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
the sincere Christian is compleat and entire also as to him that obeyeth for it is the obedience of his whole man body and soul The obedience of the Hypocrite is commonly counterfeit and not from his heart sometimes with a part of his heart only and never with his whole heart Ezek. 33. 31. There is action without affection the lips are without the heart in it It cometh coldly from him without any vigour or life of the inner man Ezech. 33. 31. their heart goeth after their covetousness Isa 29. 13. This people draw nigh to mee with their mouth but their heart is far from me Ps 78. 34 35 36. They returned and enquired early after God nevertheless they did flatter him with their mouth c. for their heart was not right with him c. Jer. 3. 10. And yet c. her treacherous Sister Judah hath not turned unto me with hgr whole heart but feignedly c. Amos 8. 5 6. Hosea 7. 14. But the new obedience of the sincere Christian is a cordial and affectionate obedience of the whole inward and outward man both together That which he beleeveth and that which he doth or leaveth undone it is all frrom his very heart Rom. 6. 17. You have obeyed from the heart the Doctrine c. And it is with the whole heart Ps 119. 10 145 With my whole heart have I sought thee c. So that what he doth he doth with his whole soul mind conscience wil affections all concurring with him therein He doth with all his might and strength desire and endeavour to doe the whole will of God Psal 119. 10. 34. 69. I will keep thy precepts with my whole heart Acts 8. 37. If thou believest with al thy heart c. His grace within and his work without is unfeigned 2 Tim. 1. 5. 2 Cor. 6. 6. 1 Sam. 12. 20. Ezek. 11. 19 20. Rom. 12. 8. 5 As he is careful to doe all God requireth and with the whole man so is he careful to doe no more than God requireth But the Hypocrite hath additions of his own and other mens inventions Jer 32. 35. Ps 106. 39. Mat. 15. 2 3. c. 6 The new obedience of the sincere Christian is a real obedience 1 That of the Hypocrite is onely verbal and complemental Mat. 21. 28 29 30. A certain man had two sons and he said to one of them Goe and work to day in my vineyard And he said I go sir but went not 1 Ioh. 3. 17 18. Let us not love in word neither in tongue but in deed and in truth Luke 6. 45. And why call ye me Lord Lord and do not the thing which I say But the obedience of the sincere Christian is an obedience that is in deeds as well as in words Rom. 15. 18. Col. 3. 17. 2 That of the Hypocrite is feigned and counterfeit as we have shewed Ps 78. 36. But this of the sincere Christian is as he himself is indeed what he seemeth 7 This new obedience of the sincere Christian as it is exact and compleat for the matter so for the manner of it and the mind of the doer therin The Hypocrite he onely mindeth the worke done and not how it bee done or with what minde hee doth it But the sincere Christian is careful not only what he doth but how with what mind he doth it And for this he doth and suffereth it i. in Christs name where the Hypocrite doth dare adventure to goe to God in his own name and upon his own account without the name of Jesus Christ as Mat. 22. 1 2 13 c. He saw there a man that had not on a wedding garment c. Luke 18. 11 the Pharisee praied and said God I thank thee I am not c. Iohn 6. 64. and 7. 5. or otherwise ask doubtingly Iames 1. 7 8. The sincere Christian he dares not come to God but with Iesus Christ in his heart and mouth and so coming he beleeves that he shall be accepted both in his person and service Hee doth ask in faith his Prayer is the prayer of Faith Iames 5. 15 16. 1 Tim. 2. 8. Iames 1. 6. Heb. 11. 4 6. By Faith Abel offered to God a more excellent sacrifice than Cain c. But without Faith it is impossible to please him for he that cometh to God must beleeve Iohn 16 23 24. 14 6. 2 He doth and suffereth preparedly where the Hypocrites heart in his coming to God in service is altogether unprepared for it as being voyd of the love and fear and reverence of God in it 2 Chron 12. 14 and 20 23. Psal 78. 34 35 36. Isa 29. 13. The sincere Christian his heart is ready and prepared to and for his obedience in doing or suffering as an instrument when set in tune is ready to be plaid upon He loves and fears God hee hath high holy and reverend thoughts of Gods name wayes and worship c. 2 Chron. 30 9. Psalm 108. 1. Psal 57. 7 Rom. 1 15 Mal 1. 6 7 8 17. Deut. 10. 12. Acts 21. 13. 3 He doth it sincerely where the Hypocrite doth it with a double and deceitful heart all that he doth Psal 78. 34 c. James 4. 8. The sincere Christian he doth it with a true plaine heart Heb. 10 22. Rom. 12. 8 9. 1 Pet. 1 2. So the Magistrate ruling Rom. 12. 7 8. The Minister in preaching 2 Cor. 1. 12. 1 Thes 2. 4 5 6 c. but to this we have spoken before 4 He doth it cheerfully and joyfully Where the Hypocrite is in his obedience especially in the service of God unwilling to and unchearfull in it and takes little or no delight but is soon weary of and tyred in it Amos 8. 5. When will the new Moon be gone c. Mal. 1. 15. Behold what a weariness it is Job 27. 10. The true Christian he delights in it it is his meate and drink the yoak herein upon him is an easie yoake to him Psal 40 8. Mat 11. 30. Psal 119 47. I shall delight my self in thy Commandments 2 Cor 8. 19. 1 Pet 5. 2. 2 Cor 9 7. Isa 58. 13. If thou call the Sabbath a delight 1 Cor. 29 9. Heb. 10. 34. Ye took joyfully the spoyling of yourgoods Judges 5. 2. And hence are the sincere Christians said to be a willing people Ps 110. 3. 5 He doth it patiently Where the Hypocrite is commonly in that which he doth and suffereth impatient and complaining against God Mal. 3. 14 15. Ye say it is in vain to serve the Lord c. 2 Kings 6. 33. This evil is from the Lord what should I wait c. Ezek. 18. 25 29 and 33. 17. 20. Numb 14. 17. Psal 106. 25. Mat. 20. 12 15. Mat. 25. 23 24. The sincere Christian hee is patient and doth quietly submit to the will of God therein 1 Sam. 3. 17 18. It is the Lord let him do what seemeth him good 2 Kings 20. 19
therein from some corrupt or sinister respect and not by or from any love or fear of God at all 1 Cor. 13. 1. 2. Though I speak with the tongue of men and Angels and have not Charity I am become as sounding brasse or a tinkling cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing See more for this Ps 33. 18. 34. 18. 138. 6. 147. 6 51. 16 17. 1 Cor. 3. 16. 3 That there bee a warrant or rule for the thing to bee done and suffered And for this 1 That the thing to be done or suffered be commanded or at the least not forbidden 2 That it be known too and beleeved by him that doth or suffereth it 3 That it bee done according to this rule or command by him known and beleeved For the first The thing to be done must be good either it must be commanded or at least it must not be forbidden by Gods Word For if so it be that the thing be forbidden be it don never so cordially or that a man be pressed never so much to it by his conscience yet is the thing nevertheless evill And therefore their sin in offering their children to Molech Lev. 20. 2. Jer. 32. 35 36. and in the killing of Christs Disciples was nevertheless sinful for this nor will a good intention or meaning in this case help And therefore we finde in 1 Sam. 13. 8 9 11. Saul and 1 Chron. 13. 8 9 10 11. Vzzah both of them severely punished for the doing and probably with a good intention of that which was good in it self to have been done by another but evill in them because it was a thing prohibited to them And of this nature is their Popish whipping of themselves pilgrimage fasting and such like things amongst them and the imitation of them by others Col. 2. 18. 23. Touch not taste not c. which things indeed have a shew of wisdom in will-worship and humilitie c. And God will say of this as Isa 1. 12. who hath required these things at your hands and as Jer. 32. 35. which I commanded them not neither came it into my mind Deut. 12. 8. 2 The thing done must bee knowingly and beleevingly done that is hee must know it to be commanded allowed or warranted by Gods Word for otherwise be it never so lawful as the eating of flesh yet if a man doubt of the lawfulness of it it is not lawful to him so long as he doubteth For whatsoever is not of Faith is sinne Rom. 14. 1 2 3. c. 23. And it must bee done with a perswasion that God will accept it being so done Gen. 4. 4. Heb. 11. 4 6. By faith Abel offered unto God a more excellent sacrifice than Cain c. But without faith it is impossible to please God c. For he that cometh to God must beleeve that God is c And for the third It must be done for matter and manner according to the rule of the Word laid down for the doing thereof Gal 6. 16. And to as many as walk according to this rule peace be on them c. Acts 13. 36. But David after he had served his own generation by the will of God c. But the error in this principally is when a man in that he doth and suffereth hath his eye altogether or chiefly upon his own fancy or upon humane Traditions Commands and Inventions Iohn 4. 21 22. Ye worship ye know not what Mat. 15. 9. In vain they doe worship me teaching for doctrines the commandements of men Acts 17. 23. Mat. 23 16 17. And for the manner of that which is done and suffered it ought to be done with Love and Faith and in the feare of God It must bee done in love 1 Cor. 13. 1 2. otherwise i◠is nothing worth In faith 1 to God Heb. 11. 4. For he that cometh to him must beleeve c. 2 In Christ Col. 3 17. and with the whole heart It must bee also willingly and chearfully 1 Pet. 5. 2. Feed the flock of GOD which is amongst you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Ephes 6. 6. Not with eye-service c. doing the will of GOD from the heart with good will doing service c. Heb. 10. 34. Yee took joyfully the spoyling of your goods c. Psalm 110. 3. Deut. 30. 10. Ierem. 31. 33. Gen. 9. 27. 5 The next great thing to bee looked unto and required in the workes we do and things wee suffer to make our work therein acceptable is the end and designe of the heart in it For as a man may speake good words to an evil end Luke 10. 25. Matth. 22. 15. so one may doe good works to an evill end The great and maine end and designe of the heart in every thing a man doth and suffereth ought to bee to and for God that is to please and glorifie GOD and advance the Name of the Lord Iesus by what hee doth and suffereth and by his chearefull service therein to testifie his love to God For this is primarily commanded Exod. 20. 2 3. I am the Lōrd c. Thon shalt have no other Gods before me And this is primarily to be prayed and laboured for Mat. 6. 9. Hallowed be thy Name that is grant us by thy VVord and VVorkes as thou hast manifested thereby especially by the work of Redemption by Iesus Christ rightly to know thee in thy wonderful nature and incomprehensible Attributes and be brought every way in heart word and deed to acknowledge and by a right inward and outward worship of thee to exalt thee VVhence we may thus argue That which is of God chiefly required and of man chiefly to be desired to this must every work of man bee chiefly intended and directed But that already named is that very thing 1 Cor. 6. 20. Yee are bought with a price wherefore glorifie him 1 Cor. 10. 31. Do all to the glory of God John 7. 18. But he that seeketh his glory that sent him the same is true 1 Cor. 13. 1 2. 2 Cor. 5. 14 15. John 17. 4. Phil. 1. 21. Cant. 7. 13. Luke 2. 14 20. Col. 3. 23 24 Eph. 6 67. And in the next place his aym and design must bee to do good to the people especially the Saints amongst whom he doth live 1 Cor. 10 31 32 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved 1 Cor. 9. 19 20. 1 Cor 8. 8 9 10. Luke 7. 5 6. Gal 6. 10. Let us do good to all men especially to them who are of the houshold of Faith But that which maketh the service Hypocritical and unacceptable in this is when he that doth it mindeth himself onely in it
have carried forth some amongst us that have of late times appeared so eminently and singularly in ways of new light Quaking and the like that it hath been to draw away disciples after them or some other such like advantage to be made thereby to themselves Jude 11. 2 Pet 2. 3 15. Acts 20. 30. If it be asked why the Hypocrite doth stick here and go no farther what is lacking and how it is that he and the work wrought upon him doth miscarry and why he doth not hold out and come to perfection as the sincere Christian doth We shall answer 1. He is not within the purpose of Gods Election in Christ 1 Pet. 1. 2. Elect according to the fore-knowledge of God c. 2 Thess 2 13. 2. He never was upon or within the foundation of Christ by Faith Ephes 2. 20. 1 Cor. 3. 10. Other foundation can no man lay then what is laid Jesus Christ Ephes 2. 20. 3. He never had the spring of the spirit of God within him Io. 4. 13 14. The water that I shall give him shall be in him a well of water springing up to everlasting life Io 7. 38. He that believeth on me out of his belly shall flow c. this he spake of the Spirit that they that believe on him should receive 4. He hath not within him that good and honest heart compared to the good ground Mat. 13. 23. Which is the new heart promised Ezech. 36. 26. 5. He never had in him the true love of God for that never failes 1 Cor. 13. 8. 6. He never did throughly know because he did never throughly examine his own heart and state Io. 3. 20. 2 Cor. 13. 5. 7. He hath too hastily that is without good ground taken in the apprehension of the promise of Christ and supposed him to be his and so that his estate is sure Mat. 25. 1 2 3. as the foolish Virgins Mat 7. 22. Luke 18. 21. 8. He did not when he first entred upon the profession of Religion sit down and cast what it would cost him and provide accordingly Luke 14. 25 26 27 28 29 30. c. And there went great multitudes with him and he turned and said unto them if any man come to me and hate not his Father c. And whosoever doth not beare his Crosse cannot be my Disciple For which of you intending to build a tower sitteth not downe first and counteth the cost c. Or what King c. So likewise whoever he be of you that forsaketh not all that he hath he cannot be my Disciple 9. He will not goe to the price he will not be at the cost and paine required to have Christ he will not forsake all for him sell all that he hath to purchase him Mat. 6. 24. he would be content to serve Christ and the world together but not to leave the world for Christs sake Luke 18. 27 28. Mat 13. 46. Mat. 10. 37. Mat. 19. 21. Goe sell all that thou hast and come and follow me c. Mark 10. 21. Luke 12. 33. 22. 36. 10. He doth sometimes take offence at the crosse of Christ or meet with some other Temptation in his profession that he expected not and was unprovided for and thereupon falls away Luke 8. 13. They on the rock c. And in time of temptation fall away Mat 13. 21. When tribulation or persecution ariseth because of the word by and by he is offended 11. He hath rooted in his heart with the seeming and ungrounded good so much grounded and and rooted evill that it eats up and destroyeth all the seeming good that is there Luke 8. 14. They that fell amongst thornes c. they go forth and are choaked with cares and riches and pleasures of this life Mat 13. 22. 12. The Hypocrite and the work that is wrought upon him and in him as it is wrought by man and is of the will of man and but an externall work and all the work he doth is from corrupt principles to corrupt ends so is it but carnall and therefore corruptible mortall and perishing and will not carry him that hath it in him to everlasting life no more then Honours Riches meat and drink and the like which last but for this life only 1 Pe 1. 22 23. Phill. 3 3 4 5 19. Acts 22. 3. 1 Tim 3. 5 8. Io. 1. 12. 13. 2 Cor 1. 12. Io. 3. 6. 1 Cor. 15. 19 15. Io. 6 27. 2 Pet 3. 4. and 2. 15. Iames 5. 2. Luke 12. 21 25. 16. 25 26. Pro 6. 16. Mat. 6. 19 20. And it is not like to the true saving work of Regeneration and of true grace in the true Christian which is called Spirituall Ro 8. 6. Life Ro. 8. 6. the hidden man 1 Pe. 3. 4. the true Treasure and Riches Luke 16. 11. Mat. 6. 19 20. Iames 2. 5. Heb 11. 26. That which is wrought by God himselfe Mat. 16. 16 17. by his Word and Spirit Io. 3. 2 3. c. And that which is incorruptible 2 Pe. 3. 4. And that which will abide for ever 1 Cor. 13. 8 13. 1 Io 3 9. 1 Pe. 1 23 24. And shall never perish but endure to everlasting life Io. 6. 27. Heb. 10. 34. Eccl. 7. 12. It is therfore to be observed that in the parable of the seed sown in the bad ground amongst thornes and bryars which is in an evill and Hypocriticall heart a heart of a contrary making to the good and honest heart that it miscarried and never came to any perfection Luke 8. and Mat. 13. CAP. VI. Wherein the true Christian and Hypocrite differ And how and wherein the true Christian doth goe beyond the Hypocrite ALbeit there be as we have shewed a very great agreement and likenesse between the true and the counterfeit Christian and between the common speciall work of the Spirit in them yet there is and upon a narrow search there will be found a great and wide difference between them Our next work therefore shall be to lay open this wherein we shall lay down the true differences of the operations that are in the one and in the other And this we shall doe first generally and then particularly In the next place we shall farther lay open those persons 1. by their outside 2 By their inside 3. By their inside and outside both together This only we must premise that the true Christian must be have and doe all that is good in the Hypocrite For a man cannot be a sincere Christian and doe in Sincerity what he doth that doth not seem to be a Christian at all and that doth nothing at all of the work of a Christian there cannot be Truth and a power where there is no forme of Religion for however it be true that the forme is many times seen without the power of Godlinesse yet it is as true that the power is never seen without the forme of Godlinesse although all that doth
