glister be not gold yet all gold doth more or lesse glister But in the true Christian there is and must be another Spirit then that which is in other men Numb 14. 24. He must be something more and have something in him beyond what is in the Hypocrite or he cannot be saved Mat. 5. 20. Except your righteousnesse exceed that of the Scribes and Pharisees you cannot enter into the Kingdome of Heaven Mat. 5. 47. What singular thing doe yee The differences then that we find between the motion and operation of true grace in the true Christian and of counterfeit Grace in the Hypocrite are Either in the Rise Principle or spring of it or in the proceed and end of it SECT I. In the Rise Root or Spring of true and Counterfeit Grace in them The first of these is as the Root in relation to the Tree or tree to the fruit or spring to the streames We shall open it first in the Root or Spring and then in Fruit or Streames The maine thing wherein the difference seems to lye is in something which is secret and invisible which is called a hidden life Coll. 3. 3. The hidden man of the heart 2 Pet. 3. 4. and that which is within us Luke 17. 20 21. and the hidden Manna a white stone and therein a new name written which no man knoweth saving he that receiveth it Rev. 2. 17. and the Inward part and hidden part Psal 51. 6. And it is said to passe knowledge and understanding Phill 4 7. To be unspeakable 1 Pet. 1. 8. And they in whom it is are called Gods Secret or hidden ones Psal 83. 3. The foolish Virgins wanted nothing that the wise had in sight but they wanted this hidden wisdome 1 Cor 2. 7. The secret and inward work of Grace in their hearts This Secret and hidden work then lieth in this That the true Christian in order to the execution of Gods eternall decree for his Salvation having a new nature wonderfully formed in him by his spirit is by faith in a Spirituall and Mysticall way to be united to Christ as a body to the head and building to its foundation and to have his Spirit dwelling in him And the Soule and the Body is as one body animated by Christ as the Soule thereof so that Christ is said to live in him dwell in him and walk in him And the Christian to live by him So that as we all in the state of corrupt nature partake of the nature of the first Adam even so all that are saved partake of the divine nature of Christ the second Adam 2 Pet. 1. 4. Gal 2. 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the saith of the Sonne of God Joh 5. 26. 2 Cor 13. 5. 2 Tim 2. 14. Rom. 8. 10 11. If Christ be in you c. But if the spirit that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall quicken your mortall bodies by his spirit that dwelleth in you Jo. 14. 16 17. 1 Io 5. 12. He that hath the Sonne hath life c. And together with this union ariseth our Regeneration or the new Creature called the New man Ephes 4. 24. which after God is created in Righteousnesse and true Holinesse Compared to a new engrafted Tree that brings forth the fruits of Love joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse and Temperance Gal. 5. 22 23. This great work in reference to the Fruits and effects of it is compared to and set forth by severall things as 1. By the Oyle in the vessell which the foolish Virgins wanted Mat 25. 1 2 3. c. to note that there must be something within to feed and maintaine the life of grace and holinesse in a true Christian which Christ by his Spirit doth give forth to every true believing Christian that is a member of his mysticall body Io. 15 1 2 c. Heb. 1. 9. Psal 133. 2. 2. By the Root of a Tree or Hearb in relation to the Tree or hearb Rev 22. 16. I am the Root c. Rom 15. 12. There shall be a root of Jesse and he that shall rise to raigne Rom. 11. 17. Job 19. 28. To note that the true Christian hath all his life and vertue from Christ by his spirit as the Tree hath its life and vertue from the root of it Coll. 2. 6 7. As ye have therefore received Christ Iesus the Lord so walke ye in him rooted and built up in him c. 3. By the earth that feeds the Tree Mat. 13. 6. To note that Christ must feed the true Christian or he will not be fruitfull 4. By the Tree in relation to the branches thereof Io 15. 1 2 3. c. I am the true vine c. Every branch in mee c. To note that the Christian hath his rise support growth and feeding from Christ 5. By the strong foundation of a Building in relation to the building Ephes 2. 20. And are built upon the foundation c. Iesus Christ himselfe the chief corner stone c. In whom you also are builded together for an habitation by the spirit Coll. 2. 7. rooted and built up in him 1 Cor. 3. 11. 1 Pe. 2. 4 5. To note that the true Christian as a Christian hath all his Rise and Support from Christ 6. By the engrafting of a Cion of a Sprig in a Tree in relation to the Stock Rom. 6. 5. To note that all the good that comes from him is from Christ being incorporated into him 7. By a lively spring in relation to the streams thereof Zach 13. 1. Jo. 4. 14. 7. 38 39. To shew that all the operations of grace within us issue from the spirit of Christ within us 8. And by a new Birth or Resurrection from death to life in Relation to the operations of Life Jo. 3. 3. Ephes 2. 1. Jo. 5. 25. To note that all the motions Acts and works of grace in the true Christian move from this new life Coll. 3. 3. For ye are dead and your life is hid with Christ in God 2 Cor. 4 10. That the life also of Jesus might be made manifest in our mortall flesh c. Now this union between Christ and the true Christian soule and the presence of Christs Spirit in the soule is not at all to be found in the case of the Hypocrite and that work that is wrought in his heart for he hath neither the Spirit of God nor Faith Jude v. 19. Jo. 6. 64. There is no such root of the matter in him which we have spoken of Iob. 19. 28. But rather there is still in him the root of Bitternesse Acts 8. 23. that will bear fruit accordingly and he stands by himselfe and at a distance from Christ He is therefore a Lamp burning that hath no more to maintain
it but what is in it selfe and therefore cannot burne long or as a Tree that hath no Root or as a branch of a tree cut or broken off the tree and put into the ground or as the Cions of a Tree grafted into another stock that doth not grow into and up with it kindly These and such as these will never bear fruit kindly and lastingly So that then the Christian which is not in Christ by Faith and in whom Christ dwells not by his Spirit cannot bear good fruit at all much lesse can he bear good fruit long Ioh. 15. 1 2. c. As the branch cannot bear fruit of it selfe except it abide in the vine no more can ye except ye abide in me And as a stone not well put into the building but hanging loose by it will fall out and the building that hath a bad foundation will never stand long So will it be with the Hypocrite Mat 7. 24. Luke 8. 13. Rom 8. 9 10. SECT II. In the exercise and proceed of true and counterfeit Grace in them If it be asked how this Indwelling of Christ by his Spirit in the soule and the union of the Christian thereby to Christ may be known We answer That this is not known so much by it selfe as by some fruits and effects as also by some reflect acts of the soule upon these fruits Io. 3. 2 3 8 9. Marvaile not that I said unto thee ye must be borne againe The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit but it may be known by the fruits of it Gal 5. 20. The fruit of the Spirit is Love joy Peace Long-suffering gentlenesse goodnesse faith mecknesse temperance Rom. 14. 17. The Kingdome of God is not c. But Righteousnesse peace and joy in the Holy Ghost This is one thing that doth ever accompany or follow this work in the soule that it makes a very great and a generall change therein there is a new light and a new life in the soule and this is discovered by such like effects and works as discover the life of the body such as are constant breathing the use of the Spirituall senses Hunger thirst walking talking and the like The soule doth long and breath after God and Christ and the things of God it can heare see and relish divine things it doth hunger and thirst after righteousnesse and the meanes of grace Gods word and the like it can walk with some strength in Gods waies talk of good things And this change is very great so that of a Lyon the man is made a Lamb Esay 11. 6. Of darknes he is become light Ephes 5. 8. Ye were sometimes darknesse but now are light in the Lord Ephes 2. 1 2. c. You that were dead hath he quickned c. All things are become new in him and therefore is he said to be a new Creature 2 Cor 5. 17. If any man be in Christ he is a new Creature old things are past away behold all things are become new He hath a new Name Rev. 3. 12. A new life Psal 51. 10. He hath a new Heart a new understanding judgement will and affections new principles new motions new qualities his Heart of stone is become a heart of flesh E zech 36. 26. A new heart will I give you c. Ezek 11. 19 20. And I will put a new Spirit within you And I will take the stony heart out of them and give them a heart of flesh that they shall walk in my statutes So that when by reflect acts of Faith upon this Change wrought in him and upon these fruits of the spirit he looketh upon himselfe he may now say with Paul Gal. 2. 20. I am Crucified with Christ Neverthelesse I live yet not 〈◊〉 but Christ in me and the life which I now live in the flesh I live by the saith of the Sonne of God who loved me and gave himselfe for me Now he seeth God as he is and judgeth of God and Christ and the things of God and the world as they are and finding himselfe beloved of God and Christ he loves them againe more then the world more then himselfe he delights himselfe much in God willeth him as his last end and his chiefe good and willeth Gods will and being now made partaker of the divine nature 2 Pe. 1. 4. and having Gods Image of Righteousnesse and holinesse reinstamped upon him he hath the same mind in him that is in Christ and he doth walk in this World as Christ walked in this world his words works and life are clean changed Ephes 4. 24. And that ye put on the new man which after God is created in Righteousnesse and true holinesse 1 Cor. 15. 49. Coll. 3. 10. And instead of the Fruits of Adultery Fornication uncleanesse lasciviousnesse wantonnesse Idolatry witchcraft hatred variance emulation wrath strife sedition Heresies which are the works of the flesh Gal. 5. 24 25. and were the fruits he brought forth before Now his work is and the fruits he bringeth forth are Love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance which are the fruits of the Spirit And by reflecting upon them he knoweth them But these reflect acts and operations of Christs spirit are not to be found in the heart of an Hypocrite his heart is still the same or worse then ever it was as full or more full of Pride malice coveteousnesse and all manner of secret wickednesse then ever it was Mat. 23. 25 27. within they are full of Extortion and excesse and of all uncleannesse Acts 8. 23. thou art in the gall of bitternesse c. Psal 58. 2. In heart ye work wickednesse c. Mat. 12. 34. Prov. 26. 24 25 26. And it must of necessity be so with him for he hath no Faith which doth purify the heart Acts 15. 9. 1 Jo. 3. 3. And hence it is that the Hypocrite is still called upon to repent and wash his heart Esay 1. 10. Jer. 4. 14. If it be objected that there is in the heart of an Hypocrite some work of the spirit much like to the work that is wrought in the heart of the true Christian To this we Answer That there is some likenesse between the common and the speciall work of the spirit in the hearts of good and bad And yet if these workings be well observed these differences may be found between them 1. In the heart of the true Christian as the heart it self is rooted in Christ So is grace by Christs Spirit rooted in the heart springs from the spirituall life that is within it which is Christ who dwelleth in it Ephes 3. 17. That Christ may dwell in your hearts by Faith Coll. 2. 7. Rooted and built up in him c. Rom. 6. 5. For if wee have been planted together c. But that which is in
not his brother 2 Cor. 6. 6. 1 Iohn 2. 10. 6 Victory over the world 1 Iohn 5. 4. Whosoever is born of GOD overcometh the world 7 A strong love to and desire after the Word of God and a conformity of heart and life to it Psalm 119. 97. Oh how I love thy Law c. I have esteemed the words of his mouth better than my necessary food Iob 23. 12. Luke 8. 15. 1 Pet. 2. 3. SECT III The summe of all this Head Now of all that wee have spoken as to this point in hand and head of tryal this is then the summe That a man may enjoy all outward Gospel Priviledges such as the manifestations of Gods presence c. all Gospel Ordinances and means of Grace as Word Sacraments Sabbaths all advantages imaginable by parents education society c. Have great gifts and parts and doe much with them as Preach Pray and the like That he may in appearance be converted from the world be changed in his outward conversation cast off all his outward pollutions be so much reformed that hee may appear unblameable in the sight of men have much light from the Word of God be clearely convinced of the truth of it have such a taste of perswasion that the good thereby promised and offered doth belong to him as thereby to bee drawn to come to Christ in an open profession and some inward affections close with his Church be a Church-member bee taken of others and take himselfe to bee a true member ' seemingly own Iesus Christ for his Lord and submit to his Law live orderly with Christians in Church-fellowship and there make a glorious profession of the Gospel proceed to have many singular gifts and seeming graces do many excellent things and so live and dye yea live and dye a Martyr in the defence of the Gospel hee professeth yea he may have such a discovery of the Grace of God in Christ by the Gospel and such a seeming worke of Faith and Love in his soul as that he may bee perswaded that Christ and Heaven is his And upon this have a little love or shew of love to God and his people and live in a kinde of hope joy and expectation of Heaven to his dying day and yet be in his corrupt and unregenerate estate and perish And that he onely that is regenerate renewed by the Holy Ghost and VVord of God in his nature to be like Christ shall bee reputed sincere and so saved at last But to give a shorter account hereof let the summe of all bee this That the most certaine and infallible character of the true and living Christian and one that is a Christian indeed John 1. 47. And that whereby he may bee best known and distinguished from the counterfeit and painted Christian the Hypocrite is by that which is within him where the Kingdome of God is Luke 17. 20 21. Hee is the sincere Christian that is so inwardly Rom. 2. 29. And in him these things following are to bee found The Spirit of God and Christ is given unto him 1 Iohn 3. 24. 1 Iohn 4. 3. Rom. 8. 10 11 15. Galat. 4. 6. Rom. 8. 9. 1 Cor. 2 12. 1 Iohn 4. 13. And according to the new Covenant Isaiah 44 3. and 32. 15. Ezek 39. 29. Ioel 2. 29. Zachar. 12. 10. compared with Acts 2. 17. This spirit hee receives in the Preaching of the Gospel Galat. 3. 2. By this spirit in the Gospel hee is convinced of his own desperate and helplesse case out of Christ and that his help is in Christ alone Iohn 26. 8. And thereupon is drawne to Christ whom hee doth embrace by Faith Iohn 6. 44. Hebrews 11 13. Philip. 3. 12. Ephes 3. 16 17. Iohn 6. 56. 2 Corinth 4. 13. This Spirit and GOD the Father in it abideth and dwelleth in him 1 Corinth 3. 24. 1 Iohn 4. 13. Iohn 6. 56. Ephes 2. 22. And hee in whom this Spirit is abideth and dwelleth in GOD. 1 Corinth 3. 24. 1 John 4. 13. John 6. 56. By this Holy Spirit Christ and the soule are firmely united together and doe become even as Husband and VVife Romans 7. 4. Canticles 1 2 c. and are so joyned as the Tree and Branches Iohn 15. 1 c. Head and Body 1 Cor. 11. 3. Eph. 5. 23. Body and Soul Ephes 2. 5. Hence followeth presently a very great an universal change of the soul within appearing in the life without The change is from darkness to light from bondage to liberty from sinne to grace from death to life c. and is called Regeneration by which here is produced a new creature the soul whereof is this Spirit of God abiding in him compared to the natural generation conception and birth Iohn 3. 6. Iohn 12. 13. 1 Pet. 1. 22. Tit. 3. 5. Galat. 4. 19. 2 Cor. 5. 17. Galat. 5. 15. This Spirit of God being as the soul in the body in this new creature doth animate it Ephes 2. 5 6. Rom. 8. 11. And by it the old man is changed into a new man there is a new nature hee partakes of the divine nature 2 Pet. 1. 4. a new life Gal. 2. 20. Col. 3. 21. 1 Iohn 5. 12. This change is from the state of nature to the state of grace from the likeness of the old to the likenesse of the new Adam he hath now in him the minde of Christ Ephes 4. 24. Phil. 2. 5. 1 Cor. 15. 46 47. Phil. 3. 9. Hee now lives the life of Christ 1 Pet. 4. 6. 1 Iohn 2. 5 6. 1 Iohn 3. 24. and according to the Gospel of Christ 2 Cor. 3. 18. The Holy Spirit thus dwelling and animating in and acting of this new creature and being in it self a spirit of light life and grace Zach. 12. 10. Rom. 1. 4. 1 Pet. 1. 4. It governs him in whom it is and hee is led by it and walks after it according to the Word of God 1 Pet. 1. 22. 2 Cor. 3. 18. And as the lively pure spring doth worke out the mire and mudde out of it self so this spirit doth work out of the heart the ignorance and corruption thereof and make and keep it pure Acts 15. 9. It killeth sin Rom. 8. 10 13. Destroyeth the workes of the Devil and Flesh 1 Iohn 3. 8. Such as are Adultery Uncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulation VVrath Strife Sedition Heresies Envyings Murder Drunkenness and such like Gal. 5. 17. And quickneth inclineth and disposeth the whole heart and consequently the whole man to grace and goodnesse Rom. 8. 10. And such like fruits as these following Righteousnesse Joy Love Long suffering Gentlenesse Faith Goodnesse Meeknesse Temperance and the like Gal. 5. 19. Rom. 14. 17. and the manifestation and exercise thereof in the life are the natural and proper works fruits effects of this spirit Gal. 5. 22 23. Rom. 14. 17. 2 Cor. 5. 13. Rom. 8. 26. 2 Cor. 8. 17. Acts 2. 4. Gal. 4. 6. And
