferiors when they are in the sight and presence of their Superiors, are very careful of their behaviour. He were an ungracious son, or a lewd servant, that would misdemeane himself in the sight and presence of his father, and of his Lord, She were a very lewd and impudent wife, that in the sight and presence of her husband would prostitute herself to another man. This is our case: God is our father, we are his children, he is our Lord, and we are his servants; he is our husband, we are his spouse, and we always are in his sight and presence. If therefore we could truly and effectually believe, and remember this, (which is a most certain and undoubted truth, and no less certain than that there is a God, which of all truths is the most certain truth) we would abstain from sin, neither would we be so shameless, as in his sight; and in his presence to sin against him, see Job 31. 4. 34. 21. Psal. 119. 168. Prov. 5. 21. To this purpose, Seneca (Epist. 11.) admonisheth his friend Lucilius, that he would set before him Cato or Laelius, or som● other grave and reverend person, that so he might behave himself as in their presence: for magna pars saith he) peceatorum tollitur, s● peccaturis testis assistat, a great part of sins would be prevented, if when we are about to sin there were some witness present with us. How much more would the presence of almighty God restrain us from sin, if we had the eye of Moses, the eye of faith, to see him who is invisibly present with us always, and in all places, Heb. 11. 27.  
4. To the meditation of God's omniscience and omnipresence, let us join the consideration of his all-sufficiency. For this is the argument, which not only the Prophet Hanani used to Asa, 2 Chron. 16. 9 the eyes of the Lord perlustrate the whole ●arth, to sh●w himself strong in their behalf, whose heart is upright towards him; but also which God himself used to Abra●am, Gen. 17. 1. I 〈◊〉 God all-sufficient, walk before me, and ●e upright. For what is the reason, why men do play the hypocrites? Is it not because they desire to please men, and to approve themselves to them rather than to God? And why do they seek to please men, rather than God, is it not because they fear men, more than God? or trust in men more than in God? But if we did effectually acknowledge God's all-sufficiency, we would learn to fear him, and to trust in him above all; knowing that no creature is able, either to do us good, unless God use him as his instrument for our good, or to hurt us, unless God use him as his rod to scourge us, and therefore as we would fear him, and trust in him rather than in his instruments; so would we labour to please him above al.  
5. Let us meditate of God's bounty towards us, whereby he hath showed himself all-sufficient to us, (Deut. 33. 16.) and for our good; which argument is used both by Samuel, 1 Sam. 12 24. and by josua c. 24. 14. where having recounted God's bleffing towards them, even from Terah Abraham's father, he inferreth this use, Now therefore fear the Lord and serve him in uprightness and in truth. But chiefly we are to meditate of his spiritual blessings and of the end for which he hath bestowed them. For why did he elect us? was it not that we should be ●oly and blameless before him? Eph. 1. 4. that is to say, upright? why did he redeem us? was it not that we should serve him in holiness and righteousness before him? hath he not reconciled us unto God, that we should be holy and blameless before him? Col. 1. 22. hath he not regenerated us according to God's image, that we should worship him in holiness and righteousness of truth, that is true and upright holiness and righteousness, Ephes. 4. 24. In vain therefore do men profess themselves to be elected in Christ, redeemed by him, reconciled unto God, regenerated by his Spirit, if they be not upright. For the end which God propoundeth to himself cannot be frustrated.  
6. Finally, if the consideration of God's benefits will not move us, let us consider the terror of the Lord, as the Apostle calleth it, 2 Cor. 5. 11. Let us set before our eyes our Saviour Christ, sitting in judgement at the last day, at which time he shall judge the secrets of men, Rom. 2. 16. Eccl. 12. 14. that so we may endeavour in the mean time to walk uprightly before him, and approve ourselves to him, that judgeth secrets; that when he shall appear, we may have confidence, and not be ashamed (John 2. 28.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, not depart from him, as hypocrites shall, flying from the face of the lamb, and desiring that the hills would fall upon them, and hide them from the face of him that sitteth on the throne, and from the wrath of the lamb, (Apoc. 6. 16.) For horrible will thy shame and confusion be, if having professed religion, and made show of christianity before men, thou shalt then before all the world, not only be discovered and convicted to have been an egregious hypocrite, but also be condemned to have thy portion with hypocrites, where shall be weeping and gnashing of teeth. But on the other side, if we shall walk uprightly in GOD'S Tabernacle, we shall rest in the mountain of his holiness; if we be sound and upright members of the Church militant, we shall be inheritors of glory in the Church triumphant; if we be sheep in CHRIST'S flock and not goats, we shall be set at his right hand, and receive that blessed sentence; Come ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world, Matth. 25. 34.   

The signs of uprightness.  
Now, forasmuch as the Lord hath promised to all the sons of Abraham, the heirs of promise, that is to say, to all the faithful, that being redeemed from the hand of our spiritual enemies, he will give us to worship him in holiness before him; it behaveth us seriously to try and examine ourselves, whether we be upright with the Lord our God or not▪ (Deut▪ 18. 13.) For if we be hypocrites and unsound Christians, we can have no assurance that we are the redeemed of the Lord. God having sworn, that to those whom he redeemeth, he will give grace to worship him in holiness and righteousness before him. And to the same purpose, and with the same labour, we are also to try ourselves whether we be hypocrites or not. For such is the imme● diate opposition between uprightness and hypocrisy; that if we be not hypocrites, then are we upright, and chose.  
But here it will be said, that hypocrisy is in all men, either more or less, and that as all men are subject to lying, so also to hypocrisy. This, the Papists whose profession notwithstanding of Christianity (being for the most part a mere formality of religion denying the power thereo●) is mere hypocrisy▪ will hardly grant▪ namely, that the sin of hypocrisy is in all. For they teach, that a man who is justified, as every one of them is, who either in his infancy is baptised, or absolved priest, when he is come to years, is with-without sin; and that there is nothing in him that God hateth, nothing that properly can be called sin, until he draw upon him the guilt of some mortal sin. Thus, saying that they have no sin, they are convinced to have no truth in them, 1 john 1. 8. But we confess▪ that original sin, which is equally in all men by nature, is not only a privation of all spiritual goodness, but also an evil disposition and proneness to all manner of sin; as to infidelity, pride, self-love, hardness of heart, carnal security, hatred, uncleanness, cotousness, ambition, lying, and hypocrisy, etc. and that these sinful corruptions, being so many habitual sins, remain in all men both regenerate and unregenerate; but with this difference, that in the unregenerate they remain in their full strength, and for the most part with increase, as the incrementa of original sin, unless perhaps abated or restrained by the contrary sins, which contrary vices being from evil dispositions, grown to wicked habits, are said to reign in carnal men. But in the regenerate, these corruptions remain only as the relics of original sin, in some measure mortified in them, some more, some less. All which are the infirmities of the faithful but especially those which are less mortified.  
All which, like the scattered fo●ces of rebels vanquished, but not utterly destroyed, still remain ad agonem, to encounter with us upon all advantages. So that in the best of us there remaineth a spice, as of infidelity, pride, self-love, hardness of heart, carnal security, hatred, uncleanness, covetousness, ambition, lying, so also of hypocrisy. But so long as a man seeth, and detesteth this corruption, and laboureth to mortify it, so long as he is careful to a void it, and jealous over himself, lest his profession or other his good endeavours be contaminated or tainted therewith; though there be some matter of hypocrisy remaining in him, yet he is not formally an hypocrite, but is reputed upright. For as it is said both of the faithful themselves in general, though partly spirit, and partly flesh, that they are men spiritual and regenerate, having their denomination from the better part; and also of their actions performed in odedience, though tainted with the flesh, that they are good works; so is it in this particular, even as a wedge of gold, in which there is much dross, is notwithstanding a wedge of gold, though not of pure gold; and as an heap of corn, wherein is store of chaff, is called an heap of corn, though not of pure grain: so the faithful though some dross of hypocrisy and as the Prophet called it tin, Es. 1. 25. remain in them, are notwithstanding upright.  
Therefore though hypocrisy be in all men, yet all are not hypocrites; but they in whom this corruption reigneth without resistance. Yea but in baptism original sin withal his branches is taken away, I answer with Augustine: (De N●ptiis & Concup. 1. ●. c. 25.) it is taken away, first, in respect of the guilt, non ut peccatum non sit, sed ut in peccatum non imputetur, not that it should not be at all, but that it should not be imputed to them that believe, Secondly in respect of the dominion; for it is taken away, not that it should not remain at all but that it should not reign in the faithful. Rom. 6. 14. wherefore as I said, though hypocrisy be in all men, yet none of the faithful are hypocrites.   

Who is an Hypocrite.  
For an hypocrite is he, who being inwardly void of grace, and full of wickedness, maketh an outward show of Christianity, and piety, dissembing that, evil which is in him, and making semblance of that goodness which he hath not: having as even now with the Apostle I said of the Papists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outward formality of religion, but denying the power thereof: Being, as our Saviour saith, like to whited sepulchres which in deed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Mat. 23. 27: like to those summer pears, which being fair and mellow without, are rotten at the core.  
Now, hypocrites are of two sorts, for as of not speaking the truth, that is lying, there are two degrees the one is me●tiri (which is co●tra mentem ire, wittingly to lie, and to avouch for a truth that which himself knoweth, or at least thinketh to be an untruth,) the other mendatium dicere, to tell an untruth, unwittingly, supposing it to be a truth: so of not walking in the truth that is, of hypocrisy there are two degrees. viz. of such as be hypocrites, either wittingly or unwittingly. Both are deceivers; the former, knowing himself to be an hypocrite, goeth about to deceive others, yea God himself with his fair, shows; the other, not knowing himself to be an hypocrite, but being deceived by the devil, and his own deceitful heart Jer. 17. 10. deceiveth himself, as St. james saith ch. 1. 22. Be ye doers of the word, and not hearers only, deceiving your own selves, and v. 26. If any among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is in vain, and likewise S. Paul Gal. 6. 3. If a man think himself to be something when he is nothing, he deceiveth himself. Both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is unsound, being not inwardly and in truth, that which in profession and outward show they would seem to be, to both of them the description of an hypocrite doth agree, they have a formality of religion, but deny the power thereof 2. Tim. 3. 5.  
The former, is the gross and notorious hypocrite, who doth best deserve the name; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite, in the greek tongue, signifieth a stage-player. whose profession it is to take upon him the person of another man, the other, is the close and the most ordinary hypocrite, who being not the man; which he professeth or taketh himself to be, acteth also another person, as well as the other, though not so grossly and as it were upon the stage seeming to himself, and desirous to be reputed of others, that which in deed he is not a good Christian, having a name that he liveth, but is dead. Apoc. 3. 1.  
The former is a damned hypocrite damned in his own conscience, the other is a self-pleasing and a selfe-deceiving hypocrite, pleasing himself, by reason of his profession in his pride and self-love, in his vain presumption and carnal security, in his infidelity and impe●●itency, professing himself to be a true Christian, and yet being a mere worldling, a carnal gospeler, a temporising and temporary professor. Of which sort, by how much the greater is the number, for the world is full of such; by so much the greater must our desire and care be, that we may be cried, and proved, and upon trial found to be sound and upright Christians. Our desire we must express in prayer to God, that we may be proved and upon trial approved (for until we be tried we know not ourselves) saying with David. Ps. 139. 23, 24. Ps. 26. 2. search me O LORD and know my heart, that is, make it know● unto me, try me and know my thoughts, and see if there be any way of wickedness in me, and lead me in the way everlasting, that is, in the way which leadeth to everlasting life. Now GOD doth try both the upright and the hypocrite, though in a different manner. The upright he trieth, both by proving them himself, and that for their good. Deut. 8. 16. and by suffering them to be tempted by others; and that, either to manifest his graces in them, to his own glory, their comfort, and good example of others: (thus he tried Abraham Gen. 22. 12. job and all the martyrs:) or to discover unto them their own weakness, that they may be humbled, and be made the more circumspect for the time to come: And to that end, he doth not only suffer them to be tempted unto evil, but also sometimes (when he leaveth them for a time unto themselves) to take a foil. Thus God for a time left Ezechias, to try him, that he might know all that was in his heart, 2 Chron. 32 31. and therefore those who come to serve the Lord, must prepare their souls for temptation, (Eccles. 2. 1.) But howsoever the Lord suffereth them to be tempted, yet he doth not lead them into temptation; and though he permitteth them sometimes to fall, yet he doth not suffer them to fall away from him.  
The Lord also trieth the hypocrites, that their hypocrisy may be discovered. Therefore our Saviour adviseth his disciples, Luke 12. ●, 2. to beware of the ●eaven of the Pharisees, which is hypocrisy; and his reason is, because nothing is covered, which shall not be discovered. And thus he doth, not only by suffering them to be tempted, & leaving them to themselves; but also sometimes for a punishment of their former wickedness and hypocrisy, he leadeth them into temptation, giving them over to their own lusts, and to the temptations of Satan, not only to fall into sin, but also to fall away from God; which falling away is an evident sign of hypocrisy, 1 joh. 2. 19 wherefore as the son of Syrach well admonisheth, c. 1. 28. 29, 30. Come not to the Lord with a double heart, be not an hypocrite in the sight of men, and take good heed, what thou speakest. Exalt not thyself, lest thou fall, and bring dishonour upon thy soul, and so God discover thy secrets, and cast thee down in the midst of the congregation; because thou camest not in truth to the fear of the LORD, but thy heart is full of deceit.  
Our care we must show by trying ourselves, as the Apostle exhorteth, 2 Cor. 13. 5. Examine yourselves whether that you be in the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, prove yourselves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright.  
Here therefore we are to set down the notes both of the u●r●ght, and also of the hypocrites. The knowledge whereof, as it will be comfortable to so many as are true Christians; so it will be profitable to the rest.  
These notes are either more 

general  
special     

General notes of uprightness.  
The urst general note is set down in the place even now cited, 2 Cor. 13. 5. Prove yourselves, know ye not your own selves, how that jesus Christ is in you unless you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, not ●ound or approved Christians, but hypocrites, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which commonly is translated reprobate) doth not signify a reprobate opposed to elect, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved. See vers. 6, 7.  
But how shall we know that CHRIST is in us, seeing he is in Heaven, and we upon earth? we may know it by his spirit, 1 Joh. 3. 24. which dwelleth in us, Rom. 8. 9 11. and in all his members, which by reason of the union, which is betwixt them and their Head are said to be in Christ, and Christ in them, for even as in the natural body, the feet are united to the head by the same soul, which being principally seated in the Head, is also in all the members: so in the mystical body of CHRIST the lowest members which are upon earth, are united to their Head by the same spirit, which being principally in the head, is also in all the members. But how shall we know that the spirit of Christ is in us? if we be led by the spirit (Rom. 8 14. Gal. 5 18) that is, if we live not after the flesh, but after the spirit And how shall we know that? by the fruits of the spirit and of the flesh, which the Apostle hath set down, Gal. 5. 19 22. The works of the flesh, saith he, are manifest, which are these adultery, fornication, ●ucleannesse, lasciviousness, idolatry, witcherast, hatred or ●mni●yes, c●ntentions, ●mulations, indignations, strife, seditions or divisions, heresies or sects, envyings, murders, drunkenness, revel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comessationes, expressed elsewhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpula, which is translated surfeitings, Luke. 21 34 both of them having their name from their effects; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it troubleth the head by excess of rating and drinking; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, drowsiness, or the drowsy evil, or rather riot, as it is translated, Rome 13. 13. and so ought to be, when it is joined with drunkenness; the French fitly translate it, g●rmandise, and it signifieth excess of be●l chreere in riotous, feasts and compotations, and such like) of the which I foretell you, as I have foretold you heretofore, that they which do such things shall not inherit the Kingdom of God. Now as in setting forth the works of the flesh, the Apostle mentioneth chiefly the offences of the second table; so in setting down the fruits of the spirit, he reckoneth up the duties of the second table opposed to the offences thereof formerly mentioned; and not the virtues of the first table wherein our piety, which is to be tried, 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 fear of GOD, and such like, which are the principal fruits of the spirit; because these are not the notes of trial, but the things to be tried; for the trial whereof, as namely whether we have true faith, the true love and fear of God, etc. The Holy Ghost commonly propoundeth such notes, as express those duties 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 john 3. 14.  