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
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
that kind of trust he hath in God is a groundless trust it hath no root Micah 3. 11. Luke 8. 13. 2 The true faith and trust of the true Christian brings forth obedience and submission to all Gods will in doing and suffering Hab. 2. 4. The just shall live by his faith Isa 25. 9. Psal 40. 1. But the faith and hope of the Hypocrite is fruitless to himself and others Job 8 14. The hope of the Hypocrite shall fail him and be as the spiders webb Ps 106. 6 7 13. 3 It is a continuing and a growing trust but the faith and trust of the Hypocrite is a temporary and vanishing faith and trust Psal 106. 12 13. Then beleeved they his words c. they soon forgat his works c. Exod. 14. 31. Mat. 13. 6 20 21. Ps 78. 34 35. SECT XI 10 In their Faith in Christ Signs of it The true Christian is such a one as doth believe in Christ and so he must John 14. 1. But the Hypocrite as we have shewed may believe in Christ also John 2. 23 24 25. Luke 8 13. But there is a vast difference between the faith of the true and the faith of the false Christian herein 1 The one the unfeigned faith of the true Christian is a grace of the Regenerating Spirit and alwaies accompanied with Regeneration John 1. 12 13. But as many as received him to them he gave power to be the Sons of God even to them which beleeve in his Name which was born not of blood c. Eph. 2. 8. Gal. 5. 22. John 3. 5. 2 The faith of the true Christian is grounded upon the promise and is alwaies accompanied with the knowledge of the promise of the Gospel it doth beleeve Ephes 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel c. Isa 53. 11. By his knowledge shall my righteous servant justifie many c. John 17. 3. It is life eternal to know thee c. 1 John 5. 10 11. Rom. 10. 14. 3 He takes accepts and receives Christ for salvation and that upon his own terms Luke 9. 23. If any man will come after me let him deny himself John 1. 12. Acts 6. 31. 4 It is a faith whereby a man takes Christ to him and gives himself up to Christ Heb. 11. 13. Having seen the promises afar off c. and embraced them c. Phil. 3. 12. John 5. 24. and 6. 37 38. Rom. 12. 1. 5 It is a soul melting faith Zach. 12. 10. They shall look on him whom they have pierced and they shall mourn c. 6 It is a soul-purifying faith Acts 15. 9 Purifying their hearts by faith c. and 26. 18. Which work it doth 1 By application of the VVord against sin John 17. 17. 2 By application of Christs blood Zach. 13. 1. 3 By an inward efficacy and operation so it is a part of sanctification Gal. 5. 22. 7 It is a soul-conflicting Faith it hath many doubts fears and difficulties to encounter with Mark 9. 24. And stratway the father of the child cried out and said with tears Lord I beleeve help thou mine unbelief Phil. 2. 12. Work out your own salvation 8 It is an obedient-making faith it makes a man sincerely obedient Heb 11. 7. 8. 17. and fruitfull in good works Gal 5. 6. But faith which worketh by love Tit. 3. 8. Heb. 11 throughout James 2. 17 20. and ready and chearful therein Gal. 5. 7 9 It is a soul-supporting faith in time of trouble Hab. 2. 4. But the just shall live by his faith Job 13. 15 16. and 19. 26. 27. 10 It is a prevalent and a conquering faith it makes a man able to doe the hardest things to break through all difficulties overcome all temptations part with his dearest interests trample under his feet all the threats pleasures profits and honours of the world and makes a man hang loose from them James 4. 7. 1 Per 5. 9. Heb. 11. By faith Noah c. prepared an Ark c. ver 24. 25. By faith Moses when he came to years refused c. chusing rather c. 2 Thes 1. 11. 1 Thes 1. 3. Acts 17. 32 34. 11 It is a quickning powerful lively and a laborious faith 1 Thes 1. 3. Remembering without ceasing your work of Faith c. Rom. 1. 17. Gal. 2. 20. James 2. 18. 12 It is very apprehensive of unbelief Mark 9 24. Luke 17. 5. And the Apostles said to the Lord Increase our faith 13 It hath with it a spirit of Prayer Rom. 10. 14. Psal 116. 10. 14 It hath with it some peace Rom. 5. 1. Being justified by faith we have peace with God 15 It is a growing and increasing faith 2 Cor. 10. 15. Rom. 1. 17. 2 Thes 1. 3. Your faith groweth exceedingly But the faith of the Hypocrite is a groundless faith that for which he hath no promise it is either Historical onely as was that of Agrippa Acts 26. 27. and of the devils James 2. 19. that he doth beleeve the things written in the VVord to be true The devils beleeve and tremble Or that of miracles which Judas and others had by which they did miraculous and wonderfull things Mat. 27. 22 23. Or an imaginary fearless and confident faith a meer fancy and dream of the brain whereby a man doth conceive his estate to be good and in Christ and yet is still in his carnal estate without any fruits of faith James 2. 14 17 20 26. And this indeed is presumption Or it is a temporary faith which doth usually vanish like a Comet in time of trial and he that hath it falls away by Apostasie Luke 8. 13. with Mat. 13. 20 21. Mark 10. 17. And is not accompanied with the purification of the heart or reformation of the life or any such lively effects as we have before observed to be in the faith of the true believer but it is like the corn either withered by the Sun or choaked by the thorns Luke 8. 5 6 7 12 13 14. Acts 8. 21 22. SECT XII 11 In their Repentance The true Christian must be convinced of his sin inwardly grieved and humbled for his sin and this before and after his calling and conversion and must be changed and converted in heart and life from it Luke 13. 3. Acts 17. 30. Acts 11. 18. Isa 1. 11. to 29. Tit. 1. 15. Psal 66. 18. Wee find also that there is a kind of grief and sorrow and that there are gripings and affrightings in the heart and some effects thereof in the life of the Hypocrite Mat. 27. 3. Psal 68. 35 36. But there is between the one and the other a great difference 1 In the first conversion and repentance for sin in general And 2 in particular conversions upon particular falls As to the first That of the true Christian is wrought by the VVord of God with the operation of the Spirit discovering to him his sin and
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
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
discovered for disordered p. 30. l. 11. r. right c. p. 31. l. 8. r. Now for No. p. 48. l. 28. r. or for and p. 66. l. 10. r. leave for fear p. 94. 1. 5. r. his for their p. 106. l. 7. r in the fruit p. 117. l. 24. r. â—0 14. 9. p. 11 8. l. 27. r. 10. p. 125. l. 12. r. clear p. 129. l. 29. r. not after p. 134. l. 24. r. Pro. 22. 9. p. 136. l. r. or suspension p. 137. l. 9. r. â—â— 6. 69. p. 145. l. 14. r. gestures p. 146. l. 17. r. beleeved for beloved p. 147. l. 21. r. 1 13. p. 149. l. 17. r. Luke 3. 19. p. 154. l. 15. r. were born p. 155. l 3 r. Acts 16. p. 161. l. 11. r. wickedness p. 166. l. 3. r. degrees p. 173. l. 20 r. Christ for Chist p. 178. l. 9. r Ps 19 12 13. p 179. l. 17. dele customary l. 18 r. leave it p. 184. l. 5. dele not p. 193. l 10. r. flourishing l. 13. r. from p. 202. l. 21. adde Phill. 1. 17. p 203. l. 24. r. further then p. 207. l. 6. r. Bride for Bridegroom p. 211. l. 6. r. Mat. 23. p. 217. l. 21. r. word for wod p. 225. l. 13 r. 2 4. p. 225. l. 22 r. the power of p. 233. l. 16. r. other side p. 214. l. 9. r. 1. 12. p. 247 l. 16. r. 16. 8. p. 250. l. 20 r own case p. 288. l. 11. r. 25 p. 289. l. 28. r. do not name p. 302 l. 4. r. seene for seem p. 303. l. 23. r. yea his for this p. 326. l. 15. r. univocally p. 340. l. 20. r. Grotium for Grotius p. 344 l. 22. r. affore for affari p. 369. in marg l. 9. r. Martinez p. 376. l. 13 in marg for altj r. alios p. 380. l. 24. for tame r. some p. 395 l. 12 in marg for vides is r. videsis p. 406. l. 9 for for r far p. 407. l. 17. for assent r. assents CHAP. 1. What Sincerity is and what Hypocrisy is The Nature of them OUr work being to shew to man his uprightnesse towards God Job 33. 23. And therein to shew the right way to Salvation and to unmark the Hypocrite we shall for the doing hereof observe this method We shall first of all for a ground-work or Foundation lay downe what sincerity and what hypocrisy in men professing Religion are the nature of them and who is the sincere Man and who is the Hypocrite and the severall kinds of Hypocrisy and Hypocrites and wherein Sincerity and Hypocrisy consist and this in a way of Explication And then in the second place we shall make some kind of inferences thereupon In which we shall set forth these things 1. How far the Hypocrite may goe in the way with the true Christian towards Heaven 2. What is lacking in the Hypocrite wherein he and the true Christian differ the Hypocrite doth come short the true Christian doth goe beyond him 3. The signes or degrees of Sincerity 4. Motives or Encouragements to it 5. The signes or degrees of Hypocrisie 6. Arguments to perswade against it 7. And in the last place we shall adde some other things And all this in a way of Application We shall begin with the first and open the nature of Sincerity and Hypocrisy together Sincerity what Sincere man who Sincerity is that holy Frame of soule wrought in it by Gods spirit whereby the soule stands right to God in its purpose and endeavour to understand his mind from his word that thereby it may exactly please him in all things which he requireth therein And such a heart wherein this Sincerity is is called a right heart Acts 8. 21. Psal 51. 10. a whole heart Psal 9. 1. 119. 2. a perfect heart 1 Kings 11. 4. 15. 14. c. A pure heart Psal 24. 4. Mat. 5. 8. and a single heart Ephes 6. 5. And he that hath such a heart we call the true or Sincere Christian or the Christian indeed Ioh. 1. 47. The Nature of Sincerity To open this a little This Sincerity lieth within it is a heart work or businesse in the Soule wherein the spirit of God doth dwell And therefore it is set forth in Scripture by the Metaphor of the Root of a Tree Mat. 13. 21. or Foundation of a building Mat. 7. 24. It is a frame of the heart it spreads it selfe through the whole heart or Soule understanding conscience will and affections And there is an habitualnesse and constant tenor and temper in it And it is such a thing as like a spring that runs it streams makes them relish of it doth run into all the motions and operations of the Soule and body called by one the proper quality of our obedience if it may be said to be a grace of it selfe and not a thing that doth mingle it selfe with all graces and as one calls it the Spirituall tune of all the graces in the Soule it is then certainly a grace made up of many spirituall and choyce graces like as was the holy oyle powred on the head and garments of the High-Priests compounded and made up of many precious Ingredients For it must spring from the new life of the new Creature the Soule whereof is Christ which hath within it and must include Faith love and the rest of the Graces that accompany salvation For it must flow from the pure and even workings of the internall Principles towards their ends And therefore if a man act never so much in duties and have not a divine Spirituall Spring a heart impulsed and moved by Gods spirit acting in it If there be not an acting of all the graces together in a harmony purely and really towards God this Sincerity is not there 1 Cor. 13. 1 2. c. We call it the work of the Spirit and so it must needs be for as the naturall life of the body springs from the Soule within so all the life of grace in the Soule springs from the spirit of Christ within the Soule Ioh. 6. 63. We say the work begins with a mind savingly enlightned by the Word and Spirit of God Iames 3. 17. Prov. 17. 2. Ephes 1. 18 19. Psal 36. 10. Mat. 11. 25. For without knowledge the heart cannot be good and without this there can be no Faith no foundation of any Sincerity nor any thing wherein or whereby it may shew it selfe And therefore when the Apostle Phil. 1. 9. 10. prayeth for the Philippians that they might be sincere he begins with this And thus I pray that your love may abound yet more and more in knowledge and in all judgement that ye may approve things that are excellent that ye may be sincere c. So that the Sincere Christian is not only true cordiall and reall in what he thinketh saith and doth but that which he thinketh saith and doth is generally according to the truth of the Gospell Gal. 6. 16. And as