sometimes by some accident or distemper all the motions and symptomes of life as sight hearing breathing and the like seemes to be stopped and nothing of the natural life appeareth So it is in this spiritual body little or nothing of spirituall life may appeare for the present in it and yet it may bee alive And ordinarily where this spiritual life is it doth appear more or less by all or some of the signs and manifestations thereof we have before layd down See for these things Psal 88. 1 2. c. v. 16 17. Ps 51. 9 10 11. Ps 77. 1 2 7. Ps 38. 1 2 5 6. Job 1 2 c. and 30. 15 16 17. We have done with the tryal of persons and have dispatcht the differences we have thought upon to be between the sincere Christian Hypocrite in their inside outside apart in their inside and outside together And now it remaineth we say a word as to the trial of their works and services and to lay downe what is requisite to the making of a work good CHAP. X. The trial of the sinceritie of works And what is requisite to make a work good ANd now from the tryal of the sincerity of Persons and hearts we come to the tryal of the sinceritie of Workes and Services And for this we are to know That there are many things required whereunto the sincere Christian hath respect for the making of a service and worke good or a suffering acceptable There is some thing repuired in the person doing or suffering And some things there are required in the thing to be done and suffered 1 In the person doing or suffering it is requisite that he be rightly qualified 2 In the thing to be done or suffered 1 It is requisite it be done by a right rule or warrant 2 In a right manner 3 And to right ends For the qualification of the person doing or suffering it is requisite that hee be in Christ by faith and so one with him and thereby become a new creature a childe of God John 1. 12 13. and so accepted in his person for otherwise his worke cannot be accepted For God must first have respect to him ere he will have respect to his offering or service Dent. 33. 10 11. They shall teach Iacob c and accept the works of his hands Gen. 4. 4 5. And the Lord had respect to Abel and to his offering But God heareth not sinners Iohn 9. 31. Prov. 15. 8. 21. 27. And of all sinners the Hypocrite is the greatest sinner Mat. 22. 11 12. one not having on a wedding garment And he said Friend how comest thou in here Rev. 19. 8. Zach. 3. 1. Psal 45. 13 14. 2 For the thing to bee done and suffered 1 It must come from a right principle from the Spirit of God in this new man and from his renewed nature 2 As a consequent of the former it must be done by him out of a pure heart that is a conscience that doth not know of any guilt or of wilfull wickedness towards God or man upon it but that it doth in al things desire to live according to the Word of God Acts 23. 1. 24. 16. Heb. 13. 18. 1 Tim. 1. 5. Now the end of the commandement is love out of a pure heart and good conscience c. And there is no work that any prophane man doth that therefore can bee good because it comes from an evil heart and the fountain and tree being corrupt the streames and fruit must be so also Mat. 12. 34 35. Iames 3. 11. Prov. 15. 8. The sacrifice of the wicked is an abhomination to the Lord. Prov. 28. 9. And hee must be moved and carried forth in his doing and suffering by and from right and true considerations and motives As from a love and respect to God that commandeth the work arising from the sense of Gods love to his person a love to the command it self a love to the thing commanded 2 Cor. 5. 14. For the love of Christ constraineth us c. 1 Iohn 5. 13. For this is the love of God that we keep his Commandements And by and from a sense and apprehension of Gods Greatness Mercy Goodness Iustice Holyness and Wisdome and his royal command upon him his Soveraignty over him as his Creator Lord and King and the Conscience of his obedience due to God and the danger of disobedience Iob 31. 1 2 c. I made a covenant c. Is not destruction to the workers of iniquity c. Doth hee not see my waies c. What then shall I doe when he riseth c. By reason of his highness I could not endure Heb. 11. 7. By Faith Noah being warned of God c. moved with reverence Rom. 7. 12. The Commandement is holy just and good Psal 19. 7 8. The Law of God is perfect c. From the fear of God a desire to please and feare to offend him Exod. 1. 15 16 17. The Midwives feared God Gen. 42. 18. this doe and live for I fear God From a sense of the wrong he hath done to God by his sin and the plyableness of his heart therein to make what amends to God it can and from the great reward there is promised to the obedient The work I say and service to be done and thing to be suffered when well and acceptable must bee undertaken upon these or some such like motives and considerations Ps 44. 21. Eph. 5. 14. Col. 3. 22. Heb. 11. 4 5 c. But the miscarriage herein is when one is moved or carried forth herein out of self-love only for fear that he may have hurt by the not doing or suffering or out of hope that he may have good by the doing or suffering or when it comes from some erroneous conceite or opinion of God and his owne service to God that he cannot be without his service or is much beholding to him for what hee doth or that it is accepted with God for it selfe however it be done or the like Is 66. 1. 2 c. The heaven is my throne c. i. e. doe you think that I so much care for your Temple service But to this man wil I look i. e. that is him and his service shall I favour and accept that is poor and of a contrite spirit that trembleth at my word that is him that is sensible of his emptinesse of grace and guiltiness of sin and hath his heart broken for and from sin This is the soul which is the temple wherin I wil dwel and these are the sacrifices in such a soule that I shall accept He that killeth an oxe is as if he slew a man that is all these outward performances and services without these inward dispositions and affections of soul are no better than the services and sacrifices of an heathen than the most vile and horrible crimes committed against my Law when he that doth them is moved and carried forth
therein from some corrupt or sinister respect and not by or from any love or fear of God at all 1 Cor. 13. 1. 2. Though I speak with the tongue of men and Angels and have not Charity I am become as sounding brasse or a tinkling cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing See more for this Ps 33. 18. 34. 18. 138. 6. 147. 6 51. 16 17. 1 Cor. 3. 16. 3 That there bee a warrant or rule for the thing to bee done and suffered And for this 1 That the thing to be done or suffered be commanded or at the least not forbidden 2 That it be known too and beleeved by him that doth or suffereth it 3 That it bee done according to this rule or command by him known and beleeved For the first The thing to be done must be good either it must be commanded or at least it must not be forbidden by Gods Word For if so it be that the thing be forbidden be it don never so cordially or that a man be pressed never so much to it by his conscience yet is the thing nevertheless evill And therefore their sin in offering their children to Molech Lev. 20. 2. Jer. 32. 35 36. and in the killing of Christs Disciples was nevertheless sinful for this nor will a good intention or meaning in this case help And therefore we finde in 1 Sam. 13. 8 9 11. Saul and 1 Chron. 13. 8 9 10 11. Vzzah both of them severely punished for the doing and probably with a good intention of that which was good in it self to have been done by another but evill in them because it was a thing prohibited to them And of this nature is their Popish whipping of themselves pilgrimage fasting and such like things amongst them and the imitation of them by others Col. 2. 18. 23. Touch not taste not c. which things indeed have a shew of wisdom in will-worship and humilitie c. And God will say of this as Isa 1. 12. who hath required these things at your hands and as Jer. 32. 35. which I commanded them not neither came it into my mind Deut. 12. 8. 2 The thing done must bee knowingly and beleevingly done that is hee must know it to be commanded allowed or warranted by Gods Word for otherwise be it never so lawful as the eating of flesh yet if a man doubt of the lawfulness of it it is not lawful to him so long as he doubteth For whatsoever is not of Faith is sinne Rom. 14. 1 2 3. c. 23. And it must bee done with a perswasion that God will accept it being so done Gen. 4. 4. Heb. 11. 4 6. By faith Abel offered unto God a more excellent sacrifice than Cain c. But without faith it is impossible to please God c. For he that cometh to God must beleeve that God is c And for the third It must be done for matter and manner according to the rule of the Word laid down for the doing thereof Gal 6. 16. And to as many as walk according to this rule peace be on them c. Acts 13. 36. But David after he had served his own generation by the will of God c. But the error in this principally is when a man in that he doth and suffereth hath his eye altogether or chiefly upon his own fancy or upon humane Traditions Commands and Inventions Iohn 4. 21 22. Ye worship ye know not what Mat. 15. 9. In vain they doe worship me teaching for doctrines the commandements of men Acts 17. 23. Mat. 23 16 17. And for the manner of that which is done and suffered it ought to be done with Love and Faith and in the feare of God It must bee done in love 1 Cor. 13. 1 2. otherwise i◠is nothing worth In faith 1 to God Heb. 11. 4. For he that cometh to him must beleeve c. 2 In Christ Col. 3 17. and with the whole heart It must bee also willingly and chearfully 1 Pet. 5. 2. Feed the flock of GOD which is amongst you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Ephes 6. 6. Not with eye-service c. doing the will of GOD from the heart with good will doing service c. Heb. 10. 34. Yee took joyfully the spoyling of your goods c. Psalm 110. 3. Deut. 30. 10. Ierem. 31. 33. Gen. 9. 27. 5 The next great thing to bee looked unto and required in the workes we do and things wee suffer to make our work therein acceptable is the end and designe of the heart in it For as a man may speake good words to an evil end Luke 10. 25. Matth. 22. 15. so one may doe good works to an evill end The great and maine end and designe of the heart in every thing a man doth and suffereth ought to bee to and for God that is to please and glorifie GOD and advance the Name of the Lord Iesus by what hee doth and suffereth and by his chearefull service therein to testifie his love to God For this is primarily commanded Exod. 20. 2 3. I am the Lōrd c. Thon shalt have no other Gods before me And this is primarily to be prayed and laboured for Mat. 6. 9. Hallowed be thy Name that is grant us by thy VVord and VVorkes as thou hast manifested thereby especially by the work of Redemption by Iesus Christ rightly to know thee in thy wonderful nature and incomprehensible Attributes and be brought every way in heart word and deed to acknowledge and by a right inward and outward worship of thee to exalt thee VVhence we may thus argue That which is of God chiefly required and of man chiefly to be desired to this must every work of man bee chiefly intended and directed But that already named is that very thing 1 Cor. 6. 20. Yee are bought with a price wherefore glorifie him 1 Cor. 10. 31. Do all to the glory of God John 7. 18. But he that seeketh his glory that sent him the same is true 1 Cor. 13. 1 2. 2 Cor. 5. 14 15. John 17. 4. Phil. 1. 21. Cant. 7. 13. Luke 2. 14 20. Col. 3. 23 24 Eph. 6 67. And in the next place his aym and design must bee to do good to the people especially the Saints amongst whom he doth live 1 Cor. 10 31 32 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved 1 Cor. 9. 19 20. 1 Cor 8. 8 9 10. Luke 7. 5 6. Gal 6. 10. Let us do good to all men especially to them who are of the houshold of Faith But that which maketh the service Hypocritical and unacceptable in this is when he that doth it mindeth himself onely in it
the sowerness 't is no such thing 3. Hypocrites and irregenerate persons are if we will belive the Gospel in the flesh carnally minded and have not the spirit of Christ and the same Gospel tels us that a Rom. 8. 5. they that are in the flesh mind the things of the flesh and so b Rom. 8. 7. are enimies to God in c Rom. 8. 6. a deadly and damnable condition such a condition in which they d Rom. 8. 8. cannot please God Which appeares further because while we are irregenerate we are e Col. 2. 13. Eph. 2. 1 2 5 12. spiritually dead in sins and have no spirituall life much less the Acts and exercise of it for that we have solely f 1 Joh. 5. 12. Joh. 15. 4 5. from Christ and his spirit Whence it seemes to me to follow that the Acts of common grace in irregenerate persons are not cannot be pleasyng to God and evangelically good and therefore the Acts of saveing grace in the regenerate being really and evangelically good and well pleasing to God differ from them more then gradually 2. I desire it may be considered that is is and upon evident reason g M. Baxters Saints everlasting rest pag. 225. confessed that the Acts of common and speciall grace as they are morally considered differ specifically and not onely in degrees whence it followes that when the Question is put How common and speciall grace differ the Answere must ever be affirmative that they differ Specie Non gradu solum The reason is because the Acts of the will and understanding are saveing graces in their moral consideration onely and in no other consideration whatsoever And therefore if in their morall consideration they still differ specifically from common graces it can never with any congruity be affirmed that in any other consideration they differ onely gradually For instance when 't is said that in their naturall and physicall consideration they differ onely in degrees I reply that the Acts of the will and understanding in that consideration are not saveing graces at all and therefore if it be granted that in that consideration they differ onely gradually yet it will not thence follow that common and special graces differ onely in degrees such acts of the Will and Understanding So considered being no graces at all For this Argument common and speciall beleife as they are physically considered differ onely gradually go Common and speciall graces differ onely gradually In plaine English is no more then this Things which are no graces at all differ onely gradually ergo Common and speciall graces differ onely in degrees Now this latter argument being an illogical nonsequitur the former which is really the same must be so toe Now that those Acts of the will udderstanding saveing faith and saveing love as they are physically considered are no saveing graces at all will if I mistake not appeare 1. By what is said in the second consideration above 2. Because saveing love and beleife are speciall and saveing graces onely in a morall consideration as is confessed by that a M. Baxter in his Saints everlasting Rest pag. 226. reverend and learned person against whose hypothesis we now reason Who tells us and most truely that those acts of our wils and understandings are graces and vertues formaly in relation to the Law onely and their conformity with it and saveing graces in relation to the promise of God who hath promised salvation upon such conditions Now this is a Morall consideration of them and not naturall for so it followes in that pious and Learned Author The promise giveth not salvation to the Act considered in its MEERE being and NATVRALL Sincerity but to the Act as suited with its object in its essentiall respects That is in plainer English these Acts are not saveing graces in their physicall consideration but in their morall as they carry a conformity with the precept and promise So that he that saith common and saveing graces are specifically distinct in their morall confideration saith they are absolutely and onely so distinguished because they are saveing graces in no consideration but that Consid 8. It is to be considered that common and speciall graces consist not so properly and primarily in the Acts and exercise of faith and love c. As in the habits and principle from whence they come So that the gratiousness which is in them as Suares and some others tell us is not ipsis actibus originaliter intrinseca sed a principio habitu unde fluunt derivata For instance the gratiousnesse of our actuall faith or love doth not consist so much in the substance and nature of the Act physically considered which is the naturall product of the naturall faculty from whence it flowes as in the circumstance the modus and measure of it from which its goodnesse and conformity with the Law ariseth and this it hath from the principle and habit from whence it flowes For as the habit is more intense or remisse more perfect or imperfect So proportionably is the Act which proceeds from it 'T is true to beleive or love or hate if simply considered quoad substantiam actus are naturall effects and physicall products of our will and understanding such as those faculties can and many times doe produce without the helpe of any habit But if the manner and measure of those Acts be considered that we beleive or love modo debito with facility cheerfullness and constancy this in which the gratiousness of the Act consists they owe to the habits or graces superadded to the faculties and naturall powers from whence they proceed 2. And as the habits are common or speciall graces in order of nature allways and mostly in order of time before the Acts these being the effects of those So they are far more consisting and permanent The acts are so transitory and vanishing that a little sleepe or sowneing an inadvertency of that buisinesse about which we are or intention of other buisinesse robbs us of them but the habits are more fix'd and permanent in their inherence and denomination So that from them men are call'd and are truely gratious even when they have no Act of grace to give them that denomination otherwise we should when we go to sleep put of our graces with our clothes he that was a gratious man now immediately be none Seing then that habits doe prins principalius denominate us gratious therefore they are more properly and principally to be esteemed common or speciall graces and then it seemes to me to follow that he that inquires whether cōmon and speciall graces differ specifically or onely gradually should if he will rationally proceed first and principally inquire concerneing the habits of common and speciall grace and then secondarily concerneing the Acts and exercise of those habits The reason is 1. Because the Acts have their gratiousnesse from the habits but not Viceversâ the habits from the Acts
and go the Acts cannot possibly be known distinctly and a priori till we know the habits from whence those Acts as from their cause doe proceed 2. Because if it doe appeare that the habits differ specifically then it will evidently follow that the Acts doe so too seing 'tis impossible that those Acts should differ onely gradually which proceed from habits specifically distinct Consid 9. So that we are now come to the prime hinge and foundation of this controversie to inquire how the habit of saveing grace differs from those we call common graces And here I shall give you 1. A Position 2. The proof of it Posit 1. The Position is this The Habits of speciall saveing grace are not only gradually but specifically distinct from the habits and Acts of all common grace whatsoever 2. For the more methodicall and manifest demonstration of this position I shall proceed by these steps and degrees Rat. 1. Principalis 1. There are many CoÌ„moÌ„ graces dona extraordinaria gratuita which are inherent in the body properly corporeall As for in stance the extraordinary great strength of SampsoÌ„ the beauty of Absolom c. Now for such commoÌ„ graces as these I shall take it for granted that they differ more then onely in degree from the habits of saveing faith and charyty and such other Sanctifying graces For as no man that I know of did ever affirme them to be specifically the same with those speciall graces so rationally none can They being manifestly not in the same but severall species of Quality Rat. 2. There are many common graces of the Soule which facilitate and inable us in the distinct knowledge and comprehension of naturall things sometimes immediately and extraordinarity infused by God as the great and vast knowledge of Solomon and his comprehension of the natures of things from the Hyssope on the wall to the Cedar on Libanus in the phrase of Scripture Sometimes acquired by the helpe of naturall ingenuity industry art and education with Gods blessing thereupon and such other naturall and temporall advantages as some have most want And of this sort I suppose was the very great knowledge of naturall things which was in Plato Aristotle Hyppocrates Galen c. Now such knowledge as this though a common grace I take to be more then gradually distinct from saveing and sanctifying knowledge such as the knowledge of God by a lively faith enlightening and sanctifying our soules This I take to be evident and therefore shall not go about to prove it For as no man can without strange confidence to say no worse so I beleive no man will deny it Rat. 3. Faith of miracles in a common grace which differs from speciall and saveing faith more then gradually This I thinke will be evident enough to any who will without prejudice or partiality seriously consider the great and more then graduall difference between them for 1. They differ ratione Principii the habit of saveing faith being ever an effect of the Spirit of Adoption the Spirit of Christ workeing regeneration and a new life in us the faith of miracles not so Which many times may and de facto has been in those who never had the regenerating Spirit of Christ in them I know well and deny not that both these effects are from the same a 1 Cor. 12. 9 10. c. spirit materially and absolutely considered so that the spirit is the same principium materiale of both but under a severall reason and formality which makes them severall formall principles enough to distinguish the effects that flow from them For the giveing of saveing faith is an Act of the spirit of Christ within and gratiously dwelling in his Saints not so the giveing of the faith of miracles to sinners of which we now speake For in the usual phrase of a Rom. 8. 9. John 14. 16. 17. Scripture the spirit is said to be and dwell in the regenerate in such a peculiar way as he is not in any wicked person So that the giveing of saveing faith is actus spiritus internè regenerantis the giveing of the faith of miracles is Actus externè gubernantis The giveing of saveing faith is an Act of speciall love to that person to whom such faith is given but the giveing of miraculous faith to wicked men for to such it is many times given is an Act of his love to others rather then such person to whom it is given Faith of miracles being one of those gratiae gratis datae which the b Vid. Becanum in Summâ Theologiae Scholast part 2 Tractat. 4. cap. 1. ¶ 4. pag. 719. Aquinat 2. 2. Quaest 178. Axiomate Articulo 1. prefixo Grotius in Math. 7. 22. Schoolmen tell us are given to some Ad aliorum precipuè utilitatem salutem 2. They differ Ratione subjecti Faith of miracles may be in a c Vid. Deut. 13. 1 2 3. Math. 7. 22 23. wicked man even in one who continues so till death and is damned This is not only true but confessed even by the Popish writers who have otherwise little reason to doe it makeing miracles a note of the true Church so d Mart. Delrio Disp Mâ—gicarum lib. 2 Quaest 7. Martinus Delrio A malis etiam perperam de fide sentientibus nonnunquam miracula edita fuisse constat Maldonate tell us that Chrysostome Hierome Euthymius and Theophylact. a Maldonat in Math. cap. 7. v. 21. c. Vid. Socrat. Hist lib. 7. cap. 17. pag. 744. de Paulâ— Novatiano Episcopo Multis exemplis probant etiam per homines INFIDELES vera fieri miracula Nay Card. b Tolet. Commentar in 3. Joh. Annot. 2. c. Vid. Theophylact in Math. 7. pag. 41. C. Tolet goes a little further and saith Daemones multa posse facere supra humanas vires quae miracula videantur Aliquando SINT A miracolous faith then may be in wicked men even while they continue so but 't is manifest justifying faith cannot 2. Justifying faith may be where faith of miracles never was nor will be for all just persons cannot work miracles ergo they differ more then in degrees or as a disposition and a habit For although a disposition may be where the habit is not being alwayes preexistent to it yet 't is impossible the habit should ever be where the disposition is not the habit necessarily presupposeing and intrinsecally including the disposition as Calidum in gradu 6. includes Calidum in 4. gradu 3. They differ Ratione sui Faith that we call speciall and saveing Sanctifies and Justifies that person in which it is faith of miracles c Aquinas calls it gratia gratis data benorum malorum communis 2. 2. Quaest 178. in Axiâ—mate Art 1. Praefixo does not so 2. Saveing faith is premanent and perpetuall the faith of miracles is not so 4. They differ ratione adjuncti saveing faith is ever joyn'd with
