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.
to the person beloved 1 Pet. 3. 8. Be of one mind c. Love as brethren 9 It is a transcendent supernatural love 1 Iohn 3. 16. And we ought to lay down our lives for the brethren John 13. 35. James 2. 15 16. 10 It is a lasting and continuing love 1 Cor. 13. 8. Charitie never saileth c. Heb 13. 1. Let Brotherly love continue And this love doth yet further appear by such like effects and operations as these which follow 1 It desireth to be united to the person beloved and to have as much of his company as it can Psal 119. 63. I am companion of them that feare thee c. and 16. 3. But to the Saints c. in whom is all my delight 2 It turns into mercy when the person beloved is in misery 1 John 3. 17. Whoso hath this worlds good and seeth his brother hath need and shutteth up his compassion c. How dwelleth the love c. 1 Pet. 3 8. Love as brethren be pittiful c. Heb. 9. 10. James 2. 15 16 But for the further opening of the properties of this love see 1 Cor. 13 4 5 6. 7. Charity suffereth long i. it will suffer much and long for the sake of him it loveth what cause soever is given and it makes a man of a patient spirit And is kind i. It is open hearted and this makes it open handed ' ready to distribute tender and compassionate and ready to do any kindness to others that it can doe it is easie to be made use of and ready to communicate itself and what it hath to do any good offices it can doe for tothers it is as tender of others as it is of its own good it rejoyceth at the good and not at the hurt of another and it spends itself and is spent for the good of others It envieth not i. It is very well pleased at and contented with the happiness of others and doth not grudge it It vaunteth not it self is not puffed up i. It keepeth the man from vain ostentation insolency and scornful thoughts against and ill demeanour towards others Doth not behave it self unseemly i. It will not disgrace another nor suffer him that hath it to use unseemly words or gesture towards another Seeketh not her own i. It is communicative and cannot content it self to doe good to it self but it must be doing good to others also It is not easily provoked i. It will dissemble injuries and swallow down wrongs it is slow to wrath and not quickly angry what cause soever be given And when it is angry it is not extreamly and irreconcilably angry Thinketh not evill i. As it doth not speak or act so it doth not imagine mischief against others Rejoyceth not in inquity but in the truth i. It takes no pleasure in doing or speaking evill it is glad to see the good and sad to see evil in others or it is glad when it seeth others falsly accused to be cleared or it taketh part with good men and good things Beareth all things i. It helpeth to bear others burdens their weakness and wants by contribution to their help Beleeveth all things i. It is not lightly credulous nor easily suspitious but it is candid and ingenuous it beleeveth all the good it hears or can have any ground in charity to beleeve it will cover as much as it can the faults of others and therefore doth charitably interpret the words and deeds of others It will make the most of the good and the least of the evil another saith or doth and is apt to construe all things in the best sense and as far as may be it will conceal the evils of others for their good Hopeth all things i. It hopeth the best where there is no apparent reason to the contrary It hopeth all the good it can hope and that which cannot be well beloved And it doth never so far despair as not to use means Endureth all things i. It will bear the greatest rather than doe the least injury it will bear all things it may bear with a good conscience it will suffer much evil it self to doe a little good to others But otherwise it is in this particular also in the heart of an Hypocrite For either he doth hate envy or contemn the true Christian and this is most common 2 Chron. 18. 7. Or else he doth dissemble love 1 John 3. 17 18. Or if there be any love in him towards them it is but towards some of them or he loves the wicked as much as them or he loves the godly coldly or but a little while or he loves them onely out of respect to himself and for self ends and to serve his own turn by them because they are or may be of use to him or at the best because they are harmless men or men of fine parts or because the time favours them or they are beloved of most men or for some such like cause Nor is there such evidence and demonstration of his love as there is of the love of the true Christian for he commonly is proud scornfull censorious harsh hasty and the like Isa 66. 5. Your brethren that hated you c. Joh. 15. 18 24 25. They have both hated me and my father c. Psal 39. 19. Them that hate me without a cause Luke 19. 14. Isa 1. 13. 1 Pet. 1. 22 23. Ps 41. 6. compared with Ps 35. 16. With hypocritical mockers in feasts c. SECT VII 6 In their love of the Word of God The true Christian doth love the Word of God Psal 119. 13. And so he must But the Hypocrite hath a kind of love to the Word also The differences lye in these things 1 The true love of the true Christian ariseth from his love to God and Christ whose Word it is and from the excellency of it as having his likeness upon it Psal 119. 129. Thy testimonies are wonderful therefore doth my soul keep them Psal 19. 7 8. 2 It is a natural love arising from the new creature within him as he is a new born childe of God and hath a new life whence ariseth hunger and thirst to this Word the proper food apointed of God to feed it and maintain the life thereof 1 Pet. 2. 2. As new born babes desire the sincere Milk of the Word c. 3 It is a pure love he loveth it for it self and for the puritie and perfection of it Rom. 7. 12. 22. Psal 19. 7. The Law of God is perfect c. 4 It is a vehement love as that of a childe to the mothers breast he hath an high esteem of the Word a strong desire after it cannot live without it no more than the childe without the breast and will not part with it for the whole world 2 Pet 2. 2. Psal 119. 97. 20. 72. O how I love thy Law c. My soul breaketh for the longing c. 5 It is an universal and impartial love
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
obedience to Gods commands and that he doe it in a due manner that he doth preferre the greater before the lesser the first Table before the second c. Fundamentals in Faith and Practice and things absolutely necessary to salvation before lesser things substantial before circumstantial things And it savours of Hypocrisie where a man is preposterous herein Mat. 23. 23. You tythe Mint and Annis and have omitted the weightier matters c. If yet you would see further the signs of such things as accompany sinceritie you shall have them in the next place CHAP. IX The signes of some other things that doe alwaies goe along with or are necessary to make up sinceritie WE are now come to the last sort of signs which are the signs of such things as do accompany or are constitutive of sinceritie and without which there cannot be sinceritie in the heart Such are Christs indwelling in our hearts by his spirit by meanes whereof we are made partakers of sinceritie for there is none in us but what floweth and is fetcht out of this fountain of grace and truth and Regeneration the first work of Christs Spirit which necessarily implyeth Faith and Love Wee have already laid downe the principal signs of Faith and Love It remains onely tha◠we give you the principal signs or effects of our union with Christ and the indwelling of his Spirit in us which are both at once For he that is one with Christ is one in whom Christ dwelleth and hath Christ in him by faith through the spirit 1 John 4. 15. And to have Christ in us and his Spirit dwelling in us is all one or at least goe alwaies together and are never apart The signs of the Spirit will be signs of this union 1 John 4. 13. By this we know that we dwell in him and he in us that he hath given to us of his Spirit Eph. 3. 17. That Christ may dwel in your hearts by faith Rom. 8. 9 10 11. But ye are not in the flesh but in the spirit if the Spirit of God dwel in you Phil. 2. 1. These signs of the indwelling of Christ by his Spirit and of Regeneration wee shall give you with relation both to the external conversion of those sincere Christians in whom Christ is and who are truly born again as also to the inward frame of their hearts SECT I. Signs of our union with Christ and of his Spirit dwelling in us Our being in Christ and his Spirit abiding in us may be known by such like signs as these 1 By the death of sin and life of grace in us by holyness in heart and life opinion and practise Rom. 8. 