Hypocrite having something done upon and in him like to the work of Regenaration wrought upon and in the elect of God he calleth himselfe and is called by others by the name of them that are regenerate 1 Pe. 1. 23. Being borne againe not of corruptible seed c. Rev. 2. 9. Which call themselves Iewes c. Esay 48. 1 2 3. c. Which are called by the name of Israel c. And hence it is that Hypocrites are called false brethren of the true Christians Psal 69. 8. 2 Cor. 11. 26. Gal. 2. 4. False Apostles and false Prophets Mat. 24. 24. 2 Cor 11. 13. Rev. 2. 2. And as they are amongst so they are said to be of the people of God Acts 20. 30. 1 Ioh. 2 18 19. The Hypocrite he looks a great deale better then he is he promiseth much more then he doth performe for his best side is without Mat 6. 2. 23. 27. 26. 14. 15. 21 22 23 24 25. He is like to an Apple all faire without but quite rotten within But the best side of the Sincere man is within Psal 45. 13. He is all glorious within Cant. 1. 5. Or he is the same within and without Psal 37. 30 31. His mouth speaketh wisdome c. The Law of God is in his heart c. Hence it is that the Hypocrite is compared to a painted Sepulchre or wall Mat. 23. 27. Act. 23. 3. To a Cloud without water carried about with every wind Iud. 12. which notes his unconstancy for he is unstable in all his wayes Iames 1. 8. And to a wandring starre Iude 13. that makes as faire a shew and promises as much by its influences as the fixed starre doth So he seems to promise much to God and Man and performes nothing makes a faire shew for a time and then vanisheth away and comes to nothing Hosea 6. 4. Your goodnesse is as the morning clowd and as the early dew it goeth away Mat. 13. Hence it is he is compared in Scripture to a deceitfull Bow Hosea 7. 16. and in our common comparison to Rowers in the Boat whiles in their pretence they look one way in their intents they goe the clean contrary way or like to an Eagle that soars high towards Heaven that he may have the more advantage upon his prey upon the Earth on which his eye is fixed The parts of Hypocrisy Or wherein it sheweth it selfe So the Hypocrites work lyeth in two things 1. In the Simulation of good that he may counterfeit and feigne that which indeed is not that he may make shew of that good which he hath not at all or else not in that measure he maketh shew of being especially swayed with the sinister respects of gaine and glory And so his main study is that he may seem better then he is and that he may seem to doe better then he doth 2. In Dissimulation which is either of evill or of good in dissembling and concealing that which indeed is evill so his maine care is that he may not appeare to be so bad as he is and to doe so bad as he doth And this dissembling and concealing of evill is threefold 1. Of evill in doing he hideth that which he is in doing with a pretence of doing the quite contrary So Herod his intent of the Murther with pretence of the worship of Christ Absalon his Treason with the Religion of a vow Iudas his Covetousnesse with the shew of liberality to the poore and the Jewes their envy to Christ with a shew of duty to Caesar 2. He dissembleth that which he is about to doe So Haman Ester 5. 10. refrained himselfe and concealed his malice and mischiefe intended to the Jewes And the Gibeonites Iosh 9. 4. 3. He laboureth to conceale that which is already done as the Harlot Prov. 3. 19 20. 2. The dissembling of good is when we conceale and smother the good that is in us for some advantage to our selves So the Corinthians 1 Cor. 10. 19. went to the Jews feasts for the company of their friends And so Peter did Judaize Gal. 2. 12. out of feare to offend desire to please other men So that we say that he is an Hypocrite not only that makes a seeming outward shew of what he hath not but also that hath a true shew of what indeed there is not The sin of the Hypocrite is therefore not a sin of infirmity but a sinne of malignity perversenesse contempt Who were such Such an Hypocrite as wee doe here especially intend in this work For we shall speak of him in the most comprehensive signification was Ahab 1 Kings 21. 27 28. 29. Amaziah 2 Chron. 25. 2. 2 Kings 14. 3. Ioash 2 Chron 24. 12. and 25. 14. Balaam Numb 22. 8. 18. 19. Iehu 2 Kings 10. 31. compared with Hosea 1. 4. Saul 1 Sam. 13. 9. 10. 1 Sam. 15. 22 23. Iudas Mat. 27. 2 3. Demas Col. 4. 14. cōpared with 2 Tim. 4. 10. The Pharisee Luke 18. 10. Alexander Acts 9. 33. cōpared with 1 Tim. 1 20. Cain Gen 4. 4. Heb 11. 4. Ananias and Saphira Acts 5. 1 2 c. Herod Mark 6. 20. Doeg Psal 52. 2 3 4. compared with 1 Sam. 21. 7. and 22. 9 18. Simon Acts 8. 13 20. The Harlot Prov. 7. 14. Absolom 2 Sam. 15. 3 7 8 c. Antichrist Rev. 9. 8. and 13. 1 2. c. The Devill the greatest of all Hypocrites 2 Cor. 11. 14. Mark 1. 24. And as some say Nicolas Acts 6. 5. of whom it is supposed came the Sect of the Nicolaitans Rev. 2. 15. And such a◠one we take that young Ruler to be in Luke 18. 19. Mark 10. 17 18. c. that came to Christ to know what he must doe to be saved who seems to be one of the strict Sect of the Pharisees who boasteth more then the Pharisee in Luke 18. 11. and he pretends much respect to Christ and that he will be ruled by him but it was not at all in his heart for it appears that he was as rich in his own conceit within of grace and he was without in wealth so full therein that he saw no need of Christ nor would he leave all for him alone but trusted to himselfe and his own righteousnesse Luke 1. 53. Rev. 3. 17. Luke 6. 25. Mat. 13. 46. Luke 10. 38. Phil. 3. 8. And such Hypocrites we take them to be who are spoken of in Ezech. 33. 31. With their mouth they shew much love but their heart goeth after their Covetousnesse Ier. 12. 2. Thou art neare in their mouth but farre from their reyns Mat. 15. 8. out of Esay 29. 13. This people draw nigh me with their mouth c. but their heart is farre from me Psal 78 35. 36. When he flew them then they sought him and returned and enquired early after God And remembred that God was their Rock and the most high God their Redeemer Neverthelesse they did flatter him with their mouths and
was with S. Paul Acts 23. 1. where he saith I have lived in all good Conscience before God untill this day His meaning is though he had fiercely persecuted the Servants of Jesus Christ yet he thought he did well his conscience though erring concurring with him so that he sinned not against his conscience but acted according to that light which was in him even then when he sinned against the Law of God and the Gospell 3. A thing may be done truly as to the reallity of it but not truly as to the formality of it Hypocrisie therefore is said to lye in two things or to be considered two wayes 1. As it stands in opposition to the truth and reality of a thing 2. As it stands in opposition to the Sincerity of a mans intention in the thing A man out of Christ is not a Christian indeed no more then a dead corps without a Soule is a man And that he doth let him doe it never so really and cordially cannot be good because he that dot it is evill Gen 4. 4. Mat 12. 33. And if the thing to be done be evill let it be done never so cordially and really it cannot be good And the thing done albeit it be for the manner well done as to the reality and intention yet if the thing done be in the matter and in its own nature evill it cannot be good a thing also that in its own nature is good may yet for the manner and forme of doing it be evill And to this therefore we are to know That the thing that the thing that is said of done is for the matter of it good or evill If good yet it may be done amisse in the manner In 2 Chron 25 2. It is said of Amaziah that he did that which was right that is that which was according to his will and pleased him well but not with a perfect heart though the thing he did as also the greatest part of that which Iehu did was according to Gods command and that which for the matter of it God approved when done yet they did it with an eye to themselves only out of selfe-love and for their selfe interest and advantage only and not of any love to God or care or desire to please or glorify him in it Esay 10. 6 7. But if the thing for the matter of it be it opinion or practice be evill the doing or saying thereof from the heart will not make it good or better then it is For if by this the opinion or Action may be justified or absolutely excused then must the most horrid opinions and practises that ever were held or done by this be so farre countenanced such as the opinions against Christs Divinity and that to eat flesh is as bad as to eate Soules and the practice of the killing of the Saints of God and the sacrificing of mens children to Idolls and the worshipping of the Hoast of Heaven For all this those that did maintaine and act them at least some of them were perswaded of the lawfulnesse of And if no men of any Judgement or perswasion amongst us shall judge themselves only to be the true Christians and all others Antichristians and shall take up this perswasion and perhaps from those Scriptures Rev. 16. 6. Psal 137. 8 9. That as they are able they may and must destroy all the rest Or being of a levelling judgement that they may take away as they are able from others that have much to make an equality May they therefore doe it or is the thing ever the better because they are perswaded they may nay it may be that they must doe it and is not the thing being sinfull and against Gods law sinfull still notwithstanding their perswasion This poynt and case of Conscience is cleared and determined to our hands by the Apostle Paul himselfe in his own case who tells us in 1 Tim. 1. 13 14. that he in what he did was a blaspheamer a persecutor and injurious but that he obtained mercy And we doe not find that the opinions or practises of those Hereticks in Jude and 2 Pe. 2. and 2 Tim 3. are said to be ever the lesse sinfull or dangerous to some because they did probably believe them to be Truth We grant it to be true that it doth somewhat lessen the offence because it is of Ignorance in them that are misled and yet we affirme that it is so much the greater again as there is more of the will in it 5. But there is much of Hypocrisie also in these persons in these cases For they pretend to be indeed the only enlightned men and Saints to have the spirit That the truth is with them and that their way is Gods way and the true and the right way Whereas they are in truth but Hypocrites False Teachers Devills in the appearance of Angells of Light understand not what they say not having the Spirit and going themselves and leading others with them to destruction Jude 2 Pe. 2. Acts 20. 30. Prov 2. 10 11. We shall in the next place lay down some particular instances of the Hypocrisie Sincerity we are treating of and wherein they doe each of them consist CAP. III. Wherein Sincerity doth especially consist And some particulars thereof And wherein Hypocrisie doth especially consist And some particulars thereof IT will much make towards the clearing of our matter in hand that we lay downe some things more particularly wherein Sincerity and Hypocrisie in men professing Religion or pretending to any way or forme of Godlinesse do consist And for the doing hereof we shall offer these considerations following for the things in such Persons wherein they doe especially appeare and consist That he that thus makes a profession of Religion that is of the Christian Religion Faith in God by Jesus Christ That cryeth Lord Lord Mat. 7. 21. that shall make an open confession of Christ and his hope in him That nameth the name of Christ 2 Tim 2. 19. Luk. 9. 20. Psal 50. 1. that is a hearer of his word That hath a forme of Godlinesse 2 Tim. 2. 1 5. That professeth he knows God Tit. 1. 16. That is a Christian in shew or outwardly Ro. 2 28 29. Jo. 1 47. Rev. 3. 1 9. Ro. 9. 6. That calls himselfe or is called or reputed by others to be a Christian Rev. 2. 9. Jer. 14 9. A Disciple of Christ Luke 6. 40. Jos 8. 31. Of the holy Seed of Gods Children Esay 7. 13. Of the holy City the Church of God Esay 48. 2. Acts 11. 26. That layeth claime to and boasteth of the Gospell and the rest of the priviledges of the Church of Believers Ma. 3. 8. Rom. 2. 23. Io. 8. 37 38 39. SECT I. As he is a Christian indeed The Sincerity or Hypocrisy of such a Professor will appeare and lye much in this as he hath or hath not within him a Principle and Foundation for what is acted and doth appeare without him That
he pretending to be a Christian be so indeed 1 Tim. 5. 3. Ioh. 1. 47. 8. 31. That he be by the immorrall seed of the word of God brought to be a believer in Christ and so in Christ by his Faith and Christ by his spirit in him For otherwise there is no being of a Christian no more then there is of a man that hath a Body and no Soule Gal 2. 20. Coll. 3. 12. and 1. 27. And if so then Christ is formed in him and he is thereby made at the same instant a new Creature like to Christ himselfe 1 Pe. 1. 23. Io. 1. 12. 13. Io 3. 4 5. Gal. 4. 19. That there be within him the foundation or root of Repentance from dead Works and Faith in God Heb. 4. 1. And thereby that Jesus Christ be laid in the heart for hereby only a man doth become a living and true Christian 1 Cor. 3. 11. Mat. 13. 21. herein lyeth a foundation for sincerity And Hypocrisie lyeth in the contrary hereof where a man shall pretend to be a Believer in Christ assume the body name and shape of a Christian and pretend to be a new Creature and true Christian and is not so indeed He is not as yet begotten againe 1 Pet 1. 3. He never saw his case by nature his need of Christ never was broken in heart went to Christ laden and as a sick man to his Physitian he never sought by Faith to have him into his heart but if he did look after Christ it was perhaps for some thing else Io. 5. 40. Esay 66 2. Mat 11. 28. Io. 3. 13 14 15. 16. Io. 6. 26 27. This man seemeth to be a living Christian but is dead Rev. 2. 1. as a building without any foundation Mat. 7. 24 25. c. A tree without a root Mat. 13. 21. Rev. 3. 9. That say they are Jews and are not Rom. 9. 6. They are not all Israel that are of Israell c. Nor are all they that appeare to be Christians and are so called Christians indeed Io. 1. 47. Rom. 2. 28 29. He is not a Jew that is one outwardly c. But he is a Jew that is one inwardly c. Esay 48. 1 2 3 c. and 41. 1. Rom. 2. 17. and 9. 6. Io 8. 33. Mat. 3. 9. And this may be the case of many professing Christians in the World at this day among Protestants of all sorts Lutherans Cal. vinists Presby erians Independents new Baptized men 5 Monarchie men Arminians Quakers and the rest and also amongst Papists SECT II. As he is taught of Christ 2. It lyeth much in this as the Professor is taught of Christ The true Christian he doth first of all come to Christ and is taught of him by his word and knows the Truth of the Gospell as it is in Jesus and carrieth the same with him to direct his way in his opinion and conversation For the first thing that the true convert doth at his conversion is to aske what he is to doe As did Paul Acts 9. 6. and the Gaylor Acts 16. 30. And the Converts Act. 2. 37 38. and to learne the knowledge of Gods ways Esay 22. Ephes 1. 18 19. Mat. 11. 25. 1 Cor. 2. 14. 2 Ioh. 1. 2 3. c. By this knowledge of the truth only are men regenerate 1 Cor. 4. 15. 1 Pet. 1. 3. And by this knowledge are men saved 1 Tim. 2. 4. Ephes 1 13. And therefore all the saved are said to be such as know the truth 2 Io. 1. 1. On the other side Hypocrisie lyeth in this That a man pretending to be a true Christian is ignorant and hath no ground or warrant for what he holdeth or practiseth but is led aside by his own or other Fancies into error in opinion or practise be he never so cordiall in it yet it is a peece of Insincerity 1 Tim 4. 2. Speaking lies in Hypocrisie Hence is that exhortation Eccles 5. 1. and 1 Chron. 28. 8. And so was Paul Hypocriticall in what he did before his conversion 1 Tim. 1. 13. Hence is that Phill. 1. 9. Io. 6. 45. Pro. 17. 2. Gal. 6. 16. 1 Cor 2. 13 14. SECT III. As he is obedient to what he is taught 3. It lyeth much in his Obedience to what he is taught The sincere Christian doth give himselfe up wholly to the obedience and practise of the will of Christ so revealed to him by his word that he is not only a hearer but a doer thereof and is made conformable to it and to bring forth the fruit of it his heart is so dissolved and melted by the work of the Spirit in it that it is become like wax made soft As this will take any impression of the Seale so that any Impression of the Spirit That he doth believe any thing which God doth promise and will doe any thing which God doth command especially the Gospell and doctrine of Salvation by Jesus Christ which he receiveth in the love thereof and resignes up himselfe to his obedience and is exact and circumspect in a holy walking with God according to the will of Christ Psal 119 1. 3. Phil 3. 17. 3 Io 4. Psal 26. 1. 6. Tit 2. 11 12. Act. 9. 6 7. Io. 1. 45 46 47. 2 Cor. 3 18. Acts 2. 37. 38 42. Acts 16. 31 32. c. Isa 2 2. Let us learne the knowledge of his ways and we will walk therein Rom 2. 13. Iames 1. 22. Mat. 3. 8. 9. Mat. 13. 22 23. the good hearer But otherwise for a man to heare Gods word never so much and so carefully and constantly to have or seem to have some love to and delight in it and to profit never so much in the knowledge of it and not at least in his desire and endeavour to live up and be made conformable â—o it but to be loose and carelesse in his conversation and life is but a piece of Hypocrisie And so are all that are enemies to or the false friends of Jesus Christ Mat. 7. 22 23. Many will say we have prophesied in thy name c. Luke 13. 26. We have eaten and drank in thy presence and thou hast taught in our streets but he shall say I know ye not depart from me ye workers of Iniquity Notwithstanding all their faire pretences more then most have they were workers of iniquity even then when they wrought miracles For he saith I never knew you Mat 7. 23. that is I never loved you nor approved of you no not then when you eat in my presence preached in my name and by a faith of Miracles which Hypocrites may have cast out Devills The three sorts of bad hearers Herod Luke 6. the Pharises Luke 19. 14. Jo. 15. 18. 2 Thes 2. 10. Hosea 7. 8 14. Ezek. 33. 31. They heare thy words but doe them not Rom 16. 17. Amos 5. 10. Esay 1 13 2. c 48. 1 2. c. Psal 50. 16 17. thou hatest to be reformed c. 1