leasi degree of saving Grace c. 9. sect 4 What seeming Grace a Hypocrite may have c. 5. p. 91 92 c. Difference between true counterfeit grace p. 96 97 98 99. The difference between the spring and motion of true grace in the heart of the true Christian and the spring and motion of counterfeit grace in the heart of the Hypocrite c. 6. p. 106 c. H. Hatred of the godly a sign of hypocrisie c. 8 Of sin a sign of sincerity c. 6. sect 18 Heart Cleansing of it a sign of sincerity c. 3. p. 39. c. 8. 224. sect 3. 14. 17 Hipocrisie See Hypocrisie Hipocrite See Hypocrite Holyness of heart and life a sign of sincerity c. 8. sect 4 6 What appearance hereof may be in an Hypocrite c. 8 sect 4 6 Humilitie What of this may be in an Hypocrite c. 7. p. 1 69 Wherein this and the true humility in the true Christian differ c. 7. p. 163 A sign of sinceritie c. 7. p. 209. c. 8. sect 5. 13 Hypocrisie What it is c. 1. p. 7 The nature of it c. 1. p. 7. c. 2. p. 21 The parts or kinds of it c. 1. p. 11. c. 2. p. 17 Some particular kinds of hypocrisie c. 2 3 Wherein it consisteth c. 3. throughout How it may be in a thing done from the heart c. 2. p. 29 30 31 Hypocrite who p. 7 How called p. 16 Who were such p. 12 The gross Hypocrite c. 2. p. 20 The refined hypocrite c. 2. p. 24 How far an hypocrite may go in the way to heaven And what he may doe and have in common with the true Christian c. 5. throughout c. 8. p. 217 In general c. 5. p. 73 In particular for his outside c. 5. p. 76 For his inside c. 5. p. 82 83 c. For his inside and outside together c. 7. sect 18 19 20 What it is that carrieth him so far p. 93 Why he goeth no further p. 101 Wherein they differ And the true Christian goeth beyond the Hypocrite c. 6. throughout c. 9. sect 3. In his inside In the principle and spring of Grace in the heart c. 6. p. 106 In the exercise or proceed of it p. 111. c. 7 In the frame of his heart in the good hee doth evil he suffereth for good c. 7. p. 179 In his outside or outwork c. 7. p. 120. and so forwards Some special signs degrees or pieces of Hypocrisy c. 3. throughout and c. 8. through The danger of it and motives against it in general c. 12. throughout And in services c. 13. throughout Helps against it c. 14 c. 11. throughout I. Illumination See Knowledge Joy VVhat joy or peace of conscience an Hypocrite may have c. 5. p. 87 Wherein this and the true joy of the true Christian differ c. 7. p. 164 Judgement See Knowledge K. Knowledge What knowledge an Hypocrite may have c. 3. sect 3. c. 5. p. 83. c. 7. p. 125 Wherein this and the knowledge of the true Christian differ c. 3. sect 3. c. 7. p. 125 127 128 L. Light See Knowledge Love of God What love of God may be in an hypocrite c. 5. p. 89. c. 8. p. 220. Wherein this and the true love of God in the true Christian differ c. 7 p. 131. c. 8. p. 221 The signs and properties of this love of God c 7. p. 131 Love of Christ What of this may be in an hypocrite c. 5. p. 89 Wherein this and that true love in the true Christian differ c. 7 p. 136 The signs or work of this Love c. 7. p. 136 Love of good men VVhat of this may be in an Hypocrite c. 5. p. 90. Wherein this and the true love of the true Christian differ c. 7. p. 142 How this love doth shew it self c. 7. p. 142 Love of the Word of God What of this may be in an Hypocrite c. 5. p. 90. c. 8. sect 12 Wherein this and the love of the true Christian differ c. 7. p. 147 Love of Grace and the means thereof what of this may be in an hypocrite c. 5. p. 90. c. 7. p 151 Wherein this and the true love of the true Christian differ c. 7. p 150. 151 Love of enemies a sign of sincerity c. 7. p. 207 M. Memory What may be in an hypocrite c. 5. p. 83. Mortification What may be in an Hypocrite and wherein the difference is between him and the sincere Christian c. 7. p. 184 O. Obedience What the Hypocrite may doe as to his external obedience c. 3. p. 39 40. c. 5. p. 76 Wherein the difference lyes between his and the obedience of the sincere Christian c. 3. p. 39 40. c. 6. p. 121. c. 7. p. 169 187 213 214. c. 8. sect 6 7 15 16 18 P. Patience under reproof of sin a mark of sincerity c. 4. p. 52. c. 8 sect 9 Peace of conscience See Joy Perseverance a sign of sincerity c. 3. sect 8 Pride See Humility Purity of heart and life See Holiness R. Regeneration Signs of it c 9 sect 2 Religion Wherein profession lieth c. 3 p. 1 Repentance what of this may be in an hypocrite c. 5 p 85 Wherein this and the true repentance in the true Christian differ c 7 p 157 Reproof of Sin Sce Patience Rigour See Severitie Self-seeking a sign of an Hypocrite c. 7. p. 131. c. 8. sect 1 Self-conceitedness a sign of an Hypocrite p. 51. c. 8. sect c. 3. sect 9 Severitie against others more then against himself a sign of Hypocrisie c. 8. sect 8 Sin what sin a true Christian may fall into c. 8. p. 218 219 220 The difference between him and the hypocrite in the commission of sin p. 274 216 Hatred of sin a sign of sincerity c. 7. sect 18 To mourn for the sins of the time a sign of sincerity c. 7. p. 207 Sinceritie what it is c. 1 The nature of it c. 1 2 How called in Scripture c. 1. p. 6 Wherein it consisteth c. 3. throughout Certain marks of it c. 8. throughout Motives to labour to get keep and use it c. 12 13 throughout Means and helps to get and keep it c. 14 throughout Spirit Signs of the Spring being in us c. 9 s 1 Simpathizing with Christians in their trouble a sign of sinceritie c. 7. p 208 T. Trust in God See Faith W. Word of God What love of it may be in an Hypocrite c. 5. p. 85. See Love Wherein this and that of the true Christian differ c. 7. p. 147. See Love Works What is a good work and when well done c. 10 throughout World Contempt of it a sign of sinceritie c. 7. p. 209 Z. Zeal What of this may be in an Hypocrite c. 5. p. 84 VVherein this and the true zeal of the true Christian differ c. 7. 129 ERRATA PAge 3. l. 11. r. And if p. 13. l. 28. r. as for and. p. 18. r. to it l. 28. r. 106 for 136. p. 19. l. 7. adde 3 these p. 27. l. 7. r.
they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his Covenant Psal 50. 16. But to the wicked God saith What hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction Esay 1. 10 11. c. To what purpose the multitude of your Sacrifices c. Hosea 7. 14 15 16. They have not cryed to me with their heart when they howled on their beds c. they return but not to the most high they are like a deceitfull bow c. Tit. 1. 16. They professe that they know God but in workes they deny him Esay 41. 1 2 3. c. Heare ye ô howse of Iacob which are called by the name of Israell which came forth of the waters of Judah which sweare by the name of the Lord and make mention of the God of Israell but not in truth they call thēselves of the holy City c. thou art obstinate c. 2 Tim. 1. 2. 5. Having a forme of Godlinesse but denying the power thereof 1 Tim. 4. 2. Speaking lyes in Hypocrisie Tit. 1. 10. Deceivers c. Teaching for lucres sake Esay 58. 1 2 3. They seek me daily c. Esay 65. 5 8. Which say stand by thy selfe come not neare to me for I am holier then thou Mich. 3. 11. They leane upon the Lord and say c. Psal 106. 12. Then believed they his words They sang his praise they soon forgat his workes c. Mat. 7. 22. Luke 13. 27. Not every one that saith Lord Lord c. In thy name have we prophecied cast out Devills and done wonderfull things We have eaten and dranke in thy presence and thou hast taught in our streets c. I know you not c. Such were the whole Nation of the Jewes that professed themselves to be Gods people and did not live like his people that gloryed in their having of the Law of God and kept it not that they were the Children of Abraham but did not walk in his steps that boasted of the Temple and worship but were unholy in their lives that came of Israel but were not the Israel of God nor true Israelites indeed Esay 10. 6. Rom 9. 6 7 8. Gal 6. 10. Io. 1. 46 47. Rom 2. 23 29. Esay 41. 1. Io 8. 33. Mat 3. 9. Such were the Scribes and Pharisees Mat. 23. 13. c. and 15. 7 8 9. The five foolish Virgins Mat. 25. 1 2. c. The three sorts of bad Hearers Luke 8. 12 13 14. And such are they that are spoken of in Psal 69. called the enemies of David and Christ and his Church v. 4. under the name of his Brethren and Mothers Children v. 8. and in Psal 139. throughout So in Psal 58. throughout 2 Pe. 2. 3. Col 2. 22. Iob 27. 8 9 10. Iosh 1. 16. Deut. 5. 20. And such are Intended by the Tares and bad fish in Mat 13. 25 38 48. And the house built upon the sand Mat 7. 23 24 25. Of such is it spoken Amos 5. 21. Micha 6. 7. Hosea 9. 4. and 8. 13. Ier 5. 1 2 3. and 9. 10. and 7. 21. Phil 1. 18. Psal 58. 1 2. Ezek. 1. 2. c. Ier. 11. 15. Mat. 7. 15. Rom. 16. 17 18. Acts 20. 30. Esay 66. 1 2 3 c. Esay 42. 1 2 3. c. 43. 24. Ezech 14 1 2. Psal 35. 16. compared with Psal 41. 6. And in divers other places of Scripture And all these in Scripture sense and in some degree are to be accounted Hypocrites And these Hypocrites in Scripture Language are How called called and said to be fooles Mat. 23. 17. Sinners evill doers Esay 1 4. Wicked and ungodly Jude 4. Psal 50. 16. Prov 15. 8. The children of the Divell Jo 8. 44. 1 Jo 3. 12. Devils Jo 6. 70. A generation of vipers Mat 3. 7. and 12. 34. The perverse Pro 12. 8. Such as are without the Spirit of Christ Jude ver 19. Such as forget God Psal 50. 16 22. Reprobates 2 Tim 3. 8. Out of Christ for he knoweth them not Mat. 7. 23. Treacherous Jer. 12. 1 2. Deceitfull Psal 109. 2. Unbelievers Jo 6. 64. 70. Workers of Iniquity Matth. 7. 23. And all this is true of them and therefore hereby also we may see who is not a child of God or in Christ but a Reprobate a wicked person or a Child of the Divell We will now passe to the sorts or kinds of Hypocrisie and Sincerity CHAP. II. Of the severall kinds of Hypocrisy and Sincerity And of the Severall sorts of Hypocrites HYpocrisie and so Sincerity also as to the kinds thereof are considerable in men diverse wayes 1. In reference to the man in whom it is in generall as it respects his heart in what he doth whether he be rotten or sound therein So Christ calleth the Pharises Hypocrites in Mat. 23. often 2. With reference to the matter wherein it is acted and sheweth it selfe And so it is considerable also Either in relation to the inward affections and motions of the heart or the words of the mouth or the works of the hands It is considerable as to the affections and motions of the heart within whether they be indeed as they seem to be in shew by the words and works without For a man may pretend to true Faith Love Repentance and other Graces and works of the Spirit whereof there may be some appearance or likenesse upon him and which he may think he hath in truth within him but hath it not indeed nor any thing but the picture and Image thereof only For there are some things like to that are not saving Graces and there is no saving Grace in truth in a Saint but there may be and is the likenesse of it in an Hypocrite There are naturall gifts and works arising from the naturall constitution and temper of a man And so a man may be naturally meeke loving kind mercifull curteous and peaceable There may be and are many very commendable qualities wrought in a man by Education reading example and the like And hereby some have attained to virtues like to saving Graces And there are Spirituall Gifts or common operations of the spirit of God distinct from saving grace which is called unfeighned grace 1 Tim. 1. 5. Acts 8 37. The grace of Gods Elect and Grace which doth accompany Salvation Tit. 1. 1. Heb. 6. 9. And so a man may have the appearance of any saving Grace and yet not have the Grace it selfe Mat. 23. 27 28. Jo. 2. 24. Psal 78. 36 7. Acts 8. 21 23. Psal 136. 11 12 13. Exod 14. 31. Rom. 12. 9. 2. Hypocrisie and Sincerity also are considerable as to the words whether they be so in the intention of the Speaker in themselves and may produce the effect they doe prima facie seeme to be and to produce Or they be not lyes spoken in Hypocrisie 1 Tim.
10. 1 Tim 1 5 2 Tim 1 5. And where a man doth pretend to a publick Reformation as a Magistrate his Sincerity or Hypocrisie therein will lye in this as he doth it not in part only as Jehu and others 1 King 10 28 29. but throughly to set up all that is good and take away all that is evill as did Josias Jehosaphat Nehemiah and others 2 Chron 34. 33. 2 Kings 23. 1 2. c. and 18. 5. 7. 1 Kings 10. 28 29. And where a man doth come pretending respect to God his word and Servants to heare c. It will lye in this as he doth or doth not intend any such thing or have the contrary in his heart as those Luke 10. 28 and 18. 18. Mat 22. 15 c. Io 8. 4. Prov 29. 5. Mark 1. 24. And where a man doth vow or promise to God his Sincerity or Hypocrisie therein will lye in this As he doth more or lesse mind and intend what he promiseth and take care to performe it Josh 1. 16. Mat 8. 19. Psal 22 25. and 60. 13. Eccles 5. 4 5. And where a man pretends acts of kindnes and friendship without to men His Sincerity or Hypocrisy therein will lye in this as he doth more or lesse intend it accordingly or intend the contrary to doe mischiefe Psal 35 16. compared with Psal 41. 6. 1 Sam 18. 21. Ier. 41 6 Psal 69 10. And where a man in his trouble shall repaire to Gods people and pretend a desire to have their prayers and advice his Sincerity or Hypocrisie herein will lye in this as he doth more or lesse really and indeed desire and esteeme and intend to make use of it Ezek. 14. 1 2. Iames 5. 13 14 16. Ier. 42. 1 2 3 19 20 21. and 43. 2 4. And where a man pretends to draw nigh to God in his service his Sincerity or Hypocrisie therein will lye in this As his heart is more or lesse present in and with or farre away and absent from the worke Ezech. 33. 31 32. Esay 29. 13. and 58. 1 2 3. Mark 7. 6. Mark 5. 1 2 3. Prov. 23. 26. Psal 9. 1. and 119. 10. And where a man pretends to be a Teacher and to goe himselfe and lead others to Salvation by the Truths of God His Sincerity or Hypocrisie will lye in this as he is more or lesse therein a true Teacher and goes himselfe and leads others in the Truth towards Salvation or by Error to destruction Esay 42. 18 19. Mat. 23. 13 15 24. SECT VII As his Intentions are more or lesse pure in his Actings Sincerity and Hypocrisy also doth lye much in the Purity or impurity of a mans Actings and his mind therein 2 Chron. 25. 2. 1 Cor. 5. 8. 1 Tim. 1. 5. The end of the Commandement is Love out of a pure heart c. 1. In his designe and aime in his first undertaking As the same is more or lesse at or for God and his Glory and the good of other men or at or for himselfe and his own ends Psal 101. 2. Io. 21. 15. Pro. 7. 14. Mat. 23. 6 7 13. Rom 15. 17 18. Mat 6. 6. Hosea 7. 7 8 9. Micha 3. 11 2. In his Principle and motive As he doth therein more or lesse look upon himselfe his selfe-Credit Selfe-ease Selfe-content Selfe-profit Selfe-praise or Selfe-safety and is carried forth therein out of love to himselfe Or looks upon God and is carried forth from the love of God the feare of God and his displeasure a desire to please him Love to the thing to be done and love of men and Conscience of his obedience to the command of God therein Or as he is carried forth with a love of and a desire after the praise of men Or is carried forth from the feare to displease or care to please men 1 Cor 13. 1. 1 Sam 15. 22 23 24 30. Mat. 14. 5. and 21. 46. Heb. 6. 10. 2 Cor. 11. 11. and 5. 14. 1 Pe. 1. 8. and 3. 14. Ephes 4 15. Psal 116. 1. Iob 31. 4 14 23. Io. 5. 41 42 c. 1 Kings 18. 3. Exod. 1. 16 17. Mat. 6. 6. Hosea 7. 7 8. Tit. 1. 10. Mark 11. 18. Acts 20. 30. Psal 78 33 34 36 Io. 9. 22. and 12. 43. 3. In his way in the generall As the Religion he falls into be more or lesse pure and undefiled and according to the word of God or corrupt and false as the thing he doth is more or lesse good or evill forbidden or not commanded James 1. 17. Hosea 7. 8. 2 Kings 17. 33. Zeph. 1. 5. Rev. 3. 15. 16. Mat. 23. 4 16. 4. As he that doth act is or is not a man of a pure heart as his heart is or is not cleansed by the blood of Christ applyed by Faith in his justification and by the Spirit and word of Christ in his Sanctification 1 Tim. 1. 5. Mat. 23. 27 28. and 12. 34. Io. 15. 3 4. 5. In the manner of doing thereof 1. As it is done more or lesse after the pure Rule of Gods word or after his own or other mens fancies and inventions Gal. 6. 16. Acts 13. 36. Mat. 15. 1 2 3. c. 2. As it is done more or lesse with the whole heart and cheerfully and willingly or faintly and coldly unwillingly or grudgingly Psal 119. 10 24. Heb 10. 12. Goll 3. 22. Acts 17. 11. Psal 110. 3. 1 Pe. 5. 1 2. c. 3. As it is done with a mind and heart more or lesse prepared or unprepared to the work 2 Chron. 12. 14. and 20. 33. and 19. 3. and 29. 36. Psal 108. 1. 4. As it is done more or lesse in and with the feare of God as well as in the Feare of men Coll. 3. 22. Ephes 6. 6. 2 Sam. 23. 3. 5 As it is done more or lesse in the love of God arising from his love to him in Christ and from his love to other men or from his love to himselfe alone 1 Cor. 13. 1 2 Gal. 5. 13. 1 Tim. 1. 10. Phil. 1. 15. 6. As it is done more or lesse with Faith unfeyned or ignorantly and doubtingly in unbelief 1 Tim. 1. 10. Rom. 14. 1 2 3. c. Heb. 11. 46. 7. And as it is done more or lesse to Right and pure ends either to God or to a mans selfe as to his ultimate highest and chief end Hosea 7. 7 8. Esay 58. 1 2 c. Ephes 6. 6. 1 Cor. 6. 20. and 10. 31. That is with these considerations 1 That in the work how meane soever it be he hath to doe not only with men but with God also Ephes 6. 6. 2. That the eye of God as well as of man is upon him in it Psal 16. 8. Ephes 6. 6. 3. That he shall be rewarded by God for what he doth according to his doing thereof Ephes 6. 8. 2 Tim 4. 8. Coll 3. 24. Mat. 6. 2. 4. And with an ayme and desire most of all to