9 10 11. Ye are not in the flesh c. if so be that the Spirit of God dwel in you Now if any man have not the Spirit of Christ he is none of his And if Christ be in you the body is dead because of sin But the Spirit is life because of Righteousnes But if the Spirit of him that raised up Jesus from the dead dwel in you he that raised up Christ from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you Gal. 5. 24. 1 Joh. 3. 6. Whosoever abideth in him sinneth not Whosoever sinneth hath not seen him nor known him Ephes 2. 21 22. 1 Pet. 1. 2. Jude v. 19. 2 By the fruits of the Spirit The tree is known by his fruit Mat. 12. 33. The fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance c. Gal. 5. 5. 22. Eph. 5. 9. 3 By our Regeneration he that is in Christ is a new creature hath a new soul and doth manifest it by a new life 2 Cor. 5. 17. He that is in Christ is a new creature Gal. 6. 15. For in Christ Iesus neirher Circumcision availeth any thing nor uncircumcision but a new creature 4 By the spirit of Prayer an essential part of the work of Grace he that is in Christ hath this in him Gal. 4. 6. And because ye are sonnes God hath sent the Spirit of his Son crying Abba father Eph. 2. 18. Zach. 12. 10. Rom 8. 15. 5 By a rooted and grounded love to God and his people Eph. 3. 16 17 18. That he would grant to you according to the riches of his glory to be strengthened with might by his Spirit in the Inner man that Christ may dwel in your hearts by Faith that ye being rooted and grounded in love may be able c. 1 John 4. 12. If we love one another God dwelleth in us 6 By having of the same mind in us as was in Iesus Christ Phil. 2. 5. Let this mind be in you which also was in Christ Iesus and 3. 9. I account all things but loss that I may win Christ that I may know him c. and the fellowship of his sufferings being made conformable unto his death c. 1 Pet. 4. 1. 7 By a walking and living after the example of Christ 1 Iohn 2. 5 6. Hereby we know that we are in him He that saith he abideth in him ought himselfe also to walk as he walked 8 By a care to keep the Commandments of God and Christ 1 Ioh 3. 24. And he that keepeth his Cōmandments dwelleth in him he in him And hereby we know he abideth in us by the Spirit he hath given us 9 By growth and increase in grace Eph. 4. 15. That we henceforth be no more children c. But speaking the truth c. may grow up into him in all thines which is the head even Christ Eph. 2. 21. 2 Thes 1. 3. Your faith groweth exceedingly c. SECT II. The signs of our Regeneration may be these 1 An understanding heart to know God and Jesus Christ whom he hath sent 1 John 5. 18 20. And we know that whosoever is born of God c. And we know that the Son of God is come and hath given us understanding that wee may know him that is true c. Joh. 5. 24. Iohn 17. 3. 2 Faith in Christ 1 Iohn 5. 1. Whosoever beleeveth that Iesus is the Christ is born of God John 1. 12. 3 Holyness and Righteousnesse of life without and puritie of heart within 1 John 2. 29. Every one that doth righteousnesse is born of him 1 Joh. 3. 9 10. Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God Whosoever doth not righteousnesse is not of God 1 John 3. 3. He that hath this hope purifieth himself as he is pure 1 Iohn 5. 18 20. 4 Love of God it is as natural for the new born children of God to love God as for children to love their parents Iohn 1. 12 13. 5 Love to the godly 2 Iohn 4. 7. Every one that loveth is born of God and knoweth God 1 Iohn 3. 9 10. Whosoever doth not righteousnesse is not of God neither he that loveth
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
Eye Visus is there also c. So if diffidence be in the understanding confidence or Fiducia must of necessity be there too Now that Diffidence is in the understanding not the will he proves thus take it in his owne words Quia diffidentia quâ aliquis dicitur diffidere sibi aut rebus suis non significat odium aut aversationem voluntatis sed out dubitationem de viribus suis aut per suasionem de imbecillitate suâ quae proculdubio ad Intellectum pertinent And indeed he saith true for the proper Mediums whereby we worke certainty and confidence or take away diffidence are demonstrations and certaine and evidently concluding arguments which the will is not capable of whereby we convince the understanding of the certaine and necessary truth of any conclusion and that done all diffidence and doubting vanish which is an evident argument that diffidence doubtings are formally in the understanding as their proper subject beeing indeed adjuncts of our assent which is undeniably an act of our understandings which assent with confidence or diffidence according to the quality and nature of those Mediums which the understanding brings to move our assent to any conclusion For if the Mediums brought be onely Topicall and probable then our assent is accompanied with diffidence or doubting according as those arguments carry a greater or lesse probability it beeing a known certaine truth in Logique that such Mediums can produce onely assensum opinativum which is allwaies joyned cum formidine oppositi But if the Arguments brought be demonstrative they produce assensum scientificum which satissfyes the understanding and absolutely excludes all diffidence and doubteings whatsoever Whence it sollowes 1. That seeing fiducia diffidentia confidence and diffidence are aojuncta gradus humani assensus they must of necessity be in that faculty where such assent is that is in the understanding 2. That seeing those Mediums which expell and take away diffidence and produce confidence are onely rationall and intellectuall such as come not within the compasse of the proper and formall object of the will but are the effect and object of our understandings it will be evident that both fiducia and diffidentia which are the product of such Mediums must be in the understanding which alone and not the will is capable to be affected by them 2. His second argument is this which that I may not wrong him and confesse from whom I had it I shall give you in his owne words thus a Rob. Baron Ubisupra exercit 3. Art 19. ¶ 4. pag. 241. Vide Tilenum in Syntagmat Part. 2. Disput 40. Thes 16. 77. Fiducia est subjectivè in Intellectu Quia si formaliter esset Actus voluntatis nihil aliud esset quà m desiderium aur amor objecti sed hoc est quotidianae experientiae contrarium multi enim ardenter amant desiderant objectum aliquod qui tamen non habent fiduciam de eo obtinendo If Fiducia be in the will it must either be an ardent love or desire of some object and then the more ardently we loved or desired any object we should be the more fiducially confident to attaine it which is manifestly false seeing all know that we may love and desire earnestly many things which we are so far from beeing confident to attaine that many times we against our wills are sure enough we shall never injoy or compasse them 3. In short 't is evident by the nature and use of the words in all good Authors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducia confidentia relate to the understauding and not to the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so a Budaeus verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus would have it writt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comperire deprehendere ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena deprehensio manifestum indicium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Josephum plena rei investigatae perceptio You see that the whole explication of the word relates to the understanding And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certior fio exploratum habeo Latini dicunt procerto scio as the same Author tells us sometimes they render the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Hesychius verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Glossae Ver. per Bonav Vulcanium pag. 96 fiducia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a firme assent without feare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidentia And In Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is persuasia plena certioratio still relateing to the understanding In Scripture it is yet more evident if possible where you have a Col. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullnesse certainty or confidence of knowledge and b Luk. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things certainly knowne Once more to put it out of all doubt The c Rom. 4. 21. Apostle exhorts the Romans to a fiduciall confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lett every one be fully fiducially persuaded and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne minde or understanding Whence I conclude that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fiducia we now speake of is not in the will but understanding I shall add no more but a saying of the incomparable d L. Viscount Falkland in his Defence of his Tract of Infallibility against his Adversary Father H. L. Viscount Falkland to his Catholique Adversary in the like case He that after all this and much more which might be said shall still say Fiducia is in the will I will not say he is impudent but sure a little thing will not make him blush Lastly That I may in obedience to your command clearely give you my opinion I doe really beleive 1. That this Assertion Common and speciall grace are essentially the same is not only erroneous but far more dangerous then many nay most men thinke especially those who in Questistions of this nature want ability or time to consider and know the consequences of it 2. I beleive that the other proposition That a Majoristae quoque detestandi sunt quia miscent fidem dilectionem in ipso actu justifications Tileman He-shusius in I Cor. 13. Pag. 268. charity is essentiall to justifying faith is a worse mistake then the former in respect of the many ill consequences which inevitably follow it not onely improbable but indeed impossible repugnant to the plaine and knowne principles of true Divinity and Philosophy too as has allready been evidenced by many and further may and shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is necessity or any just opportunity to doe it I confesse there are 2. sorts of Heretiques pardon me if I call a spade a spade and a stone a stone which make charity essentiall to faith 1. Socinians b Vide Jonam Schlicthingiū à Bucowiec Disp contra Balth. Meisne-rum de Art Fundament pag. 49. Mich. Gittichium de satisfatione contra Ludov Lucium
SINCERITY AND HYPOCRICY OR The Sincere Christian and Hypocrite in their lively Colours standing one by the other Very profitable for this Religion Professing time By W. S. Serjeant at Law Together with a Tract annexed to prove That true Grace doth not lye so much in the Degree as in the Nature of it Joh. 1. 47. Behold an Israelite indeed in whom is no gaile Rom. 2. 29. He is a Iew which is one inwardly and Circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of GOD. OXFORD Printed by A. Lichfield Printer to the University for Rob Blagrave 1658. To all that pretend in any form of Worship to call on the Name of the Lord. Friends I Having had cause my selfe to suspect mine own condition have been put to search try my self and not willing to bee mistaken in a point of so high concernment I did lay and bind up together these Meditations tending to the anatomizing and the turning of the inside outward of a Christian to be as a Looking-glass or Touchstone for my help herein And finding them somewhat usefull for mine own purpose and supposing they may be so also to some others in my case And having vehement cause to suspect that many thousands amongst us in this golden time go with the wind and tyde in the general profession of the Gospel and know not because they try not what they are or whither they are going or what they doe Therefore I have sent it amongst you as a watch-word And now consider were there any one amongst you to have a goodly Mannor in a remote country for which he hath a conveyance for the payment down of a little sum of money and is to go shortly thither to shew his conveyance pay his mony and take his possession And should I tell him his couveyance hath a flaw in it and this is to be helpen before he go and that the mony he iutends to carry will not pass for currant there will he not be willing to hear and receive advice from me To this purpose is all this that I am saying That your Evidence as it now stands is not good for Heaven the money you intend to carry with you that you have to lay down for Christ will not be taken for currant there If I should tell any of you that are trading with your whole stock whether you shall thrive or not or that you are in the way to be undone and how you may thrive and be exceeding rich Or if I should tell you that are now going a voyage by Sea in a Ship wherein you adventure your lives and all your estate in a dangerous passage between Rocks and Sands Or you that are going about a work of mighty concernment in a journey by land in a solitary way where are Robbers Lyons Bears Wolves Brakes Pits c. and there is but one way of safety onely and that you are in the dangerous way and should offer to put you in the safe way Or if I should tell any of you that stand to be chosen to a place of Preferment that the having of it will make him and the losing of it will undoe him that he is out of the way for it and which way hee may be sure of it who would not hearken to me How acceptable would my conusel be to such My design therfore in this word of Advice is to shew you how amongst all your gettings you may get wisdom * Prov. 4. 7. and in your trading purchase that incomparable Pearl which to get with the loss of all is an incomparble purchase * Mat. 13. 45 46 47. and to put you into the narrow way to eternal life which so few find and so many are mistaken in who then would not but hearken to it who would but be at the cost and pains to buy and read it And now if any one by the reading hereof shall find himself to be mistaken and out of the right way it will be his advantage to be guided into it It is better to run again than to run amiss Melius est recurrere quam male currere and to beginne all again than to end that which being ended will be to no purpose And for others that are in the right way albeit they may be hereby somwhat affrighted and shaken yet it Bonum est timere will make to their faster settlement at last The last chapter of the Book * Hag. 2. 7. 9 Eph. 5. 6. Prov. 28. 14 is a peece of another mans an Addition to the fourth chapter of the Book for the further clearing of this point That true Grace doth not lye in the degree or quantity but in the nature and quality And it is like to the man learned indeed All the defects and mistakes of my part of the work must be imputed to me the Printer All the good of it if any bee therein must be attributed much of it to other men some living some dead from whom I borrowed it But be it whose it will if you get any good by it give to God the glory for to him it doth belong And look on me as a poor well wisher to all that enquire what they may doe to be saved W. S. A Table of the Contents of the whole Book A. APpearing to Christ To long for it a sign of Sincerity chap. 7. page 207 Apostasie What induceth to it c. 5. p. 102 103. c. 13. sect 3. C. Christ How to know we are in him c. 9. sect 1 Love of Christ See Loves Conviction What conviction may be in an Hypocrite c. 5. p 84 Wherein this and the conviction of the true Christian differ c. 6. p. 125 Christian Who so indeed How described c. 3. sect 1. c. 9. sect 3 4 5. The weakest Christian c. 9. sect 4 5 The difficulty of the Christian life c. 11 Directions and helps in it c. 11. throughout Conversation Holy conversation a mark of Sincerity c. 8. p. 223 D. Delight in God goodness and good men and their company See Joy Desires What good desires may be in an Hypocrite c. 5 Wherein these and the desires of the true Christian differ c. 7. p. 166 F Faith What faith an Hypocrite may have c. 5. p. 86 Wherein this and the faith of the true Christian differ c 7. p. 152 154 Signs of true faith in Christ c. 7. p. 154. Fear of God What fear of God may be in an Hypocrite c. 5. p. 85 Wherein this and the true fear of God in the true Christian differ c. 7. p. 168 G. God See Fear Love Knowledge Joy c. Grace What there is of true Grace in an Hypocrite c. 4. p. 53 Whether the truth of Grace lye in the degree or nature of it c. 15. throughout Desire of perfection thereof a sign of Sincerity c. 8. sect 11 Grewthin Grace a sign of sincerity c. 7. p. 184 The
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.