2. joy, opposed to envy and emulation, whereby the carnal man repineth at the welfare of his neighbour, in which the spiritual man rejoiceth.  
3. Peace, opposed to contentions, strife, divisions and factions.  
4. Long-suffering and patience, opposed to wrath and indignation.  
5. Gentleness or kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of charity, 1 Cor. 13 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle hath fully expressed, Eph. 4. 31. 32. Let all bitterness and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice, and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kind one to another, forgiving one another, even as God for Christ's sake hath forgiven you, Col 3. 12, 13.  
6. Goodness, whereby we are free from desire to hurt any body and are ready to do good to all, Gal. 6. 10. even to those that deserve ill of us, ov●rcoming ill with goodness, Rom. 12. 21. opposed to hatred and murder.  
7. Fuith, that is, fidelity or faithfulness, as the word elsewhere is used, Tit. 2. 10. and is one of the weighty points of the law, Mat. 23. 23. A faithful man is he, who is both true in his words, and firm in his promises, both which are tokens of the upright. Ps. 15. 24.  
8. Meekness, or the spirit of meekness, so called 1 Cor. 4. 23. Gal. 6. 1. because in the faithful it is a fruit of the spirit, called also mildness and lenity. (1 Pet. 3. 4. 2 Tim. 2 24, 25. Tit. 3 1) Which being a moral virtue proceeding from humility, charity, patience or long suffering, with which it is joined 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 ●estrayneth anger and grief, with all the fruits thereof, which are called the irascible passions and perturbations of the soul, such as be impatience, desire of revenge, and all insolent cruel, bitter, sierce, harsh, contentious, clamorous, and turbulent disposition towards our nighbour: with which virtue whosoever is endued, is by Solomon preferred before the men of might, Pro 16. 32. for howsoever it be despised in the world, as a sign of fools and mecockes; yet it is of especial account with God, 1. Pet. 3 4. as being the most proper, and if I am so speak characteristical mark of Christ's ●●eepe. Whereby as they best resemble the Lamb of God, Esay 53. 7. who was meek in spirit, and humble in heart, Mat. 11. 29. so are they best discerned from those, who being of an insolent, a ●ierce, an harsh, a cruel and turbulent behaviour; are to be accounted wolves, rather than the sheep of Christ. And therefore it is reckoned by our Saviour among the 8. notes of beatitude Mat 5 5. Blessed are the meek▪ for they shall inherit the land, meaning the celestial Canaan, the land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews 2. 5. as being in Christ the heirs of the world whom the Lord will beaut●fie with salvation. Ps. 149. 4. 76 9  
9 The last is temperance, which is also a moral virtue 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 mankind by generation, and restraying the abuses and disorders thereof. This virtue, as it respecteth the former, is Sobriety in meat, drink, apparel, opposed to drunkenness and bellicheere before mentioned, and vanity in apparel, as it respecteth the latter, it i● called Chastity, opposed to adultery, fornication, lasciviousness and all uncleanness.  
And this was the first general note of difference, that the upright Christian doth know, or may know, that Christ is in him, by the fruit of the spirit: but the hypocrite though he professeth himself a Christian and consequently a member of Christ; yet neither doth nor can know 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 himself 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 advice of our Saviour, (Mat, 6. 46. 18.) to do private duties in secret, rather than before others. The hypocrite, walking as before men, who see the outward man only, seeketh chiefly to approve himself to men; and therefore is more religious before others, then alone; and those good things, which he performeth he doth them to be seen of men, Mat. 23. 5. as our Saviour showeth in the duties of alms prayer and fasting, Mat. 6. 2. 5. 16. And one the other side, those sins 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, he neither carech to do good, nor feareth to do evil.  
3. The upright man preferreth the testimony of his own conscience concerning himself, (2 Cor. 1. 2●. 1 Cor 4. 3. job 31. 36) before the opinions of other men, and therefore laboureth to keep his conscience clear towards God and towards men. The hypocrite preferreth the opinion of others concerning himself before the testimony of his own conscience not regarding the verdict of his own conscience condemmning 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 seem to be good, rather than to be so; and to be evil rather than to seem so; which is extreme madness, seeing it is better to be good then to seem good; and worse to be evil, then to seem evil.   

The special notes respecting.  
The spiciall notes respect either good things intended by the upright and pretended by the hypocrite; or evil things, whether of sin, or of punishment.  
Good things, as their 

Profession of Religion,  
Worship of God,  
Obedience,  
Graces.    
The profession of the upright is i● truth,  
Both in respect of the 

Purpose and desire of his heart.  
Practise of his life.    
The purpose of his heart is sincere, without any sinister, sinful, or worldly re●spects; or if any worldly respects may seem to concur, yet they are not the chief, 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 resolved (Luke 14. 28. 13.) not to forsake his profession for a world, nor willingly and wittingly to violate his conscience, though he might gain never so much, for what would it profit a man to gain the whole world and to lose his own soul●? 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 ca●e of keeping a good conscience, caring indeed for neither, ●urther than they may stand with the fruition of his worldly desires; halting betwixt God and Mammon, and dividing himself between them; but so, as to God he giveth the outward, show, and to Mammon his heart, of such Mammonists the Apostle speaketh, Phil. 3. 18, 19  
There be many (saith he) that walk o● whom I have told you often, and now tell you weeping, that they are the enemies of the cross 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 mind and affect principal earthly things: These men, when they are brought to this exigent, that either they must make shipwreck of a good conscience, and perhaps forsake their profession, or forgo their worldly desires; they will readily violate their conscience, and renounce their profession, rath●r then they will be disappointed of that worldly thing, which they principally affect, and which is in deed their God.  
Such a profession made Saul 1 Sam. 18. of providing 〈◊〉, when in his covetousness he spared all the best of the cattle which he ought to have destroyed. judas (john 6. 71. ●2. 6.) who for his gain followed Christ, being a those, and for all his fair shows, a Devil. The people that followed our Saviour, that they might be filled. (john 6. 26.) Ananias and Sapph●ra, who seemed ●orward professors, but were worldlings, Act. 5. and in a word all such, to whom not godliness is gain, but gain is godliness. (1 Tim 6 5, 6.) These men professing themselves Christians, do withal profess themselves to be pilgrims on earth, (Heb. 11. 13.) citizens of heaven, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and country is above, (Phil. 3. 20) but in deed behave themselves like earthworms, being wholly addicted, and as it were glued to the earth, and worldly desires, not desiring nor expecting a better country, (Heb. ●. 14. 1●.) but placing their Paradise upon earth.  
Sometimes also they pretend religion to their wicked designs as the Scribes and Pharisees, (Mat. 23. 14.) who devoured widows houses, and for a pretence made long prayers; even as the Priests and Jesuits at this day do prey upon their devout Proselytes. Absolom when he intended rebellion, pretended the performance of a vow, 2 Sam. 15. 7. jezabel, when she 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 show 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 sin, because they think they are bound thereto by oath: as Herod, rather than he would break his oath, beheaded john Baptist: so they sin double, first in their promise, but much more in the performance. The high priest Caiphas (Matth. 16. 25.) when he sought most unjustly to condemn our Saviour unto death, in an hypocritical zeal rend his clothes, pretending that he had spoken blasphemy. And what zeal soever those Priests and Pharisees, which most hotly persecuted our Saviour, pretended towards God and his Law yet their true intent was This is the heir, 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 professor, and i● some measure (Tit. 2. 24. zealous of religion, The hypocrite is backward, careless and luke warm, Apoc. 3. 17.  
So much of the intent, purpose, and desire of the heart; now followeth the practice.  
The upright, being Christians within, (Rom. 2. 10) and not without only, do 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 jesus, Ephel. 4. 21, 22, 23, 24. joining works with faith, (jam 2. 24) and doing with hearing, (jam 1. 2.) and well-doing with saying well, sanctification with justification, (2 Cor. 17.) living not after the ●lesh, but after the spirit, which by the Apostle is propounded as the proper sign of those who be in CHRIST, Rome 8. 1.  
The hypocrites, being Christians without, (Rom. 2. 28) and not within▪ profess the truth, but do 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 ●aith (jam. 2. 14) without works, justification without sanctification; saying well, but doing ill, being hearers of the word, but not doers; being fruitless branches in the vine, John 15. 2. 6. siggetrees in God's vineyard bearing no sigges, Luke 13. 6. having leaves but no fruit; like the figtree which Christ cursed, Matth, 2●. having lamps, but no oil, 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 kingdom of heaven.  
God's worship.] Now I come to the worship of God; first, in general: The up●ight worship the Lord in spirit and in truth, 1 King. 3. 6. the hypocrites draw near the Lord with their mouths, but remove their hearts far from him, Es. 29 13. Mat. 15. 7, 8.  
In special the upright pray in truth, Ps. 145. 18. with lips unfeigned, Ps. 17. 1. lifting up their hearts, Psal. 25. 1. (Lam 3. 41.) and pouring forth their souls (L●m. 1. 15.) before the Lord. The hypocrites in their prayer cry, but not with their heart, Host 7. 14. They lift up their eyes and their hands, but not their hearts; they pour forth their voice, but not their souls. Their prayer is but a lip-labour, for both their mouth speaketh what their heart doth not think, making a common and perpetual trade of praying with wand'ring thoughts, (which I deny not sometime to be incident to the upright) and also ask with their mouth that which they do not desire in their heart, promising (especially in time of affliction) (Ex. 10. 17. Ps. 78 34) what they do not truly mean to perform, pretending what they do not intend, making show of that which they are not (as in the Lord's prayer throughout) craving that in prayer, which they do not seek by any endeavour of their own, or by use of other means ordained of God.  
Thanksgiving] The upright praise God with grace, (Col. 5. 16.) that is thankfulness in their heart, and with humility acknowledging their own unworthiness, (Gen 32. 10. 1 Chron 29. 14.) and Gods undeserved favour towards them. The hypocrites give thanks without thankfulness, without humility; praising themselves, (Luk 18. 11.) when they should praise God, or if they do praise him, they do it to this end, to praise themselves.  
But here it may be demanded; may not a man praise God for his grace and blessings bestowed upon him, unless withal he shall seem with the Pharisey, Luk 18. to praise himself.  
Whereunto I answer; first, the Pharisaical hypocrite thanketh Go● for that which he neither hath received, nor yet expecteth from God: which is both falsehood and arrogancy. But the upright man thanketh God for that which he hath received, or assuredly hopeth to receive, (as Zachary in this hymn praiseth God for our redemption by the promised Messias, before CHRIST was borne,) which to do is not arrogancy, but thunkfullnesse; not falsehood, but truth.  
2 The hypocrite thanketh God to that end and purpose, not so much to praise God, (to whom he is a false witness,) 1 Cor. 15. 15. as to praise himself. The upright man in thanking God seeketh not his own praise, but the glory of God, stripping himself of all praise, that God alone may have all the glory. For he thanketh God, as I said, in humility, acknowledging his own unworthiness, and the more, he extolleth the undeserved bounty and favour of God towards him, the more he depriveth himself of praise: and on the other side, the more he acknowledgeth his own unworthiness, the more he magnifieth God's goodness towards him. Thus jacob, Gen. 32. 10. O Lord (saith he) I am less than the least of thy mercies: and David, 2 Sam. 7. 18. Who am I O Lord God, and what is my house, that thou hast brought me hitherto? and ● Chro. 29. 14. but who am I, and what is my people? etc.  
Preaching] The upright Preacher endeavoureth to approve himself to God, 2 Tim. 2. 15. 1 Thess. 2. 4. seeking sincerely the glory of God in the salvation of the The hypocrites preach themselves, and not the Lord Jesus; not seeking God's glory in the edification of the people, but their own praise, or profit; not striving to approve themselves unto God, but to please carnal men, which whosoever doth, he is not the servant of Christ, Gal. 1. 10, Herein, they grievously offend, who affecting the praise of humane eloquence, feed the people as Heliogabalus did his parasites, with painted dishes; and in steed of drawing forth the two edged sword of the spirit, bring forth an embroidered sheath; professing themselves ambassadors from God, but bringing no message from God, which concerns the people to hear, either for the informing of their judgements, or reformation of their lives, whose preaching serves for no other use, but to please the itching ears of carnal men, and to work in them a loathing of the sincere food of God's word.  
The upright preacher is careful to practise that which he preacheth unto others, and to avoid that in his own preson, which he reproveth in others.  
The hypocrite say, (Mat. 23. 8.) but do not, commending that to others which themselves have no desire nor care to practise; and reproving that in others whereof themselves are no less guilty, Rome 2 21, 22. Ps. 50. 16. who therefore may expect both from the hearers this censure, Medicecura toipsum; and from God this sentence, out of thine own mouth will I condemn thee thou unsaithfull servant, Luk. 19 22.  
Hearing] The upright hearers take heed how they hear. Luk. 8 18. hearing the word of God preached, as the word of God, (1 Thess. 2. 13.) (acknowledging God's ordinance,) as in the sight of God, (Act 10. 33.) with humility and submission, with reverence and attention receiving the seed into upright hearts, (Luk. 8. 15.) as it were into good ground, with desire to profit by it, (1 Pet. 2. 1.) and care to practise it, being doers of the word, and not hearers only, (jam. 1. 22.)  
The hypocrite hear, not regarding, so they do hear, how they hear, not looking to their feet, who they are affected, but come so disposed as to a stage-play, desiring that their itching ears may be delighted with vaniloquence, rather than their hearts to be edified with sound and profitable doctrine, not acknowledging God's ordinance, nor behaving themselves as before him, hearing without submission as to God's word, hearing not as learners, but as censurers, without reverence, without attention, being present in body, and absent in soul, without desire to profit by it, without any purpose or care to practise it, receiving the seed into stony ground, or else among thorns, like to ezechiel's hearers, c. 33. 31. 32. they come unto thee (saith the Lord) as the people of God do use to come, and they sit before thee as my people, and they hear thy words, but they will not do them, for though with their mouths they make show of much love and delight, yet their heart goeth after their covetousness; And lo thou art unto them as a very pleasing song of one that bathe a pleasant voice, and can play well on an instrument, for they hear thy words, but they do them not.  