Tim 1. 2. c. Psal 58. 2. SECT IV. As he labours to cleanse his heart 4. Sincerity and Hypocrisie lye much in a mans labour or neglect to cleanse his heart The sincere Christian he doth desire and labour not only the cleansing of the outside and to seem to be good but also and especially the cleansing of the inside and rather to be then seem to be good Psal 119. 80. Let my hart be sound 1 Pet. 3. 3 4. whos 's adorning let it not be the outward adorning c. but let it be the hidden man of the heart c. Mat. 23. 27. 1 Tim 1. 5. The end of the Commandement that is the scope or substance of it is love out of a pure heart of a good conscience Psal 58. 2 and 52. 3. Acts 20. 13 20 21. Jo. 13. 26 27. SECT V. As he is more or lesse universall and compleat in his obedience 5. Sincerity and Hypocrisie lye also much in the universality and partiality of a mans obedience The true Christian his desire and labour is to be universally holy pure obedient and conformable to the whole will of God in opinion and practise in heart and life and to be compleat and perfect he will doe no more nor lesse then what God requireth in reference to Religion and what is betwixt God and him And in reference to his converse and commerce with men Either as to his office or to his calling or to his Trading or to his Family or to the poore or to the Rich Iob 31. 24 25 26 27 33. Psal i 78 72. And in his externall obedience to the word to be the same in all things He doth all that is commanded He is for all kind of works workes of Piety Charity Justice and Righteousnesse And for all sorts of Duties publique and private greater lesser those that are in and those that are out of request he is for prayse as well as prayer Luke 17. 13 15. And avoydeth all that God forbiddeth as David Psal 119. 6. 128. Zacharias and Elizabeth Luke 1. 6. and the Apostles Acts 2. 42. Ephe. 5. 1. Mat 16. 24. Phil. 2. 12. doth so in al times and alwayes In times of prosperity as well as in times of adversity In times of the flourishing as well as in times of the persecuted estate of the Gospell as David Psal 119. 44. 112. and 34. 1. and Cornelius Acts 10. 2. Phil 2. 12. In all places secretly and openly abroad and at home Psal 101 1 2. Phil 2. 12. Mat 6. 5 6. In all Cases in Health in Sicknesse in peace in trouble in plenty in want Psal 119. 54. 81 82 83. In all Companies good or bad Friends or Enemies Psal 119. 46 and 18. 21 23. 24. And it lyeth much in this as he is in his acts of Truth Mercy Justice and Righteousnesse towards men Mat. 23. 14 23. Esay 1. 11 12 17 Psal 119. 10â— I have refrained my feet from every evill way that I may keep thy word And on the other side herein lyeth much of Hypocrisie that a man doth not labour to be holy throughout but in part perhaps in his life only and doth allow of some evill in his heart against the will of God And for this that his externall obedience is lame and defective in some things that either he doth too much he joyneth with Gods commands the commands of men with the Counsells of the word humane Traditions and his own fancies So the Pharisees Mat 15. 2 3 c. Luke 18. 10 11 12. and the Jewes Hosea 5 1 2 c. Zeph 1. 2 3 5. Esay 65. 1 2 3 4 5 7. Mat 5. 19. or he doth too little and lacketh something as the young man Luke 18. 22. Either he doth not all that is commanded or he doth not avoid all that is forbidden or he doth by halves that he doth as the Pharisees Mat. 15. 3 6. as Herod Marke 6. 20 21 27. and Jehu 2 Kings 10. 1 2 31. c. and the Jewes Exod 16 28 29. and as some think Naaman 2 Kings 5. 18. and Saul 1 Sam 10. 10. compared with 14. 33 34. Hosea 7. 8 13 16. and Balaam Num. 31. 11. the Jews Isa 1. 12 13. c. the Pharises Mat. 23. 23. or that a man doth all that is required but not at all times not in time of adversity as in time of Prosperity so Jobs Hypocrite Joh. 27. 10. So Saul 1 Sam 13. 8 9 10. and 28. 7. and 15. 22 23. Psal 78. 33 34 35 36. Nor alwaies but doth start aside or fall quite away 2 Tim. 4. 10. 1 Jo 2. 19. Mat. 13. 20 22 23. Or not in all places he is better abroad then at home in publick then in private Psal 101 1 2 Mat. 6. 2 5. Or not in all cases in Religion Flourishing Cases but not in Religion Suffering Cases as Jobs Hypocrite Iob. 27. 10. the stony ground Mat 13. 20 22 23. 2 Tim 3. 10 16. or that a man is not the same in all company 2 Chron. 24. 2. Gal. 2. 13. SECT VI. As he is more or lesse Cordiall in what he doth 6. Sincerity and Hypocrisie lye much in these things as a man is more or lesse Reall and cordiall in what he appeareth to be and that he doth more or lesse really and cordially what he doth Eccles 9. 10. And for this 1. As he doth more or lesse appeare the same or otherwise then he is Or is indeed and Truth as he is in word or shew or as he is more or lesse in shew and not in Truth and Substance or as he is all leaves and no fruit Or 2. As he is more or lesse one and the same in his sayings doings or is all for saying nothing for doing or as his Saying and doings be not alike 3. As he doth more or lesse pretend to what he doth not intend Or that what he pretendeth be not intended either for the matter or end thereof 4. As he doth more or lesse in what he doth feignedly or against the heart in all or part And as he doth ' more or lesse entirely or partially throughly or by halves effectually or ineffectually act what he did intend to doe Ier. 12. 2 Mark 7. 6. Esay 29. 13. Psal 119. 10. 1 Tim 1. 5. Rom 6. 17. Psal 78. 34. 35. Mat 23. 13. Rev 3. 9. Rom 2. 28 29. And therefore where a man doth pretend to be Religious his Sincerity will lye in this that he be so indeed where a man doth pretend to Repentance Faith Reformation of life Fasting Prayer c. that he doe it truly and not in a flattering or feyned way or by halves much lesse to cover over any horrible wickednesse or to a wicked end as those in Hosea 7. 7 8. and Zeph 1. 5. 2 Kings 17. 32 33. and Psal 78. 32 33 Iames 4. 3. 1 Kings 21. 8 9 c. Mat 5. 1 2 3 c. Esay 29. 13. Psal 119. 10. Ier 3
10. 1 Tim 1 5 2 Tim 1 5. And where a man doth pretend to a publick Reformation as a Magistrate his Sincerity or Hypocrisie therein will lye in this as he doth it not in part only as Jehu and others 1 King 10 28 29. but throughly to set up all that is good and take away all that is evill as did Josias Jehosaphat Nehemiah and others 2 Chron 34. 33. 2 Kings 23. 1 2. c. and 18. 5. 7. 1 Kings 10. 28 29. And where a man doth come pretending respect to God his word and Servants to heare c. It will lye in this as he doth or doth not intend any such thing or have the contrary in his heart as those Luke 10. 28 and 18. 18. Mat 22. 15 c. Io 8. 4. Prov 29. 5. Mark 1. 24. And where a man doth vow or promise to God his Sincerity or Hypocrisie therein will lye in this As he doth more or lesse mind and intend what he promiseth and take care to performe it Josh 1. 16. Mat 8. 19. Psal 22 25. and 60. 13. Eccles 5. 4 5. And where a man pretends acts of kindnes and friendship without to men His Sincerity or Hypocrisy therein will lye in this as he doth more or lesse intend it accordingly or intend the contrary to doe mischiefe Psal 35 16. compared with Psal 41. 6. 1 Sam 18. 21. Ier. 41 6 Psal 69 10. And where a man in his trouble shall repaire to Gods people and pretend a desire to have their prayers and advice his Sincerity or Hypocrisie herein will lye in this as he doth more or lesse really and indeed desire and esteeme and intend to make use of it Ezek. 14. 1 2. Iames 5. 13 14 16. Ier. 42. 1 2 3 19 20 21. and 43. 2 4. And where a man pretends to draw nigh to God in his service his Sincerity or Hypocrisie therein will lye in this As his heart is more or lesse present in and with or farre away and absent from the worke Ezech. 33. 31 32. Esay 29. 13. and 58. 1 2 3. Mark 7. 6. Mark 5. 1 2 3. Prov. 23. 26. Psal 9. 1. and 119. 10. And where a man pretends to be a Teacher and to goe himselfe and lead others to Salvation by the Truths of God His Sincerity or Hypocrisie will lye in this as he is more or lesse therein a true Teacher and goes himselfe and leads others in the Truth towards Salvation or by Error to destruction Esay 42. 18 19. Mat. 23. 13 15 24. SECT VII As his Intentions are more or lesse pure in his Actings Sincerity and Hypocrisy also doth lye much in the Purity or impurity of a mans Actings and his mind therein 2 Chron. 25. 2. 1 Cor. 5. 8. 1 Tim. 1. 5. The end of the Commandement is Love out of a pure heart c. 1. In his designe and aime in his first undertaking As the same is more or lesse at or for God and his Glory and the good of other men or at or for himselfe and his own ends Psal 101. 2. Io. 21. 15. Pro. 7. 14. Mat. 23. 6 7 13. Rom 15. 17 18. Mat 6. 6. Hosea 7. 7 8 9. Micha 3. 11 2. In his Principle and motive As he doth therein more or lesse look upon himselfe his selfe-Credit Selfe-ease Selfe-content Selfe-profit Selfe-praise or Selfe-safety and is carried forth therein out of love to himselfe Or looks upon God and is carried forth from the love of God the feare of God and his displeasure a desire to please him Love to the thing to be done and love of men and Conscience of his obedience to the command of God therein Or as he is carried forth with a love of and a desire after the praise of men Or is carried forth from the feare to displease or care to please men 1 Cor 13. 1. 1 Sam 15. 22 23 24 30. Mat. 14. 5. and 21. 46. Heb. 6. 10. 2 Cor. 11. 11. and 5. 14. 1 Pe. 1. 8. and 3. 14. Ephes 4 15. Psal 116. 1. Iob 31. 4 14 23. Io. 5. 41 42 c. 1 Kings 18. 3. Exod. 1. 16 17. Mat. 6. 6. Hosea 7. 7 8. Tit. 1. 10. Mark 11. 18. Acts 20. 30. Psal 78 33 34 36 Io. 9. 22. and 12. 43. 3. In his way in the generall As the Religion he falls into be more or lesse pure and undefiled and according to the word of God or corrupt and false as the thing he doth is more or lesse good or evill forbidden or not commanded James 1. 17. Hosea 7. 8. 2 Kings 17. 33. Zeph. 1. 5. Rev. 3. 15. 16. Mat. 23. 4 16. 4. As he that doth act is or is not a man of a pure heart as his heart is or is not cleansed by the blood of Christ applyed by Faith in his justification and by the Spirit and word of Christ in his Sanctification 1 Tim. 1. 5. Mat. 23. 27 28. and 12. 34. Io. 15. 3 4. 5. In the manner of doing thereof 1. As it is done more or lesse after the pure Rule of Gods word or after his own or other mens fancies and inventions Gal. 6. 16. Acts 13. 36. Mat. 15. 1 2 3. c. 2. As it is done more or lesse with the whole heart and cheerfully and willingly or faintly and coldly unwillingly or grudgingly Psal 119. 10 24. Heb 10. 12. Goll 3. 22. Acts 17. 11. Psal 110. 3. 1 Pe. 5. 1 2. c. 3. As it is done with a mind and heart more or lesse prepared or unprepared to the work 2 Chron. 12. 14. and 20. 33. and 19. 3. and 29. 36. Psal 108. 1. 4. As it is done more or lesse in and with the feare of God as well as in the Feare of men Coll. 3. 22. Ephes 6. 6. 2 Sam. 23. 3. 5 As it is done more or lesse in the love of God arising from his love to him in Christ and from his love to other men or from his love to himselfe alone 1 Cor. 13. 1 2 Gal. 5. 13. 1 Tim. 1. 10. Phil. 1. 15. 6. As it is done more or lesse with Faith unfeyned or ignorantly and doubtingly in unbelief 1 Tim. 1. 10. Rom. 14. 1 2 3. c. Heb. 11. 46. 7. And as it is done more or lesse to Right and pure ends either to God or to a mans selfe as to his ultimate highest and chief end Hosea 7. 7 8. Esay 58. 1 2 c. Ephes 6. 6. 1 Cor. 6. 20. and 10. 31. That is with these considerations 1 That in the work how meane soever it be he hath to doe not only with men but with God also Ephes 6. 6. 2. That the eye of God as well as of man is upon him in it Psal 16. 8. Ephes 6. 6. 3. That he shall be rewarded by God for what he doth according to his doing thereof Ephes 6. 8. 2 Tim 4. 8. Coll 3. 24. Mat. 6. 2. 4. And with an ayme and desire most of all to
have it 2. He thinks he hath true grace and will not be perswaded to the contrary as one of a thing he dreameth 3. That the Hypocrite himselfe be he here a member of a true visible Church and never so glorious a professor is in Gods account and in truth no Christian no more then the picture of a man is a man Nor is part of Christs mysticall body more then an artificiall Eye Tooth or Legge is a part of the body to which it is annexed And yet for his outward appearance he is said to be in Christ Io. 15. 2. Every Branch in me that beareth not fruit c. Rom. 2 17. Matt. 23. 27. Ye are like painted Sepulchres which appeare beautifull c. Rom. 2. 28 29. He is not a Jew that is one outwardly c. Rev. 2. 9. Them that say they are Jewes and are not c. Rev. 2. 2. and 3. 9. That the works done by the Hypocrite albeit they are sometimes said to be works done because they seem so to others and so they think themselves Psal 78. 35 36. Yet are they not works really and truly done nor done to or for God and therefore he doth look upon and account of them as workes not done at all or as evill deeds Hosea 10. 1. Israel is an empty vine c. Esay 1. 11. To what purpose is the multitude of your sacrifices c. Who hath required this at your hands c. Bring no more vaine oblations c. Esay 58. 5. Is this the fast that I have chosen c. Zach. 7. 6. When ye fasted c. did ye at all fast unto me even to me And when ye did Eat and when ye drink in your holy feasts did ye not Eat for your selves and drink for your selves Hos 7. 14. They have not cryed unto mee when they howled c. For as the prayer of the heart not uttered by the mouth is notwithstanding a Prayer in Gods account so the Prayer of the tongue not in the heart may be said to be no Prayer to God at all 1 Sam 1. 13. In this sense Rom. 2. 28. it is said that Circumcision outward and not in the heart is no Circumcision And so for the common Graces or gifts that are in the heart of an Hypocrite albeit they be sometimes for the likenesse they have to the true Graces called by their names Esay 48. 2. Io 2. 23. Esay 58. 2. Micha 3 11 17. yet coming from an evill man and out of an evill heart they cannot be good Mat 7. 11. 12. 35 The Lord doth not account of them nor are they to be esteemed in a Theologicall or spirituall sense as any Graces at all no more then painted fire is fire or a thing a man doth fancy in his dreame the thing it selfe or counterfeit coyne true coyne And as God herein takes the will for the deed in that which is not so in that which is the deed without the will not to be at all hence it is Io. 6. 64 70. that Judas albeit he had a temporary faith yet he is said not to believe But for the Text objected in Mat. 23. 24. That from him that hath not that hath not indeed shall be taken what he hath These words are in Luke 8. 18. Resolved and expounded thus And whosoever hath not from him shall be taken even that which he seemeth to have or thinketh he hath Ob. It may perhaps be farther objected that the oyle which the foolish Virgins that were Hypocrites had was the same kind of oyle which the wise Virgins had Matt. 25. 