please God in it Ephes 6. 8. Gal 1. 10. 2 Cor. 5. 9. Coll 3. 17 22 23. 1 Thes 2. 4. 2. And as his ends in the thing to be done are more or lesse upon himselfe Either to remove or prevent some evill felt or feared only Hosea 7. 14. Psal 78. 33 34. Or to gaine some good as the praise applause and favour of men Riches pleasure ease or content Mat 6. 6. and 23. 4. 13. 1 Sam 15. 25 30. Acts 8. 13 19. 1 Pe. 5. 2. Rom 16. 17 18. Micha 3. 11. Or to cover over some wickednesse in doing or to be done Prov. 7. 14 21 22. Mat 23. 14. and 6. 5 6. Or as his ends are more or lesse upon and for the glory and praise of God Coll. 3. 22. Gal 2. 10. Io. 17. 4. Phill 1. 21. 1 Cor. 10. 31. 2 Cor. 5. 14. And to please men Acts 12. 3. Ier 3. 10. Ephes 6. 6. or as his ends are more or lesse for the good and profit of men especially good men and especially the good of their soules 2 Cor. 5. 9 10. Gal. 1. 10. and 6. 10. Acts 13. 36. 1 Cor. 10. 31 33. Io. 21. 15. And this is discovered or may appeare more or lesse as the glory of God or our own advantage is more or lesse upon our hearts or we make it our designe or work and as we can more or lesse doe or not doe it or be contented or not contented with or displeased at it when it is to our own losse and disadvantage 2 Cor. 13. 7 8 9. c. As for examples in the work of Rule of Churches Common-wealths and Families the Sincerity or Hypocrisy lyeth and is much shewed by the putting forth of their power to the uttermost or by halves in the work of Reformation by their care and industry or negligence by their faithfulnesse or trechery but especially by the tendernesse of the good of the Ruled that the Rulers doe preferre the good of those over whom they have Rule before their own good Psal 78. 72. 1 Tim. 2. 2 3. Rom. 12. 8. 1 Pet. 5. 2 3. 2 Kings 15. Nehem. 5. 14. Rom 10. 1 2 c. Ezra Nenemiah Jehosaphat Josias and others And on the other side Jehu Saul and others And in the work of Preaching much is to be seen thereof in the man as he Preacheth more or lesse the Truth of the Gospell without any mixture of Error or of mens inventions as he doth more or lesse advance the grace and glory of God and not his own glory as he doth more or lesse labour to please God more then men as he doth more or lesse seek the good of the soules of the people more then his own good And as his Preaching is with more or lesse faithfulnesse and ingenuity without subtilty and deceit playnes without craft or obscurity boldnesse without feare wisdome watchfulnesse care and industry without improvidence and neglect Freedome without flattery Cheerfullnesse without wearinesse humility without Lording tendernesse and meeknesse without harshnesse peaceablenesse without contention and Love without envy and the like And by these things also the Hypocrisy of men herein may be much seen as they are more or lesse imperious contentious seditious crafty menpleasing self seeking the like 2 Cor 4. 2. 5 1 Thess 2. 2 3 4 5 6. 2 Tim 1. 7 14. 2. 15. 1 Pet. 4. 11. 1 Tim 1. 3. and 4. 2 16. 2 Cor 3. 12 13. 1 Cor 2. 4. and 4. 5. Luke 12. 42. Mat 13. 52. 1 Pet 5. 2 3. Phil 1. 16. 1 Cor 9. 22. Rom 10. 1 2 c. So in Masters to their Servants and Servants to their Masters in the service they doe The Servants in their services as they doe it more or lesse In all things with feare and trembling in singlenesse of heart as unto Christ not with eye service as men pleasers but in singlenesse of heart fearing God and as the Servants of Christ that in whatsoever they doe of the will of God they doe it heartily with good will doing service as to the Lord and not to men knowing that whatsoever good thing any man doth the same he shall receive of the Lord. And as Masters doe the same things and not oppresse their Servants Coll 3. 22 23 24 25. Ephes 6. 6 7 8 9. SECT VIII As a man doth persevere 8. Sincerity and Hypocrisy doe lye and are much seen in this in mens constancy perseverance and holding out in their Appearances of good or in their starting aside Apostasy and backsliding from it Mat 13. 22 23. 1 Jo. 2. 19. Jo. 10 28. 1 Io. 3. 9. Phil. 4. 12. Io 8. 68. Rev. 2. 10. 2 Tim. 2. 17 18. 1 Sam. 13. 8. and 28. 7. 2 Kings 1. 2. Psal 27. 4. 2 Tim. 4. 10 14. 1 Tim. 1. 20. Acts 20. 30. Io 19. 38. and 9. 22. and 7. 13. and 6 66. SECT IX As a mans opinion is of himselfe 9. It lyeth also much in this as a man with all his parts gifts and works is more or lesse lifted up within himselfe with selfe-conceitednesse of his own excellency to despise others and doth trust in himselfe and his own righteousnesse or hath low or mean thoughts of himselfe esteeming others better then himselfe and accounts of all that he hath done when he hath done all he can but as lesse then his duty and himselfe but an unprofitable servant therein and being poor in spirit as he doth more or lesse trust to the Mercy of God in Jesus Christ and take up his eternall rest and lodging in Jesus Christ alone for salvation Heb. 4. 4. Luke 18. 11 15. Psal 130. 3. 1 Tim. 1. 15. Luke 17. 10. Isa 65. 5. Ezek 20. 43. Gal. 6. 14. Esay 66. 2. SECT X. As a man doth take the reproofe of Sinne. 10. And lastly Sincerity and Hypocrisie in a man lies much in this that being fallen into sinne as he doth more or lesse deny defend hide shift or mince it or quarrell with them that reprove him and hold it fast Or as a man is more or lesse willing to see his sinne to be reproved and loves the reprover and as a man doth more or lesse readily and ingeniously confesse it and labour to leave it 2 Sam 12. 7 8 c. 13. Psal 141. 5. Pro. 28. 13. 1 Io. 1. 9. Gen. 3. 10. and 4. 9. 1 Sam 15. 14 15. Iob. 31. 33. We shall now in the next place endeavour to cleare a doubt that lyeth in the way in reference to our Subject matter in hand and to answer some objections touching the same CHAP. IV. Whether the Truth of Grace doe lye in the degree or Quantity or in the Quality and Nature of it THere are some that make a new and another kind of Hypocrisie and say it is where there is truth of Grace within but yet not saving grace Or would have the truth of Grace to consist only in the degree or measure thereof and so admit Hypocrites to have
1 Cor. 13. 3. And though I give all my goods to feed the Poore and have not love it profiteth me nothing Acts 5. 1. Ananias gave his estate And in all these things he may seem to be the most forward of all others as was Joash 2 Chron. 24. 4 5 6. And in all his externall carriage he may seem to seek after and to follow Christ fully John 6. 2 26 66. and 7. 34 36. Mat. 19. 22. And this he may continue to doe all the time of his life Mat. 25. 11. Mat. 19. 20. And for this he may suffer much persecution all his life time and at the last dye in the defence of the Truth as a Martyr as the thorny ground hearers Mat. 13. 21 22. 1 Cor. 13. 1 2. And though I give my body to be burnt and have not Love it profiteth me nothing See for these things 1 Tim 1. 19 20. 2 Tim. 4. 14 15. Acts 6. 5. Rev. 2. 15. Gal. 3. 4. Ob. Against this it is objected out of Mat. 13. 21. that in time of persecution they fall away Ans This is meant of the one sort of hearers that are represented by the stony ground not them that are noted by the thorny ground which went farther and endured the scorching of the Sun and fell away after 5. And when there were extraordinary gifts in the Church as when there was the gift of Miracles extraordinary Prophesy or the like the Hypocrite had as large a share therein as the true Christian had Mat. 7. 22. 1 Cor 13. 2. Thus a man may strive to enter and not be able Luke 13. 24. And so neere he may come to the Kingdome of God and yet goe without it Marke 12. 34. And how many that are called Christians come short of this SECT III. How farre the Hypocrite may goe in his Inside with the true Christian But the Hypocrite whose heart is yet unchanged may goe farther and neerer to the Kingdome of God which is within Ro 14. 17. then all this and yet come short of it For he may be another man as Saul was 1 Sam. 10. 9. he may be seemingly regenerate come very neere to or have the semblance of all the saving graces and workes of the true Christian in the soule And therefore there are found in some of their hearts all these following things In his Illumination 1. Illumination He may not only heare but receive and entertaine the word Luke 8. 12 13 14. And have as much of the speculative knowledge of God and Christ the word of God and Gospell as is in any true Christian 1 Cor. 13. 