Sacraments, Baptism] The upright are careful in some measure to perform their vow made in Baptism, and to find the effect and fruit thereof: which is to seal and assure to them that believe and repent, their union and communion with Christ, for they receive Christ by a true faith are baptised into Christ, Gal. 3. 27. and consequently put on Christ.  
The hypocrite resteth in the outward baptism, as if the washing of the flesh did save, (1 Pet. 3. 11.) taking no care to perform his vow made in baptism; who therefore though baptised, hath no part in Christ, because his heart is not upright in him, Act. 8. 21.  
The Eucharist] The Upright are careful, not only 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 seek the Lord and so receiving the sacrament with the unleavened graces of sincerity and truth (1 Cor. 5. 8.) do eat the body of Christ and drink his blood.  
The hypocrites not greatly caring how they receive, so they do receive, not preparing their hearts to seek the Lord, not caring to prove, and much less to approve themselves unto him, coming to the Lords table as the guest without the wedding garment, endued neither with saving knowledge, nor true faith, nor unfeigned repentance, nor sincere love, with which graces every worthy receiver is in some measure qualified: but being soured with the leaven of hypocrisy do eat the bread of the Lord, as judas did, but not panem dominum that is the Lord who is the bread of life which came down from heaven.  
Obedience] Thus much of the worship of God, now we are to speak of obedience. For, 1. the upright yieldeth simple obedience to the commandments of God, (Heb 11. 8.) not consulting with flesh and blood, as for the commandments of men, he observeth them no further then in obeying them he may obey God, Ex 1. 17. Act. 4 19 5. 29. Dan 3. 18. 6. 10.  
The hypocrite is more careful to observe the commandments of men, Mat. 15 9 6. then the commandments of God; insomuch that for the commandments of men he maketh the commandments of God of none effect, yea he scarcely obeyeth the commandments of God any further, then as they are commanded by men, insomuch that he embraceth Religion itself, as commanded by the Sovereign Prince, being ready to change his Religion, as the Prince changeth. So that their fear 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 administered: and the upright man maketh conscience so oft to receive it as it is administered, unless he be hindered by sufficient occasion. But forasmuch as the law of man in some places doth require the receipt of the Sacraments once a year at the least; and namely at Easter, hence it is that many will receive but once a year 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 railing, and cursed speaking all stealing: and the upright man maketh conscience to abstain from all: but forasmuch as the law of man doth not take hold of all evil 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 railing against which lieth an action of the case, or by that stealing against which an action of ●elony lieth.  
2. The obedience of the upright is voluntary, and from the heart, Rom. 6. 17. proceeding from his will renewed, which appeareth not only in his good actions, but also in his sins, whether of omissio●or of commission, for the good which he doth not, he would do: and the evil which he doth, he would not do, 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 evil which he doth not, he would fain do; so that in respect of the inclination of the will, which God chief regardeth▪ the disobedience of the upright is better than the obedience of the hypocrite.  
3. The obedience of the upright is ordinata, well ordered, For he prefers the greater duties before the less, moral duties before ceremonial, and the substance before circumstances, Matth. 1 ●. 7. ● Sam. 15. 22. But it hath always been the hypocrites guise, to prefer the less duties before the greater; as to tithe mint and cumin, and to neglect the weighty points of the law, Matthew 23. 23. Luk. 11. 42. to strain at a gnat and to swallow a camel, Mat 23. 24. to stumble at a straw, and to lea●e over a block (Mat. 12. 17. Luk 15. 13.) to prefer ceremonies before moral duties, yea sometimes to place the height of their Religion, either in the boisterous urging, or in the strict refusing of ceremonies. Thus the Priests and pharisees who made no conscience of delivering our Saviour through envy unto death, yet at the same time made conscience to go into the judgement hall, lest forsooth they should be defiled, john 18. 28.  
They made no conscience to hire judas with 30 pieces of silver to betray his Lord: but when the pieces were brought them back again, 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 total, not in respect of the performance, but in regard of the upright desire, unfeigned purpose, and sincere endeavour, according to the measure of grace received, to walk in the obedience of all God's commandments; to lie in no known sin, but to make conscience of all his ways. 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 total and perfect. Abraham hath this testimony in the Scripture, (Gen. 26. 5.) that he obeyed the voice of God, and kept his●mishmereth, his whole charge, that is, whatsoever God requireth to be observed. viz ●his commandments, his 〈◊〉, and his laws. 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 commandments of God blameless, we read that for his incredulity in not believing the word of the Angel, he was stricken with dumbness, and as it may seem with deafness also, (Luk 16. 20 61.) for the space of ten months. In this evangelical sense the obedience of the upright is total, in 3. respects; [totius legis, hominis, vit●, as being the obedience of the Whole law, of the whole man, and of the whole life, after our justification and reconciliation with God, obeying the law in respect of thei● desire and purpose [totam, toti, tota vitae.  
The whole law they obey both in respect of the two tables of the law, and in respect of all the several commandments.  
As for the two tables, the upright man joineth the obedience of them both together, as here the Lord hath promised to all true Christians, that they shall worship him, not in holiness alone, not in righteousness alone, but both in holiness & righteousness b● fore him. Neither can these two, if they be● in truth (as they are in the upright) be severed. For a man cannot truly love God, (john 4. 20.) unless he love his neighbour also; neither can a man love his neighbour as he ought, that is, in and for the Lord, unless he love the Lord much more, as I have showed heretofore. And this we see verified in the examples of those, who have been upright; who have this testimony in the Scriptures, that they were holy and righteous, as our Saviour himself (whom we are to imitate) Act. 3. 14. and all his upright servants as Noah Gen 6. 9 David, 1 King. 3. 6. john Baptist. Mark 6. 2 simeon, Luk 2. 25. Cornelius, Act. 10. 22. etc.  
But it is the fashion of hypocrites to sever these two, which God hath so unseparably linked together, that whosoever hath the one in truth, hath also the other; and whosoever hath not both, hath neither. For some content themselves altogether with a profession of holiness and religion towards God, not caring or desiring to perform the duties of charity and righteousness towards men, whereby notwithstanding, as it were by a touchstone, God would have the uprightness of our piety tried. Others wholly content themselves with a fair civil conversation before men, having neither true faith in Christ, nor repentance towards God, nor the fear of the Lord, nor any sanctifying o● saving g●ace, living in ignorance, infidelity, impenitency, etc.  
far be it from me to speak, either against the profession of piety, or the practice of civil honesty; but I speak against the severing of them and the resting in either of them alone being severed from the other. For so necessary is civil honesty, as those who have it not, are worse than many among the heathen that know not God, who were commended● for moral virtues: against whom notwithstanding the Holy Ghost denounceth that fearful curse, po●re out thine indignation upon the heathen that do not know thee, and upon the nations that have not called upon thy name, P●. 79. 6. And so necessary is the profession of piety, as that those who profess not religion and piety towards God, are worse than the Pharisees themselves; against whom notwithstanding our Saviour denounceth so many woes, Mat 23. Wherefore those that content themselves with a bare profession of religion, without any desire or care to practise the duties of charity and righteousness among men, are no better than the hypocritical pharisees, concerning whose obedience our Saviour hath given us this caveat, Mat. 5 20. except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall not enter into the kingdom of God: and on the otherside, those, who professing themselves Christians content themselves with the practice of civil honesty, without any desire or care of religion, being not only void of all spiritual graces, but also guilty of much outward profaneness, as inordinary swearing, and profaning the Sabbath, in neglect of hearing the word, and of prayer, etc. are no better than some of the heathen, who were alienated from the life of God, strangers from the covenant of promise, having no hope, and being without God in this World, Eph 2. 12. 4 18.  
Be not deceived, true piety towards God is always fruitful in the duties of charity towards men. And on the otherside, the streams of charity and true righteousness are ever derived from the fountain of piety.  
In respect of the several commandments; the obedience of the upright is universal, in the evangelica. I sense, that is, in respect of his entire desire, and unfeigned purpose (though contrary thereunto he fail, as we do in many particulars) (jam. 3 2.) having respect to all the precepts of God. Psal. 119. 6. and walking in all his commandments Luk. 1. 6. making conscience of all his ways, both in performing all known duties, and avoiding all known sin; not willingly retaining any one, but repenting of all, in respect whereof he is said, to fulfil after God, Num. 32. 12. that is wholly and universally to follow him.  
The hypocrite fulfilleth not after God. Num 32 11. neither are his works full, Apoc. 3. 2. he obeyeth God by the halves, or not so much: he can be content to avoid some sins, unto which he is not so much addicted, but his darling sins, perhaps his usury, or other gainful sins, perhaps whoredom, perhaps drunkenness, etc. he will not leave. Herod reverenced john the Baptist, and observed him, and when he heard him, he did many things, and heard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with delight, but for all that he would not leave his Herodias, Mark 6. 20. The ship of a man's soul may be sunk with one leak, if it be not stopped; and one breach in the fort of a man's soul, if it be not made up, is sufficient to let in the enemy to the utter overthrow thereof. The continuance in any one crime unrepented of is sufficient to drown the soul in perdition▪ He repenteth of no sin, who is not willing to repen● of all; and he that willingly persi●teth in the br●ach of any one commandment is guilty of the breach of the whole law, (sa●. 8. 10.) for the law of God is 〈◊〉, and copolatively to be understood, both in respect of the affirmative, and of the negative. For he that is a keeper of the law ● keepeth both the first and the second and the third commandment, etc. and he transgresseth neither the first, nor the second, not the third, etc. as therefore in 〈…〉 true; and as in a chain consisting of many links coupled together, if any one link be broken in the draught, the whole chain is dissolved; so the transgression of any one 〈…〉  
to the quality and disposition of the heart; so that he whose heart doth burn with lust is an adulterer in the sight of God; (Mat. 5. 28.) and he whose heart doth boil with malice, (1 john 3. ●5.) he is a murderer before God.  
And as there is great discord between the heart of the hypocrite, and his outward appearance; so in the outward man also his works many times agree not with his words, nor his words with his works. His works, I say, agree not with his words when he saith well, and doth ill, having Jacob's voice, and Esau's hands. Neither due their words agree with their deeds when s●eming 〈◊〉 to wrong any man by thei● deeds make no conscience of speaking evil, thinking that their words are but wind, and lightly to be regarded. But they should remember him who sayeth, that of every idle, and much more of every malicious word, men shall give an account at the day of judgement. For by thy words▪ saith he, thou shalt be justified, and by thy words thou shalt be condemned. If therefore any among you, saith St. james, (I am 1. 26.) seem to be religions, and hath not learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with a bit or a brible to refrain his tongue; that man deceiveth himself, and his religion is vain, that is to say, he is an hypocrite, having a show of religion, but denying the power thereof For in whom there is any power of religion, they have learned to bridle their tongues.  
Yea in their words i● a discord, not only between them and their hearts and between their words and their works, but also between their words and their words. For as they spea●e with an heart and an heart, that is a double hart, whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also with a tongue and a tongue, that is a double tongue; whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1 Tim. 3. 8.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bilingues. (Eccles. 28. 13.) Out of the same mouth they breathe hot and cold, which the Satire liked not, out of the same fountain issueth both bitter and sweet, both salt water and fresh; with the same tongue bless God and curse men, (jam. 3. 9 16. 11. 12.) out of the same mouth proceedeth blessing and cursing. It is strange to see, and lamentable to consider, how some men and women, who would seem religious, are given to ill speaking, being not only ●●ar●e cen●●rers and depravers of their brothers, but also detractors, backbiters, and slanderers, and (which is an evident sign of an hypocrite) thinking, that the dispraise of other men tendeth to their 〈◊〉, and the praise of others to their disgrace.  
3. The obedience of the upright is ●o tall in respect of his whole 〈◊〉, after the time of his justification and reconciliation with God, as it is here said, all the days of our life. Not, but that sometimes he stumbleth in the way of Christianity, and sometime falleth: but yet notwithstanding in respect of his desire, purpose and endeavour, his obedience is constant and permanent. For he keepeth a constant course in well-doing; as namely, in the practice of piety, wherein by continual practice he is habituated. He so giverth himself to prayer, as that in the scriptures he is said to pray always; (Acts▪ 10. 22.) not, that he doth nothing else but pray, but that he prayeth both ordinarily at see times every day perhaps thrice a day as Daniel did (D●●. 6. 10.) and also extraordinarily, a● occasion is offered. Likewise he keepeth a constant course, in reading, meditating, and hearing God's word, and in other Christian duties wherein he stead fastly goeth on, with desire to increase in goodness.  
And as his obedience is constant so 〈◊〉 it is permanent. For uprightness is evermore accompanied with perseverance to the 〈◊〉 ● as 〈◊〉 I shall show.  
But the obedience of the hypocrite is neither constant, but as it were by fits, for the double minded man is inconstant in all his ways, jam. 1. 8. neither permanent, but momentany, o● temporary, like the morning ●●ist or the early dew. Host 6. 4. like the seed sown upon the rocky ground, which in time of heat withereth, Luk. 8. 13. like the building of the foolish man, which in ●ime of temptation is overthrown, Mat. 7. 26.  
Grace's] Now I come to the graces; every one whereof in the upright is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is unfeigned, and as Solomon speaketh, Pro. 3. 12. tus●●jak that which truly is; but in the hypocrite, sergeant. In these, the general note of uprightness is desire of increase, and striving forward towards perfections (Phil. 3. 14) (for in this life we are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in our growing age) and God doth orowne their righteousness with increase, for to him that hath it shall be given. The hypocrites are non-proficien●s, contenting themselves with that measure of gra●e which they seem to have, and have not, and having not, they are so far from increasing in grace, that, that which they seem to have, (Luk 8. 8) is taken from them.  
And first, the faith of the upright is lively and effectual, both to justification apprehending and applying Christ who is our righteousness; and also to sanctification, because it doth purify the heart, (Acts 15. 9) and work by love. (Gal. 5. 6.) Again the faith of the upright is permanent, by it he standeth, (Rom. 5. 2.) and by it he shall live, Heb. 2. 4. by the power of God through faith he is preserved unto eternal life (1 Pet. 1. 5.) And therefore those who are of the defection, are not of faith. And contrariwise, Heb. 0. 39  
The seeming faith to the hypocrite is dead▪ being nether effectual to justification as being without root, Luk. 8. 13. nor to sanctification; as being without ●●uit. For as the body without breath is dead, (jam 2. 26.) so is faith without works.  
Neither is the faith of hypocrites permanent, but temporary, which in time of trial faileth, Luk. 8. 13.  
Love] The love also of the upright is unfeigned, whether we speak of his love to God, which appeareth by obedience, both active, which is obedients legis, (for this is the love of God, that he keep his commandments, 1 john 5. 3. Exod 20. 6.) and passive, which is obedientia crucis. that is to say, patience, for love suffereth all things, 1 Cor. 3. 7. or of his love to man, which appeareth in giving and forgiving. But more specially an undoubted sigue of uprightness is to love and respect the godly, though of mean account in the world for their godliness sake; (jam. 2. 24.) and to disrespect the wicked, though great in the world, for their wickedness. Ps. 15. 4. following therein the disposition of God himself. 1 Sam. 2. 30. and the example of Elisha 2 King. 3. 13, 14. for in the eyes of the upright pretty maketh men honourable, but wickedness maketh them vile and despicable, Dan. 11. 21. And as the upright are an abomination to the wicked, so contrariwise. Pro. 29. 27. The world loveth her own, but those, that be not of the world, the world hateth, it is therefore a good sign that we are not of th● world, if we love and affect those whom the world hateth.  