God doth not love but hate the Hypocrite Psal 5. 5. 11. He that truly though weakly loves the Children of God as Gods Children is in God and God dwelleth in him 1 Io. 3. 14. and 4. 7. 16. 12. But this is not true of the Hypocrite Io. 15. 4 5 6. 12. He that hath a true though but a weak hope of Heaven in him is begotten of God 1 Pe 1. 3. and doth purify his heart from sinne 1 Io 3. 3. But not this and the contrary of this is true of the Hypocrite It is well said therefore by Mr Sheapheard in his Sincere Convert pag. 107. in these words True grace I tell you is a rare pearle a glorious Sun clowded from the eyes of all but them that have it Rev. 2. 17. a strange admirable allmighty work of God upon the soule which no created power can produce as farre different in the least measure of it from the highest degree of common grace as a Devill is from an Angell For t is Christ living breathing raigning fighting conquering in the Soule 13. There are amongst the Elect of Christ not only such as have a great deale of grace but also some that have but a little grace There is a great Faith and a little Faith and more love and lesse love Mat. 6. 30. and 8. 10. Luke 7. 9 47. They that have much grace are called or compared to strong and healthy men young men or youths that can away with strong meat Men of full age Fathers Sheep and the like And they that have little grace in comparison of the others are called or compared to lambs fainty and feeble ones Babes that need milk little children Ewes great with young to such as have no strength and to tender branches which are applicable not only to young converts but to riper and more aged Christians fallen into some distemper of Sin And yet are not these as deare to God and is not he as tender of them as of any of the rest Rom 15. 1. Heb 5. 14. Esay 40. 11 31 32. 1 Cor 14. 20. Ephes 4. 14. Cant 2. 5. Io 21. 15 16. Mat. 8. 26. and 14. 31. and 16. 8. But there will arise here some Objections to be answered Ob. 1. It may be Objected That the way to heaven is a narrow way that few find it the Gate into it straight that few enter into it That many shall strive to enter into it and shall not be able to enter That the life of a Christian is a dangerous and painfull life like to the life of a Souldier Pilgrim Travailer Husbandman or painfull labourer And that violence must be used to get into Heaven or we cannot come there And that he that gets in there must not only fight for it but overcome Luke 3. 24. Ephes 6. 16. and 1. 19. 2 Tim 4. 7. Mat 11. 12. and therefore they inferre that great measures of Grace are absolutely necessary to an estate of Grace Ans To which we Answer That the Antecedent is confessed to be true And the same is much more lively manifested in the weak then in the strong Christian in him that hath little then in him that hath much Grace As in the Souldier Husbandman Travailer or Labourer that notwithstanding his sicknesse weaknesse faintnesse or other distempers yet he fights still he goeth on his Journey still he doth his daies work for all this but with the more strife danger payne and violence And yet they goe on conquering and to conquer and shall obtain a full victory at the last But the consequence is false for the lowest weakest smallest degree and measure of true grace will so really constantly and victoriously oppose sinne as light opposeth darknesse or truth opposeth falshood and therefore the lowest degree of Grace puts a man into an estate of grace which will end in eternall glory Ob. 2. Oh but Christs disciples must be able to leave Father and Mother Wife and life and all for his sake Mat. 11. 37. He that loveth Father or Mother more then me is not worthy of me And he that loveth Sonne or Daughter more then mee is not worthy of me And he that taketh not up his Crosse and followeth after me is not worthy of me Luke 14. 26. If any man come to me and hate not his Father and Mother Wife and Children and Brethren and Sisters and his own life also he cannot be my Disciple Ans To this we answer 1. That many of these speeches of Christ are Hyperbolicall or Catechresticall and may not be taken according to the letter by any means as Matt. 5. 33. Swear not at all 39. 40. c. Whosoever shall smite thee on the right cheek turne to him the other also c And so here the words are not simply to be understood Christ doth not teach men to be unnaturall to themselves or their relations against the Law of God and nature for this were to teach contrary to himselfe and all his teachings by himselfe and his Apostles elsewhere But that he meaneth by this is with respect to the present and succeeding times of Persecution in which case if it come to the Question that they must either deny and so leave and loose Christ or they must leave and loose Father and Mother Wife life and all in this case they must be ready to leave and loose them and must leave them all for Christs sake As we are to love God above all so we are to leave all for Gods sake And he that so doth shall be rewarded here and hereafter Matt. 19. 29. Mark 10. 28 29. c. And such as feare God in such a case are so farre from having great measures of Grace that they have not the least measure of Grace no not as of a grain of mustard seed are not worthy of him indeed and will goe without him Mat 22. 8. 2. The words worthy of me in this place as in diverse others we conceive they doe intend no more but this they are not meet or fit for my service to be my Disciples to be accounted gracious so the words are taken in Luke 7. 4. and 20. 35. and 21. 36. Mat. 3. 8. Acts 5. 41. 3. We grant 1. that the true Christian ought so to love God and Christ at all times 2. That it is in the nature of true Grace so to doe 3. That the true Christian doth earnestly desire and labour to attain to this perfection And 4. He shall attain to this perfection at the last Ob. 3. It may be farther objected that it is admitted of a Hypocrite that he hath true Grace Ma. 13. 12. From him shall be taken away even that he hath Ans For answer hereunto we say 1. That the Scripture doth oftimes speak according to mens opinion of things 2. He may have truly the temporary grace which is the grace of the Hypocrite and very like to the saving grace of the elect of God and therefore he is said to
assent to and believe the truth of the whole word of God James 2 19. The Divells believe and tremble 11. He may not only heare but entertaine and feelâ— the word quick and powerfull and have some false perswasion or fancy that the promise of the Gospell doth belong to him and that Christ and Salvation by him is his Luke 8. 13. They on the Rock are they which when they heare receive the word with joy and have no root which for a while believe and in time of Temptation fall away Io 2. 23 24. Many believe in his name c. But Iesus did not commit himselfe to them for he knew what was in man c. Ezek. 33. 31 32. Acts 8. 13. Simon himselfe believed also v. 19. 20 21. c. Io 4. 41 42 45 46 48. c. In his Peace of Conscience joy c. 12. He may from the discovery made to his soule of the blessed estate of the Believers and the false perswasion of his heart bred and fed by Satan and his own flattery of himselfe that he is one of them and shall have his part in heaven with them have some slight impressions of joy within him and some kind of peace of Conscience He may have a kind of hope and patience to wait and look for the thing he doth believe he shall have And by all this think that his estate is very good and better then other mens And for the proof of all these things see Mat. 13 20 21. But he that received the seed into stony places the same is he that beareth the word and anon with joy receiveth it yet hath he not root in himselfe Io. 5. 35. They did for a season rejoyce in the light c. Heb. 6. 4 5. For it is impossible for those who were once enlightned that is that are instructed by the Gospell of Christ in the way of salvation by Christ Ephes 1. 18. And have tasted that is have had a little relish of the word whose heart and affection is for a time taken with the newnesse and pleasantnesse of the Christian doctrine and hath some transient motion by it or generall disposition towards Christ in it a Tast like that the Cook hath by dipping his finger in the dish and the licking of it that is not fed or strengthned by it or like as the child that catcheth at the breast and doth not suck is never the better for it The heavenly gift That is either Christ the gift of God Io. 4. 10. Or the heavenly calling Heb 3. 1. or a Temporary Faith which seems to be all one for Christ by Faith received is the only food of the Soule Jo. 4. 14. and 6. 33 35. And by this doth the soule live as the body doth by the receiving in of its naturall food And were made partakers of the Holy Ghost that is Either of the common work and operation thereof in generall or such extraordinary gifts thereof which the Church had for that time for the present necessity thereof as Miracles Prophesy and happily some inward Revelations and Inspirations that do not continue to this day in ordinary with the Church And have tasted the good word of God that is haâ—h some passionate apprehensions of the necessity goodnesse sweetnesse and profit of Christ the subject of it and the Gospell and promises of Christ c. and some groundlesse perswasion that it belongs to him he hath a little relish hereof as a child that will not or cannot take the breast and doth but snatch at it hath only a tast of it and is not fed and nourished by it as the child is that doth hold and suck its belly full As the true believer who doth so desire and receive the word that he doth grow thereby 2 Pe. 2. 2. And the powers of the world to come that is which hath had a tast which must be supplyed of the powers of the world to come By these words some understand all the Spirituall blessings and Priviledges of the Gospell Church as a tast of Christ the common gifts of the spirit outward Prophesy Prayer and the like Inward as Faith Hope Joy and the like And others understand by it the joys of Heaven And so that as the Israelites did tast of the fruits of the Land of Canaan and never came there to eat thereof So some Hypocrites may have some litle tast of the ioves of Heaven that shall never come there And in both senses but especially in this last sense it seems to be thus farre intended that upon his contemplation of Heaven he may be in a rapture the other things being included in the former words See for this Mat. 13. 20 21 22. Numb 23. 10. and 24. 2 3 c. and 13. 26. and 14. 27. c. In his love of God 13. He may perhaps hereupon or for some other good felt apprehended or hoped for by him from God have some seeming love to God and Christ 2 Tim 3. 4. Ephes 6. 24. In his Love of the Godly He may also have some seeming love to and delight in the company of the Saints and true Christians so the foolish Virgins seem to have a love to and delight in the fellowship of the wise Virgins Mat 25. 1 2 3. c. In his Love of Ordinances 14. He may also have some seeming love to and delight in the Ordinances of God Ezek. 33. 31. Esay 58 2. Yet they seek me daily and delight to know my wayes c. Mat. 13. 20 21. In his Love of Graces 15. He may have some seeming love to and some desire after the Gifts and Graces of Gods Spirit Mat 25. 1 2 6. c. So the foolish Virgins seemed to desire the oyle of the wise Virgins Acts 8. 18 19. 16. He may seem to lament after God and after the visible signes and manifestations of his presence departed from him 1 Sam 28. 15. In his other seeming Graces 17. He may perhaps get some appearance of all the other gifts and graces of the Spirit as Humility Mercy Meeknesse Patience and the like For there is no kind of grace or duty required by God but there is a like to it nor work done by the true Christian but the Hypocrite can imitate Therefore we find a like to true Faith Repentance and Love And the Hypocrite may be perswaded that he hath indeed those very graces and doth indeed those very works as the foolish Virgins Mat. 25. 1 2 c. In a growth of Grace 16. He may in appearance thrive and grow herein towards perfection As the three sorts of bad hearers did Luke 8. 12 13 14. c. and Mat. 13. 25. 17. And by all this he may get a great name and esteeme amongst men for a true Christian Mat. 25. 1 2. c. 18. And he may thus continue without any suspicion to his dying day Luke 25. 11. and 13. 25 26 27 28. But for the farther clearing of all these last
named particulars within this Section See Numb 23. 10. Let me dye the death of the Righteous Numb 24. 2 3 c. 1 Cor 11. 30 31 32. For this cause many are weake c. If we would judge our selves c. but when we are judged we are chastned of the Lord that we be not condemned c. which would seem to have this intimation that notwithstanding all your gifts Parts and progresse in Christianity if you have secret evills and do not labour to find them out and judge your selves for them you may be condemned with the world 1 Cor 15. 19. If in this life only we have hope in Christ c. which words seem to imply thus much That if all our Parts gifts desires works c. reach and look no farther and last no longer then for this present life that our Faith Hope c. be but temporary moved from and carried to something that is not beyond this life we are in a sad case it will doe us no more good then the wealth glory and good things which Dives had Luke 16. 25. Io. 6. 27. 1 Cor 13. 8 13. 1 Pet. 1. 22 24 25. Seeing ye have purified c. Being borne again not of Corruptible seed c. By which words are intimated thus much That unlesse you manifest the work of the spirit within you in obedience to the truth by having your hearts purifyed and by an unfeyned pure and fervent love of the Saints beyond that work which is wrought in the hearts of Hypocrites you will not have the evidence within you of that Regeneration which is true and effectually wrought of God by his spirit through the word by which there is effected an immortall seed of Grace that abideth for ever But if it be only some morall vertues or common gifts be they never so excellent and glorious that have the face of the new Creature and he in whom they are be not a new Creature indeed they are reckoned with God but as flesh which is as grâ—sse and the flower of the field they will doe a man no more good nor last any longer then riches honours and such like things which are but for this life only Phil. 3. 4 5. 2 Pe. 3. 4 It is said Psal 106. 11 12. then believed they his words that is when they had seen such signall manifestations of Gods power and working for them against their enemies they were for the present as full of Faith in God his promise and joy as a bladder of wind they soon forgat c. it had no root nor well grounded principle they fell back But lusted exceedingly c. Mat. 13. 21 22. Phill 3. 4 5 19. 1 Tim 6. 5. 2 Pe. 3 4. Exod 14. 31. compared with 15. 23 24. Numb 13. 26 27. c. 14. 1. 27. c. And thus he may strive in his inward as well as in his outward man to enter into heaven and not be able Luke 13. 24. SECT IV. What it is that doth carry the Hypocrite thus farre And why he goeth no farther If it be asked how it comes to passe that an Hypocrite doth goe so farre We answer 1. That he may be drawn or driven to it by some or all of these following means 1. He may be drawn hereunto by the work of his naturall Conscience Rom 2. 15. Rom. 1. 32. For when the Gentiles that have not the law doe by nature the things contained in the Law these having not the Law are a Law to themselves which shew the work of the Law written in their hearts their Consciences also bearing witnesse c. Prov. 20. 27. The spirit of a man is the Candle of the Lord searching all the inward parts of the belly Or by occasion and reason of some eminent and miraculous work of God done before their eyes Io. 4. 41 44 45 46. c. Except ye see signes and wonders ye will not believe or by occasion of some eminent work of Gods Providence done for his people or against their enemies or by the feare of death or some great affliction upon him Psal 78. 34. When he flew them then they sought him c. Psal 106. 11 12. And the waters covered their enemies c. then believed they his words they sang his praise they soon forgat his works c. Or by occasion of some light breaking in and some powerfull conviction upon the Conscience by the word and Spirit of God whereby it is pressed and moved to doe what it doth Perhaps it cannot otherwise be in peace It may be it is convinced there are some good and desireable things to be had and duties to be done in the profession of the Christian Faith and happily it may find more temporall good in such a life then in a wicked loose life 2. He may be moved or brought hereunto by Education discipline or example of Parents or such like persons under whom he hath been brought up So by Education many Creatures have been brought to be quite contrary to their nature and so doe many strange things And by this means he hath perhaps taken in some truths and taken up a profession or customary practise of doing some good And by custome herein he hath as it were gotten another nature and now doth act almost as freely as he that acts Naturally by grace and so he doth continue till by strength of temptation he be taken off and so discovered Luke 8. 12 13 14. This seems to be the case of Joash who continued good all the dayes of Jehoiadah 2 Kings 12. 2. This being that which moved him when this was gone his Action ceased 3. But there are many carnall and corrupt ends that draw in and bring on so many into a profession of Religion and that doth make them to engage so farre as to follow Christ a great way and a great while therein For some enter into a profession of Religion out of a designe and desire to doe mischiefe in it And this sometimes doth make men act vigorously as if Religion were their principall aime So some â—â—ve joyned themselves to the Church of Christ and preached and made profession of the Gospell of purpose to destroy the Gospell and overthrow the Church of Christ Gal. 2. 4. False brethren c. who came in privily c. that they might bring us into bondage Phil 1. 16 17. Some preach Christ of envy c. supposing to add afflictions to my bonds that is by drawing away the more to the Profession of the Gospell and so enraging the enemy the more against mee or by exalting and preferring of themselves before me so as to hinder the fruit of my Ministry Some engage in a profession of Religion that thereby they might cover some wickednesse they are intending to doe or in doing Prov. 7. 14. 1 Kings 21. 9 12. But most commonly and most men herein are carried forth in their profession of Religion from selfe love to and for selfe-ends as