2. And though I understand all mysteries and all knowledge c. and have not love I am nothing Heb. 6. 4. It is impossible for those who were once enlightned c. Rom 2. 18 20. Io. 3. 10. 2 Pe. 2. 20. Numb 24. 3 4. In his Memory 2. He may have as good a memory to retain the things that he doth know of God and Christ as the true Christian hath He may by the frequent exercise of it about Heavenly things improve it so as to be able to repeat a Sermon by it which seems to be implied 1 Cor. 13. 2. In his Soundnesse of Opinion 3. He may be as Orthodox and sound in his Judgement about the things of God as the best Christian Rom 2. 20. Rev. 2. 13. In his zeale against the Heterodox 4. He may in appearance be as zealous against them that are unsound and Heterodox in judgement as the best Christian may be Rev. 2. 3 4. Phill. 3. 4 5. In his Selfe conviction 5. He may have a large conviction upon his Spirit as to his Judgement and Reason he may be as Judgement Reason and Perswasion much for good and all that is good as the true Christian and he may goe very farre in his perswasion He may be convinced in his judgement and perswasion of all these things 1. The sinfulnesse of his own ways Rom. 2. 15. Which shew the work of the Law written in their hearts their conscience also bearing witnesse and their thoughts the mean while accusing or else excusing one another Judas Mat. 27. 3. 2. Of the dangerous consequenses of his sinne Rom 2. 15. 1. 32. Who knowing the judgement of God that they which commit such things are worthy of Death c. 3. That there is a necessity of a change 4. Of the Equity and reasonablenesse of Gods ways and commands 5. Of the sweetnesse and goodnesse of Gods ways 6. Of the truth of his promises and threatnings 7. He may have strong inclinations to close with Christ but upon his own and not upon Christs termes 8. He may be perswaded and resolved to close fully with Christ and to comply wholly with his will hereafter but not yet Or to doe it presently but not in all times places and things or to doe all his will in the outside and forme but not in reality and Truth See for proof of all this Luke 8. 13 14. Heb. 6. 5. Mark 6. 20. Mat. 3. 6. Rev. 3. 15. Hosea 7. 8. Luke 9. 59. 61. 57. Ezech. 33. 31. 32. compared with Ezech. 8. 7 8 9. In his Repentance 6. He may hereupon have some shakings and tremblings of heart or a heart wounded for sin be under the feare of eternall vengeance and have a kind of Repentance for his sinne as Judas Mat. 27. 3. I have sinned c. Psal 78. 34 35 36. Saul 1 Sam. 15. 24 30 I have sinned c. In his feare of God 7. He may feare the Lord and his judgements James 2. 19. The Divells believe and tremble Esay 33. 13 14. 15. The sinners in Zion are afraid fearfulnesse hath surprized the Hypocrites Who among us shall dwell with devouring fire c Exod. 14. 31. In his delight in the word of God 8. He may have some delight in the word of God he readeth and heareth and he may desire and delight in the best Preachers and Preaching Heb. 6. 5. It is impossible for such as are enlightned have tasted that is to say the sweetnesse of the good word of God If they fall away c. Luke 8. 13. They on the Rock are they who when they hear receive the word with joy Ioh. 5. 35. Christ speaks to the Jewes of John the Baptist and his Ministry He was a burning and a shining light And you were willing for a season to rejoyce in that light And it is said of Herod that he feared John and heard him gladly Marke 6. 20. Ezek. 33. 32. And Loe thou art unto them a very lively song of one that hath a pleasant voyce or can play with an instrument for they heare thy words and doe them not Esay 58. 23. 9. He may perhaps be devout indeed and take much delight in the service of God Esay 58. 2 Or he may at least seem to doe so Esay 58. 2 Jer. 7. 9. In his Faith 10. He may have an Historicall Faith give
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
selfe-praise or Applause Acts 20. 30. Mat 6. 2. Selfe honour or advancement Mat. 23. 6 8. Selfe-greatnesse in office or command James 3. 1. 1 Pet 5. 3. Mat 23. 4 5 6 7 Selfe profit or gaine Mat 23. 14. 2 Pet. 2. 3. Selfe-case Mat. 23. 4 Selfe content Gen 34. 18 19. Selfe-pleasure 2 Tim. 2. 3. and so to satisfy their lusts Iames 4. 3. There are many professors of the Christian Religion now as heretofore that suppose gaine to be Godlinesse 1 Tim 6. 5. that is that the Religion which brings most worldly advantage to the professors thereo◠〈◊〉 the best Religion And whose God is their belly c. who mind earthly things Phill. 3. 18 19. That serve not the Lord Jesus but their own bellyes c. Rom. 16. 18. That serve the Creature more then the Creator c. Rom. 1. 25. that are lovers of pleasure more then Lovers of God 2 Tim 3. 4. That are lovers of their own selves c. Men of corrupt minds 2 Tim. 3. 2 5 7. That seek their own not the things of Iesus Christ Phill 2. 21. Phill 1. 16 17. That love the wages of unrighteousnesse 2 Pet. 2. 15. And these things or some of them doubtlesse were the things that carried forth and made so many followers and disciples of Christ in the dayes of his flesh They might see and Historically believe what was prophesied of him and by this and what they heard from and saw in him might expect he would be great and able to doe great things for them and some good they had at the present by him And this was it that doubtlesse did make Judas engage so farre with him Io. 6. 26. Io. 12. 6. And hereof Christ did sometimes give caution to his Disciples who were all of them a little sick of this disease Io. 6. 27. Marke 10. 14. Luke 18. 17. Mat. 18. 1. Luke 22 24 26. So that it is in the state of the Kingdome of Christ and where the Preaching of the Gospell is as where a man hath a corrupt stomack and all the meats the purest and the best he taketh in do corrupt in it And as the Sunne by his shining upon a stinking dunghill draws forth the smell and doth make the stink thereof to be the more and the greater So the foulenesse and corruption of some mens hearts is so great and so much that it corrupts all the pure truths of the word of God that comes in it And the word gives occasion to them or rather they take occasion by it to shew forth their heart-corruption the more And to them it is a savour of death unto death 2 Cor 2. 16. And where the preaching of the Gospell is there is begotten in man occasionally and by accident from the same Gospell and from the corruption of mans heart together a Resolution to become a Gospell professor that is like to a false Conception Phill. 1. 16. 2 Pet. 2. 3. out of which at last there is bred and brought forth by a seeming act of Regeneration a kind of changed or a new Creature like to a false Birth one like to a Christian but one that is no Christian indeed And this being made up of such corrupt matter as the principles foundation and ends thereof which are altogether carnall It is said to be a Birth of the flesh and the will of man and not of God by his Spirit and word as the Regeneration of the true Christian is Mat. 16. 16 17. Io. 1. 13. 1 Pet. 1. 23 24 25. And therefore these men as they are but dead pictures of the true Christian so are all the seeming works gifts and graces of such men but the similitude and appearance only of the graces and works of the true Christian 2 Tim. 3 5. Psal 78. 35 36. And hence it is that they and their graces and works are said to be carnall temporall perishing for this life only and of the nature of all earthly things which are but as grasse and the flower of the field that withereth falleth away Io 3. 6. That which is borne of the flesh is flesh that is carnall and savoureth of the things of flesh and corrupt nature But that which is borne of the spirit is spirit that is is spirituall and savoureth the things of the spirit or of a nature renewed by the spirit 1 Pet. 1. 21 22. Being borne again not of corruptible seed but of Incorruptible by the word of God which liveth and abideth for ever for all flesh is as grasse and all the glory of man as the flower of the grasse the grasse withereth c Phill 3. 4 5. If any man thinke he hath whereof he might trust in the flesh I more circumcised c. 1 Cor 15. 19. Mat 13. 22 23. Io. 6. 26. 1 Cor. 8. 13. 2 Cor. 1. 12. James 3. 