The love of hypocrites is not true, neither towards God, For they be haters of God, (Exod 20. 5. 6.) that will not keep his commandments; nor towards men, being in word and tongue only, (1 john. 3. 18.) or (as we use to speak) from the teeth outward. But especially their hypocrisy is discovered, as by hating or envying the godly, even for his godliness sake, because they cannot endure that any should be esteemed better than themselves: (Thus Cain hated Abel, (1 john 3. 12.) and Saul David, (1 Sam. 18. 9) and the Pharisees Christ,) so by favouring and affecting the wicked. For liking is a sign of likeness.  
Hope] The hope of the upright man conceived of a better life doth in some measure wean him from the world; neither will it suffer him ordinarily, cuter to be drawn away in sin, by the desires of the world, which are but vanities in comparison of that heavenly happiness, which he ●xspecteth. (Heb. 11. 24. 26.) no● to be driven from goodness by the terrors of the world, which he contemneth in respect of the joy that is set before him: but causeth him to purify himself in some measure, even as Christ is pure. 1 john. 3. 3.  
The hypocrite, for all his pretended hope, is either so addicted to the desires of this world, as if he did not expect an other world: or is so daunted with the afflictions of this life, as a man without hope, and as he liveth without the fear of God; so he dyeth without hope. For what hope hath the hypocrite, when God taketh away his soul? job. 27. 8.  
Fear] The upright man is endued with a son-like fear of God, which is a fear to offend him. For such fear and uprightness alway; go together. job 1. 1. 8. Deut. 10. 12. 1 Sam. 12. 24. The hypocrite either hath no fear of God at all, Ps. 39 1, 2. but is overgrown with carnal security: or but a servile fear, which is the fear of bondslaves, who are under the law, whereby he doth not indeed fear sin, or the offence of God, but the punishment only which sin deserveth.  
Humility] The upright man is endued with humility. For he that walketh with God, setting God before his eyes, and therefore behaving himself as in the sight and presence of God, cannot but humble himself to walk with his God. (Mich. 6. 8.) Abraham when he stood before the Lord, acknowledged himself to be but dust and ashes, Gen. 18. 27. The holy Prophet Esay, when in a vision he beheld the Majesty of God, ●ryed but Woe is 〈◊〉 because I am a man of polluted lips Es 6. 5. The Apostle Peter, when by the miraculous draught of fishes he perceived CHRIST, then present with him, to be the Son of God, ●ell down at his feet, and said depart from me, for I am a sinful man, Olord. Luk. 5. 8. And no doubt, but so many of us, as have that eye of faith, which Moses had, (Heb. 11. 27.) to see him that is invisible present with them, are in some measure affected with his presence, as these men were. But pride is an evident sign of an hypocrite, who setteth not God before their eyes. Behold (saith the Prophet Habakuk) his soul that is lifted up in not upright within him▪ Hab. 2. 4. we see it in the example of the Pha●see, Luk 18. 11. who coming topray, in stead of humbling himself before GOD▪ ●●●olleth himself above other men, and for that thanketh GOD: but to this end to praise himself.  
Confidence] The upright are confident▪ For he that walketh in integrity, walketh confidently, Pro. 10 9 for confidence is a consequent of integrity, or that which truly is (〈◊〉) Pro. 3. 21. 23, 24, 25. Keep th●t which truly is, that is sound wisdom & discretion, then shalt thou walk in thy way safely; when thou liest down thou shall not be afraid, thou shall not be afraid of ludden fear, for the Lord shallbe thy confidence, A consequent of truefaith, Rom. 5. 2. Eph 3. 12 of the spirit of adoption, which expelleth the spirit of fretfulness, Rom. 8. 15. Gal. 4. 6. of the true fear of God. For, in the fear of the Lord there is strong confidence, Pro. 14, 26. of a good and upright conscience, which feareth no evil, Ps 112. 7, 8. The upright 〈◊〉 shall not be afraid of evil tidings, his heart is stood tursting in the Lord his her at is established, he shall not be afraid, but is as bold as a lion. Pro. 28. ●. Neither doth he fear the censures or ill reports of men, 1 Cor. 4. 3. but as job, in the integrity of his conscience desireth that his cause may 〈◊〉 tried; professing, that if his adversary would write a bill or libel against him, he would be so far from being daunted there with, that it should redound to his credit, and he would bind it as a crown unto him. job 31. 35, 36. Of affiance in God's all-sufficiency, providence, and protection. For setting God before his eyes, and knowing, that the Lord is at his right hand, he is confident, that he shall not be moved. Ps. 1. 6. 8. for he believeth, that God is his buckler, and his exceeding great reward. Gen. 15. 1. a sun and a shield to them that walk uprightly, Ps. 84. 11. Pro. 27. that the eyes of the Lord perlustrate the whole earth to show himself strong in the behalf of them, whose heart is upright towards him, 2 Chron. 16. 9 that God by his fatherly providence causeth all things to work together for the good of those that love him, Rome 8. 28. therefore with David he professeth, my defence is of God, who saveth the upright in heart, Ps 7. 10. and therefore resolveth not to fear, Ps 3. 5. 6. 4. 8. 23. 4 27. 1. 3. 46. 1. 2. 3. 56. 4. 1● 8. 6. For what should he fear that needeth not to fear death itself, which of all things in this world it most feared, seeing as it freeth him from all other evil and danger; so i● is an entrance unto him, and an intro●●●ion into happiness.  
Thus is the upright confident. But fears surpriseth the hypocrites, Es. 33. 14 fearing not only where is occasion of fear, but also where there is no cause of fear, Ps. 14. 5. 53. 5. They will be afraid at the wagging of a leaf. Levit. 26. 36. and they will 〈◊〉 where no mean pursueth them. Pro. 28. ●. And this fear happeneth unto them for wane of true faith, Mat. 8. 26. for want of the spirit of adoption, instead where of they are possessed with the spirit of bondage, and of fear, Rom. 8. 15. 2 Tim. 1. 7. For want of the true fear of God. For they that fear not God, fear all things 〈◊〉 For want of a good conscience, for a bad and guilty conscience, conscious to itself of evil, feareth evil. For want of affiance in God, with whom they have no peace. The conscience of the wicked is like the troubled sea when it cannot rest, whose 〈◊〉 cast up mire and dart, there is no peace to the wicked, saith my God, Es 57 20, 21.  
The repentance of the upright is entire, 〈◊〉 a turning unto God with all his heart heart from all his sins (Deut. 4. 29. Ezra ●8. 2●. 28.) The repentance of the hypocrite is neither from the heart, but in outward shows, (Kings 21. 7.) as of hanging down the head like a 〈◊〉▪ Es 58. 5. of putting on sackcloth, and going softly, of rending the clothes, (joel l. 13) but not the heart▪ Neither is it from all his sins; for he will be sure to retain some darling sin 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 retain any) so he that repenteth not of all, repenteth of none at all in deed and in truth.  
Simplicity] He that walketh in uprightness towards God, without hypocrisy, walketh also before men in simplicity and singleness of heart, without guile. Both implied in the word: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysoft speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity of manners, and of speech, the character of an harmless 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 evil. And that either of sin, or of punishment  
The 〈◊〉 man hateth sin as well in himself as in others, or rather more, and more severely censureth it in himself, then in others: not excusing nor extenuating, but rather amplifying and aggravating the same. The hypocrite hateth sin in others, but not in himself, and to that end he is curious to pry into other men's behaviour and neglecteth his own. He can see a mote in an other man's eye, but cannot discern a blame in his own, Mit) 7. 3. 4. he is a sharp censure● of other men's faults, but flattereth and blesseth himself in his own sins, Ps 36. 2. Deut. 29. 19 examples hereof in Saul. 1 Sam. 14. 44. in Iud● Gen. 85. 24. yea in Da●id. whiles 〈◊〉 concealed his sin, 2 Sa●. 1. 2. 5.  
Afflictions] The evil of punishment 〈◊〉 afflictions, which God hath ordained as trials to discern the sound and upright, from the unsound and hypocrite▪ by the patient bearing whereof the faithful are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, found and approved, jam. ●12. For tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1 Pet. 1. 7. jam. 1. 3) the trial of our faith worketh patience; and patience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Rom. 5. 3. 4. that is, as chrysostom (with whom others agree) expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it maketh him approved that is tried, as we see in job, and in the three children, Dan. 3. in the faithful jews Ps. 44. 7 and in all the faithful, but chiefly in all that are martyrs. By afflictions likewise the hypocrite being tried is discovered, and as it were unmas●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 f●inteth under it, contrary to the counsel 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 bear it; for in patiendo est patientia, in suffering is patience, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in not suffering, as appears in the examples of job, (job. 1. 20.) and David. (P●. 6. 38. 6.) And this is the cause many times, why the hypocrite doth not profit by affection's, because he is not sensible thereof, jer. 5. 3. and being unsensible, becometh incorrigible, 〈◊〉. 2 30. And the cause hereof is, because hypocrites not walking with God; do 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 do acknowledge the hand of God; yet they are not humbled under it, neither do they bewail their sins, nor crave pardon of them, nor turn to him that smiteth them, (Es. 9 18.) nor promise amendment; or if they do, they mean not, or at least afterwards they do not perform, nor submit themselves meekly to bear their affliction, nor learn 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 bear it, murmuring against God, and fainting in themselves, or they seek an evasion out of it by some sin, and so fall away from God; by which their defection, their hypocrisy is discovered.  
To these trials by affliction, we may add other temptations, as by the doctrine of false teachers, either a●●uring to idolatry, which the Lord sometimes permitteth to prove us, whether we love him entirely or not, Deut. 13. 3. or to heresies, which the Lord also suffereth, that those which are approved, may be known 1 Cor. 11. 19    

CHAP. XI.  
Of uprightness towards men.  
NOw we are to speak briefly of integrity, as it hath reference to man. For as we are to serve God in holiness before him, that is in uprightness of heart, without hypocrisy; so also in righteousness before him, that is in simplicity and singleness 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 Host 7. 11. as silly doves without heart) but is opposed to dissimulation, disguising, doubling, deceit 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 righteousness 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 ●ermes which signified uprightness, being referred to men, and where they are put absolutely, without relation either to God or man, both are, or may be employed, as always going together. Thus the word Thamim may be understood in this larger sense. And therefore where jacob is called Ish th●●in● Gen. 25. 27. it is to be understood as well of his simple and sincere dealing, among men, as of his uprightness towards God, and so the 72 interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from feigning or dissembliug, and Aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man free from doubling and deceit, and so the word is used sometimes to signify simplicity, Gen. 20. 5, 6. 2 Sam. 15 11. The like is to be understood of job and other holy men to whom that attribute is given in the scriptures; who are also noted to have performed their duties to men in uprightness, or integrity as David, Ps. 78. 72. is said to have said, that is, ruled the people of God according to the integrity of his heart. The want whereof is objected by jotham to the men of Shechem. jud. 9 16. 19 that they had not dealt in truth, and integrity with Gedeon his father. And therefore even ●uch, as dissemble with men are sometimes called hypocrites, Mat. 2. 18. and their disguising is called hypocrisy, M●rk. 12. 15. or as Luke termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 23. deceitfulness, when one by flattering words and fair shows seeketh to entangle another.  
The words jashar and shalem, which signify upright and perfect, have also sometimes relation to men, as 2 Kings 10. 15. 1 Chron. 12. 38. so have the word, which signify sincerity and truth, jud. 9 16. 19 2 Cor 1. 12. The phrase also of doing our duties to men from the heart, as Eph. 6. 6. Col. 3. 23. and out of a pure heart 1 Pet. 1. 22. importeth also this simplicity and singleness of heart.  
But the most proper words whereby this grace is signified in the scriptures of the N. Test. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity, or singleness of heart, opposed to doubling, to dissimulation and guil. The man endued with it, is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latin is simplex (quasi sine plica) and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either harmless being as it were without horns; or rather sincere, as being without mixture of deceit or guile, Mat. 10. 16. Phillip 2. 15. sometimes it is signified by the denial of the contrary, as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without guile, or sincere, 1 Pet. 2. 2. Blessed is the man in whose heart there is no guile. john 1. 48. 2 Not with an heart and an heart, that is not with a double heart, 1 Chron. 12. 33. but as it is v. 38. with a perfect heart, 3 Not feigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Pet. 1. 22. brotherly love unfeigned.  
To serve God therefore in righteousness before him, is in the duties which we perform to men, to behave ourselves as in the sight and presence of God; not in dissimulation and guile, not with an heart and an heart, that is a double heart, not with feigning or disguising, but in integrity, sincerity and truth, with simplicity and singleness of heart; Which you are to understand, not that simple men are to be fools, but that wise men are to be si●ple; or as the Apostle exhorteth, wise to that which is good, and simple concerning evil, Rom. 16. 19 or as he speaketh, 1 Cor. 14. 20. Babes in malice, but in understanding men.  
And thus we are to serve God in righteousness before him. For howsoever worldly policy, which is mixed with dissimulation and guile, be commonly practised and highly extolled among men, and simplicity chose neglected and contemned, as folly; yet by the testimony of the Holy Ghost, true wisdom which descendeth from above as all good gifts do is not mixed with dissimulation, jam. 3. 17. but is tempered with simplicity, as our Saviour teacheth his followers, Mat. 10. 16.  
Those therefore that will be wise in God's account, must be content to seem fools in the estimation of the world, 1 Cor. 3. 18. As for that wisdom which is mixed with deceit, the Holy Ghost doth censure it, as earthly carnal, and devilish james 3. 15. And although that be accounted the only wisdom among worldly men; yet the wisdom of the world is foolishness with God. 1 Cor. 3. 19 for such men are, as we use to say, peni-wise and pound-foo●ish who by their policy to gain their desires in this world do lose their souls: which is not only folly, but madness. I say extreme madness, for the momentany fruition of worldly desires, which are vain and unprofitable, not only to deprive themselves of everlasting happiness in heaven, but also plunge themselves into endless woe and misery in hell. Verily, it were easy for any man, that is not a fool, to become worldly wise, if he would be so foolish, as to cast away his soul by making no conscience of dissembling and disguising, of lying and deceiving, outfacing, of swearing and for swearing which, because no true Christian w●ll do; therefore as every where in the world true Christians are by the worldings accounted innocents', meaning fools; so in the parts of Italy about Rome fools (as I have heard) are termed Christians.  
But that we may be moved to embrace simplicity and singleness of heart, and be swaded from all doubling and guile, let us consider, what arguments the Holy Ghost affordeth in this behalf. And first, as touching dissimulation or guile, it is twofold either in word, or in deed. In word when there is a divorce between the tongue and the heart; the heart meaning one thing, and the tongue speaking another with purpose to deceive. This in the scriptures is called speaking with an heart and an heart. Ps. 12. 2. with flattering lips and with an heart and an heart, (that is a double heart) do they speak. It is also called, a mouth of deceit, Ps. 109. 2 a deceitful tongue. Such as should not be found in the remnant of Israel. Zeph. 3. 13. a tongue of deceit, when a man speaketh peaceably to his neighbour, but in his heart he layeth wai●e for him. Ier 98. Ps. 28. 3. having peace in their mouths, but mischeief in their hearts.  