the heart of an Hypocrite is without root or foundation the 〈◊〉 e is no spring within to feed or maintaine it but it is as a plant ungrasted or as water in a poole or cisterne Mat. 13. 21. Mat. 7. 26. The parables of the severall sorts of hearers and of the house built on the sand 2. True grace in the heart of a true Christian doth flow naturally from it as the water out of a spring that will still issue forth and as the operations of life move in a living body which cannot be stopt while the body is alive Acts 19. 20. We cannot but speak the things we have seen and heard Io. 7. 38. Out of his belly shall flow rivers of living water this he spoke of the spirit which they that believe on him should receive c. 1 Io 3. 3. Acts 15. 9. Phill. 2. 20. Psal 119. 174. and 40. 8. and 39. 3. Pro. 10. 11. 1 Pe. 2. 2 But the motions and operations of that seeming grace which is in the heart of an Hypocrite are forced and come heavily as water drawne up by a Pumpe bucket or such like engine and as the motions of seeming life in a dead body made by art after the fashion of men and beasts which have been made to act and doe like to living beasts and men He is as a Cisterne that hath no water any longer then it is powred in it Mat. 13. 21. Yet hath he not root in himself but dureth for a while 3. The true grace in the heart of a true Christian is for the most part quick lively active and vigorous as the spring water is and the motions of life in the living part of the body are the more it doth the more it may move and act Heb. 6. 10. Your labour of love Acts 15. 9. Purifying their hearts by Faith 1 Io. 3. 3. And every man that hath this hope in him purifyeth himselfe c. Jo. 7. 38 39. 1 Pe. 1. 3. Vnto a lively hope c. But the common work of the spirit in the Hypocrite is not so but dull dead and ineffectuall Iames 2. 20. Faith without works is dead He is not so active within in his heart towards God as he is without in his tongue but his heart acts another way for this doth naturally in him work wickednes Ps 58. 2. Ezek. 33. 33. With their mouth they shew much love but their heart goeth after their coveteousnesse And he doth no more in his heart towards the things that are good then an Artificiall leg or tooth to the motions of life in the body Jam. 2. 17. 4. True grace out of the heart of a true Christian doth commonly flow out abundantly as the water out of a lively Spring Jo. 7. 38 39. Out of his belly shall flow Rivers c. But that which is within the heart of an Hypocrite is but little and of another kind That therefore that the Hypocrite receiveth herein is compared to a Tast that which is as by a Gargarisme in the mouth received in but that the true Christian receiveth to eating and drinking or to the vertue and strength he gets by strong a Cordiall which remaineth Heb 6. 4 5. 5. The true grace in the heart of the true Christian is fixed constant and certaine as the Root of a tree and doth establish him that hath it Heb. 13 9. But that which appeares in an Hypocrite is fleeting transient and incertaine like to a thin vapour or Cloud Jade v 12. Clouds they are without water carried about with wind Hosea 6. 4. Your goodnesse is as a morning cloud and as the early dew it goeth away 6. The true grace in the true Christian is commonly increasing growing as the young tree or child Psal 84. 7. They goe from strength to strength 2 Thess 1. 3 Your faith groweth exceedingly Psal 1. 2. But otherwise it is in that which is in the Hypocrite because it lacketh root it doth not grow but wither away Ma. 13. 6 21. Because they had no root they withered away 7. The true grace albeit it doth grow yet it doth commonly grow leasurely and by degrees Heb 5. 12. Jer 14 9. Luke 24. 25. But that which is in the Hypocrite is soon up and groweth very fast Mat 13. 20 21. And in him the proverb is fulfilled Soon ripe soon rotten 8. True Grace in the true Christian as it is pure in it selfe so is it of a purifying and cleansing nature it worketh out sinne and corruption out of the heart As the Spring the dirt that is within it Acts 15. 9. Purifying their hearts by faith 1 Pe. 1. 22. Seeing ye have purified your soules c 1 Io. 3. 3. Io 7. 38 39. But otherwise it is in the heart of the Hypoc 〈◊〉 ite which is still as filthy as ever it was Acts 8. 23 Thou art in the gall of bitternesse c. Mat. 23 25 27. Within they are full of wickednesse 9. The true Grace in the heart of the true Christian is very powerfull prevalent and victorious as a lively Spring or flood of water that doth carry all before it it will make its way through all difficulties till it hath attained its end 1 Io. 5. 4. Whatsoever is borne of God overcometh the World Ro. 8. 35 38 39. What shall separate us c Ephe. 1. 19. And what is the exceeding greatnesse of his power to us word who believe c. Cant 8. 6 7. Love is as strong as death Rom. 8. 37. We are more then conquerors c. 1 Cor. 4 20. The kingdome of God is not in word but in power 1 Thess 1. 5. But the common work of the Spirit in the heart of an Hypocrite hath no such power or prevalency in it but it may be easily interrupted and abated by temptation or opposition Mat. 13. 6 21. Job 8. 13. 12. And lastly true Grace out of the heart of the true Christian doth issue continually without end as a lively Spring that is seldome or never dry Io 7. 38 39. Psal 1. 3. But it is otherwise with the common work in the heart of the Hypocrite this like a standing poole in a dry Summer doth often faile altogether it is therefore said to be mortall and corruptible 1 Pe. 1. 23. And very often Hypocrites doe discover themselves by a totall and finall Apostasie Job 8. 13. Mat. 13. 6 21 22. 1 Io. 2. 9. If yet you shall desire to see more particularly the differences that there are between the true Christian and the Hypocrite we shall in the next place lay downe some of them CHAP. VII The differences that are between the true Christian and Hypocrite in some particulars AND now having hinted at the generall differences that are between the operations of true of counterfeit grace in the heart of a true and false Christian we shall descend to some particulars and speak to these heads 1 The difference that is between the outside or the outward
sea and land to make a proselite c. SECT III. 2 In their zeale The Hipocrite may have and hath as wee have shevved a zeale and this zeale may bee upon religious grounds as is and must bee the zeale of the true Christian and according to the dictates of his Conscience But vve shall find a vvidc difference betvvene the zeale of the one and of the other in these things 1. The true Christians zeale is after knovvledge received from the Word of God and it is for Christ and his truth Isa 8. 16. Rev. 3. 19. Tit. 2. 14. Numb 25. 11 13 But the zeal of the Hypocrite is nofter the knowledge of Gods Word but after his own or other mens opinions and inventions Rom 10 2. They have a zeal of God but not according to knowledge Mat. 15. 9 Gal. 4. 17 18. and against Christ as that of Paul was at first Phil. 3. 6 9. 2. The true Christians zeal is and springs from the work of Gods Spirit and his own faith in Gods word Jer 20. 9. Acts 19 19 20. But the Hypocrites zeal ariseth from some humane Motive Tradition Custom Education or some such like thing without and the corruption of his own heart within Act. 22. 3. I was zealous toward God as ye all are this day Mat. 15. 9. Teaching for doctrines the coÌ„mandments of men Joh. 4. 20. 3. The true Christians zeal is accompanyed with a deep sense of his original and internal wickedness which the Hypocrite mindeth not Luke 18. 10 11 12. The Publican went up to pray c. He stood afar off c. 4. The true Christian being sensible of his own heart-empâ—iness of Grace and the insufficiency of all things without Christ to fill it sets a low value upon all other things in comparison of Christ and longs after and looks for all from Christ Phil. 3. 8. Luke 1. 53. But the Hypocrite hath with his zeal a heartfulness and self-confidence of his own sufficiency Luke 1. 53. Mat. 5. 6. Rom. 10 2 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness c. SECT IV. 3 In their love to God And the properties of true love to God The true Christian loveth God and so he must for this is the whole duty of man Mat. 22. 37. And so perhaps the Hypocrite may doe But there is a wide difference betwixt the one love and the other love thus The sincere love of the true Christian is 1 A rational and understanding love it ariseth from the knowledge of God his excellencies loveliness goodness beautie and works and especially as he is revealed in Christ by the Gospel Psal 63. 2 3. O God thou art my God early will I seek thee my sonl thirsteth for thee c. to see thy power and thy glory c. For thy loving kindness is better than life c. Psal 9. 10. Heb 1. 3. Joh. 14 9. 2 It ariseth from Gods love and the sense thereof to him and the apprehension he hath that God is a reconciled Father to him 1 Joh. 4 10. We love him because he first loved us Joh. 3. 16. Luke 7. 47 2 Thes 2. 16. 3 It is a natural love as the love of a childe to the father arising from his new nature as he is born and brought forth a childe of God And so he loveth God as in the relation of a Father to him Gal. 4. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Rom. 8. 15. 4. It is a pure love he loves God for his own sake and for the good he seeth to be in him and for the good he doth to others as well as for the good he doth to him And in this it is like to the true love of a man to a woman when he loves her only for her person and qualities sake and not for her portion Psal 34 8. Cant. 1. 4 15. Psal 63. 1 2 3. 5 It is an open and ingenuous love it moves the heart towards God as the heart of one faithful friend to another James 2 23. Ioh 3. 29. Ioh. 15. 14 15. 1 Cor. 13. 4. 6 It is a strong transcendent and supernaturall love And more and greater than his love is to his Father Mother Brother Sister Wife Children Self or any thing else in the world for he looks on God as his chief good and cannot be satisfied with any thing else in the world without him can acquiâ—sce in and be satisfied with him without all things else and for his sake he can and will do or suffer any thing and for the enjoyment of him he can and will part with his right eye right hand or any thing else whatsoever never so near or dear to him and in him is all his delight Mat. 10. 37. Heb. 11. 24 25 26 27 28 35. Rev. 12. 11. Cant. 8 6 7. Luke 18. 28. Psal 63. 1. 116. 7 8 4. 2. 5 7. Psal 37. 25. Luke 14. 27. 7 It labours to improve it self by all advantages and thaâ— it may love more Psal 116. 1. 8 It is a laborious and working love Gal. 5. 6. 1 Thess 1. 3. 9 It is a true love that runs through the whole man inward and outward The Thoughts 1 It will make them be all upon him Ps 113. 13. and 63. 6. ubi amor ibi oculus ibi animus 2 The Judgement it will cause it to set a great value on him Lam. 3 24. 3 The Desires it will make them to goe much after him Isa 26. 9. 4 It will make him content to wait for him Isa 26. 8 9. Psal 40. 1. 5 It will make him to be patient under delay and suffering till he come Psal 40. 1. 6 It will make the Will to close with him hold him fast and not to let him go Cant. 3. 4. Psal 18. 21. 7 It will make him rejoice in his presence and mourn for his absence c. Ps â—2 1. 11. 19. 8 It will make his tongue to be still talking of him Psal 119. 27. and 63. 3. and 145. 21. 9 It will make his hands still ready to be working for him 10 It will make the whole man to be ready to doe or suffer any thing for his sake Psal 119. 168. And not be satisfied but mourn that he can do no more for him 10 It is a lasting constant unchangeable and never dying love Cant. 8. 6 7. 11 It cannot be quenched and it doth manifest it self by these and such like signs and effects 1 By the hatred of evill Psal 97. 10. Yee that love the Lord hate evill 2 By the love of the godly 1 Ioh. 5. 1. Every one that loveth him that begat loveth him that is begotten of him 1 Pet. 1. 8. 1 Joh. 3. 13 14. 3 By pittying of and yeelding help to them in time of misery 1 Ioh. 3. 17. 4. By care to keep the Commandements of God Ioh.
14. 23. 1 Ioh. 2. 3 5. 5 By a desire after fellowship and communion with God in Christ Psal 42. 2. 6 By a tenderness and respect of Gods glory manifested and declared 1 By a mans own personal obedience to God Ioh. 15. 8. Mat. 5. 16. 2 By his stirring up of others to obedience to him Ps 67. 1 2 3 3 By his affection to Gods cause and interest in the world which when hindred he grieveth Ps 119. 136. when prospering he rejoyceth Ps 97. 1. and 122. 1. 4 And by his adventure of himself in it Mat. 26. 58 69. 11 It makes him that hath it to desire and labour to be like to God Psal 17. 15. 12 It is communicative and open it makes him that loves open handed and ready to communicate himself and all that he hath to and for God and his service 2 Cor. 9. 11. Pro. 7. 9. 13. It wil make a man do all that he can for and nothing against God Prov. 31. 12. 14 And it will make him in whom it is to suffer any thing for Gods sake Gen. 30. 20. But the false love of the Hypocrite if he can love God at all ariseth from some false perswasion that he may have of Gods love to him in this that he doth him no hurt but good because he doth prosper in the world is healthy great and rich and the like or because he may have a fancy that the promise of the Gospel and Christ doth belong to him or he may have a little kind of seeming love to God for his selfe ends and for some present use or need he hath of him as Soul did love David or he may live in hope that God will or may doe him good or do him no hurt for some such causes or upon and by some such motives as these somewhat like to love or some little weak and corrupt love may be in an Hypocrite but really he is a lover of himself and loves the world more than God 2 Tim. 3. 2 4. He is a lover of his belly Phil. 3. 19. Mat. 19. 21 22. He loveth evil more than good Psal 52. 3 4. Or he loveth God and the world both together Mat. 6. 24. Iâ—â—â—es 4. 4. Hee seekes the praise and favour of men more than the praise and favour of God He doth not love God more than Father Mother Wife c. Mat. 10. 37. He doth not delight himself in the Almighty Iob 27. 10. Ob. But here it may be said out of Rom. â— 30. and 8. 7. Iohn 15. 19. That the Hypocrite being still in his natural estate is a hater of God Ans It is true the Hypocrite being still in his natural estate is a hater of God in his heart and that which is of love or the appearance thereof therein is but forced and against his nature and is a kind of restraint of suspension of hatred so a Lyon tamed may be brought to seem to like and to converse with the Lamb but retains his nature still and upon the first occasion will shew it or at the best it is but a politick artificial or carnal and corrupt love from self respects and to self ends as a man that loves a woman for her portion onely and not for her person or parts SECT V. 4 In their love of Christ The properties of this love The true Christian loves Christ And so he must for without this he cannot be a true Christian 1 Cor. 16. 22. 1 Cor. 13. 1 2. And the Hypocrite may have a kind of love to Christ also Mat. 19 16. But herein also we shall find a wide difference between them 1 The true Christian he ha thnot onely a good will to Christ Ioh 3. 26. to 30. Ioh. 3. from 1 to 11. but a longing desire after him Cant. 1. 2. Rev 22. 17 20. And satisfaction in him Cant. 3. 1 2 3 4 5. 2 The love of the true Christian to Christ is like to his love to the father and so doth manifest it self as the love of the child of God doth manifest it self to God As 1 It ariseth from the knowledge of Christ by the preaching of the Gospel and that discovery he hath thereby of Christs beauty glory excellency and necessity in reference to his soul Psal 45. 2. c. Cant. 2. 3. and 5 10. 6. 1 Joh. 6. 6. 68. Lord to whom shall we goe thou hast the words of eternal life And from his faith in him Iohn 69. And we believe and are sure that thou art the Christ the Son of the living God 1 Pet. 1 8. whom having not seen ye love c. Yet believing c. And from the good which he hath experimentally got by him Cant. 1. 3. 4. 15. and 2 3 4 5 6. and 5. 10. Luke 7. 38 c. Psal 45 6 11. 15 Isa 33. 17 and 45. 22. 3 It ariseth from Christs love and the sense thereof to him Ephes 5. 2. Rev. 1. 5. to him that loved us and washed us in his blood 4 It is pure also for he loves Christ as well for himself and the loveliness he sees to be in him his odoriserous smel and for his sweet tast as for the need he hath of him and the benefit he may have by him Cant. 1. 3 4 15. Ioh. 7. 7. and 21. 16. 17. 5 It is a strong and transcendent love that is in the soul of the true Christian to Christ it will part from all rather than part from him Cant. 8. 6 7. It is as strong as death the coals thereof are coals of fire which have a most vehement flame Many waters cannot quench love neither can the floods drown it Luke 18. 28 and 14. 26 c. 10. 37 38. Rev. 12. 11. Acts 21. 13. 6 It is a laborious love Heb. 10. 6. Iames 1. 4. 7 It is a constant lasting and unchangeable love Cant. 8. 6 7. it cannot be quenched 8 And it is a love that is like to the love of a dear Wife to her loving Husband or the love of a contracted Virgin betrothed to her lover a young man where the love is exceeding strong and doth manifest it self by such like effects as these 1 By a high esteem of his love and all the manifestations thereof by tokens letters kisses c. Cant. 1. 2. and 7. 10. 2 She looks upon all that ever he is and doth as lovely Cant. 1. 4 6. and 2. 1. and 5. 10. 3 She doth highly esteem all that is about him and doth concern him So hath every true Christian an high esteem of Christs love and the manifestations of it thinks well of all he is and doth loves all his ordinances and graces Cant. 2. 3. and 5. 10. 4 She thinks much of him in his absence 5 She hath an earnest desire after a fuller assurance and evidence of his love and the full and perfect enjoyment of him that as man and wife they may for ever dwel together and never be sundred any more And
so the Christian hath after Christ and therefore the true Christian soul doth long for his appearing and the consummation of all things Cant. 2. 4. 8. 6. and 7. 12. And till this may be attained and for the present he hath a desire of union with him an earnest desire after and delight and reioycing in the manifestations of his presence by his Spirit within and amongst his people and in his ordinances without as the wife hath in as near an approach to and entercourse with her Husband as she may Cant. 1. 2. and 2. 4. and 8. 14. and 4. 16. and 7. 11 12. Is 26. 2. Jer. 22. 24. In order to this 1 The Spouse of Christ doth alwaies entreat him and wooe him for his company Cant. 2. 7 8 9. 2 She doth enquire after him where she may meet with him and they may have conference together Cant. 1. 7. 3 She makes her way through all difficulties to come to him Cant. 5. 7 8 9. and 8. 7. 4 She when she hath gotten him labours by all means to keep him with her and not to let him go And for this 1 She is glad and takes hold of all opportunities whereby she may manifest her love to him Cant. 7. 12. 2 She labours in every thing to please him give him all the content she may and every way to seem as lovely to him as she may and is very careful not to grieve him Cant. 2. 12. and 8. 2 3. And therefore 1 She is mighty careful to keep his commandements as a wife to keep the charge of her husband in head heart tongue and life Iohn 14. 15. 21. 23. and 15. 10 14. 2 She will suffer any thing from him as his rebukes c. John 21. 15 16 17 or for him 1 Cor. 13. 4. 3 She will part with any thing to him or for his sake Luke 13. 28. 1 Cor. 1. 4. 4 She loves all his friends and doth manifest it by doing all she can for them especially for their soules and is extreamly glad with their prosperity and sad in their adversity 1 Pet. 1. 8. 1 John 3. 13 14. Iohn 21. 15 16. 3 And she is extreamly troubled when he is gone especially if she find he hath received any discontent and she will not be quiet till they be friends and he come again Cant. 3. 1 5 6 and 6. 2. But the love of Christ that is in the heart of the Hypocrite it is not such a love it is not so rooted and grounded in Christ or in the heart and therefore fadeth and dyeth in times of persecution nor doth it arise from the love of Christ to him and the view of Christs loveliness nor is it a pure love for Christs sake but from the love of himself nor are there such effects as we have observed to be in the heart and life of the true Christian but the contrary therof are found to be in him For this pretended love towards Christ such as it is is onely or especially for some outward advantage that hee that loveth hath or hopeth to have by Christ as Saul loved David for the ease he gave him by his Musick 1 Sam. 16. 21. And so many of them that followed Christ and had some love to him that they did herein was doubtless for their outward advantage only therfore upon the least occasion of dislike they took offenâ—e at something in his work or words when they saw it to be more for their outward advantage to leave him they fell off from him Luke 9. 57. A certain man said unto him Lord I will follow thee whither soever thou goest And Jesus said unto him Foxes have holes c. but the Son of man hath no where to lay his head Mark 10 17 18. 19 c. There came one running and kneeled to him saying Good master what shall I doe that I may inherit eternal life c. And he said Go sell that thou hast c. and thou shalt have treasure in heaven c. and follow me And he was said at that saying and went away grieved for he had great possessions The stony ground hearers Mat. 13. 21. when tribulation or persecution ariseth because of the Word by and by he is offended Joh. 6. 26. Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled Labour not for the meat which perisheth c. Joh. 6. 66. From that time many of his Disciples went back and walked no more with him SECT VI. 5 In their love of the Saints The properties thereof The true Christian doth love the godly and those that are true Christians and so he must doe or he cannot be a true Christian Joh. 13. 35. By this shall all men know ye are my disciples if ye love one another 1 Joh 2 9 10 11. and 3. 14 15. And so we have said that there is and may be in an Hypocrite a kind of love to the godly also but with these differences 1 The sincere love of the true Christian ariseth from Gods love in him 1 Joh 5. 1 2. Every one that loveth him that begat loveth him that is begotten of him 2 It is a pure love For 1 It is from the heart that is pure being purified by Faith 1 Tim. 1. 5. 1 Pet. 1. 22. 2 Because God commands it 1 Iohn 4 21. 3 He loves all the Saints Phil. 1. 1. Col. 1. 3 4. 4 It is for Gods sake as the child that doth love for the Fathers sake because he beleeveth them to be Saints beloved of God and because he seeth the true Image of God upon them which is beautifull in his eye and the more thereof he seeth upon them the more he loveth them And because there is a likeness and relation between them and him as children of the same Father there is a Brotherhood between them and they are follow members of one body 1 Iohn 5. 2 3 and 4. 21. and 5. 1 2. Mat. 10. 12. 1 Pet. 2. 17. 1 Cor. 12. 12 25 26. 3 It is an unfeigned love moved and carryed out for the good of him that is beloved 1 Pet 1. 22. Vnto unfeigned love of the brethren c. Heb. 6. 10. 1 John 3. 17. 18. Rom 12. 9. 4 It is a kindly affectioned love Rom. 12. 10. like the dear love between Father and Children 5 It is a courteous love it maketh him courteous towards him that is beloved of him 1 Pet. 3. 8. Love as brethren c. be courteous 6 It is a servent love 1 Pet 1. 22. See that yee love one another out of a pure heart servently 1 John 3. 16. 7 It is a real love 1 Iohn 3. 16 17 18. Wee ought to lay down our lives c. But whose hath this worlds good and seeth his Brother have need and shuteth up his bowels of compassion c. Let us not love in word c. but in deed and in truth 8 It is uniting