1 2. c. Ans For Answer to this we say 1. That Theologica parabolica non est argumentativa 2. That it is true that the text saith that the foolish Virgins had oyle in their Lamps but it cannot appeare by the text to be of the same kind of oyle that the wise Virgins had Nor is it probable to be so for the wise had their supply about them but the foolish theirs from without them We grant the Hypocrite to have seeming Grace or gifts but not of the same kind with the true Christian whose oyle is of another kind fed by the spirit of God within him which spirit the Hypocrite hath not His seeming grace hath no rooting as the feed of the stony and High way ground and the building on the sand It hath not the causes of the true Graces that are in the heart of the true Christian it is not so rooted and bottomed upon Christ and his spirit it works not so downward to break and humble the heart for sinne and that out of a deep sense of the love of God and Christ so as to engage and fasten in it a root and foundation of love towards God and his people for his sake that can never be razed out but will be increasing and growing still according to the promise of our Saviour Ioh. 14. 16. 17. And I will pray the Father he shall give you another Comforter that he may abide with you for ever The Hypocrite is a tree that beareth fruit like as the true Christian doth but not a good tree and therefore bringeth not forth good fruit as the true Christian doth But the common grace of the Hypocrite is a loose and slight piece of work in the soule an opinion and fancy of Faith Joy and Peace like to a building on the Sand and to a rootlesse plant standing on his own bottome and loose and not engrafted into the tree Without any true love to Christ sense of sinne change of the heart or any such like thing and therefore will not stand under any storme will not abide any Temptation but will fall downe dry and wither away and come to naught Ob. But it may perhaps be farther objected out of the Parable of the divers sorts of hearers Mat 13. That the same kind of grace that was in the bad hearers was also in the good hearer and differed only in degrees Ans To this we answer That the scope of that Parable is only to comfort and satisfy the Disciples as touching the fewnesse of them that did receive the Gospell and profit by the Preaching thereof And it was to lay open the various effects of the Preaching of the Gospell the meanes of begetting and increase of the saving grace of Gods elect and of the common grace of the Hypocrite by the comparison of the Sower and his sowing of seed corne in the ground That the effect thereof is various according to the ground in which it is cast That where the word falls into a stony heart Ezech. 36. 26. and a heart lost in the love of the world Jer. 4. 4 James 4 4. 1 Jo. 2. 19. Which is alwaies a wicked heart there it is fruitlesse and lost But where the word meets with a good and honest heart which is a heart broken and contrite for sinne and a heart that loveth God more then the world of
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
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.
it is to all the VVord and that part most of all that shall detect and correct his most secret sin Psal 141. 5. Rom. 7. 12 13 14. 6 It is a fruitfull changing and efficacious love it makes the man in whom it is by the use of this VVord to grow still and be changed into the very likeness of it and so to love the knowledge of it as to fall into the practise and obedience of it He loves to do it as well as to know it 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Rom. 6. 17. But ye have obeyed from the heart that form of doctrine Job 23. 12. Neither have I gone back from the commandement of his lips c. 1 Pet. 1. 22. But the false love and so the short and sleight delight of the Hypocrite to and in this VVord hath none of all this for it is commonly to a part of it onely he cannot brook that part thereof that shall discover and correct his sin especially his secret and beloved sin John 3. 20 21. Mark 6. 17 18. 3 Luk. 19 20. 2 Chron. 18. 7. And that love he hath to the rest doth usually arise from the excellencies or noveltie of the matter treated of therein the singular gifts of the Preacher or some view he hath of the sweet promises of the Gospel contained therein the Redemption by Jesus Christ and the happiness of such as believe in him and that he by mistake doth apprehend he hath a share therein But it works no change at all in him nor is he at all conformed thereunto in his heart and life He doth hear but not doe it he casteth it behinde his back and commonly he hateth it Ezek. 33. 31 32 33. Isa 58. 2. and 59. 2. Ps 50. 16 17. Rom. 2. 13 23. James 1. 22. Jer. 7. 23 24. SECT VIII 7 In their love to Ordinances The true Christian doth love and delight in all the rest the Ordinances of God the Sabboâ—h Sacrament Prayer and the like And some kind of love and delight there may be also in the heart of an Hypocrite but with a great deal of difference The love of the sincere Christian to them is as they are pure Ordinances from God and are by divine institution and serve to his glory and the good of souls and as they serve to bring God and us near together and to maintain our communion with him And it is his meat and drink to use thâ—m Rom. 7. 22. Heb. 8. 10. His Laws are put into their mind and written in their hearts Rom. 7. 22. He doth delight in the Law of God after the inward man And together with his use of them he doth joyn Reformation of heart and life Psal 119. 14 I have rejoyced in the waies of thy Testimonies Psal 119. 10 I have refrained my feet from every evil way Ps 40. 8. But that which is in the heart of an Hypocrite of delight and pleasure in them is very little and short And that is onely for his self ends at the most because he conceiveth there is a necessity of the doing of them in order to salvation And so an Hypocrite may like of and use them as a bridge to goe over to heaven or as men use Physick But commonly he doth account all these things as a burthen and he doth use them as a cloak to his wickedness Isa 58. 2 3 4 c. Isa 59. 2 3 c. Ezech. 33 32. Amos 8. 5. When will the New Moon be gone c. the Sabboth c And he doth continue still in his wickedness at the least of the heart as before Psal 58. 2 3 Yea in heart ye work wickedness c. Mat. 23. 27. Acts 8 22 23. SECT IX 8 In their love to and desire after Grace The true Christian doth and must love and desire Grace And the Hypocrite also as he hath a kinde of love to Gods VVord and to godly men so hath he a kind or appearance of desire and love to Grace But there is a great deal of difference between them For 1 The love desire of the true Châ—istian is a true and natural love arising from his new nature and Gods Spirit in him The love of Grace is Grace and a part of the new creature 2 His love to it is for it self and its loveliness in his eye and the likenesse it hath to God and the agreement that there is between the true Christians changed nature and it and because it makes him like to God But that which is in the Hypocrite is counterfeit and not from a new nature for he is not regenerate neither hath he the Spirit of God in him But that seeming love and desire of Grace which is in him is onely for himself and his own end and so he may have a confused desire of it as apprehending it may be a means to escape the wrath of God and the condemnation of hell and to obtain heaven and happiness for him 3 The true Christians desire after Grace is vehement active and unsatiable Psal 84. 2. 7. Cant. 4. 16. He cannot be satisfied with any measure of it but hungers and thirsts still for more Ps 119. 97. O how I love thy Law c. My soul breakeâ—h for the longing c. Phil. 3. 12. Rom. 7. 24. Luke 1. 53. Mat 5 6. Isa 55. 1 2. But the love that is in the Hypocrite is a weak cold careless and unactive love he thinks he hath enough and cares for no more Rev. 3. 17. Because thou saist I am rich c. Luke 6 25. and 1. 53. Luke 18. 12. But more of this afterwards in the fifteenth Section SECT X. 9 In their faith and trust in God The true Christian doth beleeve and trust in God Iohn 14. 1. Psal 31. 1. And so he must do 2 Chron. 20. 20. Psal 130. 7. The Hypocrite also hath a kind of trust and hope in God Psal 106. 12. Job 8. 14. But there is a great deal of odds between the faith trust and hope of the one and of the other 1 The faith and hope of the true Christian is grounded upon the Word of God and the Promise and Covenant of God in Christ which he doth well understand and wherein he hopes himself to be included Psal 78. 7 8. Psal 119. 42. 94. I am thine save me Psal 9. 10. They that know thy Name will put their trust in thee c. But the Hypocrite doth commonly trust in himself or somewhat else besides God Luke 18. 11. 21. Rom. 10. 3. That which the Hypocrite hath is oft times wrought by something else besides the Word of God Psal 106. 12 13. John 2. 23. and 6. 2. and 4. 48. And
not his brother 2 Cor. 6. 6. 1 Iohn 2. 10. 6 Victory over the world 1 Iohn 5. 4. Whosoever is born of GOD overcometh the world 7 A strong love to and desire after the Word of God and a conformity of heart and life to it Psalm 119. 97. Oh how I love thy Law c. I have esteemed the words of his mouth better than my necessary food Iob 23. 12. Luke 8. 15. 1 Pet. 2. 3. SECT III The summe of all this Head Now of all that wee have spoken as to this point in hand and head of tryal this is then the summe That a man may enjoy all outward Gospel Priviledges such as the manifestations of Gods presence c. all Gospel Ordinances and means of Grace as Word Sacraments Sabbaths all advantages imaginable by parents education society c. Have great gifts and parts and doe much with them as Preach Pray and the like That he may in appearance be converted from the world be changed in his outward conversation cast off all his outward pollutions be so much reformed that hee may appear unblameable in the sight of men have much light from the Word of God be clearely convinced of the truth of it have such a taste of perswasion that the good thereby promised and offered doth belong to him as thereby to bee drawn to come to Christ in an open profession and some inward affections close with his Church be a Church-member bee taken of others and take himselfe to bee a true member ' seemingly own Iesus Christ for his Lord and submit to his Law live orderly with Christians in Church-fellowship and there make a glorious profession of the Gospel proceed to have many singular gifts and seeming graces do many excellent things and so live and dye yea live and dye a Martyr in the defence of the Gospel hee professeth yea he may have such a discovery of the Grace of God in Christ by the Gospel and such a seeming worke of Faith and Love in his soul as that he may bee perswaded that Christ and Heaven is his And upon this have a little love or shew of love to God and his people and live in a kinde of hope joy and expectation of Heaven to his dying day and yet be in his corrupt and unregenerate estate and perish And that he onely that is regenerate renewed by the Holy Ghost and VVord of God in his nature to be like Christ shall bee reputed sincere and so saved at last But to give a shorter account hereof let the summe of all bee this That the most certaine and infallible character of the true and living Christian and one that is a Christian indeed John 1. 47. And that whereby he may bee best known and distinguished from the counterfeit and painted Christian the Hypocrite is by that which is within him where the Kingdome of God is Luke 17. 20 21. Hee is the sincere Christian that is so inwardly Rom. 2. 29. And in him these things following are to bee found The Spirit of God and Christ is given unto him 1 Iohn 3. 24. 1 Iohn 4. 3. Rom. 8. 10 11 15. Galat. 4. 6. Rom. 8. 9. 1 Cor. 2 12. 1 Iohn 4. 13. And according to the new Covenant Isaiah 44 3. and 32. 15. Ezek 39. 29. Ioel 2. 29. Zachar. 12. 10. compared with Acts 2. 17. This spirit hee receives in the Preaching of the Gospel Galat. 3. 2. By this spirit in the Gospel hee is convinced of his own desperate and helplesse case out of Christ and that his help is in Christ alone Iohn 26. 8. And thereupon is drawne to Christ whom hee doth embrace by Faith Iohn 6. 44. Hebrews 11 13. Philip. 3. 12. Ephes 3. 16 17. Iohn 6. 56. 2 Corinth 4. 13. This Spirit and GOD the Father in it abideth and dwelleth in him 1 Corinth 3. 24. 1 Iohn 4. 13. Iohn 6. 56. Ephes 2. 22. And hee in whom this Spirit is abideth and dwelleth in GOD. 1 Corinth 3. 24. 1 John 4. 13. John 6. 56. By this Holy Spirit Christ and the soule are firmely united together and doe become even as Husband and VVife Romans 7. 4. Canticles 1 2 c. and are so joyned as the Tree and Branches Iohn 15. 1 c. Head and Body 1 Cor. 11. 3. Eph. 5. 23. Body and Soul Ephes 2. 5. Hence followeth presently a very great an universal change of the soul within appearing in the life without The change is from darkness to light from bondage to liberty from sinne to grace from death to life c. and is called Regeneration by which here is produced a new creature the soul whereof is this Spirit of God abiding in him compared to the natural generation conception and birth Iohn 3. 6. Iohn 12. 13. 1 Pet. 1. 22. Tit. 3. 5. Galat. 4. 19. 2 Cor. 5. 17. Galat. 5. 15. This Spirit of God being as the soul in the body in this new creature doth animate it Ephes 2. 5 6. Rom. 8. 11. And by it the old man is changed into a new man there is a new nature hee partakes of the divine nature 2 Pet. 1. 4. a new life Gal. 2. 20. Col. 3. 21. 1 Iohn 5. 12. This change is from the state of nature to the state of grace from the likeness of the old to the likenesse of the new Adam he hath now in him the minde of Christ Ephes 4. 24. Phil. 2. 5. 1 Cor. 15. 46 47. Phil. 3. 9. Hee now lives the life of Christ 1 Pet. 4. 6. 1 Iohn 2. 5 6. 1 Iohn 3. 24. and according to the Gospel of Christ 2 Cor. 3. 18. The Holy Spirit thus dwelling and animating in and acting of this new creature and being in it self a spirit of light life and grace Zach. 12. 10. Rom. 1. 4. 1 Pet. 1. 4. It governs him in whom it is and hee is led by it and walks after it according to the Word of God 1 Pet. 1. 22. 2 Cor. 3. 18. And as the lively pure spring doth worke out the mire and mudde out of it self so this spirit doth work out of the heart the ignorance and corruption thereof and make and keep it pure Acts 15. 9. It killeth sin Rom. 8. 10 13. Destroyeth the workes of the Devil and Flesh 1 Iohn 3. 8. Such as are Adultery Uncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulation VVrath Strife Sedition Heresies Envyings Murder Drunkenness and such like Gal. 5. 17. And quickneth inclineth and disposeth the whole heart and consequently the whole man to grace and goodnesse Rom. 8. 10. And such like fruits as these following Righteousnesse Joy Love Long suffering Gentlenesse Faith Goodnesse Meeknesse Temperance and the like Gal. 5. 19. Rom. 14. 17. and the manifestation and exercise thereof in the life are the natural and proper works fruits effects of this spirit Gal. 5. 22 23. Rom. 14. 17. 2 Cor. 5. 13. Rom. 8. 26. 2 Cor. 8. 17. Acts 2. 4. Gal. 4. 6. And