This double tongue and double heart, as it is odious to ingenuous men, in so much as some of the heathen have protested, that they bate it as the very gates of hell; (Achilles apud Homerum Iliad. 9) so and much more it is abominable unto God; who is the Patron of truth, and avenger of falsehood, Ps. 50. 19 thou appliest thy mouth to evil, and thy tongues forgeth deceit. For these things will I reprove thee, etc. Sh●ll not I visit for these things, and shall not my soul be avenged on such a notion as this? jer. 9 9 Ps. 12. 3. Therefore if we desire to prosper, and to see good, we must keep our tongue from evil, and our ●●pp●s that they speak no guile. Ps. 34. 12, 13.  
Dissimulation or doubling in fact is, when one thing is intended, and another pretended, with purpose to d●c●ive, which in the Scriptures is forbidden and condemned Forbidden both in express terms, Levit 19 11. 1 Tress 4. 6. and by types and shadows, as Levit. 19 19 Deut. 22. 9 10. 11.  
Condemned, as a sin odious to God, (for the Lord abhorreth the the eiptfull man, Ps 5. 7. and accordingly punisheth them, Ps. 55. 23. Men of deceit shall not live out half their days. For God is an avenger of deceit. I These. 46. jer. 9 4. 5. 6. 9) and as a mark of the wicked and reprobate, who are the seed of the serpent. Ps. 144. 8. Rome 1. 29.  
On the contrary, simplicity and singleness of heart is both commanded and commended in the Scriptures. Commanded, Rom. 12. 8, 9 he that excerciseth the duty of charity in giving, let him do it in simplicity. Let love be without dissimulation. For seeing the faithful have purified their souls by the obedience of the truth (that is by faith. Act. 15. 9) through the spirit to the unfeigned love of the brethren, they a●e therefore to l●ve 1 another out of a pur●seart fervenly, 1 P●t. 1. 22. Our Saviour CHRIST, as he commandeth his follower's to be wis● a● 〈◊〉? ●o also simpl●● as d●ver, Mat. 10. 16. that th●y may be blameless, and simple or sincere, as t●e so ●nes of GOD without rebuke P●il 2. 5. For that which in this behalf is required in the duties of servant's, is ●o be observed in a●l the duty ●s of righteousness, which we are to perform unto men in singleness of heart, as unto Christ not with eye-services, as men pleasers, but as the servants of Christ, doing the will of GOD from the heart. Eph. 6. 5, 6. or as the same Apostle speaketh to the like effect, Col. 3. 22. 23. not with eye-s●rvices as men pleasers, but in singleness of heart fearing GOD. And what soever you do, do it from the heart. As to the Lord, and not to men.  
Commended, 1. as an excellent virtue as being that, for which the first Christians are highly commended, Act. 2. 46 that they conversed together in singleness of heart. As that, wherein we are to take comfort and to rejoice: namely when our conscience testifieth unto us, that in simplicity, and godly sincerity not with fleshly wisdom, but by the grace of God, we have had out conversation in the world. 2 Cor. 1. 12.  
2 As most profitable, as having the reword, not only of safety and security (for he that walketh in integrity, walketh safely. But he that perverteth his ways, as dissemblers do, she'be known, that is, shallbe made an example of punishment. Pro. 10. 9) but also of blessedness, Ps. 32. 2. Blessed is the man in whose heart there is no guile.  
3. As necessary, as being the proper mark and cognizance of those that shallbe saved. For the Lord being consulted by David, who is a true Christian, and an inheritor of the kingdom of heaven: returneth this answer; he that walketh before God uprightly without hypocrisy, and towards men sincerely, and without guile speaking the truth that is in his heart. Ps. 15. 2. this is jacob, or this is the generation of jacob, that is Israel. Ps. 24. 6. who f●om his integrity or uprightness is called jeshurun. Deut. 33 5. 26. Es. 44. 2. for he is not a law that is one outwardly, but he that is inwardly? whose praise is not of men, but of God. Rom. 2. 28, 29. And by the testimony of our Saviour he is a true Israelite, in whom there is no guile. joh. 1. 48.  
For a true Christian doth in some measure resemble the disposition of Christ, who left us an example, that we should follow his steps, who did no sin, neither in his mouth was found any guile. 1. Pet. 2. 21. 2●. And therefore as he was called a lamb, so his follwers must be, as they are called, not foxes, nor wolves, but sheep, But if our mind being corrupted with dissimulation and guile, do degenerate from that simplicity which becometh those that are in Christ jesus. 2. Cor, 11. 3. or if, as job speaketh. chap, 31. 5. we have walked in vanity and leasing, or if our feet have hasted to deceit, we discover ourselves to be no true Israelites, nor sheep of Christ. For if they be true Christians, in whom there is no guile, what shall we think of them, in whom no simple or plain dealing is to be found. If true Christians be the sheep of Christ, imitating the simplicity of the lamb of God, in whom was found no guile what may we think of those foxes and wolves, who resemble the old serpent in guile and deceit? If those which shall inhabit the mountain of God, be such as walk uprightly, both towards God, and towards man; where shall all hypocrites and dissemblers have their portion? see Mat. 24. 51. If in the remnaur of Isreall, that shallbe saved, a deceitful tongue shall not be found, Zeph● 3. 13, then do they not belong to the Israel of God, whose hearts are fraught with ●uile, and their tongues are full of deceit.  
To conclude, this necessity is proved from this oath of the Lord. Who hath sworn, that he will give to all true Christians, who are the children of Abraham, that they being delivered from the hand of their enemies shall serve him in righteousness before him, that is, with simplicity and singleness of heart, without doubling, dissimulation or guile. They therefore whose conversation is in dissimulation or guile, can have no assurance, that they are the redeemed of the Lord. But of this argument of integrity and uprightness, I have now spoken the more briefly in this, and some other points, because I have handled the same more largely in my lectures, on Ps. 15. 2, Whereunto I refer the Christian reader, as to the first treatise, that ever I saw, of this most profitable, and necessary argument.   

CHAP: XII.  
Of the certainty of Perseverance, and the necessity of this doctrine.  
THe third property of our new obedience is constancy, or perseverance, noted in these words All the days of our life.  

The meaning of the words.  
Sect. 1▪ Of which words the meaning is not, that all those who are in the covenant of grace do always worship God in holiness and righteousness, from their first birth, (for who then could assure himself that he is within the covenant of grace) but from their new birth, and from the time of their actual redemption and reconciliation with God. For so God hath promised to all the heirs of promise, (Luk, 1. 73, 74, 75) that he will give us, that being delivered from the hand of our spiritual enemies, we should worship him all the days of our life. But before we be actually redeemed by the merits of CHRIST, that is, actually made partakers of the benefit of redemption, justified by faith, and reconciled unto God? we cannot worship God aright, as before we have showed.  
Neither are the words to be understood of every day and every moment? as though the Lord did promise to the faithful, that they shall continue in a perpetual course of obedience without any interruption or intermission whatsoever. Indeed every man that is redeemed is bound with his perseverance to join both assiduity in a continual practice of piety every day, and also to increase daily in godliness, and in the grace of the Spirit, being renewed in the inner man from day to day, 2 Cor. 4. 16. But yet this is not the thing which by oath the Lord hath promised in the covenant of grace to all that are redeemed; for who then might not think himself excluded out of the covenant of grace, seeing in many things we offend all? (jam. 3. 2.) and there is not a righteous man upon earth that doth good, (Eccles. 7. 20) and sinneth not: But they are to be understood of our whole life, neither do they so much import quando, when, as quam diu, how long: as being uttered in the accusative case: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) For the children of God, howsoever they fall in many particulars besides or contrary to their general purpose, yet for somuch as they always rise again, and hold out to the end, having a constant purpose to serve God always, they are truly said to worship God all the days of their life. As Asa's heart was said to have been perfect, (2 Chron. 16. 17.) that is, upright, all the days of his life, (2 Chron. 16. 7. 10. 12.) though failed in many particulars.  
The faith of the Elect (that is, of all true children of God, nam qui verê filij sunt. praesciti & praedestinati sunt Aug. de corrupt & gratia c. 9) Which worketh by love, either faileth not at all, or if there be any in whom it faileth, it is repaired before the end of their● life: & that iniquity which came between, being wiped away, it is accounted for perseverance to the end, as Augustine saith 
* Aug. de corrept & gracia c. 7. Horum sides, quae per dilectionemoper●tur, profect● aut omninò n● deficit aut si qi sunt quor●● deficit, reparatur antequam vita ista ●iniatur, & deleta quae intercurrerat inique itate, usque in finem perseverantia deputatur. .  
The meaning then of the words is, that God by oath doth promise to the faithful; that he will give them grace to worship him in holiness and righteousness from the time of their actual redemption and justification, with perseverance to the end of their life.  
Sect 2. The certainty of perseverance grounded upon the text] Where-upon we do ground this most comfortable doctrine, that the perseverance of the faithful. I mean of all those that truly believe, and are sound and upright Christians, is certain, perseverance being the perpetual and peculiar previledge of the upright. But when I say it is certain, I speak not of the certainty of the subject, as though the faith●●ull were always certainly assured of their perseverance (though they are always to labour for that assurance) but of the certainty of the object, that is, that the perseverance of the faithf●ll is certain and sure, whether they be assured of it, or not. Even as the foundation of God's election abideth sure,) 1. Tim 2. 19 though the elect be not always sure of it, but yet are always to give diligence to make it sure. (1 Pet. 1. 10.)  
Sect. 3. The necessity of this doctrine] Here therefore we are to refute the Papist, and all others who endeavour to bereave the faithful and sound Christians of this privilege. And in this cause we are to labour the more seriously, because those that would deprive us of this privilege, do also endeavour to rob us of all true comforts and consolation, For first, this were no sound comfort (wherein notwithstanding our Saviour CHRIST doth bid the Faithful especially to rejoice.)  
Luk. 10 20.) that our names are written in heaven; if again they may be blotted out: that we are the sons and heirs of God, if that notwithstanding we may become the children of the devil: that we are now the elect of God, if hereafter we may become reprobates.  
2. Again, the main comfort of a Christian in this life; is assurance of salvation after this life is ended▪ For the life (as it were) of the life mortal, is the assurance of the life immortal. But how can there be assurance of salvation, if there be no certainty of Perseverance?  
3. Those which seek to undermine the certainty of Perseverance in the children of God, do also overturn the very groundwork and foundation of our Faith and hope. For what is Faith (I mean special Faith) or hope, but an assurance of salvation, and consequently of perseverance unto salvation by Christ; the one, as an assured persausion, the other as an assured expectation? The ground of which assurance is the main promise of the Gospel, declaring the certainty of their salvation, who do truly believe in Christ. From whence the Christian conscience gathereth assurance in this manner. The salvation of all those that truly believe is certain. This being the main pr●mise of the Gospel, (john 3. 16, Mark▪ 16. 16. Act. 16. 31. Rom. 10. 9, 10, 11.) that whosoever believeth in Christ, shall be saved▪ But I (saith the soul of the faithful man, according to the testimony of his conscience, seconded by the testimony of the Holy Ghost, (Rom. 8. 16.) bearing witness with our spirit, that we are the children of God) I do truly believe in Christ, therefore my salvation is certain. But the proposition of this syllogism with the proof thereof, which is the ground of our Faith, and the foundation of our assurance and consolation, the adversaries of perseverance do deny: no● fearing to contradict the main promise of the Gospel. For whereas the promise of the Gospel affirmeth, that all which truly believe in Christ, shallbe saved: they are not ashamed to say, that some, which truly believe in Christ, shall not be saved. For they say, that some which truly believe, do not persevere, and that those which do not persevere, shall not be saved.  
Lastly, the Faithful in the greatest temptations of Satan and conflicts with despair, do use to raise themselves (Psal. 77. 6.) by calling to mind the tokens of Gods special favour vouchsafed unto them in former times, and the undoubted fruits of saving grace, which they have formerly brought forth: Knowing that the Lord (who changeth not) Mal. 3. 6. whom he loveth once, loveth to the end: John 13. 1. and that the saving gifts and graces of God ●are without repentance. Rom. 11. 29. And hereby as penitent children's, are encouraged to seek unto their heavenly Father for mercy and pardon: Knowing that howsoever he is justly angry with them, yet he doth not hate them, nor utterly cast off them: whom once he hath received into his love▪ in Christ. But the adversaries of Perseverance by their doctrine discourage men, when they have grievously offended from all exercises of faith and repentance, and teach them to run desperate courses. For if a faithful man upon a grievous, or as they call it, a mortal or deadly sin committed, be translated from the state of salvation into the state of condemnation excluded out of▪ Gods favour, and made an object of his● hatred, deprived of Faith, Hope, and Charity, and of all saving Grace, and withal ceasing to be the child, or (as some say) elect of God, is become a child of the devil: with what heart can he seek unto GOD, of whom he is now hated? How can he call upon him, in whom he doth not believe? Or how can he hope to be heard, that hath no hope? or how shall he seek to please God who hath no faith (without which it is impossible to please GOD) nor any desire to please him?  
This Doctrine therefore is to be avoided as a downfall of despair: the full confutation whereof I reserve to a peculiar Treatise purposely written of that subject. Only here, to make better way thereunto, I thought good to add an Appendix, for the further clearing of the Doctrine delivered in the 8 Chapter of this Book, concerning the certainty of Salvation.    

An Appendix to the Treatise of the certainty of Salvation.  
SInce I wrote this Discourse, there came to my hands a Treatise of the nature and properties of Grace and Faith, written by a learned and godly man▪ as I am persuaded: wherein many things are delievered, which cross divers points by me propounded in this book; and more especially in my discourse concerning the certainty of salvation. (W. P.) whereat no man is to marvel, and much less to take offence. For so long as our knowledge is but in part, it cannot be avoided, but there willbe diversity of opinions among the Faithful▪ who notwithstanding hold the main substance and foundation of Faith and true Religion.  
The points of difference are eight.  
The first error. Vocation and sanctification confounded.  
1. The first, that he confoundeth our vocation and sanctification, alleging that in our vocation and first conversion the universal or general habit of grace, containing in it all sanctifying graces is infused; whereby all the parts and powers of man, being renewed together and at once, and the image of God in them all renewed by the infusion of the habits of all sanctifying graces together, are sanctified throughout.  