it is to all the VVord and that part most of all that shall detect and correct his most secret sin Psal 141. 5. Rom. 7. 12 13 14. 6 It is a fruitfull changing and efficacious love it makes the man in whom it is by the use of this VVord to grow still and be changed into the very likeness of it and so to love the knowledge of it as to fall into the practise and obedience of it He loves to do it as well as to know it 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Rom. 6. 17. But ye have obeyed from the heart that form of doctrine Job 23. 12. Neither have I gone back from the commandement of his lips c. 1 Pet. 1. 22. But the false love and so the short and sleight delight of the Hypocrite to and in this VVord hath none of all this for it is commonly to a part of it onely he cannot brook that part thereof that shall discover and correct his sin especially his secret and beloved sin John 3. 20 21. Mark 6. 17 18. 3 Luk. 19 20. 2 Chron. 18. 7. And that love he hath to the rest doth usually arise from the excellencies or noveltie of the matter treated of therein the singular gifts of the Preacher or some view he hath of the sweet promises of the Gospel contained therein the Redemption by Jesus Christ and the happiness of such as believe in him and that he by mistake doth apprehend he hath a share therein But it works no change at all in him nor is he at all conformed thereunto in his heart and life He doth hear but not doe it he casteth it behinde his back and commonly he hateth it Ezek. 33. 31 32 33. Isa 58. 2. and 59. 2. Ps 50. 16 17. Rom. 2. 13 23. James 1. 22. Jer. 7. 23 24. SECT VIII 7 In their love to Ordinances The true Christian doth love and delight in all the rest the Ordinances of God the Sabboâ—h Sacrament Prayer and the like And some kind of love and delight there may be also in the heart of an Hypocrite but with a great deal of difference The love of the sincere Christian to them is as they are pure Ordinances from God and are by divine institution and serve to his glory and the good of souls and as they serve to bring God and us near together and to maintain our communion with him And it is his meat and drink to use thâ—m Rom. 7. 22. Heb. 8. 10. His Laws are put into their mind and written in their hearts Rom. 7. 22. He doth delight in the Law of God after the inward man And together with his use of them he doth joyn Reformation of heart and life Psal 119. 14 I have rejoyced in the waies of thy Testimonies Psal 119. 10 I have refrained my feet from every evil way Ps 40. 8. But that which is in the heart of an Hypocrite of delight and pleasure in them is very little and short And that is onely for his self ends at the most because he conceiveth there is a necessity of the doing of them in order to salvation And so an Hypocrite may like of and use them as a bridge to goe over to heaven or as men use Physick But commonly he doth account all these things as a burthen and he doth use them as a cloak to his wickedness Isa 58. 2 3 4 c. Isa 59. 2 3 c. Ezech. 33 32. Amos 8. 5. When will the New Moon be gone c. the Sabboth c And he doth continue still in his wickedness at the least of the heart as before Psal 58. 2 3 Yea in heart ye work wickedness c. Mat. 23. 27. Acts 8 22 23. SECT IX 8 In their love to and desire after Grace The true Christian doth and must love and desire Grace And the Hypocrite also as he hath a kinde of love to Gods VVord and to godly men so hath he a kind or appearance of desire and love to Grace But there is a great deal of difference between them For 1 The love desire of the true Châ—istian is a true and natural love arising from his new nature and Gods Spirit in him The love of Grace is Grace and a part of the new creature 2 His love to it is for it self and its loveliness in his eye and the likenesse it hath to God and the agreement that there is between the true Christians changed nature and it and because it makes him like to God But that which is in the Hypocrite is counterfeit and not from a new nature for he is not regenerate neither hath he the Spirit of God in him But that seeming love and desire of Grace which is in him is onely for himself and his own end and so he may have a confused desire of it as apprehending it may be a means to escape the wrath of God and the condemnation of hell and to obtain heaven and happiness for him 3 The true Christians desire after Grace is vehement active and unsatiable Psal 84. 2. 7. Cant. 4. 16. He cannot be satisfied with any measure of it but hungers and thirsts still for more Ps 119. 97. O how I love thy Law c. My soul breakeâ—h for the longing c. Phil. 3. 12. Rom. 7. 24. Luke 1. 53. Mat 5 6. Isa 55. 1 2. But the love that is in the Hypocrite is a weak cold careless and unactive love he thinks he hath enough and cares for no more Rev. 3. 17. Because thou saist I am rich c. Luke 6 25. and 1. 53. Luke 18. 12. But more of this afterwards in the fifteenth Section SECT X. 9 In their faith and trust in God The true Christian doth beleeve and trust in God Iohn 14. 1. Psal 31. 1. And so he must do 2 Chron. 20. 20. Psal 130. 7. The Hypocrite also hath a kind of trust and hope in God Psal 106. 12. Job 8. 14. But there is a great deal of odds between the faith trust and hope of the one and of the other 1 The faith and hope of the true Christian is grounded upon the Word of God and the Promise and Covenant of God in Christ which he doth well understand and wherein he hopes himself to be included Psal 78. 7 8. Psal 119. 42. 94. I am thine save me Psal 9. 10. They that know thy Name will put their trust in thee c. But the Hypocrite doth commonly trust in himself or somewhat else besides God Luke 18. 11. 21. Rom. 10. 3. That which the Hypocrite hath is oft times wrought by something else besides the Word of God Psal 106. 12 13. John 2. 23. and 6. 2. and 4. 48. And
and all over sick And sin in the sincere Christian is in some of these respects fitly compared by some to the dirt in a lively pure spring that will not suffer it to bee quiet bvt will be working it out But it is in the Hypocrite as in the standing pool that gathereth the mud and keeps in when it hath it or as it is in a bad stomack that loves devoureth and feedeth upon trash and retains it to the destruction of the body but a good stomack will not endure it but cast it out one way or other or if it continue till it corrupt the body it pusheth out the corruption by boyls and the like so the good soul cannot wil not endure sin long within it in peace 4 After the sin committed i. The true Christian having sinned doth not rest secure in his sin hee doth not allow or approve of what he hath done much less doth he justifie or defend leest of all doth he glory in it as the Hypocrite doth but finding himself to be polluted and wounded by it hee labours with all speed to be cleansed and cured He is therfore displeased with himselfe and grieved for it repenteth of it is afraid of Gods displeasure by it as a child of the displeasure of a father when he hath done a fault and therefore he is glad of any help herein for his cure For the sin of the true Christian to him is as the cruel service of the Israelites under their cruell Taskmasters in Aegypt was to them Rom. 7. 24. O wretched man that I am who shall deliver me c. Or as a man that being fallen into the fire and like to bee burnt is snatcht out of the same and so escapeth the danger so the true Christian he is ready to confess and willing to forsake his sin as David 2 Sam. 12. 13. And doth forsake it 2 Cor. 4. 2. And afterwards make amends to God and man what he can for it Luke 19. 18. and Zacheus stood up c. And Peter Mat 26. 70 72 75. For ordinary and daily frailties the true Christian doth mourn for them daily as hee doth commit and observe them Psal 19. 12. Who can understand his errors cleanse thou me c. Rom. 7. 22. If he fall into greater sins hee is more deeply humbled for them and doth more emineutly repent thereof as Peter Mat. 26 75. David Psal 51. 1 2 3 c. 2 Sam. 24 1 2 c. Job 40. 1 4 5 c. But otherwise it is with the Hypocrite in all these particulars Hee is pleased with his sin and not troubled with it but when it brings him into trouble Otherwise hee is resolved to continue in his sin and his sin in him Psal 36. 2 3. He flattereth himself in his own eyes till his iniquitie be found to be hatefull Takes a special contentment in it is never better but when he is acting of it And he is secure in it and as one that is fast asleep cannot endure to be waked so hee cannot endure to be told of his sin to be troubled about it For he stiffens himself in it is resolved because it serves his turn and sutes with his disposition that he will not leave it and therefore doth deny excuse defend justifie or perhaps glory in it Psal 36. 4. Phil. 3. 19. Whose God is their belly and whose glory is in their shame Hosea 12. 7 8. Rom. 2. 32. 2 Hee is after his fall into sinne made more watchfull and heedfull than before that he fall not into the like sin again Joh. 21. 15 17. Ps 119. 29. Remove from me the way of lying c. that is let me no more not dissemble with God and Man as I have done but let me be sincere according to thy Law But there is no such thing in the Hypocrite the more he doth the more he may sin and groweth worse and worse And therefore the sin of the true Christian is not at all imputed to him Psalm 32. 2. Vnto whom the Lord imputeth not inquitie and in whose spirit there is no guile SECT XIX In their growth in Grace and the working and appearance thereof The true Grace of the true Christian doth not use to decay but to grow 2 Pet. 3. 18. 2 Thes 1. 3. Revel 219. And the seeming grace of the Hypocrite as we have elswhere hinted doth seemingly grow also But there are these differences herein 1 The true Grace hath root and life groweth indeed John 15. 4 5. I am the Vine ye are the branches c. He thut abideth in me and I in him the same bringeth forth much fruit Psal 84. 7. They goe from strength to strength Rom. 7. 3. 4. Mat. 13. 23. It floweth from the eternal Spirit of God in the soul of a Beleever as water from a lively spring John 4. 14. But the counterfeit Grace of the Hypocrite hath neither root nor life in it and growâ—th but in appearance onely and it is like to a standing poole of dead and corrupt water which will fail in the summer time when there is most need of it Job 10. 16. Mat. 13. 21 22. 2 It is a lively and working Grace 3 Thes 1. 3. Your work of faith and labour of love Heb. 6. 10. Your work and labour of love 2 Cor. 5. 14. The love of Christ constraineth us c. and 7. 10. Godly sorrow worketh c. and 8. 24. The proof of your love James 1 4. and 2. 8 2 Thes 1. 11. Gal. 5. 6. But the common Grace of the Hypocrite is dead and without fruit Mat. 13. 22. He becometh unfruitful Jam. 2. 17. 20. 3 The true Grace is a pure and incorruptible Grace and therefore an enduring increasing and immortal Grace 2 Thes 1. 3. Your faith groweth exceedingly 2 Pet. 1. 118. Psal 119. 33. 1 Io. 3 9. Whosoever is born of God doth not sin for his seed remaineth in him c. But the common worke of Grace that is wrought in the Hypocrite is but a wordly carnall and corrupt work and therefore it decaieth withereth and never comes to perfection 1 Iohn 2. 19. They went out from us c. But ye have an unction c. Mat. 13. 20 21 c. But he that received the seed in the stony places the same is he that heareth the Word and anon with joy receiveth it yet bath he no root in himself but dureth for a while c. Heb. 6. 7 8. For the earth c. But that which bringeth thorns and briars is rejected and is nigh to cursing c. 1 Cor. 15. 19. 2 Cor. 7. 10. SECT XX. In their Mohtification and Self-denyal The true Christian doth and must mortifie sin keep under his body c. Col. 3. 5. Rom. 8. 13. The Hypocrite he doth something in this also But herein there is this difference between them All or the greatest part of that which the Hypocrite doth herein is upon the outside his care and pains
Good is the word of the Lord. Job 1. 21. The Lord gave and the Lord hath taken c. 6 He doth it diligently where the Hypocrite is commonly in his obedience especially in Gods service careless and negligent Mal. 1. 14. Which hath in his flock a male and sacrificeth to the Lord a corrupt thing c. Mat. 25. 24. He that had but one talent The sincere Christian is usuually very diligent and exact herein 2 Pet. 1. 12. I will not be negligent c. 2 Cor. 8. 22. 1 Tim. 4. 14. 7 Hee doth it humbly where the Hypocrite doth his work proudly and conceitedly as the Pharisee Luke 18. 11. The sincere Christian doth it with the sense of his sinne and with a broken and contrite heart Luke 18. 13. 8 He doth it fervently where the Hypocrite is cold and perfunctory in his service Rev. 3. 15. The sincere Christian is fervent in spirit and doth what hee doth fervently Coll. 4. 12. James 5 16. Rom. 12. 14. 9 He doth it lovingly where the Hypocrite doth it often with corrupt affections James 15. 16. amd 1. 19 20. The sincere Christian doth it with love to God and man 1 Tim. 2. 8. 1 Cor. 13. 1. 1 Cor. 5. 8. Hee doth it not with the leaven of malice tnd wickedness but with the unleavened bread of sinceritie and truth 10 He doth it purely and holily The obedience of the sincere Christian is not onely pure for the manner but it flows from pure principles and motives and is done by a pure rule and â—o pure ends 2 It comes from a pure heart That of the Hypocrite comes from a filthy heart Acts 8. 21 22. Mat. 23. 25. But this of the sincere Christian comes from a pure heart a heart purified by the blood of Christ and by the Spirit of Christ 1 Tim. 1. 5 2 It is pure in the motives by and from which it is moved and carried That which doth move and carry the Hypocrite in his obedience is his self-love and self-ends and not any thing at all of God he loveth not the commander the command nor the thing commanded for themselves Or if there be any thing of God in it it is so much only as may serve his own ends therein Mat. 6 1 2 c. Mat. 23. throughout So Jehu Saul Judas and the rest Hee may sometimes bee kept from the doing of evil perhaps by the fear of men but very seldom by the fear of God Mark 12. 12. Luke 20. 19 22. 2 John 9. 22. and 7. 17. and 19. 38. Mat. 14. 5. Mark 11. 32. Gen. 39. 9. But that especially which doth move the sincere Christian in his obedience is the love and fear of God And from thence his desire to please and his feare to offend God the goodness of the thing to bee done or suffered the conscience of his duty therein and of his obligation thereunto by the love of God Hee beleeves the promises because God saith and obeyes the commands because God gives them He loves the Law maker that commands the Law or command it self and the thing commanded These and such like things as these doe especially stir up and carry on the sincere Christian to his obedience So Heb. 11. 7. By Faith Noah being warned of God of things not seen moved with fear prepared an Ark c. Psalm 119. 161. My heart standeth in awe of thy word 2 Cor. 5. 14. For the love of Christ constraineth us c. 1. 17. Some out of love Psalm 116. 1. I love the Lord c. John 21 15. and 16 17. Ps 119. 97. 127. I loae thy Law Psalm 40. 8. I delight to doe thy will O God Gen 39. 9. Job 31. 4. 14. 23. 2 Chron. 19. 6 7. Ephes 6. 6 7. And this fear of God makes him careless of the commands and threats of men Exod. 1. 17. The Midwives feared God c. Heb. 11. 27. By Faith be forsook Aegypt not fearing the wrath of the King 2 It is pure in the Rule by which his obedience is governed The Hypocrite he makes his own fancie and the commands and inventions of other men his rule and warrant for what he doth therein Mat. 15. 2. Why doe thy disciples transgress the traditions of the Elders c. Gal. 1. 14. John 4. 21 22. Acts 17. 22. Mat. 23. 16 17. But the sincere Christian he makes the pure Word of God alone his rul e and warrant for whatsoever he beleeveth doth and suffereth Col. 3. 10. The new man is said to be renewed in knowledge Gal. 1. 9. Gal. 6. 16. Acts 13. 36. 3 It is also pure for the manner of it as is already shewed 4 This new obedience is pure in the ends of it The Hypocrites end in all that he doth and suffereth is himself as he is moved in his obedience from self-self-love so is he carried to self-ends He seeks himself not God and Christ his main design and intention in all that hee doth and suffereth from the beginning to the end thereof is especially if not only his own glory or praise his own profit or pleasure or some way or other to satisfie his own lusts He lookes no furthan at earthly pleasures comforts and advantages in this world God is not in al his thoughts or if hee be it is onely to thinke how hee may serve himself upon him And if God be in his eye yet he lookes at something beyond above above or before him In shew he seeks God but in truth he seeks himself He seems to follow God and Christ but it is not for God and Christ but for his own sake He follows Christ for the loaves as the nine Leapers to be healed onely Iohn 6. 26. Luke 17. 12. And as the sheep doe follow the shepheard as long as the bottle of hay is in his hand and no longer and not as a childe that follows the father out of love who wil follow him every where The Pharisees did pray and give almes to be seen of men Mat. 6. 2. They made long praiers to the end they might devoure widowes houses Hosea 7. 14. Ye assemble for wine and corn Zach 7. 5. Did ye at all fast unto me c. Micah 3. 11. They judge for ieward and divine for money and yet lean upon me c. Acts 20 30. Phil. 1. 17. Preached Christ out of envy But the sincere Christian in all his active and passive obedience as hee is carryed forth therein especially from the love and feare of God and Christ so doth he act therein for God and Christ as well as for himself And indeed God is his great object motive end and all in all He followeth them as wel for their owne sakes as for his owne sake They are his principal and ultimate end and the center to which he tends in all that he doth and suffereth His main scope and special aim therein to which all is in his intention referred is to glorifie God and advance