sometimes by some accident or distemper all the motions and symptomes of life as sight hearing breathing and the like seemes to be stopped and nothing of the natural life appeareth So it is in this spiritual body little or nothing of spirituall life may appeare for the present in it and yet it may bee alive And ordinarily where this spiritual life is it doth appear more or less by all or some of the signs and manifestations thereof we have before layd down See for these things Psal 88. 1 2. c. v. 16 17. Ps 51. 9 10 11. Ps 77. 1 2 7. Ps 38. 1 2 5 6. Job 1 2 c. and 30. 15 16 17. We have done with the tryal of persons and have dispatcht the differences we have thought upon to be between the sincere Christian Hypocrite in their inside outside apart in their inside and outside together And now it remaineth we say a word as to the trial of their works and services and to lay downe what is requisite to the making of a work good CHAP. X. The trial of the sinceritie of works And what is requisite to make a work good ANd now from the tryal of the sincerity of Persons and hearts we come to the tryal of the sinceritie of Workes and Services And for this we are to know That there are many things required whereunto the sincere Christian hath respect for the making of a service and worke good or a suffering acceptable There is some thing repuired in the person doing or suffering And some things there are required in the thing to be done and suffered 1 In the person doing or suffering it is requisite that he be rightly qualified 2 In the thing to be done or suffered 1 It is requisite it be done by a right rule or warrant 2 In a right manner 3 And to right ends For the qualification of the person doing or suffering it is requisite that hee be in Christ by faith and so one with him and thereby become a new creature a childe of God John 1. 12 13. and so accepted in his person for otherwise his worke cannot be accepted For God must first have respect to him ere he will have respect to his offering or service Dent. 33. 10 11. They shall teach Iacob c and accept the works of his hands Gen. 4. 4 5. And the Lord had respect to Abel and to his offering But God heareth not sinners Iohn 9. 31. Prov. 15. 8. 21. 27. And of all sinners the Hypocrite is the greatest sinner Mat. 22. 11 12. one not having on a wedding garment And he said Friend how comest thou in here Rev. 19. 8. Zach. 3. 1. Psal 45. 13 14. 2 For the thing to bee done and suffered 1 It must come from a right principle from the Spirit of God in this new man and from his renewed nature 2 As a consequent of the former it must be done by him out of a pure heart that is a conscience that doth not know of any guilt or of wilfull wickedness towards God or man upon it but that it doth in al things desire to live according to the Word of God Acts 23. 1. 24. 16. Heb. 13. 18. 1 Tim. 1. 5. Now the end of the commandement is love out of a pure heart and good conscience c. And there is no work that any prophane man doth that therefore can bee good because it comes from an evil heart and the fountain and tree being corrupt the streames and fruit must be so also Mat. 12. 34 35. Iames 3. 11. Prov. 15. 8. The sacrifice of the wicked is an abhomination to the Lord. Prov. 28. 9. And hee must be moved and carried forth in his doing and suffering by and from right and true considerations and motives As from a love and respect to God that commandeth the work arising from the sense of Gods love to his person a love to the command it self a love to the thing commanded 2 Cor. 5. 14. For the love of Christ constraineth us c. 1 Iohn 5. 13. For this is the love of God that we keep his Commandements And by and from a sense and apprehension of Gods Greatness Mercy Goodness Iustice Holyness and Wisdome and his royal command upon him his Soveraignty over him as his Creator Lord and King and the Conscience of his obedience due to God and the danger of disobedience Iob 31. 1 2 c. I made a covenant c. Is not destruction to the workers of iniquity c. Doth hee not see my waies c. What then shall I doe when he riseth c. By reason of his highness I could not endure Heb. 11. 7. By Faith Noah being warned of God c. moved with reverence Rom. 7. 12. The Commandement is holy just and good Psal 19. 7 8. The Law of God is perfect c. From the fear of God a desire to please and feare to offend him Exod. 1. 15 16 17. The Midwives feared God Gen. 42. 18. this doe and live for I fear God From a sense of the wrong he hath done to God by his sin and the plyableness of his heart therein to make what amends to God it can and from the great reward there is promised to the obedient The work I say and service to be done and thing to be suffered when well and acceptable must bee undertaken upon these or some such like motives and considerations Ps 44. 21. Eph. 5. 14. Col. 3. 22. Heb. 11. 4 5 c. But the miscarriage herein is when one is moved or carried forth herein out of self-love only for fear that he may have hurt by the not doing or suffering or out of hope that he may have good by the doing or suffering or when it comes from some erroneous conceite or opinion of God and his owne service to God that he cannot be without his service or is much beholding to him for what hee doth or that it is accepted with God for it selfe however it be done or the like Is 66. 1. 2 c. The heaven is my throne c. i. e. doe you think that I so much care for your Temple service But to this man wil I look i. e. that is him and his service shall I favour and accept that is poor and of a contrite spirit that trembleth at my word that is him that is sensible of his emptinesse of grace and guiltiness of sin and hath his heart broken for and from sin This is the soul which is the temple wherin I wil dwel and these are the sacrifices in such a soule that I shall accept He that killeth an oxe is as if he slew a man that is all these outward performances and services without these inward dispositions and affections of soul are no better than the services and sacrifices of an heathen than the most vile and horrible crimes committed against my Law when he that doth them is moved and carried forth
this That 1 they doe the more fear and suspect themselves that they also may be deceived Is it not seasonable to advise men to take heed what money they receive when there is much counterfeit coyn going abroad amongst men And when we hear of many Shipwracks by Sea of Ships richly laden with many precious Jewels in the way wee and others are to pass is it not then a good time to perswade our selves and others that are to go that way to fear and to look well to our tackling and our way Many there are doubtless very many that think they are good Christians and are accepted and approved of for such amongst others but are not so Rev. 2. 9. call themselves Jews and are not Luke 16. 15. And so it will appear at the last Mat. 7. 21 22 23. Lord Lord in thy name c. and I shall profess I never knew you c. Mat. 25. 1 2 c. 2 In the second place Let us try our selves by the Word of God by the light and heat where of wee may discover the true and sincere from the false and counterfeit persons and things as the Eagle doth her genuine young ones by the light and heat of the natural Sun-beams Let us view our selves well by this Looking glass and see what manner of persons we are whether true or counterfeit Christians And there is great reason for it why wee should so doe 1 It is commanded of God 2 Cor. 13. 5. Try your selves whether you be in the faith or no. 2 The godly do so Psal 139. 23 24. Search me O God c. try me c. Lam. 3. 40. Let us search and try our waies c. 3 The thing is of mighty concernment to us there is life and death yea life and death eternal in it if we bee deceived in this point wee are everlastingly undone Mat. 25. 1 2 3 c. the foolish Virgins Mat. 7. 22 23. 4 It can doe us no hurt nay it cannot but doe us some good to doubt and suspect and to labour to know our selves for all knowledge is sweet but that of our selves sweetest of all And if we finde our case good and safe wee shall be the more settled and established in it If our case be bad and we find out it may be yet amended Psal 50. 1 2 c. v. 16 22. And if now any man ask us what if upon search I find my case doubtful and dangerous what shall I doe Wee answer The best way is to begin all again as a man that hath layd the foundation of his building amiss or is going in a wrong way to his journeys end for the Hypocrite and the worst of wicked men as they are alike evil so is their case alike dangerous Mat. 24. 51. compared with Luke 12. 46. In the third place then our Exhortation shal be to such as these that have laid an ill foundation and to our selves and all others who are entring into or entred or shall hereafter enter into the profession of Religion and are following or to follow Christ therein That they and we doe seriously consider of what wee are going about that therein our case is as the case of a man that is going a long and a dangerous journey or run a race for a great prize or engage in a desperate battel alone or with others Eph. 6. 12. 2 Tim. 4. 7. or are going about to set up a great building or going to make a great purchase Mat. 11. 12. It is compared therefore to a pilgrimage and the Christian therein to a Pilgrim Ps 39. 12. 1 Pet. 2. 11. And it was shadowed out by the life travel and difficulty of the Jews passage from Egypt to Canaan And therefore that it wil be our wisdom wel to consider before hand what it is we are going about and how we are prepared for it and to prepare accordingly This is our Saviours advice in the very cose Mat. 14. 25 c. for which of you intending to build a Tower sitteth not down first and counteth the cast And that therefore we doe as men to go such a journey or doe such a work these two things 1 Remove all hinderances 2 Provide our selves with al necessaries for the way and work Amongst other hinderances herein let us take heed 1 of unbelief a dangerous sin by which the Israelites were kept hindered from their entrance into the earthly Canaan Iude 5. Heb. 4. 1 2 c. And this now wil keep a man from entring into the heavenly Canaan Luke 12. 46. 2 The love of the world which like as the weeds amongst corn that do choak hinder the growth of it doth hinder the worke of grace in the heart Mat. 13. 22 23. 2 Tim. 2. 4. And for provision for our journy or our work 1 Let us look wel to our foundation that it be wel laid Mat. 7. 24. 13. 22. that it be layd upon Christ for other foundation can no man lay than that which is already layd which is Iesus Christ. 1 Cor. 33. 11 Eph. 2â— 20. and that we lay it low enough And that for this we find our hearts by the Word and Spirit of God not only deeply convinced of our miserable estate by the sin of Adam and by our owne original and actual sin but that we be broken and humbled in heart for and converted from it Hab. 6. 1. Acts 2. 37 38. Ezek. 36. 31. And having a discoverie made by this VVord and Spirit that there is a Remedy to be had in this case by the Lord Jesus Christ That he will be to the repenting beleeving sinner as the City of Refuge was to the Manslayer Numb 35. And as the poole of Bethesda was to him that was first put into it after the Angel had troubled it 10. 5. 2 c. And as the brazen Serpent was to them that were stung by the fierie Serpent in the wilderness Numb 31. 6. And that in him there dwelleth all fulnesse for the supply of all our wants and cure of all our maladies Joh. 1. 16. Col. 1. 19. And so by faith rowle and leave our selves upon him and take up our eternal rest and lodging in him alone Cant. 8. 5. Joh. 6. 67 68. Mat. 4. 22 Mark 10. 28. Mat. 19. 21. and 13 46 Phil 3. 7 8. 1 Pet. 2. 4 5. Heb. 4. 4 5. And being thus got into Christ by faith let us be assured of help that our sin is pardoned and that we are taken into favour by him Then in the next place let us looke to the progress of our building that being thus rooted engrafted into and built upon Christ we make it out by the work of Regeneration Sanctification in us that we be partakers of the Divine nature that we have a seed principle of grace within us that Christ lives in us and we in him that we are now Christ like of his minde and making and that we live walk and do
and 2. 12 13. 2 Pet. 3 9. And laying aside every weight and the sin which doth so easily beset us let us run with patience the race that is set before us H. b. 12. 1 2. and 2. 1 2 c. and so much the rather be diligent to adde one grace to another and one degree of Grace to another c. 2 Pet. 1. 6 7. c. And let us work out our salvation with fear and trembling Phil. 2. 12. Let us endure the cross despise the shame Heb. 12. 2. Take up the cross and follow Christ Mark 10. 21. Suffer and die with him 2 Tim. 2. 11 12. Leave all for his sake Mark 10. 28. Strive to enter into Heaven Luke 13. 24. and take it by force Mat. 11. 12. Fight the good fight of Faith and finish our course 2 Tim. 4. 7. do the singular things required of us Mat. 5. 47. Afflict our soules Lev. 16. 29. James 4. 9. Put a knife to the throat Prov. 23. 3. Mortifie the deeds of the body Rom. 8. 13. Crucifie the old man the flesh with the affections and lusts Gal. 5. 21. Rom. 6. 6. Deut. 10 16. Let the fore-skin of our hearts be circumcised and let us circumcise our selves to the Lord and let us break up our fallow grounds Jer. 4. 3. 4. Be crucified to the world and the world to us Gal. 6. 14. Keep down our bodie 1 Cor. 9. 27. Pull out our right eye and cut off our right hand that causeth us to offend Mat. 5. 29 30. Suffer the losse of all things and count them but dung for Christ Phil. 3. 8. 9. Refrain our seet from every evil way Ps 119. 10. Strive for Masterie 1 Cor. 9. 25. and rejoice as not rejoicing 1 Cor. 7. 30. And thus doing we may be sure and certain that we are not cast-awaies 1 Cor. 7. 27 Gods wrath shall not break forth upon us Jer. 4. 4. We shall not come into condemnation John 5 24. nor be cast into hell fire Mat. 5. 29. and 188. that we shall never fall 1 Pet. 1. 10. that wee shall not die but live not perish but have everlasting life and glory John 3. 15. 2 Tim. 2. 9. 10. 11. Mark 10. 30. Rom. 8. 13. And we may be confident that we shall enter into joy Mat. 25. 23. life Mat. 18. 8. rest Heb. 4. 2 Thes 2. 8. live and raign with Christ 2 Tim. 2. 11 12. Rom. 8. 13. Have and enjoy the incorruptible crown of Righteousness life and glory 1 Tim. 4. 8. 1 Cor. 9. 24 25. Rev. 2. 10. be received into everlasting habitations Luke 16. 9. enjoy the fulness of pleasures at Gods right hand Ps 16. 11. and be satisfied Ps 17. 5. Sit down and feast for ever with Christ and his people Mat. 8. 11. and that we shall go into life eternal Mat. 46. And we cannot misse it for ours is the kingdom of heaven we have eternal life and are passed from death to life i. we are as sure of it as if done already Our sixth and last word of Exhortation is to all that now doe or hereafter shall appeare as Christians and follow Christ in the profession of Religion and have a form of godliness To perswade them to Sincerity and against Hypocrisie herein to be pure and upright in heart and life And that they lye not to God and men whiles they pretend to be and have the name of Christians and are not so indeed but counterfeit ones onely To perswade them and oh that we might prevail herein that they would lay aside al manner of guile and deceit herein And labour to be plain simple hearted in thought word deed That they do not compass God about with lyes and flatter and dissemble with him whiles their hearts are not right and perfect before him That they do not pretend to prefer God above all have no other God but him whiles they love fear and trust in themselves and other men and things more than God seeke the praise of men more than the praise of God That they call not God their Father and Master whiles they despise his Name and do not honour him as a sonne his father nor fear him as a servant his master That they doe not teach Gods fear by the precepts of men That they give not to God a worse when they have a better to give him in his service That they do not pretend to enquire after seek serve and obey him with their whole heart whiles they seek themselves and to serve themselves upon God therein That they do not pretend to faith love repentance fear and the like towards God whiles they know there is no such thing but the contrary thereof in their heart That they doe not pretend to draw nigh to God in his worship whiles their hearts are far removed from him it That they do not pretend to form of godlyness whiles they deny the power thereof That they do not say they know him and keep not his commandements That they doe not professe to know God whiles in their works they deny him That they do not say they are Saints whiles they live like not devils That they do name the Name of the Lord unless they depart from iniquity And as for Rulers of Churches Christian Commonwealths and Families Judges and such like men that they say not they rule and judge for God and lean upon him whiles they seek themselves and their own things and not the things of God and the peoples good And for Christian Teachers c. That they say not they are of God sent of Christ Ministers of the Gospel workers with Christ c. whiles they appear to be deceitful workers to speak lyes in hypocrisie to deceive the simple with fair words to seek to please men to seek their own things and not the things of Jesus Christ to serve their bellyes to make merchandize of mens soules to hunt after filthy lucre and so goe themselves and lead others with them to destruction And that neither Heads Priests nor Prophets leane upon the Lord say He is amongst us whiles they judge for reward teach for hire and divine for mony Mic. 3. 11. Ps 50. 16 17. Mat. 23. 27 28. Isa 29. 13. 1 Joh. 2. 4. Mat. 7. 22 23. Is 43. 24. Ps 78. 36 37. But on the other side let us perswade such men professing godlines That they get the new life the immediate principles and habits of Grace and the operations motions effects and fruits thereof And then that they labour for and get a perfect heart a heart perfect with the Lord. 1 Chron. 29. 19. That they walk before God in truth and with a perfect heart 2 Kings 20. 3. 2 Chron. 29. 2. Gen. 17. 1. That they do the thing that is good and right with a perfect heart as in Gods sight 2 Kings 20. 3. 2 Chron. 25. 2. That they draw near to serve seek God with their