15. Jude 19. And this corrupt matter we speak of hath frequently a great influence upon men professing Religion in their actings in publick works that whiles they act much and goe very farre therein they are carried forth in it by some of these sinister respects So Rulers in Churches and Commonwealths in their work of Ruling and Preachers of the Gospell in their work of Preaching whereof the Prophet complaineth Micah 3 11. The Heads judge for reward and the Priests thereof teach for hire and the Prophets thereof Divine for money yet leane upon the Lord c. 2 Pet. 2. 15. Ro. 16. 18. And it is much to be feared that in this golden time wherein it is with us as it was with the Jewes in the time of Esther Esther 8. 17. The Jewes had joy and gladnesse a feast and a good day and many of the people of the land became Jewes For the feare of them fell upon their enemies So now the profession of the Gospell of Christ is so much in request that the same is the high way to advancement and favour To be a zealous able Preacher of the Gospell or a carefull painfull Magistrate in the Common wealth after the example of the greatest men of the time is a way to bring much furtherance to a mans selfe-ends And therefore it is to be doubted that these selfe-ends and sinister respects may have a great influence now upon some of the Preachers of the Gospell That their engagement therein may be and is only or especially that they may be Rulers of Congregations masters of Assemblies Lords over Gods Heritage or for filthy lucres sake to have a livelihood and maintenance to live by and not to glorify God winne the soules of men feed the flock of Christ and the like the which hath been and ought alwaies to be the main and principall motive of the servants of Christ herein 1 Tim 3 3 8. 1 Pet 5. 2. Tit. 1. 7 11. 2 Cor. 4. 2. 1 Cor. 10. 33. Rom 10. 11. Psal 78. 72. Io. 21. 15. 1 Pet 5. 2. And it is very probable that some of these corrupt ends
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
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
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-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
and some of them may happily continue so for a long time as some children as to their naturall strength doe by some distemper continue weak and grow but a little for a long while Yea possibly it may be so in the first conversion of a sinner to God that as the seed of Corn that is cast into the earth dyeth and lyeth long before it ariseth yet having a seed of life in it it doth at length arise and grow 1 Cor. 16. 36 37. and come to perfection So little of spiritual life or the life of the new creature may appear for a long time in that soul which may notwithstanding be quickned and truly alive to God in Christ We shall say a word to both of these kindes of weaknesse and weak Christians touching whom we say That ordinarily in the weakest of true Christians of this second sort and in the lowest and weakest estate of Christianity considered apart and free from violent temptations assaults and oppositions these things are alwayes seen and are necessarily required in every true Christian 1 The weakest Christian must bee in Christ by Faith and a new creature As one cannot bee sayd to bee of the nature of man or of mankinde till that hee bee born and brought forth of the womb of his mother So neither can one bee or bee said to bee a true Christian till he be born again and Christ be formed in him John 1. 12. But to as many as received him to them gave he power to be the sonnes of God even to them that beleeve on his name which were born c. 2 Cor. 5. 17. If any man be in Christ he is a new creature 2 He must by this means be spiritually alive and risen from the death of sin Eph. 2. 1. You that were dead hath hee quickned Gal. 2. 20. Christ liveth in me and the life I now live c. 3 He is then of the same nature and therefore must be more or less like unto the strongest Christian as children to men lambs to sheep and the most tender branches to the great bows of tree So the weakest Christian notwithstanding his weakness is partaker of the divine nature of God in Christ 2 Pet. 1. 4. Whoreby are given us exceeding great and pretious promises that by these you might be partakers of the divine nature 4 Hee must have of the light of the saving knowledge of God Ephes 5. 4 8. Ye were darkness but now are ye light c. Isa 52. 2. my people shall know my name Heb. 8. 11. They shall know the Lord. 1 Iohn 2. 13 19 20 27. Mat. 13. 11. 5 He hath a tender care to please and fear to offend God Isa 66. 2. I will look to him that is poor and of a contrite spirit and trembleth at my word c. 1 Iohn 3. 23. 2 Kings 22. 3 10 12 19. 6 He is very sensible of his own weakness Mat. 9. 23 24. And straightway hee cried out with tears Lord I beleeve help thou my unbelief Luke 11. 1. Lord teach us to pray c. 7 He hath a Spirit of prayer and can more or lesse open his case to God thereby Gal. 4. 6. And because ye are sons God hath sent the Spirit of his Sonne into your he arts crying Abba Father Rom. 8. 15. 8 He is from the sight and sense of his owne weakness poor in spirit and moved to looke towards Christ and to hunger and thirst after him Mat. 5. 3 4. 9 He desireth strength and therefore loveth and plyeth all the means of Grace especially the Word of God whereby he may be strengthned he maketh after Christ in and by his owne Ordinances Mat. 9. 23 24. Luke 11. 1. 1 Pet. 2. 2. as new born babes desire the sincere milk of the Word c. Luke 17. 5. The Apostles said to the Lord Increase our faith John 45 46 47. 10 He will not be taken off this way but will follow Christ alwaies Joh. 6. 67 68. Will ye also go away Then Peter answered Lord to whom shall wee go thou hast the words of eternal life John 10. 27. 11 He doth commonly grow and increase in strength as children trees and herbs Mal. 4. 2. Ye shall go forth and grow as the calves of the stall Eph. 4. 15. 12 He doth not purpose nor doth he make it his trade to sin 1 John 3. 8 9. He that committeth sin is of the devil c. Whosoever is born of God doth not commit sin for his seed remaineth in him c. that is he cannot so sin as to purpose it and make it his trade as wicked men do 13 He hath a love to all the children of God and true Christians as Christians 1 Iohn 5. 1. Whosoever beleeveth that Iesus c. is born of God And every one that loveth him that begat loveth him also that is begotten of him 1 Iohn 4. 7. Every one that loveth is born of God v. 8. He that loveth not knoweth not God 1 Iohn 3. 14. He that loveth not his brother abideth in death Mat. 25. 42. 14 He hath the use of his spiritual senses in some degree at one time or other as Sight Hearing c. He seeth somewhat of God and Christ sin and wrath grace and glory And giveth ear to the things that are spoken thereof and hath some rellish and savour sense and feeling and can speak something sensibly thereof and hath some breathings and stirrings of good desires and wishes after Christ some power and motion to do good And he that can finde these things really and in truth in any degree in him may conclude of himself that though he be but a weak yet he is a childe of God and a sincere Christian And that his sinnes are forgiven for his Name fake 1 Iohn 2. 12. And he shall never be moved Psalm 15. 5. And herein also we are to know That these signs and symptomes are not in all nor in the same person at all times alike cleare and visible to others or to the party himself in whom they are but they ebbe and flow occasionally and have their degrees stops and changes It is sometimes with the spiritual man as it is with the natural man and his natural strength the same may bee by some accident or distemper very much decaied and impaired and the man though otherwise a strong man grow very weak and seeme to bee dying So it is in this case a sincere Christian sometime strong may by a relapse into sinne or some grievous pressure of affliction inward or outward or both grow for a time very weake in grace his pulse beat weak and his breath short as if hee were near dying yea sometimes though very rarely it falls out so that all the motions exercises and operations of Grace in the true Christian may be for a while so much suspended that they may seem in appearance to be totally extinct So that as in the natural body it falls out
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
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.