Res●. To omit his acception of the word Grace, even where of purpose he doth at large discourse of Grace, for one supernatural quality inherent in us, or habit of grace infused into us, according to the use of the schoolmen (who thereby have overturned the doctrine of justification and salvation by God's grace, magnifying under the name of grace their own righteousness inherent, which in the question of justification is to be esteemed as dung, (Phil. 3. 8.) and not once mentioning that which is out of us in him, which most properly is the grace of God, for it is one of his attributes) and not according to the scriptures, which never speak of grace in that sense, but always use the word, either properly for the gracious favour of God in Christ, by which grace we are elected called, justified, sanctified, and shallbe glorified; or metonymically for the Special gifts of Grace: To omit this oversight, I answer, it hath been the received opinion, and usual practice of all Orthodox Divines, to hold and set down in this order the degrees of salvation, which are wrought in this life, viz. Our vocation, justification, sanctification. And that in order of nature vocation, (wherein justifying faith is begotten) goeth before justification; and that justification, wherein we are made just before GOD by imputation of CHRIST'S righteousness, goeth before sanctification: wherein we, being already justified from the guilt of sin, and redeemed from the hand of our spiritual enemies, and reconciled unto God, receive grace to worship him in holiness and righteousness before him. Howbeit, we deny not, but that in time our justification doth concur with our effectual vocation, (for as soon as a man doth truly believe, so soon is he justified before God) and that in time the first act of sanctification (which is our regeneration) doth concur both with our justification and effectual vocation. Now, of our regeneration, which is the beginning of our sanctification, and of our spiritual life. Which we live by faith, there seem to be two acts; the one, wherein we are begotten unto God of incorruptible seed by the word of God; the other, wherein the image of God being in some measure renewed in us, and our Saviour Christ form in us, we are borne anew. The former, is our spiritual conception; the latter, our spiritual or new birth, in the former regeneramur, we are begotten anew, in the latter renascimur, we are borne anew. And as in natural generation there is a mean time between the conception and the birth, in which time that which is begotten is form in the womb, according to the image of the first Adam; so between the first act of regeneration and the new birth, there intercedeth a time, wherein the image of the second Adam is in all parts by degrees renewed, until Christ b● form in us, (Gal. 4. 19) The former, which also is the first act of our conversion, is the same with our calling or vocation▪ wherein our Saviour Christ is conceived in our hearts, when we do receive him by the true and lively assent of faith; which is the seed, the root, the fountain of all other sanctifying graces; which whosoever hath, (1 john 5. 1) he is begotten of God.  
This act the holy spirit worketh ordinarily by the ministry of the word. For faith cometh by the hearing of the word. (Rom. 10. 17.) For how should men believe in him, of whom they have not heard, and how should they hear without a preacher, Rom. 10. 14. In this regard preachers, being ministers by whom others believe. 1 Cor. 3. 5. are the instruments of the holy Ghost for our spiritual regeneration; and are therefore called fathers in the faith, who beget men unto God. 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation, the work of the holy Ghost is partly preparative, and partly operative. The preparation unto faith is 1. the illumination of the mind, partly by the ministry of the law, revealing unto us our miserable estate in ourselves; and partly by the ministry of the Gospel, revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit, humbling us in the consideration both of our damnable estate in ourselves, and of the undeserved mercies of God offered in Christ, from which being effectual ariseth a desire both to be freed from that damnable estate, and to be made partakers of that happiness promised in Christ. 3. The invitation of the hearers, and the stirring of them up, to come out of that woeful estate, and to accept of God's mercies in Christ, by the Ministers of the word; who being the Ambassadors of God in Christ's stead, do beseech you, as if God himself did entreat you by them, that you would be reconciled unto God. (1 Cor. 5. 18. 20.)  
The Holy Ghost having thus knocked at the door of our hearts, doth himself in his good time, open our hearts, as he did the heart of Lydia, to assent to, and to believe the Gospel, By which belief being lively and effectual, we receive Christ, not only in our judgements by assent, but also in our hearts by an ●arnest desire to be made partakers of him, and in our wills by an earnest purpose and settled resolution to acknowledge and profess him to be our Lord and Saviour, and to rest upon him for salvation. The Holy Ghost having wrought this assent, and by it this desire and purpose of applying Christ unto ourselves, and thereby also some beginnings of hope, of the hatred of sin, of the love of God, and of our neighbour, and of other graces, by which the Image of God beginneth to be renewed, and Christ to be form in us, being yet as it were Embryones in the womb, he teacheth every one of us, who have through his blessed operation the condition of the promise, to apply the promise to ourselves, and to believe not only that Christ is the Saviour of all that do believe, but also that he is my Saviour, that he died for my sins, and rose again for my justification, so that when the Minister, according to the word, pronounceth this general proposition, whosoever truly believes in Christ hath remission of his sins, and shall be saved, the conscience of every faithful man may both safely assume, but I through God's grace do truly believe in Christ, and also certainly conclude by the testimony of the holy Ghost, bearing witness with our conscience in the assumption, according to the word in the proposition, therefore I through the grace of God have remission of sins and shall be saved. When the holy Ghost hath thus taught us to apply the promises unto ourselves, and hath sealed us after we have believed, and testified together with our spirits, that we are the children of God; than 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 sons, 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 sons 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 fullness, even 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 we can live unto God the spiritual 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 habitual (for the heart is purified by Faith) and actual, for Faith worketh by love, producing good works 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 righteousness: yet this hindereth not, but that both itself doth sanctify us, and is also the mother of all other inward graces wherein our habitual sanctification consisteth, and of all the works of grace wherein our actual signification is occupied. For when the Holy Ghost doth regenerate us, he doth ingenerate the grace of Faith in us, and by it all 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 add. 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 imputation of Adam's sin, & then being guilty of his transgression, are made partakers of his corruption▪ so we are made just, first, by imputation of Christ's righteousness, 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 there● be qualities or their actions, (which when they are at the best are defiled with sin) 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 virtue of his death and resurrection is applied by the holy Ghost to the mortifying of sin, and raising again to newness of life, to which purpose the Apostle saith, Col. 2. 12. by Faith we are risen with Christ in Baptism. 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 ●a nasci extra controversiam esse debet. See Calvin▪ Instit. l. 3. c. 3. sect. 1. 2 and by Ful●entius, quòd vita sancta à fide sumit initium. The same is testified by the ancient Fathers, as Clem. Alexandr. storm. l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first inclination to salvation, after which follow fear, hope, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance. Ambros. de sacram l. 1. c. 1. In Christiano prima est fides. Chr. hom. de ●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 cord nostr● gignit.  
If any object that the learned Chamier in his paustrat. l. 10. treateth of sanctification before justification, let him hear 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 Papist● non distinguunt, cogimur de sanctificatione prius dicere.  
The third error, that justification goeth before Faith.] 3. The third, that justification and remission of sins go before faith, which may seem a strange assertion to be delivered by him, who holdeth, that sanctification; whereof faith, as he confesseth, is a principal 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.) whereby he imputing to a believing sinner the righteousness of Christ apprehended by faith, absolveth him from his sins, and accepteth of him as righteous in Christ. As for that justification, which is in foro conscientiae, it is not justification properly, but the knowledge and assurance of it. Neither is that to be accounted justifying faith properly, by which we are not justified before God, nor obtain remission of sins. But before and without this faith, by which we are justified in our consciences, that is, assured of our justification, we are as he truly saith, justified before God.  
The 4th error, that all the elect before their conversion, etc. stand actually reconciled and justified.] The fourth, that all the elect before their conversion, and before they have faith stand actually reconciled unto God, and justified before him, may also seem a strange assertion to be uttered by a godly man. For if this were true, than every one that will persuade himself that he is elected (which most men are ready to do, who will thank GOD for their election before they are called) may cast off all care of converting unto God, of repenting for his sins, of suing unto God for the pardon of them, of believing in Christ; because without and before either faith or repentance he hath remission of his sins, and standeth actually justified before GOD, and reconciled unto him. And this is the very ground, whereupon carnal Gospelers, who turn the grace of God into wantonness, do build all their presumptuous licentiousness, that Christ having died for their sins, they need not to die to them, that Christ having freed them from sin and from damnation, they may sin freely, and without danger; that Christ having reconciled them to God, and purchased Salvation for them, they neither need to sue for reconciliation or pardon, nor take care of their Salvation: that Christ having fully satisfied the justice of God by his obedience and sufferings, they neither are obnoxious to punishment, nor tied to obedience.  
But this assertion is most evidently confuted by the Scriptures, which do teach, that the elect are by nature the children of wrath, servants to sin and Satan, enemies against God, obnoxious in themselves to the fearful curse of God, as well as others; until they turn unto God, crave pardon of their sins, and lay hold upon Christ by faith, then indeed, but not till then, they are reconciled unto God, (Col. 1. 11. Rom. 5. 10.) who before were enemies: then, but not until then, they are actually redeemed, who were before bondslaves; then, but not until then, they are justified, who before were guilty of sin and damnation: then, and not until then, their sins are actually pardoned. For actual pardon is of sins past. (Orig. in Rom. 3. Lib. 3. indulgentia non futurorum, sed preteritorum criminum datur.) Rom. 3. 25. and we may not presume that our sins are pardoned, before we repent of them, and much less may we dream, that they are actually remitted, before they be committed. For the better understanding whereof, we are to consider the merits of Christ, and the benefits which we have thereby, according to his own intention expressed in the covenant of grace? the condition whereof is faith,) and are not to extend them to those, to whom they were not intended, Christ is the Saviour of the world, yet all are not saved, nor to be saved for many still remain in the state of damnation, he is the Redeemer of mankind, yet all are not actually redeemed, for many still remain in the servitude of sin and Satan. For they that commit sin, are the servants of sin. Whereas if the son had made them free, they should have been free indeed. (2 Cor. 5. 19) Joh 8. 34, 36. God was in Christ reconciling the world unto himself; and yet very many, as they continue in their rebellion against God; so the wrath of God abideth upon them. Joh. 3. 36. Neither ought this to seem strange seeing the covenant of grace promiseth and assureth, neither Salvation, nor remission of sins, nor other benefits of Christ to all, but only to those that believe. So God loved the world that he gave his only begotten son, that whosoever believeth in him should not perish but have life everlasting▪ John 3. 16. Mark. 16. 16. he that believeth and is baptised shall be saved, but he that believeth not shall be condemned. To this purpose consider the diversifying of the phrase used by the Apostle, in the comparison betwixt the first and the second Adam. Rome, 5. 19 As by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many (that is the multititude of them which shall be damned) were made sinners: so by the obedience of on▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is the multitude of them that shall be saved, he doth not say, were made, but) shall be made righteous. The reason of which diversity is this; because the Apostle had respect to all those elect, who as yet have not believed, either because as yet they were not, or as yet are not, or because as yet they were not, or yet are not called. For it is necessary that all men should confess and acknowledge themselves to be sinners in Adam ab origine, from their first being. For by generation the sin of Adam is actually communicated to all his posterity; and no sooner are they partakers of the humane nature, than they do participate in his sin. But we may not say, that the righteousness or obedience of Christ is communicated to all from their beginning, but only (I speak after the manner of the Scriptures, of those which are adulti) to those that believe. Neither are they in their generation, or before, made partakers of Christ's righteousness, but in their regeneration. That no man therefore should neglect the benefit of justification, as though he had already obtained it, before his conversion or effectual calling, or regeneration in which faith is ingenerated by the Holy Ghost in the souls of the elect; he speaketh in the future tense; that men should understand, that they are not borne just or justified▪ but that they shall be justified, so soon as they turning unto GOD, shall believe in Christ, and that they are just, nonnat●sed renati, not born, but born anew, wherefore before we ought to presume that we are justified, we must be called, converted▪ regenerated. For whom GOD hath elected, them hath he called▪ according to his purpose; and whom he hath so called▪ them, and no other hath he justified, Rom. 8. 30.  
Thus than we are to conceive of Christ's merits, and the benefits which we have thereby: that howsoever our Saviour Christ did in the days of his flesh meritoriously redeem and save men, paying a price of ransom sufficient for all, and fully satisfying the justice of GOD in the behalf of all that shall be saved: yet notwithstanding none are actually redeemed, or reconciled, or justified, but they only to whom the merits of Christ are applied; and they are applied only to those that believe (I speak of those which are adulti, for to elect infants, dying in their infancy, they are applied by the Holy Ghost) neither can any be assured that they truly believe, but such as repent of their sins▪ and make conscience of their ways.  
This learned man therefore should have distinguished between the mer●t of redemption, and actual redemption: even as well as between the merit of Salvation, and the actual possession thereof: Christ merited our redemption, and Salvation long since; yea his merit thereof hath ever been in force since the beginning of the world: (Apoc. 13. 8.) but yet none are actually made partakers of redemption, but such as to whom it is appyed, that is to those that truly believe, for they only receive it, and to them only, according to the Covenant of grace it was intended. Otherwise, he might say, that all the elect are actually saved, for whom Christ purchased eternal life; who notwithstanding are not saved, so much as in hope, until they do truly believe. And if all the elect be actually justified before God, because Christ did merit their justification, why doth he not say in like manner, that all the elect are actually sanctified: seeing Christ was made unto us▪ of GOD, not only righteousness, (1 Cor. 1. 30.) and redemption, but also sanctification; and hath as well merited our sanctification for us, as our justification. Again, what benefits we obtain by Christ we receive them by Faith: and therefore in the Scriptures, the same benefits which we receive from Christ, are ascribed to Faith; by which Christ and his merits are ours; by which also Christ dwelleth in us, Eph. 3 17. we live by Christ, we live by Faith, Gal▪ 2. 20. by Christ we have remission of sins▪ by Faith we obtain remission, Act. 10. 43. 26. 18. we are justified by Christ, we are justified by Faith. Rom. 3. 28. By Christ we are made the sons of God; by faith we are made the sons of GOD, Joh. 1. 12. and so in the rest, and therefore to imagine that we are justified before GOD without Faith, is a dream.  
Moreover this assertion cannot stand with the perpetual Doctrine of the Apostle Paul▪ who teacheth that we are justified before GOD by Faith, therefore not before, nor without Faith. By faith, saith he, without works, that is, by the righteousness of Christ apprehended by Faith, and not by inherent righteousness. Neither doth he in those places speak of justification in the Court of Conscience, whereby we are assured of our justification; for as before men we are justified (Jam. 2. ●4.) that is, declared and known to be just by good works; so much more by our good works (by which we are to make our election (2 Pet 1. 10.) our calling, our justification sure) we are justified in our own Conscience, that is, assured of our justification▪ And to conclude, this assertion is such a 〈…〉 Protestant nor Papist did ever hold, that a man who is come to years, is actually justified before GOD, before and without faith.  
The fifth error, that Faith is not the mother grace▪  
5. The fifth, that faith is not the root nor the mother of other graces, and that the soul is not disposed to believe, sooner than to love GOD, or our neighbour, or to produce the act of any other grace. But this I have sufficiently disproved in the discourse, showing evidently that as without faith there can be no other grace; so not only from it all other graces do spring, but also according to the measure and degree of it, is the measure and degree of all other graces. We are not disposed to love GOD as we ought, until we be by faith persuaded of GOD'S love towards us; we cannot hope for the performance of God's promises to us, unless by faith we are persuaded that they belong unto us: we cannot trust in GOD nor rejoice in him, unless by faith we are persuaded of his goodness and bounty towards us, and so ●n the rest, and what is more plain, than that love, which is the fulfilling in the whole law proceedeth from Faith unfeigned, as being the fruit thereof. (1 Tim 1. 5.) chrysostom. and Theophilact call faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother and fountain of all graces, and Calvin, (Justit. l. 3. c. 2. sect 41. sect. 42. c. 3. sect. 1.) sola est fic'es, quae in nobis charitatem primum generat, it is faith only which first engendereth charity in us, it begetteth also hope and newness of life as he saith.  