whole heart with a perfect heart and willing mind with a true heart in sinceritie and truth 1 Chr. 28. 9. Deut. 10. 12. Heb. 10. 22. Hos 7. 14 15 16. That whatever they do in their profession they doe it to and for the Lord and noâ— to or for themselves or for other men Col. 3. 23. Hos 7. 14 15. That their repentance towards God faith towards the Lord Jesus their love to fear of and joy and delight in God and Christ and their profession and declaration thereof bee unfeigned and with all their heart and soul Prov. 23. 26. Deut. 30. 10. 2 Kings 23. 25. 2 Cor. 6. 6. Ps 78. 34 35 36. That they follow God fully Numb 14. 24. and Christ wheresoever he shall goe or call them Mat. 8. 19. That whatsoever they doe unto men be not done with eye-service as men pleasers but as doing the wil of God from the heart heartily with singleness of heart with good wil as the servants of Christ as serving him fearing God and as unto the Lord. Col. 3. 22. Eph. 6. 6 7 8. That such as pretend to the faith love and obedience of and suffering for the Lord Jesus Christ that they doe it in sinceritie to exalt his honour and the honour of the Father in him Eph. 6. 24. Joh. 5. 23. That whatsoever they speak to men be the truth and from their heart 1 Thes 46 Ps 52. 2. Jer. 9. 5 6 8. Prov. 26. 22 23. c. Gen. 34. 13. 2 Sam. 3 27. Psal 15. And that they talke walk and live like Saints that they be not only hearers and talkers but doers of the Word of God James 1. 2 2. and that their hearts be purified and their hands be cleansed Iames 4. 8. that those as name the Name of Christ depart from iniquity 2 Tim. 2. 19. Mat. 7. 22 23. Psal 119. 1 2 3. That the Rulers be Ministers of God for good to the people revengers to execute wrath upon him that doth evil Rom. 13. 2 3. And that they be not a terrour to good works but to the evil That they rule in the fear of God 2 Sam. 23 3. To the glory of God and the good of them that are ruled especially of the people of God amongst them 2 Sam. 23. 2. Ps 78 72. 1 Tim. 3. 4 12. That the Judges professing godlyness be such as feare God men of truth hating covetousness Exod. 18. 21. That in their judgement they doe take heed to what they do and consider that they judge not for man but for the Lord who is with them in the judgement And that the fear of the Lord be upon them and that they doe take heed and doe it as considering that there is no iniquitie with the Lord nor respect of persons nor taking of gifts 2 Chron. 19. 6 7. And that the Teachers and Preachers preach the Truth Feed the Flock of God taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind not as Lords over Gods heritage but as ensamples to the flock 1 Pet. 5. 1 2 3. That herein they seek not their own but the things of Iesus Christ Phil. 2. 21. and the good of others 1 Cor. 10. 24. 33. not to please themselves or men but to please God Gal. 1. 10. 1 Cor. 10. 33. that they give no offence to God or man 1 Cor. 9. 20. And that in all they doe God may bee glorified the Name of the Lord Jesus exalted 1 Cor. 10. 31. 6. 20. the peoples souls saved Gal. 6. 10. and they themselves be able to give up their account therof with joy at the last day Heb. 13. 17. And now for our last word to others that do not so much as appear to be the friends but rather the enemies of Christ Let us perswade them onely to lay down their weapons and give over their opposition against Christ for he will be too strong for them It is hard to kick against the priks Acts 9. 5. 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he Mat. 21. 44. And therefore what the Prophet Ps 2. 10 11. said to great men we say to all Be wise now therefore c. kiss the son c. And now having set forth wherein the Christians life doth consist and the difficulty thereof it is high time we lay down some motives or encouragements and helps therein CHAP. XII Arguments to perswade to Sinceritie and against Hypocrisie in the general THE next thing we have to do is to lay down something by way of motive to perswade not only to a Christian life but also to Sincerity and against Hypocrisie therein And this first in general And in the next place in particular services to perswade us to be Christians indeed to the profession of the Christian faith and to sincerity therein And to move us to labour to bee and to keep sincere in our state or in the general Besides what we have before layd down let us take up and use these following considerations 1 Hypocrisie in Religion is a sin we are all very prone to for every man by nature is an Hypocrite and every true Christian hath more or less hypocrisy in him Job 31. 33. If I cover my transgressions as Adam by hiding mine iniquity in my bosom Gen. 3. 12. Hence it is that Christ bids his Disciples beware of it Mat. 6. 1. Luke 12. 1. 2 Yea it is much to be feared that Hypocrisie in Religion is now very common and that Hypocrites are very many and that Hypocrisie is now become the general disease of the time because there is now more to breed feed it than in former times Religion is now in request the greatest and most of men be religious Religion is now looked upon with a good eye and religious godly men are now in great esteem with the greatest men of the time so that it is now as in the time spoken of in Esth 8. 17. The Iews had light and gladness and joy and honour c. and a good day and many of the people of the land became Iews for the fear of the Iews fell upon them A false heart will work upon this and the man in whom it is will for his outward advantage in the world put himself into any form of Religion 1 Tim. 6. 5. 3 The sin of Hypocrisie in the nature and working of it is a most dangerous sin For 1. It is a soul-pleasing sin being a part of the old man and natural to us Ps 52. 3. thou lovest evil c. and lying c. Hosea 12. 7 8. Col. 3. 9. 2 It is a soul killing sin Acts 8. 21 22 23. 3 It is of a very infectious nature Gal. 2. 12 13. 4 It is as we have said a very common evill where the contagion of the plague is common the danger is greater 5 It is hardly discerned in him in whom it is It is as
there shall be wailing and gnashing of teeth Psalm 125. 5. And as he is of all sinners the greatest for his counterfeit holyness is in Gods sight a double wickedness so will his punishment in hell be the greatest Mat. 23. 14. Therefore ye shall receive the greater damnation Job 20. 5. 23 24 25. God shall rain down the fury of his wrath upon him c. He shall suck the poyson of Asps the Vipers tongue shall slay him c. God shall cast the fury of his wrath upon him All darknes shall be hid in his secret places and fire not blown shall consume him c. This is the portion appointed to such a man by God And this portion is the portion of unbelevers expressed in Ps 11 6. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup they shall be cut asunder and torn in pieces there shall be weeping and gnashing of teeth Luke 12. 46. compared with Mat. 24. 51. the Lord of that servant shall come c. and shall cut him asunder and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth Psalm 50. 16. 22. Now consider this ye that forget God least I tear you in pieces and there be none to deliver CHAP. XIII Arguments to perswade to Sincerity and against Hypocrisie in Services AND now to perswade us to Sincerity in our particular Works and Services especially in the service of God we may take up and use these motives 1 God is upright in his work and all that he doth he doth in uprightnesse and wee are to be followers of God Ier. 32. 41. And I will plant them c. with my whole heart and whole soul Ephes 5. 1. Be ye therefore followers of God as dear children 2 God requires uprightness in us in all that we doe in his service Heb. 20 22. Let us draw near with a true heart c. Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to fear the Lord c. and to serve the Lord thy God with all thy heart and with all thy soul 1 Sam. 12. 20. 1 Pet. 1. 2. Love one another with a pure heart fervently 1 Sam. 12 10. Rom. 12. 8 9. 1 Chr. 28. 9. 3 This sincere service agreeth with the nature of God whom we serve 1 For he is a Spirit Iohn 4. 24. God is a spirit and must be worshipped in spirit and truth 2 He is a great King Mal. 1. 14. For I am a great king saith the Lord of hosts my name is dreadful c. He is not as man but as far above man as the heavens are above the earth Ps 55. 9. Mal. 1. 6. A son honoureth his father and a servant his master If I then be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts unto you O Priests that despise my name Eccles 5. 1 2. Keep thy foot when thou goest into the house of God c. For God is in heaven and thou upon earth c. 4 This is Gospel service and fit for Gospel times and Gospel worshippers and such service as God doth call for Ioh. 4. 23. The hour cometh and now is when the true worshippers shall worship him in spirit and truth for the Father seeketh such to worship him Jer. 24. 7. with 3. 10. Ezek. 36. 26 27. 5 This is the only beautiful and excellent service where there is an harmony and consent between the soul and the body in the work Heb. 11. 4 6. By faith Abel offered to God a more excellent sacrifice than Cain 6 By this the meanest service may become a glorious work have much acceptance and reward from God Luke 21. 2. the widdows two mites Mat. 10. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple verily I say unto you he shall in no wise lose his reward Exod. 1. 17 21 22. Jer. 35. 18 19. 7 Such are the services of the true servants of God 1 Thes 2. 3. Ps 119 7. 2 Tim. 2. 22. 8 The services so done only are accepted and wil be rewarded with God 1 Chron. 28. 9. Neh. 13. 14. Ezek. 18 24. 9 For no outward service can or doth please God or is accepted with him for it self or the work done but as it is joyned with sinceritie in the inward worship of Faith and love to God a desire to please and purpose to obey him Gen. 4. 4. Ps 51. 16 17. For thou desirest not sacrifice c. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Isa 66. 1 2 3. But to this man will I look even to him that is poor and of a contrite spirit and trembleth at my word He that killeth an oxe c. Hosea 8. 13. and 9. 4. Amos 5. 21. Micah 6. 7 8. Heb 11. 4. 10 The Hypocritical service is a lye and a lye not to men so much as to God Hosea 11. 12. Ephraim compasseth me about with lyes c. Acts 5. 3. 11 The Hypocritical service albeit it be not despised by men yet God doth know it and will make it known to others to the shame of him that doth it 1 Chr. 28. 9. And then Solomon know thou the God c. and serve him with a perfect heart c. for the Lord searcheth all hearts and understâ—â—deth all the imaginations of the thoughts c. Mat. 6. 5 6. Mat. 19. 29. with Ps 44. 21 22. And it is not onely not accepted but sleighted of God it being a grievous sin a pollution and prophanation of Gods name it is a provocation of his wrath and doth draw down grievous judgements upon men that doe so perform it Mal. 1. 7. 13. 14. Should I accept this saith the Lord c. But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing Lev. 10. 8. Ezek. 23. 38. Numb 18. 32. Ob. But here may be objected that hypocritical service hath had a reward 2 Kings 11. 18 19 20. 1 Kings 17. 18 c 27 28 29. 2 Kings 10. 14 15. c. Ans It cannot be denyed but that God may sometimes doth give for an outward hypocritical service for the work done because it is that he would have done a temporal reward But this will not at all preserve him from the punishment of the hypocrisie of his service here nor help to prevent the eternall punishment that will unavoidably come upon him for it hereafter Mat. 6. 5 6. and 23. 33. 2 King 10. 14 c. compared with Hosea 1. 4. CHAP. XIV Meanes or helpes to get and keepe Sinceritie IF any now shall desire and will labour for sincerity and would know by what meanes he may get
and keepe it and prevent hypocrisie We answer by these following meanes 1. Let him labour to be sincere in his state in general for till this it cannot be expected he should do any thing in sinceritie 2. Let him labour to get the Spirit of God into his heart and by this to get a newheart a heart convinced of sin by the worke of the Law Jo. 16. 7 8 9 10. And drawne to Christ by faith and so to become one with him and made a new creature for no man can otherwise bee sincere And hee that is in Christ is and must bee so a new creature assoone as he is in him Jo. 1. 12. 2 Cor. 5. 17. And when there is a full and powerfull change of the whole man by the grace of God then and not till then doth he begin to be sincere For every mans heart naturally is deceitfull above all things and till God hath changed it there is no integritie in it and a mans heart is never plaine and even till it be polished by grace for till this be a man makes himselfe the center and all lines to meete in him Then he will have the cleane right Spirit that David prayeth for Ps 51. 10. Ephes 4. 23. and 3. 19. Phill. 3. 9. 3. Let him get an understanding heart of the things of God for without knowledge the heart cannot bee good without this there can bee no feare of nor love to nor trust in God Prov. 19. 2. 1 Chron. 28. 9. And thou Solomon know thou the God of thy father and serve him with a perfect heart c. Prov. 15. 23. A man of understanding walketh uprightly Prov. 2. 10. Phill 1. 9 10. And this I pray that your love may abound in knowledge c. That ye may bee sincere c. Psal 36. 10. and 9. 10. Jo. 10. 38. 4. Let him labour for unfeined faith which is ever accompanied with and never severed from Sinceritie 1 Tim. 1. 5. 2 Tim. 1. 5 7. 5. Let him labour from the sense of Gods love to him to get and increase in an unfeined love to God which will make him sincere Psal 26. 1 2. I have walked in mine integritie for thy loving kindnes is before mine eyes 1 Jo. 4. 19. 2 Cor. 6. 6. 6. Let him labour much in the mortification of his lusts and especially in his lusts of coveteousnes for this inclines a man to hypocrisie Luke 6. 14. And the Pharises also who were Coveteous heard all these things and they derided him Mat. 26. 9. Jo. 12. 4 5 6. Rom. 8 13. Coll. 3. 5. And for the better doing and attainment of all these things 1. Let him thinke much of God his omnipresence and omniscience the fearefull judgements to come upon hypocrites And let the feare of these judgements take hold of him Prov. 14. 2. Hee that walketh in his uprightnes feareth the Lord. 2 Sam. 22. 24. For all his judgements were before me c. I was also upright c. 1 Chron. 28. 9. Know thou the God c. and serve him with a perfect heart for the Lord searcheth all hearts c. Job 31. 4 23. Doth hee not see my wayes and count all my steps Psal 50. 21 22. Thou thoughtest I was altogether such an one as thy selfe but I will reprove thee c. Consider this yee that forget God least hee teare you in peeces and there bee none to deliver you Mal. 1. 6 7 8 9. Psal 139. 1 2. 2. Let him keepe a narrow watch over his heart and the motions thereof the principles motives intentions ends of every thing that passeth thorough it Pro. 4. 