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
disobedient and impenitent are meant and by those tht love him the contrary regenerate and penitent persons 2. Irregenerate persons let them have what common faith you will obey not God nor the Ghospell of Jesus Christ and therefore they love him not If any man love me he will keepe my word saith our a John 14. 23. all that love Christ keep his commandements aud ergo those that keep not his commandements as Hypocrites and irregenerate persons doe not doe not love him Vide H. Grotium in versum 24. Qui precepta mea non observant ut mundani homines ij me non diligunt c. Saviour and my Father will love him c. But enough of this for I am ashamed to prove a truth so evident in Scripture so Catholikely receaved and beleived by the Christian world that I hardly ever heard of any save a Pelagian or Socinian who beleived that Hypocrites and irregenerate persons either did or could really love Jesus Christ as their Lord and Saviour especially with such a love as is essentiall to justifying faith and that as the b M. Baxters Aphorismes in Explicat Thesis 69. pag. 277. forme of it seeing it is impossible that such love should be in an unregenerate person for if it be then either it is there without faith and to say this implyes a manifest contradiction to the nature of the thing For how can the essentiall forme of justifying faith be where justifying faith is not Or if it be sayd that saveing faith and this love are both together in an irregenerate man this will be to say that an injust and irregenerate man hath justifying faith which is no lesse a contradiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Barlaam de Primatu cap. 14. pag. 120. Editionis Salmasianae Barlaam said in the like case How can these things consist with reason or sobriety Rat. 8. If common saveing beleife be as is affirmed essentially the same then suppose Cajus for instance while he continues irregenerate have an Historicall or temporary faith produced by reading the Gospell the helpe of good education and industry and afterwards be regenerate it followes that all which he hath from the regenerateing Spirit of Christ can be onely a greater degree of that faith which quoad totum esse was in him before his regeneration and then justifying and saveing faith is not donum Dei quoad esse but onely quoad gradum so that the essence of saveing faith and that includeing a reall love to Christ as our Lord and Saviour we shall owe to our selves and naturall abilities the degree onely to the regenerating Spirit of Christ which is directly contrary to expresse Scripture resolved to be so by the Ancient Church and in terminis condemned not by private men onely and particular persons but by a Vid. Concil Arausicanum 2. Can. 4. 5 6 7 8. apud Franc. Joverium pag. 44. 45. Sect. 1. Class 2. Councilium Carthag Anno 418. Impp. Honorio 12. Theodosio Coss Can. 112. 113. apud Justellum in God Can. Eccles Africanae pag. 294. Hist Pelag. Vossii parte 2. lib. 3. Thes 1. deinceps Councels as a Pelagian and hereticall Doctrine contrary to the faith of Christ and the truth of the Ghospell But it is objected that love may be essentiall to faith because 't is agreed that Fiducia is an act of faith and that in the will and not onely b Ubi supra The Saints everlasting rest part 3. c. M. Baxter but c Bellarmine de Justificat lib. 1. cap. 6. pag. 2121. Tom. Operum eius 4. Ingolst Bellarmine and many Reformed Divines say so and put Fiducia in the very d Catechis Palatinus Part. 2. Quaest 21. Ursinus ibid. pag. 108. Calvin Insâ—it lib. 3. cap. 2. ¶ 12. pag 187. definition of saveing faith as if there were no e Calvine ibidem ¶ 16. saveing and true faith without that Fiducia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so Calvin too severely determines Fidelis non est nisi qui divinae erga se benevolentiae promissionibus fretus INDVBITATAM Salutis expectationem praesumit In Answere to this so far as it may concerne our present purpose I say 1. It is not rationall to put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fiducia in the Definition of saveing faith it being manifest that this Fiducia is not an essentiall but graduall perfection of faith It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a higher measure and degree of saveing faith such as all should labor after though all are not so happy as to have it There is a a Math. 6. 30 8 26. Gal. 4. 19. Rom. 14. 1. Grotius in Math. 8. 26. Ostendit Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. trepidam illam formidinem prolem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in locum pag. 45. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non dicit incredulos sed parvae fidei nam cum dicunt Demine servâ— nos fidem monstrant quod autem dicunt perimus non est fidei illo enim simul navigante non erat formidandum little and Weake faith which may coÌ„sist with doubteing as well as a great and stronge faith which hath full assurance and fiduciall confidence The weake faith of a doubting Christian may be as good and sincerely true though not as great as his who hath fiduciall confidence He that should define Calidum to be that which had Calor in gradu 7. vel 8. Were fouly out in Philosophy seeing Calidum in gradu 6. aut 7. Is as truely hott as that in an higher degree and he is no lesse mistaken in Divinity that defines faith by Fiducia because there may be and many times is true faith which is not in so high a degree of perfection As in the naturall man there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hippocrates calls it Deliquium Animi in Celsus his language a sowneing wherein a man is so far from being sure that he is alive that he knowes not at all for the present that he lives So there may be in great temptations and desertions spirituall sowneinges and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein even a good Christian may be so for from assurance of Eternall that he may doubt of his Spirituall life whether he be really in Christ or no. 2. But that this Fâ—ducia is not in the will nor is any Act of it an ingenuous rationall a Rob. Baronius Exercit. 3. Art 19. ¶ 4. pag. 241. person gives us 2. Reasons 1. Thus Diffidence which is the formall opposite to Fiducia or confidence is not in the will but understandinge ergo Fiducia is there too The consequence is evident from the nature of such opposites which are allwayes circa idem apta nata esse successive in eodem subjecto so if ignorance be in the understandinge science must be there too if Caecitas be in the
good spirit ineffectuall to those who are so happy as indeed to have it Was the title of the Athenian merchants any worse to their ships which came into the Piraea or Port of Athens because the madd man in the story thonght and confidently said they were all his May not those who have good and well disposed eyes see and certainely know the objects they looke upon are immoveable and fix'd because they who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus omnia rotari circumferri videntur thinke otherwise The mad man in the Tragedy said and I doubt not beleived it too that he saw two sunnes and another Thebes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet those who were not guilty of so much Phrensie did and might trust their owne eyes that both Thebes and the the sunne were single The Church of Rome was sure enough of the truth of her beleife by the Ghospell and the good Spirit of God confirmeing and witnesseing the truth of it to their soules even then when Donatus sayd that the Church and Spirit of Christ was onely in him and his faction Those first and commonly call'd purest times haveing a Vid. Jrenaei lib. 5. advers Haereses cum Epist Erasmi Nuncupatoria Augustinum de Haeresibus ad Quod vult Deum cum Notis Lamb. Danaei Gen. 1595. Philastrii Brixiensis Catalogum Haeresium cum Supplemento Helm 1611. Epiphanii Responsad Epist Acacii Pauli libros 3. adversus Haereses as many and as wild Heresies as we now The truth is the errors and heresies of those who confidently pretend to the Spirit of Christ but have it not are no prejudice to or argument against those who are so happy as to have it but that they may and ought to rely upon the witnesse and Divine testimony it gives to the truth So that their faith and theirs onely is divine not onely respectu objecti the sacred word of God containeing the truthes beleived but respectu principii too the regenerateing Spirit of Christ from whom their understandings have divine illumination to know and strength and confirmation to beleive and obey the truth 4. I have onely this to add that this witnesse and testimony of the spirit is onely argumentum ad intra a convinceing argument to him that has it whereon he may rely and be assured himselfe not argumentum ad extra whereby he may convince others This is that inward witnesse which did so confirme the primitive persecuted Christians in their faith so persuade and convince their understandings of the present truth of the Ghospel and that all the gratious promises contained in it would be fulfilled and made good for the future that they who could not dispute could and did dy for their faith and that with so much courage and miraculous constancy as amazed their persecutors and made even the Pagan world beleive that such strange courage and confidence in the losse of what this world calls dearest livelyhood life too could not proceed from any principle lesse then divine Whence it was that Sanguis Martyrum was semen Ecclesiae the death of many old gave life to more new Christians Sed manum de tabula enough of this Rat. 6. If saveing and common grace be essentially the same then irregenerate and impious persons who may and many times have common graces might be call'd and indeed were as truely gracions and as truely beleivers as the best Saints and Sonns of God although not in so high a degree For by this hypothesis against which we now dispute they have as true faith and grace as regenerate persons themselves seeing common in the wicked and speciall grace in the regenerate are by this hypothesis essentially the same For as the smallest wire of good gold is as truely gold as the whole wedge though not so much and as a body hot in the second or third degree is as truely hot as that which has heate in the 6. or 8. degree So if common grace in hypocrites and saveing grace in the Saints be essentially the same then such impious persons for common grace may be in such may be justly call'd as true beleivers and as truely gratious as the most regenerate persons in the world But this is certainely untrue and repugnant to the receaved and cleare principles of Divinity and Philosophy too The Morall Philosopher truely tells us that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de moribus lib. 2. cap. 5. Commentatores universi ib. virtus est habitus rectâ ratione electivus prout vir prudens definiverit So that he that has not morall prudens that great Virtus directiva has indeed no morall vertue for all vertues as Philosophers b Vides is Aristotelem Ethic. lib. 6. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem habent A. Aphrodisaeus G. Pachymerius G. Burlaeus Commētatores in Aristotelem universi ut Scholastici ut videre est apud Aquinat 1. 2. Quaest 63. Art 1. c. quem sequuntur Medina Suarez Vasquez Universa Scholasticorum turba universaly aggree sunt in prudentia connexae Now c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Qui voluptate corruptus est ei statim principii videndi facultas eripitur neque cernere potest se hujus rei causa omnia agere opor tere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. lib. 6. cap. 5. Vide Aphrodisaeū Averroem Eustratium Hyperiū eâ de re idē asserentes Aristotle saith truely that no vitious person is or can be prudent vice and the irregular passions in such corrupting that great vertue And ergo wicked men whatever common graces or vertues they may seeme to have neither are nor can be truely vertuous no not in respect of Morall vertues 2. And. ergo much lesse in respect of those vertues we call Theologicall as wanteing faith which is the first and foundation of all Theologicall Vertues and Christian prudence all wicked men being in scripture phrase and really fooles But I shall not insist upon this which I believe no sober person will deny if they should 'tis by a Vid. Baron Exercitat de Fide c. Art 30. pag. 279. Rat. 7. others proved 7. M. Baxter b Aphorismes in explicat Thes 69. pag. 277. tells us 1. That the wills acceptance of Christ is the essentiall forme of saveing and true justifying faith 2. That love to Christ as our saviour and Lord is c Ibid. pag. 266. essentiall to this acceptance Whence I inferre thus If the essence of saveing faith consist in accepting Christ and loveing him as our Lord and Saviour then those who doe not so love and accept him have not the essence of saveing faith but no irregenerate person lett him have what common faith he will doth so accept and love Christ as it evident and ergo No irregenerate person hath the essence of true saveing faith Now this being granted it further followes That common and saveing beliefe are not essentially the same
seeing common beliefe may be many times is in Hypocrites who doe not cannot while such so accept and love Christ For I reason thus That beleife and love which is said to be essentiall to saveing faith must either be 1. A love and beliefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beliefe and love inapperance onely without truth and reality I confesse common beleivers may have such a faith and love as this but this is not it which is essētiall to saveing beleife as I take for granted the assertiō of the contrary being not onely ridiculous but impious 2. Or such a love and beleife as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and truely such which of necessity must be meant and then I deny that Hypocrites or any irregenerat person whatsoever let him have what common faith he will hath any such beleife in or love to Christ 1. For common faith such as is in hypocrites and irregenerate persons Calvin saith thus a John Calvin Institut lib. 3. cap. 2. ¶ 9. 10. Fidei Vmbram obedientiae speciem solum Rectè nam irregeniti fidem amorem Christi verum non habent Nam qui non sunt verè Christiani Christi discipuli fiden veram non habent cum a fide verâ veri Christiani denominantur ficut non est verè sciens qui scientiam veram non habet At irregeniti non obstante fide communi quam habent aut habere poterant non sunt verè Christiani ergo Minor sic constat John 8. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e Si praecepta mea observatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponūtur 2 Epist Joh. 9. est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est observare facere obedire Vide Grotiū Theophylactum in loc Cum ideo irregeniti non obediunt Evangeli◠ergo non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vere Christiani per consequens veram fidem non habent Hypocritae fideles solum sunt per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedientiae speciem solum prae se ferunt fidei umbram solum habent seu Imaginem fidei appellatione indignam a Rob. Baronius exercitat 3. de fide scientia Arr. 30. pag. 280. 281. c. Rob Baronius and others generally have many things to the same purpose I confesse Hypocrites may have so much common faith as really to beleive the whole History of the Scripture to be true as they beleive Livy or Thucydides and even Devils doe as much but that Christ hath actually satisfyed for their sins so as the debt is pay'd and they freed that he hath reconciled his father to them that their sins are pardon'd or they justifyed that they are sonns of God here or shall be heires of Heaven hereafter all these and such like which regenerate men by saveing faith beleive they neither doe nor upon any just ground can beleive but rather that the b Rom. 1. 18. wrath of God lyes upon them and will so longe as they continue in that condition Hyprocrites and such irregenerate persons qui res mundi curant non Christi may have a sceptique speculative and floateing faith such as may beget disputes and opinions in their head by not Christ in their heart fides c Vide Epistolam Eubuli Cordati Monreseosuo dat Romae 1529. Inter Opera Nicolai de Clemang part 2. p. 2. syllogismos in capite non Christum in corde progeneratura 2. The acceptance of Christ as our Lord and Saviour which is here affirmed to be essentiall to saveing faith is not in hypocrites and common beleivers and therefore common and saveing faith are not essentially the same For if they were then every common beleiver though otherwise an impious irregenerate Hypocrite should as such accept of Iesus Christ for his Lord and Saviour But this is manifestly untrue For. 1. The a Rom. 6. 16. Apostle tells us that he is our Lord and we his servants whom we obey it being manifest that we accept him for our Lord to whose commands we obediently submit Now if irregenerate persons submitted themselves to the Ghospell or obeyed the Lord Jesus then indeed they might be said to accept him for their Lord but seeing 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 point blanke contrary seeing they b Ibid. Rom. 6. 12 13 14 16 17 18. obey sin and Satan as their soveraigns which raign over them seeing either their c Phil. 3. 19. Rom. 16. 18. belly or d Col. 3. 5. money or some thing of this world is their e 2 Cor. 4. 4. God and of necessity must be so while they are irregenerate such f Rom. 16. 18. serve not the Lord Jesus saith the Apostle and. ergo accept him not as their Lord. and if so let them have what common faith they will then they not the essence of saveing faith and then it evidently followes that common and saveing faith are not essentially the same Quod erat demonstrandum 2. Christ is offered to us a Lord and Saviour not absolutely but on a M. Baxter Aphorismes of Justification Thes 14. 15. c. pag. 89. c. condition of faith and repentance and erge He that doth not performe the condition receaves him not As if Sempronius tell Titius he will receave him into his seruice and be a good Lord and Maister to him if he will first pay 5l or doe some such thing If in this case Titius pay the 5l and fulfill the condition be what it will 't is evident he accepts the offer and takes Sempronius for his Maister and not otherwise Now I subsume that irregenerate persons notwithstanding any common faith they have or can have doe not performe the b Mark 1. 15. 6. 12. c. conditiō upon which Christ is tendered to them as their Lord and Maister and ergo accept him not And by consequence though they have common faith yet they have not the essence of justifying faith and then common and saveing faith will not be as is pretended essentially the same 2. When 't is said a M. Baxters Aphorisimes of Justifcation In Explicat Thes 69. pag. 266. That love to Christ as our Lord and Saviour is essentiall to justifying faith I subsume But common beleivers such as have onely common faith being indeed hypocrites and irregenerate have no such love to Christ and ergo though they have common faith yet they have not the essence of true saveing faith whence it necessarily followes that common and saveing faith are not essentially the same for if they were he that had one had the essence of both That common beleivers have no such reall love to Christ as their Lord and saviour appeares 1. Because in Scripture onely regenerate and penitent persons are b Exod. 20 5 6. said to love God all others are haters of him For by haters there the