no more when hee thinketh he is and doth good enough and doth not care to be better than hee and to doe more than he doth And to thinke every man else must keep his pace and that hee that goeth not so farre goeth not far enough And that he that goeth farther and faster goeth too fast and too far Rev. 3. 17. Because thou sayest I am rich c. and have need of nothing c. Psalm 36. 3. He hath left off to be wise and to doe good Luke 6. 25. Wo unto you that are full c. and 18. 12 13. and 1. 53. SECT XII In his affection to the Word 12 It savoureth much of sinceritie to have a great love to and constant delight in the Word of God Ps 119. 20. 97. O how I love thy Laws c. My foul breaketh for the longing it hath to thy Judgements at all times Job 23. 12. I have esteemed the words of his mouth more than my necessary food 1. Pet. 2. 2. As new born babes desire the sincere milk of the Word c. Rom. 7. 22. I delight in the Law of God as to the inward man And it savours of hypocrisie to hate the Word John 3. 20 For every one that doth evil hateth the light c. or faignedly or sleightly or for a time only to love it Ezek. 33. 31. And they heard thy words but will not doe them for with their mouthes they shew much love c. Isa 58. 2. yet they seek me daily and delight to know my waies c. Luke 8. 12 13 14. SECT XIII In the frame of his Spirit as to greatnesse of place 13 It savoureth much of Sinceritie that a man is of an humble spirit that he thinks every man better than himself and himselfe the worst of the company where ever he comes not having he doth not affect nor seek titles of honour and having he doth not value them he cares not for precedency or superioritie but can and doth prefer others perhaps beneath himself in place and parts before him Psalm 131. 2. I am as a weaned child 1 Tim. 1. 15. Sinners of whom I am the chief Mat. 18. 3. Except yee bee converted and become as little children c. Iob 31. 14 15. Rom. 12. 10. And it savours of Hypocrisie in professors ambitiously to desire and seek greatnesse of place or title precedencie or superioritie to think a mans self to be the best of the company wherever he goes and to exalt a mans self over others Mat. 23. 5 6. 7 8 9 10 11 12. They love the uppermost roomes at feasts and the chiefe seats in the Synagogues c. and to be called of men Rabbi Rabbi c. Whosoever shall exalt himself shall bee abased Luke 18. 11. The Pharisee c. 3 John v. 9. Diotrephes who loveth to have preheminence c. Iames 3. 1. Be not many Masters c. SECT XIV In his striving against beloved sinnes 14 It is a great sign of sincerity in a man where he sets himself with all his might and most of all against spiritual and heart sins and inward lusts and amongst them against his most intimate and beloved sins that serve most to answer his worldly ends when hee looks on sinne as a Toad and keeps it as far from his bosom as hee can So David Psalm 18. 22. I was also upright c. and kept me from mine iniquitie Job 31. 1 c. I have made a covenant with mine eyes c. Psalm 19. 12. Cleanse me from secret faults And a great signe of Hypocrisie in a man when hee shall by all means labour to keep conceal and retaine such sins Job 20. 12 13. Though wickedness be sweet in his mouth and he hide it under his tongue c. Mat. 23. 25. compared with Luke 16. 14. the Pharisees were covetous and ful of covetousness and this they did maintain by all the means they might Mat. 23. 14. SECT XV. In his care of private duties 15 It savoureth much of sinceritie in a man when he chooseth to be most carefull of secret and spiritual duties and performances as secret prayer meditation self-examination the like But thou when thou prayest enter into thy closet c. Acts 10. 9. Peter went up upon the house to pray c. Gen. 24. 63. Isaac went out into the field to meditate c. Ps 119. 59. I thought on my waies c. And it savoureth as much of hypocrisie when a man is very zealous of publick or outward but very careless of private and spiritual duties and observances Mat. 23. 5. But all their works they doe to bee seen of men Mat. 6. 1 2 5. They love to pray standing in the sinagogues c. Take heed ye doe not your almes before men c. to be seen c. SECT XVI In the motives and ends of their Actings 16 It savoureth much of Sinceritie and is very much a signe of a sincere man when the motives and ends of all his actings are pure and heavenly when hee doth all that he doth out of a pure heart from the love and fear of God and principally and chiefly for the workes sake to the end to please and glorifie God and not for any corrupt end to himselfe and therefore hee careth not to be seen of men in what hee doth But it is a vehement cause of suspition in a man when hee is not moved at all by such motives nor aimeth at such ends but his motives and ends are corrupt when hee doth what hee doth alone or chiefly for selfe-ends selfe-praise honour or other advantage when he doth ambitiously or vain-gloriously seeke the setting up of himselfe more than God therein Mat. 23. 14. yee make long praiers and under colour thereof devour widdows houses Mat. 23. 5. All their works they doe to be seen of men SECT XVII In his jealousie over himself 17 It is a very good sign of Sinceritie in a man when he is ever doubtful and feareful of himselfe in the general and especially in the point of Sinceritie and when he is often trying and searching of himselfe and doth all that hee can to know himself and is therefore willing to bee discovered and reproved by others glad to have himselfe and his worke brought to the light Psalm 26. 2. I have walked in mine integrity c. Ioh. 3. 21. He that doth truth cometh to the light c. Psalm 26. 2. and 139. 23. Search me c. Iob 31. 6. Psalm 119. 50. And it is a dangerous signe of Hypocrisie in a man when hee is confident of and secure in himselfe herein when hee never suspects himself nor will he endure to be suspected or to put himself or to be put by others upon the trial herein Iohn 3. 20. Every one that doth evil hateth the light c. SECT XVIII In the order of his observance of Gods Commands 18 It savoureth much of sinceritie that a man is orderly in his
when he doth it either to still the noyse of his own conscience or to get him a name or to procure himself some outward advantage in the world thereby Joh. 6. 26. Ye follow me for the loaves c. or at the most to save his soul by it and because that cannot be done otherwise And without any love to God to whom the work is done or love of the work done And without any respect at all to Gods glory or the good of other men Ephes 6. 5. Col. 3. 22. Not with eye service as men pleasers Matth. 6. 2 10. Ye doe it to be seen of men Mat. 23. 14. That ye may appear to men c. Or for a worse end James 4. 3. Ye ask amiss that you may consume it on your lusts Phil. 1. 17. 2 Cor. 4. 2. 5. 12. See more for this in Chap. 7. Sect. 21. Object It may be asked whether a man in the good he doth and evil he suffereth may not have an eye also to his own good a temporal reward here as wel as to his eternal salvation hereafter Answ To which we answer Yes doubtlesse 1 For God doth set this before him to encourage him in it and no Scripture motive can draw out any unlawful affection and whatsoever Gods VVord requireth the Spirit of God worketh by degrees in the heart of the Beleever 1 Pet. 5. 4. 2 The servants of God it is true have within them an ingenuous and supernatural principle whereby they love God and holy things because of the excellency of them even as a carnall man loveth sin because of the sutablenesse of it with his own heart And yet Gods servants in the things they have done and suffered have had an eye yea a fixed and constant eye upon their owne temporal and eternal good also for their encouragement therein Heb. 11. 14 26. For they that say such things declare plainly that they seek a Country For hee had respect unto the recompence of reward 3 Our Lord Jesus in that he did suffered had an eye to this Heb. 2. 2. Looking unto Iesus c. who for the joy that was set before him endured the cross c. And therefore all amor mercedis is not amor mercenarius Some make Gods glory and our happiness to differ as the supream and subordinate ends some as coordinate ends onely but to be sure GOD hath so infallibly eonjoyned them together that one cannot bee without the other So that by all this now wee may try our selves as to our workes and our works themselves whether they be such as God will approve whether they be wrought in God Gal. 6. 4. But let every man prove his own works and then shall he have rejoycing c. The more they doe answer to these rules the more perfect they are and the more they swerve from them the more they savour of Hypocrisie in them VVee shall now in the next place make some other uses of and infereuces upon all that wee have sayd and therein a little enlarge our selves upon the whole matter before layd down CHAP. XI Other Conclusions and Inferences upon all the premises HAving opened and laid down the main differences that are between the sincere Christian and the Hypocrite and how and wherein the true Christian doth and must goe beyond the Hypocrite in heart and life And having in this set forth the difficulty pains and charge of a true Christian life and how far many men goe therein and yet come short of heaven and how much there doth go to the making up of a sincere Christian we shall make some other inferences thereupon and uses thereof for the edification of our selves and others in the Christian Faith Some of which will be for Information or Instruction some for caution or admonition and some for exhortation SECT I. 1 For Information 1 To shew us somewhat of the reason of the Disciples speech to Christ and his answer to them in Luke 23. 23 24. Lord are there fâ—w that shall be saved And hee said unto them strive to enter in at the strait gate for many I say unto you will seek to enter and shall not be able c. And of Christs words Matth. 7. 13 14. Strait is the gate and narrow is the way that leadeth to life and few there bee that finde it And of that in 1 Pet 4. 18. If the Righteous scarcely bee saved where shall the ungodly and sinners appeare 2 To shew us that there is great cause to doubt that amongst the many glorious Professors of Religion in these days there may be very few sincere very many And if so may we not in our time take up the complaints and lamentations of the holy men of former times and of such times wherin were godly Kings and wherein Religion flourished as in the time of the Prophet David Psal 12. 1 Help Lord for the godly faile c. and of the Prophet Jeremiah Ierem. 5. 1 run too and fro c. and see c. and seeke if he can find a man if there be any that executeth judgment that seeketh the truth c. And of the Prophet Isaiah Isai 59. 15. Yea truth faileth and he that departeth from evill maketh himselfe a prey And of the Prophet Micah Micah 7. 1. 2. 4. the good man is perished out of the earth and there is none upright amongst men they are as the grape gleanings of the vintage c. the best of them is as a brier the most upright is sharper then a thorn-hedge where we have the best of them of the time compared to thorns and briers which are of a hurtfull catching scratching pricking vexing greiving nature to all that come neer unto or medle with them Ezech 28. 24. Numb 34. 55. Iudges 9. 14. 15. Iosh 23. 13. And are not most of the glorious Proffessors of Religion of our dayes such one towards another VVhat meaneth else the bitter Envy malice wrath jealousie contempt and evill surmisings of mens hearts within And from without the strife debate contention whispering back-biting slandering censuring judging threatning provoking scoffing scorning rayling reproaching sleighting by gestures words and deeds pass from one of them towards another And what else mean the manifold Heresies Seditions Calumniations Invectives Confusions and evil works that are to be found every where amongst the eminent Professors of the Gospel agreeing together in the Head Christ and substance of Doctrine about differences of ceremonie and circumstance Have not parties factions and interests almost devoured and eaten up all appearance of Sinceritie amongst us Prov. 20. 6. Most men proclaim every man his goodness but a faithfull man who can find 3 To shew that the sincere Christian is a rare piece and precious jewel in Gods account his delight is much in his heart is much upon him John 1. 47. Behold an Israelite indeed c. Psal 11. 7. His countenance doth behold the upright c. 4 To shew the gross mistake
and horrible slander that generally doth pass amongst the worst and against the best men of the time That all they are a sort of notorious Hypocrites who are a sort of the most eminent Professors of the Christian Faith whereas we have made it appear that such a glorious profession is of necessity to make up the sincere Christian And that such Professors if they are not the men they are the most like to them of any men in the world 5 To shew the desperate estate of men that are openly wicked that do nothing at all for or towards their attainment of heaven but al they can against it If the sincere Christian be saved with much difficulty and if they that bid so faire for Christ as some Hypocrites do go without him they that bid nothing at all for him are never like to have him These are not so much as comming towards or neere to the kingdome of God as the young man in the Gospell Mark 12. 34. 1 Pet 4. 18 If the righteous scarsly be saved where then shall the ungodly and sinners appear If the seeming friends followers and servants of Christ that have owned him as their Lord seemed to honour love and respect him and his people and to give some heed to his word and have brought forth some fruit therof unto him that have done many things and some great things for him and suffered also much for him if all these shall bee sent away notwithstanding with a Dep at from me ye that work iniquity I know you not c. Mat. 6. 21 22 23. Luke 13. 24 25 26 c. 1 Cor. 13. 1 2 c. Mat. 13 20 21 22. And if every tree which bringeth not forth good fruit will bee cast in the fire Mat. 3. 10. where shall such appear and what will be the end of them that shew themselves to be the enemies of Christ that hate him and his people for his sake Luke 19 14. Iohn 15. 24 25. That say we wil not have this man to rule over us Luk. 19. 14. But let us break their bonds and cast away their cords Psal 2. 3. and 50. 17. That refuse to hear Christ speaking Heb. 12. 25. That neglect the offer of his grace therein and will have none of him Ps 81. 11. Mat. 23. 37. Heb. 2. 3. That scoff at it Acts 2. 30. That blaspheme and contradict it Acts 13. 15. That persecute it the Preachers and Professors of it Acts 13. 50. and 8. 1. with slanders railings revilings and every way besides even to the death as time doth serve for it Mat. 5 10 17. Mat. 21. 33 34. Mat. 25. 48 49. That bring forth no fruit but wild grapes Is 5. 2. Briars and thorns Heb. 6. 8. What will be the end of these men Their end is to be burned Heb. 6. 8. They shall be dashed in pieces like a Potters vessel Psal 2. 9. They shall be torn in pieces Ps 50. 22. He will miserably destroy such wicked men Mat. 21. 41. They shall be brought forth and slain before his face Luke 19. 27. They shall be cut asunder and have their portion with hypocrites Mat. 25. 50 And they shall not escape Heb. 2. 3. Nor shall there be any to deliver Ps 50. 22. And as to such as were once the professed friends of Christ and after become his professed enemyes what will the end of such men be we have it in the sin and punishment both together in Heb. 10. 26 27. c. in these words For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinns but a certain fearfull looking for of judgement and fierie indignation which shall devoure the adversaries Hee that despised Moses Law dyed without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trampled under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight to the spirit of Grace c. SECT II. 2 Our word for caution or admonition is this That seeing there is so much guile and deceit herein and it is so common an evil amongst Professors of Religion that wee take great heed of it 1 That we be not deceived by others either in their example herein to imitate them Gal. 2. 13. or to trust them before wee have well tried them Acts 9. 26. or in their doctrine especially in and about the main fundamentall points of salvation This caveat Christ and his Apostles gave us Mat. 24. 3 4. 1 Joh. 3. 7. 2 Thes 2. 5. and it is not without cause For 1 we are very prone to be deceived herein Tit. 3. 3. 2 Tim. 3. 13. 2 It is now as it was foretold and it hath been in former times many deceivers are in the world 2 Ioh. 7. Mat. 24. 11. 3 Their deceits as a snare are deeply and dangerously layd Eph. 4. 14. 2. Thes 2. 8 10. Rom 16. 18. 4 Their deceits are very dangerous to the soul 2 Pet. 2. 1. 2 Tim. 2. 18. 5 Many are and shall bee seduced and deceived by them Rev. 11. 23 and 13. 14 16. Mat. 24. 5 11. 6 Yea the very Elect shall be in danger of it Mat. 24. 24. And for this 1 be forewarned of them Mat. 24. 25. 2 Pet. 3. 17. 2 Pray alwaies to bee preserved Mat. 6. 13. 3 Try all things before we trust and hold them 1 John 4. 1. Acts 17. 11. 4 When we see it to be truth receive it and receive it in the love of it 2 Pet. 3. 14. 2 Thes 2. 10. 5 See we grow in grace 2 Pet. 2. 17 18. 2 Let us not go about as Impostors to deceive others Mat. 15. 14. Mat. 21. 15. 1 For we are all very prone to this evil Tit. 3. 3. 2 Tim. 3. 13. 2 Deceivers are evil men 3 They shall wax worse and worse 2 Tim. 3 13. 4 Herein we shall deceive our selves most of all Jam. 1. 22 27. But be ye doers c. and not hearers c. Mat. 23. 23. 5 We may deceive men we cannot deceive God Luke 16. 15. Gal. 6 7. 1 Cor. 15. 15. 33. 3 Let us not deceive our own selves This caution is given us often 1 Cor. 3. 18. Gal. 6. 7. For we are very prone to this also and it may be very pernitious to us Gal. 6. 3. And for our preservation from them let us heed what follows in the nextuses SECT III. Our third word of Exhortation is 1 To the Professing followers and appearing friends of Christ 2 To others to them which seem to be friends of Christ to all such as are entered into the Profession of the Gospel of Christ We perswade them That seeing there is so much deceit and so many are mistaken and do miscarry in it that they do therefore take the more care of themselves and others herein And for
this That 1 they doe the more fear and suspect themselves that they also may be deceived Is it not seasonable to advise men to take heed what money they receive when there is much counterfeit coyn going abroad amongst men And when we hear of many Shipwracks by Sea of Ships richly laden with many precious Jewels in the way wee and others are to pass is it not then a good time to perswade our selves and others that are to go that way to fear and to look well to our tackling and our way Many there are doubtless very many that think they are good Christians and are accepted and approved of for such amongst others but are not so Rev. 2. 9. call themselves Jews and are not Luke 16. 15. And so it will appear at the last Mat. 7. 21 22 23. Lord Lord in thy name c. and I shall profess I never knew you c. Mat. 25. 1 2 c. 2 In the second place Let us try our selves by the Word of God by the light and heat where of wee may discover the true and sincere from the false and counterfeit persons and things as the Eagle doth her genuine young ones by the light and heat of the natural Sun-beams Let us view our selves well by this Looking glass and see what manner of persons we are whether true or counterfeit Christians And there is great reason for it why wee should so doe 1 It is commanded of God 2 Cor. 13. 5. Try your selves whether you be in the faith or no. 2 The godly do so Psal 139. 23 24. Search me O God c. try me c. Lam. 3. 40. Let us search and try our waies c. 3 The thing is of mighty concernment to us there is life and death yea life and death eternal in it if we bee deceived in this point wee are everlastingly undone Mat. 25. 1 2 3 c. the foolish Virgins Mat. 7. 22 23. 4 It can doe us no hurt nay it cannot but doe us some good to doubt and suspect and to labour to know our selves for all knowledge is sweet but that of our selves sweetest of all And if we finde our case good and safe wee shall be the more settled and established in it If our case be bad and we find out it may be yet amended Psal 50. 1 2 c. v. 16 22. And if now any man ask us what if upon search I find my case doubtful and dangerous what shall I doe Wee answer The best way is to begin all again as a man that hath layd the foundation of his building amiss or is going in a wrong way to his journeys end for the Hypocrite and the worst of wicked men as they are alike evil so is their case alike dangerous Mat. 24. 51. compared with Luke 12. 46. In the third place then our Exhortation shal be to such as these that have laid an ill foundation and to our selves and all others who are entring into or entred or shall hereafter enter into the profession of Religion and are following or to follow Christ therein That they and we doe seriously consider of what wee are going about that therein our case is as the case of a man that is going a long and a dangerous journey or run a race for a great prize or engage in a desperate battel alone or with others Eph. 6. 12. 2 Tim. 4. 7. or are going about to set up a great building or going to make a great purchase Mat. 11. 12. It is compared therefore to a pilgrimage and the Christian therein to a Pilgrim Ps 39. 12. 1 Pet. 2. 11. And it was shadowed out by the life travel and difficulty of the Jews passage from Egypt to Canaan And therefore that it wil be our wisdom wel to consider before hand what it is we are going about and how we are prepared for it and to prepare accordingly This is our Saviours advice in the very cose Mat. 14. 25 c. for which of you intending to build a Tower sitteth not down first and counteth the cast And that therefore we doe as men to go such a journey or doe such a work these two things 1 Remove all hinderances 2 Provide our selves with al necessaries for the way and work Amongst other hinderances herein let us take heed 1 of unbelief a dangerous sin by which the Israelites were kept hindered from their entrance into the earthly Canaan Iude 5. Heb. 4. 1 2 c. And this now wil keep a man from entring into the heavenly Canaan Luke 12. 46. 2 The love of the world which like as the weeds amongst corn that do choak hinder the growth of it doth hinder the worke of grace in the heart Mat. 13. 22 23. 2 Tim. 2. 4. And for provision for our journy or our work 1 Let us look wel to our foundation that it be wel laid Mat. 7. 24. 13. 22. that it be layd upon Christ for other foundation can no man lay than that which is already layd which is Iesus Christ. 1 Cor. 33. 11 Eph. 2â— 20. and that we lay it low enough And that for this we find our hearts by the Word and Spirit of God not only deeply convinced of our miserable estate by the sin of Adam and by our owne original and actual sin but that we be broken and humbled in heart for and converted from it Hab. 6. 1. Acts 2. 37 38. Ezek. 36. 31. And having a discoverie made by this VVord and Spirit that there is a Remedy to be had in this case by the Lord Jesus Christ That he will be to the repenting beleeving sinner as the City of Refuge was to the Manslayer Numb 35. And as the poole of Bethesda was to him that was first put into it after the Angel had troubled it 10. 5. 2 c. And as the brazen Serpent was to them that were stung by the fierie Serpent in the wilderness Numb 31. 6. And that in him there dwelleth all fulnesse for the supply of all our wants and cure of all our maladies Joh. 1. 16. Col. 1. 19. And so by faith rowle and leave our selves upon him and take up our eternal rest and lodging in him alone Cant. 8. 5. Joh. 6. 67 68. Mat. 4. 22 Mark 10. 28. Mat. 19. 21. and 13 46 Phil 3. 7 8. 1 Pet. 2. 4 5. Heb. 4. 4 5. And being thus got into Christ by faith let us be assured of help that our sin is pardoned and that we are taken into favour by him Then in the next place let us looke to the progress of our building that being thus rooted engrafted into and built upon Christ we make it out by the work of Regeneration Sanctification in us that we be partakers of the Divine nature that we have a seed principle of grace within us that Christ lives in us and we in him that we are now Christ like of his minde and making and that we live walk and do