But to omit other testimonies, St. Peter seemeth to acknowledge this truth, 2 Pet. 1. 2, 3. where he prayeth for them to whom he w●iteth, that grace and peace be multiplied unto them, by the knowledge of God and Jesus our Lord, according as his divine power hath given unto us all things that pertain to life and godliness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the acknowledgement of him that hath called us, etc. that is by faith.  
The sixth error that Faith is assiance.  
6. The sixth, that faith is assiance, and so to be defined; and that trusting to the promise is the proper act of faith as it justifieth. etc. But I have proved, that faith is not affiance, nor affiance faith But a fruit● of faith as well as hope and that by faith we have affiance. Eph. 3. 12. whereunto I add, that the trust in GOD'S promises to be in particular performed to us, is not faith, but ●ope. Yea but promises, faith he, are both true and good, therefore our assent to them is with adherence, affiance and trust. Answ. The promises are true, the things promised are good, we believe the promise, we hope for the thing promised. As contrariwise Gods threatenings are also true, and the things threatened evil. as therefore he that believeth the threatening to be true, feareth (if it be appliable to himself) the thing threatened, and yet this fear is not of the nature of faith, but a fruit and consequent thereof: so he that believeth a promise to be true, and can apply it to himself, trusteth & hopeth for the thing promised, which trust in respect of the promise, is no more of the nature of faith, then fear in respect of the threatening.  
But that affiance is of the essence of justifying faith, he will make good by divers reasons; first, from the phrases of believing, (john. 1. 12. Rom. 10. 1●) ●s (Rome, 4. 5. Act. 16. 31.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or (Eph 1. 12.) 〈◊〉 that is, in or upon which imply affiance.  
A. That as I said in the discourse, affiance is such an unseperable fruit of faith, that, sometimes it is employed in the phrase of bli●ving in Christ. For that phrase may and sometimes doth imply three acts; the first of assent, that he is the Savi●●r of all that believe in him: which ass 〈◊〉 it be lively and effectual is the proper act of that faith whereby we are justified before God, and in this sense the phrase, of believing in him, is ordinarily used in the Scriptures, yea sometimes it is attributed to those, who have assented only by a bare historical, and temporary Faith, which is the Faith of hypocrites, and all worldlings, as john, 2. 23. (To believe on him and one his name is all one, john. 3. 8.) and 12. 42. compared with john. 5. 44. john. 4. 39 Many of the Samaritans believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ, upon the report of the woman; who, being confirmed in their faith by hearing himself, say to the woman, 42. we believe no more because of thy report; for we ourselves have heard him. Now what was her r●port? that he had told her all things that ever she did, and therefore that he was the Christ. This is all that they believed, when they were said to have believed in CHRIST, And what was their Faith, which was confirmed by hearing himself? that this is indeed the Christ the Saviour of the world. And this, as I said, is the ordinary signification of the phrase in the New Testament, see john. 7. 31. 8. 30. 31. 33. 11. 26. 27. Act 8. 37. So the Hebrew is joined with belief, not only in God, but in his Prophets also; not that we are to put assiance in them, but to give credit to them as to the messengers of God, Ex. 14. 31. 2 Chron. 20. 20. The second act is of application, when believing truly that he is the Saviour of all that believe, I therefore believe that he is my Saviour: which is the act of that special faith, by which we are justified in our conscience, in which sense the phrase seems to be used 1 john. 5. 13. in the later clause, but in the first part of that verse in the former sense. so john 20. 28, 29. Gal. 2. 20.  
The third act is of affiance, that because I do believe not only that he is the Saviour of the world, but also my Saviour, therefore I rest upon him for salvation, and thus it seemeth to be used john 14. 1. But this is not the act of faith, as it justifieth us before God, nor yet the proper act of the special faith, which doth justify us in our conscience, but a fruit and consequent thereof. For if I truly believe that Christ is the Saviour of all that believe, then must I consequently believe that he is my Saviour, (for the general always includes the particulars) and if I do truly believe that he is my Saviour, then shall I consequently put my trust in him for salvation. Or more plainly, to use his own terms; he saith, that the proper act of faith, as it justifieth, consisteth in trust, or reliance upon the promise for our own particular, when the soul dependeth wholly, or trusteth perfectly in the promise, for remission of sins, and for salvation, But say I, a man cannot at all, and much less wholly and perfectly trust in the promise to be performed to himself, unless he be first persuaded, and in some measure assured, that the promise doth belong unto himself, which persuasion is the act of special Faith. A man cannot be assured at all, that the promise belongeth to himself, unless he have the condition of the promise, which is a true justifying faith, for the promise is not made to all, but to those that truly believe, Therefore I must have a justifying Faith, which is the condition of the promise before I can be assured that the promise belongeth to me. I must be persuaded that it belongeth to me, before I can confidently trust that it shallbe performed to me.  
But let us consider his testimonies. For he allegeth john. 1. 12. Where to believe in CHRIST is the exposition of receiving Christ. Now we receive Christ, first, by assent, and then by application, whereof assiance is a consequent.  
2. Rom. 10. 14. How shall they call upon him in whom they have not believed? where the phrase is used, as verse 11. whosoever believeth on him, shall not be ashamed, and that as the proof of V. 9 10, If thou shalt with thy mouth confess the Lord jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.: For with the heart man believeth unto righteousness etc. for the scripture saith, whosoever believeth on him, etc. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he citeth, 1 Rom. 4. 5. he that believeth on him that justifieth the ungodly (as Abraham did) his Faith is counted righteousness. (vers. 5.) Now of Abraham it is said, that he believed God, (vers. 3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted to him for righteousness. 2. Act. 16. 31. Believe on the Lord jesus, sayeth Paul to the jailor which he performed, vers. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God. for he quoteth Eph. 1. 12. where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have before hoped in Christ, he might more truly have quoted, Mark. 1. 15 though against himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believe the Gospel: and the like he might have alleged for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24. 25. slow of heart to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the Prophets have spoken.  
His second argument is taken from the opposition of Faith to distrust or doubting; where as he confoundeth Faith and affiance so he confoundeth also doubting (which is opposite to Faith) and distrust which is opposed to affiance; between which there is a great difference; for doubting is not contrary to as●iance, but to assent; for to doubt is to withhold the assent, the places which he quoteth, do both concern doubting Rom. 4. 20. jam. 1. 6. in which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in the Scriptures, (Matth. 21. ●1. Mark. 12. 23. Act. 10. 20. 11. 12. Rom. 14. 23.) but never in the signification of distrust.  
I deny not, but that distrust, and distrustful fear are 
* Both. in Top. Ci●er. Re P●gnantia dicuntur contrariorum consequentia●adalterum contrariem relata. vigilare & dormice contraria ● in't, stertere a item et vigilare sunt rep●gnantia.  repugnant to faith: but that proveth not faith to be affiance, but because affiance is a necessary consequent of Faith, hence it is, that distrustful fear, which is want of affiance proceedeth from doubting, which is want of Faith, Matth. 8. 26. Why are ye fearful Oye of little Faith, Mark. 5. 36. fear not, only believe.  
His third argument from 2 Tim 1. 12. I know whom I have believed, &c is to little purpose; for although in the words following the Apostle saith, I am persuaded, that is, I believe, that he is able to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my depositum, or that which I have committed to his trust; yet this proveth not, that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have believed, implieth trust, unless he understand the words, as if the Apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know to whom I have entrusted or concredited myself. But that is another use of the word, much differing from that which is in question, signifying as much as concrediting, or committing to one's trust, and is as well attributed to God, as to man. john 2. 23. 24. Many believed in Christ, to whom he would not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrust himself. And in this sense the word is sometimes used, both in the active voice with the dative of the person, and accusative of the thing, (john. 2. 14.) as Luk. 16. 11. and also in the passive, and that also with the accusative of the thing. Rom. 3. 2. 1 Cor. 9 17. Gal. 2. 7. 1 Tim 1. 11. Tit. 1. 3.  
The seventh error, that there is no other justifying faith, but that by which we are justified in our conscience.  
7. The seventh, which I take to be the original of some other of his unsound opinions, that he holdeth no other justifying faith, but that whereby we are justified in the court of our conscience. For before God all the elect, as he teacheth, stand actually justified before, and without faith; so indeed they do before this faith, and so it is also true, that sanctification goeth before this justification; and remission of sins before thi● saith▪ for how can a man be assured of that w●ich i● not?  
The proper act of 〈◊〉 f●ith by which we are justified in our Conscience (that is) as I understand it, assured in some measure of our justification, is, as he teacheth, to trust wholly and perfectly to the promise of forgiveness of sin and eternal life, for remission and Salvation. For by this faith as he teacheth, the Lord giveth us assurance of our justification by Christ's righteousness, whereupon followeth peace of conscience, and that kind of fiducia, Which we call (saith he) assurance or full persuasion of the pardon of our sins, this is a fruit of the other ●iducia or trusting to the promise itself, wherein standeth the proper act of justifying Faith. And it follows not always presently, but after sometime, haply a long time, which he speaketh for the comfort of those, who doubt they have no faith, because they have not that full assurance.  
Here divers things are to be misliked. 1. That he maketh affiance the proper act of justifying faith, which I have already disproved.  
2. That he holdeth, that there may be a full affiance, whereby a man may wholly and perfectly trust to the promise, without the like assurance. But this is a manifest error borrowed from the Papists; who hope well of the remission of sins, but dare not believe it. For this full affiance in trusting wholly and perfectly to the promise for the performance of it to a man's self, is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope, which ever presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith, where, by the way, you may take notice of a threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the Scriptures: the first is (1 Col. 2. 3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance or full persuasion of understanding to the acknowledgement of the mystery of GOD, and the Father, and of Christ, this is the plerophory of assent, when a man understanding the mystery of the Gospel, giveth full assent thereto, that is true, and that Jesus the Son of the blessed Virgin, is the eternal Son of GOD, and the Saviour of all that truly believe in him. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith, when thou applying the promise to they self, dost assuredly believe, not only that Christ is the Saviour of all that believe, but also that he is thy Saviour. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope; when thou being fully persuaded, that Christ is not only the Saviour of the faithful, but that he is also thy Saviour; dost assuredly trust and hope to be saved by him. Every one of these plerophories or assurances are infallible in their kind, nec falsum iis subesse potest: but this is absolutely to be understood of the first, the object whereof is the word of GOD, which is principium ●idei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is not absolutely true, as a principle like the former, but as a conclusion is necessarily and infallibly true, concessis praemissis. For if this proposition be true, that Christ is the Saviour of all that truly believe (which is the undoubted word of GOD: and if this assumption be true also, but I through GOD'S mercy do truly believe, (which is certainly true in all the faithful:) then this conclusion cannot be false; therefore Christ is my Saviour; whereupon followeth the plerophory of hope; that seeing he is my Saviour, therefore I do assuredly hope for salvation by him.  
3 That he maketh the assurance of Faith to be a consequent of that assurance of trust, which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope, the contrary whereof is true, for as hope is a consequent and fruit of Faith; so from the assurance of faith proceedeth the assurance of affiance and hope; and according to the measure and degree of that, is the measure and degree of this. Neither is it possible, that a man should have a full affiance wholly and perfectly to trust to the promise to ●e performed to himself, who is not first fully assured, that the promise doth belong unto himself. And therefore it is but a cold comfort, to be given to a man distressed in Conscience, to tell him, that if he have affiance to trust wholly and perfectly to the promise for remission of sin, he hath Faith, though he have not full assurance. But miserable comforters are they, who teach (as this man doth not) that where is not full assurance, there is no Faith. But if we desire, to minister true comfort to the distressed Conscience perplexed with doubtings concerning Faith; we must unteach these Doctrines, either that justifying Faith is an assurance of remission, and much less a full assurance; or that it is affiance, much less a full affiance, trusting wholly to the promise for the performance of it to a man's self; which cannot be had, unless thou hast the like assurance that the promise doth belong to thee. For indeed that faith, by which we are justified before GOD, is neither assurance properly, nor affiance, for assurance is the second degree of Faith, by which we are not justified before GOD, but in the Court of our own Conscience; and affiance is a fruit and consequent of both. Ask then the party distressed this question. Dost thou believe, that the promise of the Gospel concerning remission and salvation doth belong to thee? If thou dost, than thou hast assurance, that Christ is thy Saviour, and that by him thou hast remission, and that by him thou shalt be saved. If he cannot affirm, that he believeth the promise to belong unto him, never go about to persuade him, that he trusteth to the performance of the promise ●nto himself. But ask him again, dost thou truly believe, that Jesus the son of the blessed Virgin is the eternal son of GOD and Saviour of all that tr●●y believe in him? If he say he doth so, ●●ll him then thou hast the condition of the promise, therefore thou mayst, and thou must undoubtedly conclude, that he is thy Saviour, and that thou shalt be saved by him. If h● say, 〈◊〉 doubteth, whether he doth truly believe, that Christ is the Saviour, because many say they believe, who do not truly believe. Ask him again, dost thou believe that in thyself and by nature thou art no better than a firebrand of hell, a vassal o● sin and Satan, subject to eternal death and damnation? To this no doubt he will say▪ Yes, say then it seemeth you believe the sentence of the law concluding you under the curse, but do you not also believe the Gospel, that notwithstanding 〈◊〉 guilt of your own Conscience accusing, and the sentence of the law condemning you, you shall be blessed, if you believe in Christ? This also, if he have any grace, he will confess, as being the express Doctrine of the Gospel, ask him then, is there any other me●n●s, whereby you may hope to be saved, but by Christ? He will say, he renounceth all other means, well then, you acknowledge (you may say) that in yourself you are a wretched sinner, but yet notwithstanding by Christ you shall be happy▪ if you shall believe in him, tell me then, have not you earnestly desired to come out of that damnable estate, wherein you wer● by nature, and to be partaker of that happiness, purchased by CHRIST for all that believe in him? He will say he hath, and that he hath often expressed this his desire by hearty prayer. But you believing (may you say) and desiring those things, have you not also resolved to acknowledge and profess CHRIST to be the only Saviour, and to rest upon him alone for salvation, renouncing all other means, and to acknowledge him to be your Lord, and therefore to obey him, and serve him, making conscience of all your ways? All this have I done (will he say) and yet I have not assurance. But say I, if thou hast done all this, than thou hast a true justifying Faith, for to believe in Christ is to receive him: and tho● hast received him not only in thy judgement by a firm and lively assent, but also in thy heart and will, by an earnest desire and settled purpose of application, by which thou hast received him to be thy Saviour. Hereupon I infer, that thou hast the condition of the promise, and therefore that the promise doth belong unto thee, and that thou believing truly, that Jesus is the Saviour of all that believe in him, he is thy Saviour, and therefore needest not, yea thou oughtest not to doubt of thy salvation, for by refusing to apply the promise to thyself, when thou hast the condition thereof, thou makest GOD a liar. 1 John 5. 10. If thou wilt not believe me, yet believe the Apostle Paul, Rom. 10. 9, 10. If thou shalt confess with thy mouth, the Lord Jesus, and shalt believe in thine heart, that GOD raised him from the dead, thou shalt be saved. For with the heart, man believeth unto righteousness, and with the mouth, confession is made to Salvation. Believe St. john, whose first Epistle was written to this very purpose, that those who truly believe that Jesus Christ is the Saviour, might have assurance that he is their Saviour. 1 John 5. 13. For so he writeth in the same Chapter, vers. 1. Whosoever believeth that jesus is the Christ, is borne of GOD, and vers. 5. Whatsoever is borne of GOD overcommeth the world, and this is the victory that overcommeth the World, even our Faith, who is he that overcommeth the World, but he that believeth that JESUS is the son of GOD? Believe our Saviour himself; For, if being asked with the Apostles what you think he is, thou shalt answer with St. Peter, Thou art the CHRIST the son of the living GOD, he will pronounce thee blessed. Matth. 16. 16. If for all this thou canst not gather assurance, know then, that the premises being granted, thou canst not but have assurance; unles●e thou wilt deny the conclusion, which cannot possibly be false, the premises being true.  