23. Keepe thy heart with all diligence for out of it are the Issues of life Marke 13. 37. Psal 134. 24. 8. Let him pray and pray much and earnestly for them to God who giveth them Ier. 24. 7. And who hath promised this very thing Ezech. 11. 19. I will give them one heart c. And put a new Spirit within you c. James 1. 5. If any man want wisedome c. Let him aske of God Mat. 5. 42. Aske and yee shall have Phill. 1. 9 10. And this I pray that your love may abound yet more and more in knowledge and in all judgement c. That yee may bee sincere c. Luke 11. 13. 1 Chron. 29. 19. Psal 139. 24. Acts. 8. 23. Psal 119. 80. Let my heart bee sound in thy statutes c. 4. Let him bee much in converse with Gods word And especially with these scriptures we have in this work proposed for a preservative from and cure of this disease This will be as a rule to the Mason in his work yea the Word will not onely discover crookedness but amend it and make a man strait 1 Sam. 22. 23 24. I have kept the wayes of the Lord c. And as for his statutes I did not depart from them I was also upright before him Ps 119. 11. Thy word have I hid in my heart that I might not sin against thee v. 7. I shall praise thee with uprightness of heart when I shall learn thy righteous judgements Prov. 15. 21. 2. 10. 5 Let him labour to remove out of his heart all low and undervaluing thoughts and get and cherish a high value and esteem of God his Ordinances and Institutions Mal. 1. 1 2. 6. 14. c. 6 Let him take heed of hearkning to carnal wisdome either that which comes from a carnal fountaine or that which inclineth to or produceth the workes of the flesh or that which rules onely for fleshly motives and carnal ends 2 Cor. 1. 12. James 3. 13. 7 Let him decline the company of such who give vehement cause to be suspected to be Hypocrites For he that toucheth pitch will be defiled therewith And get into the company and call in help from the prayers and counsel of them that appear to be sincere Prov. 13. 20. Hee that walketh with the wise shall be wise We have now done and said all wee have to say There remaineth that onely which we have promised to be added by another hand to the clearing of what we have in our fourth Chapter touching this Question Whether the Saving Grace lye in the Quality or Quantity Nature or Degree thereof or not CHAP. XVI Sr YOu were pleased to require my opinion in that Question Whether the difference between common and speciall or saveing grace be specificall or onely graduall and also what I thought of M. Baxters discours concerneing that particular Now although it signify little what my opinion is and although I am unwilling to censure any mans positions or proofes of them especially M. Baxters whom I highly esteem for his learning and industry his moderation and ingenuity yet in obedience to your command without any further Apology or preface taking the same liberty to judge of other mens discourses which I freely give all men to judge of mine I shall crave leave to tell you 1. That
the sowerness 't is no such thing 3. Hypocrites and irregenerate persons are if we will belive the Gospel in the flesh carnally minded and have not the spirit of Christ and the same Gospel tels us that a Rom. 8. 5. they that are in the flesh mind the things of the flesh and so b Rom. 8. 7. are enimies to God in c Rom. 8. 6. a deadly and damnable condition such a condition in which they d Rom. 8. 8. cannot please God Which appeares further because while we are irregenerate we are e Col. 2. 13. Eph. 2. 1 2 5 12. spiritually dead in sins and have no spirituall life much less the Acts and exercise of it for that we have solely f 1 Joh. 5. 12. Joh. 15. 4 5. from Christ and his spirit Whence it seemes to me to follow that the Acts of common grace in irregenerate persons are not cannot be pleasyng to God and evangelically good and therefore the Acts of saveing grace in the regenerate being really and evangelically good and well pleasing to God differ from them more then gradually 2. I desire it may be considered that is is and upon evident reason g M. Baxters Saints everlasting rest pag. 225. confessed that the Acts of common and speciall grace as they are morally considered differ specifically and not onely in degrees whence it followes that when the Question is put How common and speciall grace differ the Answere must ever be affirmative that they differ Specie Non gradu solum The reason is because the Acts of the will and understanding are saveing graces in their moral consideration onely and in no other consideration whatsoever And therefore if in their morall consideration they still differ specifically from common graces it can never with any congruity be affirmed that in any other consideration they differ onely gradually For instance when 't is said that in their naturall and physicall consideration they differ onely in degrees I reply that the Acts of the will and understanding in that consideration are not saveing graces at all and therefore if it be granted that in that consideration they differ onely gradually yet it will not thence follow that common and special graces differ onely in degrees such acts of the Will and Understanding So considered being no graces at all For this Argument common and speciall beleife as they are physically considered differ onely gradually go Common and speciall graces differ onely gradually In plaine English is no more then this Things which are no graces at all differ onely gradually ergo Common and speciall graces differ onely in degrees Now this latter argument being an illogical nonsequitur the former which is really the same must be so toe Now that those Acts of the will udderstanding saveing faith and saveing love as they are physically considered are no saveing graces at all will if I mistake not appeare 1. By what is said in the second consideration above 2. Because saveing love and beleife are speciall and saveing graces onely in a morall consideration as is confessed by that a M. Baxter in his Saints everlasting Rest pag. 226. reverend and learned person against whose hypothesis we now reason Who tells us and most truely that those acts of our wils and understandings are graces and vertues formaly in relation to the Law onely and their conformity with it and saveing graces in relation to the promise of God who hath promised salvation upon such conditions Now this is a Morall consideration of them and not naturall for so it followes in that pious and Learned Author The promise giveth not salvation to the Act considered in its MEERE being and NATVRALL Sincerity but to the Act as suited with its object in its essentiall respects That is in plainer English these Acts are not saveing graces in their physicall consideration but in their morall as they carry a conformity with the precept and promise So that he that saith common and saveing graces are specifically distinct in their morall confideration saith they are absolutely and onely so distinguished because they are saveing graces in no consideration but that Consid 8. It is to be considered that common and speciall graces consist not so properly and primarily in the Acts and exercise of faith and love c. As in the habits and principle from whence they come So that the gratiousness which is in them as Suares and some others tell us is not ipsis actibus originaliter intrinseca sed a principio habitu unde fluunt derivata For instance the gratiousnesse of our actuall faith or love doth not consist so much in the substance and nature of the Act physically considered which is the naturall product of the naturall faculty from whence it flowes as in the circumstance the modus and measure of it from which its goodnesse and conformity with the Law ariseth and this it hath from the principle and habit from whence it flowes For as the habit is more intense or remisse more perfect or imperfect So proportionably is the Act which proceeds from it 'T is true to beleive or love or hate if simply considered quoad substantiam actus are naturall effects and physicall products of our will and understanding such as those faculties can and many times doe produce without the helpe of any habit But if the manner and measure of those Acts be considered that we beleive or love modo debito with facility cheerfullness and constancy this in which the gratiousness of the Act consists they owe to the habits or graces superadded to the faculties and naturall powers from whence they proceed 2. And as the habits are common or speciall graces in order of nature allways and mostly in order of time before the Acts these being the effects of those So they are far more consisting and permanent The acts are so transitory and vanishing that a little sleepe or sowneing an inadvertency of that buisinesse about which we are or intention of other buisinesse robbs us of them but the habits are more fix'd and permanent in their inherence and denomination So that from them men are call'd and are truely gratious even when they have no Act of grace to give them that denomination otherwise we should when we go to sleep put of our graces with our clothes he that was a gratious man now immediately be none Seing then that habits doe prins principalius denominate us gratious therefore they are more properly and principally to be esteemed common or speciall graces and then it seemes to me to follow that he that inquires whether cōmon and speciall graces differ specifically or onely gradually should if he will rationally proceed first and principally inquire concerneing the habits of common and speciall grace and then secondarily concerneing the Acts and exercise of those habits The reason is 1. Because the Acts have their gratiousnesse from the habits but not Viceversâ the habits from the Acts
there is no doubt but he and his temporary faith may continue together till death These things premised I shall proceed and that I may doe it with more method and regularity I shall 1. Give you my position 2. The proofe of it The position is this Common temporary or Historicall faith lett them be all one or some way different as a Jac. Vsserius Armachanus in his summe of Christian Religion pag. 197. Zach. Vrsinus part 2. Catech. in Explicat ¶ 2. Quaest 21. pag. 107. c. good Divines thinke rationally enough I shall be content for the Issue will be the same as to my purpose and the proofes I am to bring differ more then gradually from saveing faith which in Scripture is call'd the faith of the b Tit. 1. 1. fidem quam Deus infundit facit credentes quos in prescientia sua elegit Primasius Vticensis in Tit. 1. 1 pag. 182. Fidem electorum i. e. Praedestinatorum qui per fidem salvantur Dion Carthusianus iu locum Elect faith c 2 Tim. 1. 5. vide Calvini Institutiones lib. 3. cap. 2. ¶ 12. pag. 188. unfaigned and an d Gal. 5. 22. effect of the regenerateing Spirit of Christ in his true members Now before I come to the proof of this I must acknowledge that the e Mart. Becan in Compend Manualis lib. 1. cap. 16. Quaest 3. pag. 335. in Summa Theol. part 2. Quaest 8. pag. 802. Maldonatus in Joh. 9. c. Jesuites and some f Pet. Bertius de Apostasiâ Sanctorum pag. 42. 43. Actâ— Synodalia Remonstrant in Defens Arteculi 5. de Perseverant Sanct. pag. 230. 231. Remonstrants c. are in this particular my adversaryes who tell us that the faith we cal common or temporary is not onely specifically the same with saveing faith but even gradually too so far as to justify those persons that have it and would if they continued in it save them This they affirme as subservient and useful for them in the maintenance of a worse error the final Apostasy of the Saints The arguments they bring to establish their position seeme to me very weake and inconsequent such as deserve coÌ„miseration pity rather then a solution as may in due time shall be made appeare and therefore I shall passe them by The rather because the learned and ingenuous person with whom I have to deale goes not so far if I mistake not nor beleives Common Temporary Historicall or miraculous faith to justify However that Common faith be it call'd Temporary Historical miraculous or what else you will is not the same with special or saveing faith nor justyfies them that have it which the Jesuits some Remonstrants say may I conceave be manifestly evinced from many circumstances of the sacred a Math. 13. 5 6 21 22. Text. For that common faith we speake of is described in the Parable by 4. Conditions or circumstances which cannot possibly agree to a lively and justifying faith 1. The ground or heart in which it is is hard and stony v. 5. 20. And that in opposition to the good ground vers 8. 23. and therefore the faith which is in that ground that heart cannot be Justifying faith It being impossible that Justifying faith shold grow in a stony heart or so great and good a vertue in bad ground seeing saveing faith necessarily presupposeth the Spirit of Christ from whence onely it springs and is perpetually accompanyed with saveing hope and a Terra petrosa significat duritiam cordis arescit semen qui caret radice charitais Ven. Beda in Math. 13. pag. 42. charity So that Cor molle si non invenit presentia sua facit 2. The text tells us vers 6. 21. that common faith had no roote and therefore it was not justifying faith For that never does nor can want a roote Christ himself and he onely being the b Col. 2. 6 7. Vid. Eph. 3. â—7 roote from whence it springs the true c Joh. 15. 4 5. Vine on which alone this branch can grow It is the fruit of the d Gal. 5. 22. Spirit of Christ in us and cannot possibly come from any other principle and ergo cannot want a roote True beleivers are implanted and ingrafted into Christ the true Vine and from him receave a perpetual supply of sapp and moisture so that they cannot wither for want of a roote or moisture Christ is our a Col. 2. 19. Col. 1. 18. 19. head certainely of all those who saveingly beleive from which all the members receave nourishment Now it is neither an unusuall or insignificant metaphore to call the head in the body natural or mystical the roote of the body Aristoteles calls a man Arbor inversa makeing the head the roote for as sapp and moisture is convey'd from the roote to all parts of the tree so is nourishment to all the members from the head Christ then being and dwelling in his members by his Spirit and being the head or roote from whence they receave all their graces and the nourishment and supplyes of them it is impossible that true saveing faith should waÌ„t a roote ergo that faith in the parable call it what you will which wanted a b Gloss Interli nearia non habent radicem i. e. charitatem Non fundatur semen in humore fidei devotionis Ita Nicol. Lyranus in Math. 13. Ideo fides vera viva non erat charitate destituta roote was not true justifying faith 3. The temporary faith in the parable brought forth no fruit therefore it was not a justifying faith which works by love and never does nor can want fruit 'T is said indeed that the stony ground or heart receaved the seed with joy i. e. was pleased with the word and beleived it but that 's all nothing of any fruite that 's the property of the good ground onely and ergo ' t is emphatically said of it that it brought forth fruit And indeed how could it beare fruit haveing no roote to beare it at least not the true roote Jesus Christ without whom 't is a Joh. 15. 5. impossible to bring forth any fruit Hence b Chrisost Homil 46. in Math. pag. 450. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Pareus in locum aliique passim Chrysostome and the Greek Scholia and Divines generally truely tells us that three parts of the seed perished 1. That by the way 2. In the stony 3. In the thorny ground and brought forth c Quarta pars tantum fecit fructum Nicol. Lyranus in Math. 13. parte stres infructuosae Euthemius in Math. 12. pag. 177. Tres Semin is partes pereunt quarta sola fructificat Aretius in locum Ex pugillis 4. tres redduntur inutiles no fruit but had the faith which receaved the word been a true saveing and justifying faith as they say it was for the time it continued that is did