as he did in this world Heb. 3. 14. 2 Pet. 1. 4. Ephes 1. 10. 1 Cor. 10. 17. Ephes 3. 17. Col. 2. 7. 1 Pet. 1. 23. 4. 1. 1 Joh 2. 6. And thus being built upon and rooted in Christ and making it so to appear Let us see we abide and grow up in him and be more more fruitful to his praise Eph. 2. 21. and 4. 15. Luke 8. 11 12 13. Rom. 7. 4. and 12. 1. Ps 92. 14. Heb. 6. 9 10. But for a more particular provision and preparation for this great work let us provide our selves especially with these things â— Get much of the knowledge of God and his waies within us so men use to doe that have a long and dangerous journey to go to take notes of all the Towns they are to go through and places of danger they are to go by and they that go by sea to have their Card and Compass And for this to see we be well skilled in the Word of God which will be a light to our feet Ps 119. 105. And like the Star Mat 2. 7 9. to leade us to Christ And enquire much and ask often of others that know the way and can tel us the dangers as men doe in a journy in places unknown But especially pray for the teaching and guidance of the Spirit of God promised to Gods people in this case for this end Isa 30. 21. Luke 11. 13. And keep in mind and forget not what we have learned that being forewarned we be fore-armed Mat. 24. 25. Luke 14. 25. 2 Let us carry much faith with us for this is a victorious grace as it engageth Gods strength with us and for us and draws virtue from the promise This will make the hardest things easie and that nothing shall be impossible Hab 2. 4. 2 Cor. 1. 24. 1 Pet. 1. 7. 1 Joh. 5. 4. Heb. 11 throughout 1 Pet. 1. 5. 2 Cor. 4 5 6. Eph. 6. 16. 1 Pet. 5. 9. 3 Patience wee shall have need and use of this alwaies and therefore we are much and often pressed to get much of it about us Heb. 10. 36. Luke 21. 19. Rom. 12. 12. Rev. 13 10. James 5. 7. 4 The love of God for this will make us willing and able to doe and suffer any thing for God 1 Cor. 13 7 Gen. 29. 20. 5 Sobriety and Temperance 1 Pet. 5. 8. 5 Let us see we set these graces still on Work as there is occasion Iames 1. 4. Heb. 12. 1. Our faith especially in our contemplation of the glory that is to come Heb. 12. 2. For which cause wee faint not but though our outward man perish yet the inward man is renewed day by day c. while we look not at the things which are seen but at the things which are not seen c. 6 Let us see we be not srcure but watchful Rev. 16. 5. Ephes 6. 8. 2. Cor. 6. 5. Rev. 3. 2. Mat. 24. 42 43 44 48. 1 Pet. 5. 8. 7 Let us not be idle but diligent in Gods work Math. 24. 46. 25. 16 17. Mat. 20. 6. 2 Pet. 3. 4. 2 Pet. 1. 6 Pray alwayes and watch thereunto with all perseverance for Gods presence guidance support c. Eph. 6. 18. Jude 20. Ps 119. 9. Ps 56. 13. Our fourth word of Exhortation shall bee to perswade all men to have a high esteem make a great account of all such who give evidence of their integrity in the profession of Religion Let them be the men of our choice for our company Ps 16. 3. and 119. 63. For our places of Trust in the Commonwealth 1 Sam. 22. 13. Neh. 9. 8. and 13. 13. 2 Tim. 2. 2. Prov. 25. 13. For our servants in our families Ps 101. 6. And for all our other works and business Ps 15. 4. Our fifth word of Exhortation is to all men professing Religion That seeing it is so as wee have shewed That so many goe so far towards and yet go without it they strive for it and yet cannot get it that we strive the more earnestly and labour the more abundantly herein And this is the very use that our Saviour doth make of this point Luke 13. 23 24. Lord are there few that shall be saved And he said nnto them strive to enter in at the strait gate c. Shall we come so near to it and goe without it Mark 12. 34. Shall we doe and suffer so much for it in vain Gal. 3. 4. Shall we get on Mount Nebo in sight of Canaan and not enter it Shall we bid almost to one penny the full price for Christ and let another come after us and take away our bargain from us God forbid Let us resolve though it cost us our blood we will have it and that we will goe beyond all the Hypocrites in the world let them go as far as they can But happily some man may say here To what purpose shall we strive if there be such a difficulty in it it is impossible by all the labour in the world to be done To this we answer 1 It is certain the work is hard difficult and yet it is not so hard as to be impossible but it is possible may be done 2 Tim. 4. 7. 1 Cor. 9. 24. Mat. 11. 12. Mat. 7. 7. 2 There is no possibilitie of having it without this paines and labour And it will bee therefore in this as in men that are eligible to a place or office for which many do stand each of which and no others are capable in this case any one of them that stand for it may possibly have it but hee that never labours for it will never have it Mat. 11. 12. should not this provoke a man to labour the more for it And so should the difficultie in this case provoke all men to be the more industrious to attain it 3 If we have it not we are without question inevitably lost and undone for ever Our case in this therefore is like the Leprous men 2 Kings 7. 4. If we sit still in our naturall and impenitent estate we are sure to dye there Let us therefore resolve as they did Let us fall into the host of the Syrians if they save us alive we shall live and if they kill us we shall but die So let us say we will doe our utmost for heaven we will put our selves upon the mercy of God in Christ Jesus and strive with all our might for heaven if we perish we perish we can but dye 4 But in the last place If we shall doe our utmost endeavour in truth to attaine it we have no cause to doubt the assistance of Gods grace and our acceptance and success the rein for God is gracious and Christ is ready to receive us and hath promised so to doe and he is faithful and able to perform what he promiseth Math. 11 28. Joh. 5. 40 Joh. 7. 37. Joh. 6. 37 Mat. 7. 7. Phil. 1. 6.
I beleeve the difference to be more theÌ„ graduall 2. That M. Baxters discourse doth not concludingly evince the contrary Now that this may not be gratis precario Dictum I shall 1. Sett down M. Baxters reasons 2. That which to me seemes a solution and just answere of them Obj. 1. To prove that Common and speciall grace differ onely gradually hee reasons thus a M. Baxters Saints everlasting rest pag. 225. c. Is not common knowledge and speciall knowledge common beleife and special beleife all knowledge and beleife is not beliefe the same thing in one and another though but one saveinge our understandings and wills are physically the same of the like substance and an Act and an Act are accidents of the same kind and we suppose the object the same common love to God and speciall love to God are both Acts of the same will c. Sol. That I may give a just answere to this discours and withall state the Question and give you the reasons and proofes of my former positions with more evidence and perspicuity I consider Consid 1. That by grace in this Question we meane something inherent in us be what it will Act or disposition or habit or any other quality whatsoever and therefore the favour and love of God to his people commonly call'd grace in Scripture comes not now into consideration 1. Because the graces we now speak of are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dona gratuitâ— the gratious effects of Gods love and favour such as are subjective inherent in us whereas the favor and love of God is Subjective in Deo and terminative onely in us as it produceth good and gracious effects in us 2. Because the grace of God in this notion as it signifies his love to us is not capable of any degrees the love of God as all other acts of the divine nature being like God himself absolutely simple without any composition essentiall or graduall Consid 2. By grace in this Question we must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doâ—uÌ„ aliquod homini in esse constituto superadditum something superadded to a mans being which he has by grace not by nature For seing all the grace we now speake of is doâ—uÌ„ gratuituÌ„ homini datum therefore it is supposed a man has his naturall being before he receave this grace For Titius and Sempronius must necessarily be supposed to be men before they can have any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bestowed on them to make them gratious men every gift presupposing the being and the existence of the person to whom it is given Whence it follows that our bodies and sonles our naturall powers and faculties as understanding and will the acts of them which naturally flow from these faculties none of these simply properly are or can be call'd graces Seing all of theÌ„ are naturall by grace in this Question we and all men else generally understand Aliquid naturae superadditum some addition to our naturall perfections The reason and use of this Consideration will further appeare anon Consid 3. When it is said Onr understandings and wills are physically the same of the same substance and an Act and an Act are Accidens of the same kind c. To this I say 1. That this assertion as 't is here express'd is evidently untrue for our understanding and will are so far from being the same in specie for that 's the Samenesse meant that all who know any thing almost in Philosophy or Schoole Divinity know thus much that it is the a Vid Aquin. Part. 1. Quaest 77. 78 79 80 82. CoÌ„mentatores ejus seqnaces vindices generall receaved opinion that they are two distinct species or two naturall faculties of the soule specifically distinct Soe that as Intellectus humanus is a faculty of the rationall soule specifically distinct from all other faculties comprehending under it hunc illum intellecium So Voluutas humana is a distinct faculty Or species in ordine ad hanc illam voluntatem 2. But if by these words Our understandings and wills are physically the same this be meant that the understandings of all men in the world are specifically the same and the wills of all men in the world are soe too This is granted as evidently true For facultas Intellectiva in all men wise and foolish and facultas volitiva in all men good or bad is specifically the same So that the understanding and will of a Saint and Sinner of an Hypocrite and Regenerat person doe not att all differ specifically Nay not onely so but the wills and understandings of all mankind whether here or in hell or heaven even our blessed Saviours understanding will are of the same species But then 3. It must be considered that this makes nothing to the present purpose nor any way proves that Common and savâ—ing graces differ not specifically For 1 The Will and Understanding being Naturall faculties of the soule neither are nor congruously can be call'd graces as appeares by the 2d. Consideration above For what is naturall necessary and universall So that it is equally in every Individuum of that species in which it is Naturae donum est non Gratiae Adjunctum necessarium non gratuitum 2. Yet if the will and understanding were Graces they are not capable of any degrees Potentiae naturales non habent magis minus is a knowne Axiome in the Schooles of Philosophers and Divines toe So that although the wil understanding of all meÌ„ be specifically the same yet this signifies nothing but is wholy impertinent as to the present purpose Consid 4. When it is said Is not common beleife and speciall beleife common knowledge and speciall knowledge all knowledge and beliefe Is not beliefe the same thing in one and another though but one saveing I answere yes 't is most certain that all beliefe is beliefe and all knowledge is knowledge But then 2. Quid hoc ad Iphieli Bones Will it hence follow that all beliefe and all knowledge are specifically the same may not all knowledge be knowledge and all beleife beleife and yet knowledge and knowledge beleife and beleife be specifically distinct Yes 't is evident they may The demonstrative knowledge of Arithmetique and Geometry the artificiall knowledge of a Taylor or Shoomaker the supernaturall knowledge of God in Jesus Cbrist wrought in the hart of true beleivers by the holy Ghost all these I say are vinvocally knowledge and yet I beleive none will sure I am none truely can say that all these are specifically the same knowledge and differ onely gradually 2. But if any should say otherwise I shall desire him to consider 1. That the knowledge of God in Jesus Christ I mean the knowledge of him by a lively faith wrought in the hart of a true beleiver by the holy Ghost is a divine knowledge ratione principii à quo objecti in quod tendit the other
but humane And I beleive none will say such knowledges are onely gradually distinct especially if it be considered 1. that not onely their objects but the principles too whence they come are as far different as heaven and earth 2. That they have far different Acts the one being a gratious sanctifying Act the other not the one such as may be in any wicked person nay and actually is in the Devil himself for I doubt not but notwithstanding all his badnesse he may be and is a good Mathematition whereas the other never is nor can be in any but a regenerate person 3. Were there onely a graduall difference then the humane and as is supposed the lesse knowledge might be improved into a Divine and saveing knowledge by addition of further degrees But this is absolutely impossible for let our knowledge in Geometry or Arithmerique for instance be improved to the utmost as high as there is any possibility of knowing those objects yet they can never come to be Divine and sanctifying or saveing knowledge but remain still barely humane naturall or artificiall cognitions as is evident and I thinke will not be deny'd Consid 5. When it is said That the understanding and the will are physically the same of the like substance and an Act and an Act are Accidents of the same kind and common love to God and speciall love to God are acts of the same will c. I Answere 1. That the expression sin this paragraph are very improper and incongruous 1. Because the will and understanding cannot in any Philosophicall or Logicall propriety of speech be call'd like substances seing they are not substances at all but Accidents 2. Because admit by substances their natures or essences be meant yet to say they are physically the same in nature and substance and then in the next words that they are of like substance is to say their natures are the same and their natures are like one another which is indeed to say things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inconsistent For if they be of the same substance and nature then they are not of the like nature and substauce for sure the old rule in Logique is still true Nullum simile est idem 3. But it being granted as it is that the understanding and will in severall men as in hypocrites regenerate persons are not specifically distinct yet it neither does nor can follow but their acts may and that even about the same object So the same man may at severall times love God and hate him now in this case those two Acts of love and hate are acts of a Will specifically nay numerically the same and yet the Acts themselves are not so but specifically different the one being an act of vertue the other of vice the one actus prosecutionis the other actus fugae aversationis the one a fulfilling the other a violation of the law Further. 4. I am sure 't is not onely a graduall difference 1. Because actus prosecutionis fugae differ more then gradually 2. Those acts may be in the same degree as they are physically considered as if Titius which is possible should love God in the same degree now in which he hated him before And therefore two acts of the same will and degree may be specifically distinguished and so it will not follow that because the will from whence they flowâ—â—s specifically the same therefore the Acts of it are so too 5. The same may be said of loveing and hateing the same sin at severall times in the same degree or any volition and nolition of the same object in the same person which are acts of a will specifically nay numerically the same and yet the Acts themselves specifically different Consid 6. When it is said That the Acts and exercise of common and speciall grace differ only in degree and so the difference between common and speciall grace is only graduall and not specificall I conceave with a willing and humble submission to better judgements that this position is not true nor consistent with the just and known principles of Divinity or true Philosophy My reasons for this assertion are these and such like 1. I suppose actions evangelically good and well pleasing to God may differ specifically sometimes as an Act of saveing faith and an Act of true charity doe differ specifically though both of them evangelically good and well-pleasing to God Sometimes they may differ only gradually as haveing severall degrees of perfection within the same species As the least measure and degree of true justifying faith 't is evident that such faith is capable of degrees differ from the strongest saveing beleif onely in degrees For bonum bonum in eadem specie numericall distinction in this case come not into consideration cannot possibly differ more than gradually But now acts of common grace in hypocrites and irregnerate persons differ more then so from acts of speciall grace in the regenerate For 't is certain that Bonum bonum in eadem specie neither doe nor can differ so much as Bonum malum There being manifestly a greater repugnancy between good and evill then between two good things onely gradually different these standing in a naturall subordination the one to the other the lesser degree to the greater which when it comes consists with the lesse degree and perfects it But those stand in a direct and formal opposition good and evil being inconsistent and naturally destructive of each other As a greater and lesser degree of heate in a naturall way will agree well enough whereas heate and cold are incompatible Isay bonum bonum in eadem specie differ not so much as bonum malum but acts of common grace in hypocrites and saveing grace in the regenerate are such the Acts of saveing grace being evangelically good and well pleasing to God the Acts of common grace in hypocrites unregenerate persons not so being neither evangelically good nor well pleasing to God For what outward speciousness soever they may have yet when all circumstances are considered they are examined by the rules of the law and Gospel 't is certain they are and ever will be found onely Splendida peccata as the Father calls them Splendida perhaps yet peccata and so not pleasing to God And this seemes to me evident enough 1. Because without faith 't is impossible to please God And therefore those acts of common grace in hypocrites who have not such saving faith as the Apostle there speakes of are not pleasing unto God nor Evangelically good 2. Hypocrites and irregenerate persons are not in the sense of the Gospel good trees and therefore cannot bring forth gaod fruit They are thistles on which you may in vaine seeke figs but shall never find any They are crabtrees and though they may beare a faire promiseing fruit which may much resemble an apple yet when you come to tast and try it you will soon see by