But for thy better assurance, tell me, what you are to think of a man believing truly that Jesus is the Christ, yet in respect of his spiritual estate is so poor, that he is as it were a mere beggar, who having nothing of his own, whereby he might hope to be saved, dependdeth wholly upon the mercies of GOD, and merits of Christ? Even as beggars, who having nothing of their own, depend upon the Alms of well-disposed people, what think you of him, who believing that Christ is the Saviour, is not yet assured, that he is freed from that damnable estate wherein he is by nature, but mourneth in the sense and acknowledgement of his woeful condition, desiring to be freed from it? What think you of him, who truly believing that Jesus is the Christ, but not yet assured of his justification, doth therefore hunger and thirst after righteousness? Whatsoever you think of them, or whatsoever they be in their own sense, they are justified before GOD. And that I prove thus. Whosoever are blessed, are justified, and chose, but all believers though they be beggars in Spirit, though they mourn, though they do but hunger and thirst after righteousness, are blessed by the testimony of our Saviour himself, Matth. 5. 3, 4. 6. Where directing his speech to them that believe, vers. 1, 2. Compared with Luke 6. 23, 21, 22. He saith, Blessed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beggars in Spirit, blessed are they that mourn●, blessed are they that hunger and thirst after righteousness.  
2. This assertion cannot stand with the orthodox doctrine of justification by faith. For that teacheth the justification of a sinner, or as the word signifieth of an ungodly person before God, this justification is neither of an ungodly person, but of a man already justified before God, and also sanctified; neither is it before God, but in the court of conscience, that justification is an action of God, acquitting the sinner, and accepting of him as righteous by imputation of Christ's righteousness▪ in this there is no such matter, in that we are taught, that by ●aith a sinner doth receive remission of sins, and that he is to believe to that end, that he may obtain pardon▪ and to the same end is both to repent of his sin, and to sue for pardon, by this doctrine are taught, that a man hath his sins actually forgiven; not only before he believe or repent, or sue for pardon, but also before he commit them; there we are taught that a man is justified before God by faith; here that a man is justified 〈…〉 and without Faith; there we are taught, that faith doth justify, not as it is an habit or quality inherent, or as a part of inherent righteousness; but only as the hand receiving Christ; who is our righteousness, and is therefore said to justify, because the object which it receiveth, doth justify. But according to this new doctrine, faith doth neither justify, as the hand to receive Christ unto justification, not in respect of the object, but as a part of the general habit of grace infused, not justifying a sinner before God by apprehension of Christ's righteousness, but assuring the party already sanctified and justified of his justification and salvation: in that we are taught, that we are justified by faith alone, but in this, we are justified, that is, assured of justification, not only by faith, but by good works, and all other means, by which we are to make our calling and election sure.  
The eighth error, that assent is not the act of justifying faith.  
8. The eighth, that faith, as it is an assent, doth not justify; the contrary whereof (speaking of a true, lively and effectual assent) I have fully, and (as I hope) sufficiently proved. But let us examine his proofs the first is this. The Act of justifying faith is supernatural, Eph, 2. 8, this assent to the truth of the Gospel, concerning salvation by Christ, is not supernatural. ergo. I deny the assumption, and affirm, that the true, lively, and effectual assent is supernatural, and cannot be had without the help of the holy Ghost, as being a proper work of the holy Ghost, when he doth regenerate any of us, No man can say, that jesus is the Lord, (1 Cor. 12. 3.) but by the holy Ghost, And who knows not, that it is the proper work of the holy Ghost in the ministry of the Gospel, to open the hearts of the elect, as he did the heart of Lydia. (Act. 16.) to assent unto the word? To use arguments to persuade the hearers to embrace the Gospel, and to receive Christ, may be the work of the Minister; but to persuade the hearer thereunto, is the work of the holy Ghost. Again, that whereby we become the sons of God, is not a work of nature, but of the regenerating spirit, by this lively assent we become the sons of God. For, By this effectual assent, as I have showed, we receive CHRIST, But as many as received him, to them he gave this power to become the sons of God, (john. 1. 12. 13.) even to them that believe o● his name, which are begotten or borne not of blood, nor of the will of the flesh, nor of the will of man, but of GOD. Would you therefore know who is borne of GOD? Whosoever believeth that jesus is the Christ, (john. 5. 1.) is borne of God.  
But the assumption he proveth thus: Whatsoever the understanding by the only light of nature judgeth to be honest and good, that the will can desire or will by the only strength of Nature, But by the only light of nature the understanding judgeth that it is an honest thing to believe God's authority revealing any thing unto us.  
Therefore 〈◊〉 will by th● only strength of nature ●ay desire this act of believing; and so consequently there is no need of grace to m●ve the Will 〈◊〉 command the understanding.  
If a●y man imagine, that this conclusion doth contradict mine assertion, affirming such an assent, as I have spoken of, to be ●aith, he must understand, that I speak not of a ba●● assent to whatsoever God revealeth unto us; but the assent must be ●hus qualified. First it must be a willing or voluntary assent, For the understanding whereof, we must know, that what soever the understanding conceiveth and judgeth to be true and good, that the will doth receive as true and good; for the will is intellectus extensus, And such is the natural harmony between the understanding and the will that as the will followeth the judgement and resolution of the practice understanding; so the will having received for true and good, that which the understanding hath so conceived, the mind or the reasonable soul doth both assent to it as true, and approve it as good. So that the assent and approbation of the mind is an act both of the understanding and of the will. But how the will which naturally followeth the direction of the understanding, should (as he speaketh) command the understanding to assent or approve, I do not conceive. But on the contrary, I suppos●, that the mind many times doth assen●, not only without the command, but also without the consent of the will: as namely, when the understanding of a man or devil, doth know a thing to be tru●, but doth not conceive it to be good, but hurtful and pernicious to himself. That ther●, is a God who is the Iu●ge of the world, that this God is just, that he hath prepared hell for the wicked: the devils, and wicked men do conceive and know to be true and because they cannot deny 〈◊〉, they do acknowledge, and after a sort, assent unto 〈◊〉: but yet this truth they do abhor, and with horror they do believe it, jam. 2. 19 The legion of 〈◊〉 did know our Saviour CHRIST, and confess him to ●ee the Son o● Go●▪ 〈…〉 c●me to torment them before their time, Mark 8▪ 〈◊〉. so that the wicked, bot● men and Ang●l● do many times believe that, which they do not willingly assent unto, but abhor, and wish it were otherwise. But the faith of God's children is a willing assent.  
Secondly, it is a true, lively and effectual assent. For in Divinity we are said to believe; and by Faith to know no more than we believe effectually, and know by a lively faith. Now where there is a true, lively, and effectual faith, it worketh a disposition in us answerable to that which we believe and know. The wicked do believe after a sort, that there is a God, that he is just, and good, that he is infinite in essence, power and wisdom, etc. that JESUS the Son of the blessed Virgin, is the Saviour of the world, etc. Yet none of all this do they truly and effectual believe. For if they did believe indeed; that there is a GOD, they would not deny him in their deeds, behaveing themselves as if there were no God. If they did truly believe that he is good, yea goodness itself, they would love him; if just, they would fear him; if omnipresent, they would walk before him; if omnipotent or all-sufficient, they would either trust in him, o● fear him, if omniscient, they would not play the hypocrites before him. If they did truly believe, that JESUS is the Saviour, they would desire to be made partakers of his merits, they would be careful to apply them to themselves, they would rest upon him for salvation, they would obey and serve him as their Lord, But he that saith he knoweth him, that is, believeth in him, and hath no desire nor care to keep his commandments, (John 2. 1.) he is alyar (saith Sant john) and there is no truth in him. That faith therefore, which is not lively and effectual, but a dead faith, as Saint james calleth it, (Jam. 2. 10.) is no more to be accounted a true faith, than the carcase▪ or counterfeit of a man is a true man.  
3. The formal object of this assent, as it justifieth, is not every truth reauled of God (though it believeth whatsoever God hath revealed in his word) but that only which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called truth of God, (John 5. 33. 18 37. 1 Tim. 2. 4.) that is, the Gospel, which is the truth of GOD in CHRIST, or his truth concerning salvation by CHRIST. Now to give a willing, lively, and effectual assent to his truth, far exceedeth the strength of corrupted nature. John. 6. 44. Matt. 16. 16. 17.  
These things thus premised, I come to his argumentation, and first to the proposition, which if it were universally true, as it is propounded (whatsoever the understanding by the only light of Nature judgeth to be honest; that the will can desire by the only strength of Nature) then might I as lawfully assume, and conclude thus, to the great comfont of the Pelagians and Arminians▪ (whom in divers other points he doth worthily,) But by the only light of nature the understanding judgeth it to be an honest and a good thing to believe in God and to obey him, to believe in him, I say, not only as true in his word, but also as faithful in his promises; and consequently to trust in him, for the performance thereof; likewise to obey God commanding us any duty, as namely to turn unto him by unfeigned repentance▪ and to lay hold upon CHRIST by a true faith; therefore by the only strength of nature, the will may desire or will any of these acts; namely to turn unto God by unfeigned repentance, to lay hold upon CHRIST by a true faith to 〈◊〉 unto God for the performance of his promises to us, which in his conceit is the very act of Faith, as it justifieth.  
I come to the assumption: where, I confess, in a confused generality, the understanding, by the only light of ●ature, judgeth it an honest and good thing to believe what God revealeth indefinitely, but when you come to the particular object of justifying Faith, viz. that JESUS CHRIST is the So●●e of GOD, and Saviour of all that believe in him; this either they will deny to be revealed by GOD; as to the Jews the preaching of CHRIST crucified was a stumbling block▪ (1 Cor. 1. 23.)▪ and to the greeks foolishness: or if they do give a kind of assent unto it, yet they neither do or can believe it by a lively and effectual assent.  
His second reason. That is no act of justifying faith which is f●●nd in devils, heretics, hypocrites and reprobases.  
But this assent to divine revelations; because of GOD'S authority, is to be found in devils, heretics, hypocrites, and repr●b●tes.  
Therefore this assent is no act of justifying faith.  
Answ. The proposition is not univ●●sally true; for so much of faith as is found in the wicked, either men or Angels, is common to them with the faithful and elect, and without it there can be no faith. If therefore justifying Faith do assent to divine revelations, because of GOD'S authority, and there can be no justifying faith without this assent; than it followeth, that to assent is an act of justifying Faith.  
But I answer to the assumption, that this assent (meaning a willing, lively, and effectual assent to the truth of GOD in Christ) is not to be found in devils whose assent is not so much as willing, but with horror, even to that which they abhor, as himself confesseth; not in heretics, who, as they are heretics, descent from the truth. For though that assertion of the Papists, that any one act of infidelity bereaveth a man of faith, be wicked and desperate; yet this is true, that howsoever the proper object of faith, as it justifieth, is Christ: notwithstanding by the same faith by the which we are justified, we believe, not only all other articles of the Christian faith, but also whatsoever GOD hath revealed in his word: and whosoever doth refuse to believe whatsoever GOD hath revealed in his word, he hath not a true faith. Nor in hypocrites and reprobates, whose seeming faith is neither lively, nor true, but dead and counterfeit, not formata, but informis. Indeed this distinction of faith, that it is formata or informis, according to the meaning of the schoolmen and Papists is to be rejected, and that in two respects, first, because they propound it as a distinction of a true justifying faith, when as it is not possible, that that faith which wanteth his form, and which is dead, and therefore hath not his true being, should justify: neither is it possible, that that Faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, effectual, by an active efficacy, as namely to justify, which is called actus secundus, which hath not the formal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus. Secondly, because the Papists in this distinction imply, that Charity is the form of faith, and as it were the soul thereof, which they seem to ground on james 2. 26. For how can one habit be the form of another, especially such an habit, as is the fruit and consequent of the other? For Charity which is the end of the law, (1 Tim. 1. 5.) proceedeth from faith unfeigned. For when we are by faith persuaded of GOD'S love towards us in Christ then are we moved to love GOD, and our neighbour for GOD'S sake, and the more we are assured of GOD'S love, the more is our heart inflamed with fervent love towards GOD, as I have showed. And if the habit of Charity cannot be the form of faith, then much less can good works, which are the outward fruits both of Faith and Charity; or as the Apostle speaketh of faith quae operatur per charitatem, which worketh by love, Gal. 5. 6.  
Neither doth the Apostle St. james compare works to the soul, but to the breath, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath) doth properly signify, and so is used in many places, where it is called the Spirit of the mouth, and the Spirit of the nostrils, so that the meaning of St. james is, as the body without the breath is dead, even so Faith without good works (which are as it were the breathing of a lively Faith) is dead. Not that ever it lived, but because it is without life; as many things are said to be blind which never saw, and dumb which never spoke.  
But howsoever this distinction in the Popish sense is to be rejected: yet it cannot be denied, but that as knowledge is either literal▪ which is an idle knowledge swimming in the brain, but not working on the heart and Conscience; or Spiritual, which is a powerful and operative knowledge: so faith, is ●ither a true lively and effectual, or else a counterfeit and a dead Faith, which some call a bare historical Faith, answerable to the literal knowledge. The former is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places, and Gal. 5. 6. It is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●fficax, effectual (as that prayer which availeth much, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16.) or effectually working, or active, having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act, both the first and the second, the first, which is as it were the form, whereby it truly is, and in respect whereof it may be called formata, which as Solomon speaketh of other graces, (Pro. 3. 21.) Tushijah, the very essence and entity, the soundness and integrity of it, in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectual, having efficacy in itself. The other, which is actus secundus, whereby, it is lively, active, and effectual, in bringing forth the acts and operations or the fruits and effects of Faith. In respect of the former, it is said to have root; whereby I understand that apprehensive and attractive power of Faith in apprehending and receiving Christ; in respect of the latter, it is said to be fruitful and working by love; the latter, which is not unfeigned, is counterfeit, having neither root, Luke 8. 13. Nor fruit, and therefore is, as St james saith, dead, (Jam. 2. 20. 26.) Now as the counterfeit of a man is not truly a man, though called by his name; so this counterfeit and dead Faith, which is the faith of hypocrites (though it have a name of faith) is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truly, but aequivocè; and being not a true faith; is not Faith, for ens & verum convertuntur, and in this sense it may well be called informis.  
That faith therefore which is common to devils, to heretics, to hypocrites▪ and reprobates, is not true, but counterfeit; not lively, but dead; not formata, but informis.  
And thus have I defended that necessary, and as I am persuaded most comfortable truth, which I delivered in the Discourse concerning the certainty of Salvation.  
FINIS.