keep the whole Law and yet offend in one point hee is guiltie of all And this hee doth in all places times company and cases as having God in his eye and seeing himself to be before God in all that hee doth Luke 1. 6. walked in all the Commandements and Ordinances of the Lord. Job 1. 8. feareth God and escheweth evil Psalm 101. 1 2. I will set no wicked thing c. Psalm 119 2 3. But on the other side it savours much of Hypocrisie is very much a signe of his Hypocrisie in a man when he is partial or local or temporal in his obedience when he doth onely forbear some evils and doe some duties or he is for lesser and not for greater duties or he doth all but at some times and in some places cases in some company and he is changeable and unconstant wher he is all for publick and not at all for private duties where he is better abroad than at home and â—n time of prosperity than in time of adversiâ—tie Mat. 23. 23. Ye have omitted the weighties matters of the Law Judgement c. these ought yee to have dune and not to have left the other undone c. Mark 7. 4. Mat. 27. 6 7 c. And such was the obedience of Saul Jehu Herod and others noted for Hypocrisie in Scripture Mat. 15. 2 3 c. Job 27. 10. Will he alwaies call upon God 2 Chron. 25. 9 10 16. 2 Chron. 24. 2. SECT VIII In his impositions upon others consciences 8 It is a good sign of Sinceritie to be tender and merciful as to impositions upon the consciences of others but rather to bee severe against a mans selfe A sincere Christian can spare others in that wherein hee will not spare himself He dareth not to impose hard things upon the conscience of others and such as he is not willing to bear himself Acts 15. 28. And it savours much of hypocrisie and is very much a sign of an hypocrite where a man is severe and rigid to presse and impose hard burdens either such as God imposeth otherwise than God imposeth them or Impositions of men that God never imposed when a man shall rigorously in his reproofs inveigh against other mens sins make every moaâ—e a beam and presâ— duties much upon others whereof he will not bear any part himself hee is very partial and favourable to himself his beam shall be but a moate and he can indulge and spare himself in the neglect or careless performance of duties Matth. 23. 4. Luke 11. 46. You binde heavy burdens c SECT IX In his acceptance of Reproof of his sin 9 It savours much of Sincerity and is very much a sign of a sincere Christian where a man is very glad to see his sins and to be reproved for his sinnes and can love the Reprover hee can like of a close Reproof and that faithful Ministerie which hee is at present under and when being shewed his sinne he is very ready to confesse and forsake it Iohn 3. 21. He that doth truth cometh to the light Psalm 141. 5. Let the righteous smite me 2 Cor. 7. 11. 2 Sam. 12. 7 8 13. Iob 31. 33. But on the other side it savours as much of Hypocrisie and is as much a signe of an Hypocrite when a man cannot endure to be faithfully dealt with in this thing and to have his his sinne detected and laboureth by all means to hide and retain it either he doth cloak it mince it shift it justifie or excuse it or impudently deny it and hates the reprover of him for it Hee cannot endure the faithful Ministery hee is under for the present Matth. 23. 30. And say if we had been in the dayes of our Fathers we would not have been partakers with them in the blood of the Prophets So Herod for this distasted John the Baptist and tooke away his life as may appeare by Mark 6. 17 18 19 20. compared with 14 1 2 3 4 5 c. 1 Kings 22 8. There is another c. But I hate him c. Amos 5. 10. They hate him that rebuketh c. They abborre him that speaketh uprightly Mal. 1. 6. And yee say wherein have wee despised thy name Prov. 28. 13. 2 Cor. 7. 11. SECT X. In his esteem of true Christians 10 It is a good sign of Sinceritie in a Christian Professor that hee doth love them that appear to be true Christians because they are such and that he doth shew his love to them by word and deed and amongst the rest of the manifestations thereof doth shew it by delight in their company 2 Cor. 6. 4. 6. In all things approving our selves as the Ministers of GOD c. By love unfeigned 1 John 3. 14. Wee know that wee have passed from death to life because we love the brethren Hee that loveth not his Brother abideth in death Psalm 26. 1 4 5. I have not sate with vain persons c. 1 John 2. 10. He that loveth his brother abideth in light Psalm 119. 63. In whom is all my delight And on the side it is a very shrewd signe of Hypocrisie to hate them that appear to be sincere Christians to look upon them as signes and wonders Isa 8. 18. to deale hardly with them to decline their company and to keep the company of suspected Hypocrites Isa 66. 5. Your brethren that hated you that cast you out for my names sake c. John 17. 14. The world hath hated them c. 1 Iohn 3. 14. Hee that loveth not his brother abideth in death 2 Chron. 18. 7 But I hate him 1 John 3. 10. In this the children of God are manifest and the children of the devil whosoever loveth not righteousness is not of God neither he that loveth not his brother Mat. 23. 33. Psal 69. 9. Cant. 1. 5 7 James 3. 17. SECT XI In his desire after perfection of Grace 11 It savouâ—s much of Sinceritie and is much a sign of a sincere Christian in a man that hee still findes fault with himselfe for his defect in Grace and duty he never thinks he hath grace enough and hee mourns under his weaknesse therein and want thereof and findes dislike in his own performances albeit hee doe his best therein doth alwayes hunger and thirst after and labour for more grace and for perfection herein But he doth provoke others to goe beyond him and is glad that others doe God better service than himself Phil. 3. 14 15 c. I presse forward c. Mat. 5. 6. they that hunger and thirst after righteousnesse Rom. 7. 24 25. O wretched man who shall deliver me c. Psalm 84. 2. 7. My soul longeth c. for the Courts of the Lord c. they goe from strength c. 2 Cor. 7. 1. And it savours as much of hypocrisie to set a stint to a manâ— selfe in his grace and obedience and to thinke he hath enough and to care or labour for
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
to the person beloved 1 Pet. 3. 8. Be of one mind c. Love as brethren 9 It is a transcendent supernatural love 1 Iohn 3. 16. And we ought to lay down our lives for the brethren John 13. 35. James 2. 15 16. 10 It is a lasting and continuing love 1 Cor. 13. 8. Charitie never saileth c. Heb 13. 1. Let Brotherly love continue And this love doth yet further appear by such like effects and operations as these which follow 1 It desireth to be united to the person beloved and to have as much of his company as it can Psal 119. 63. I am companion of them that feare thee c. and 16. 3. But to the Saints c. in whom is all my delight 2 It turns into mercy when the person beloved is in misery 1 John 3. 17. Whoso hath this worlds good and seeth his brother hath need and shutteth up his compassion c. How dwelleth the love c. 1 Pet. 3 8. Love as brethren be pittiful c. Heb. 9. 10. James 2. 15 16 But for the further opening of the properties of this love see 1 Cor. 13 4 5 6. 7. Charity suffereth long i. it will suffer much and long for the sake of him it loveth what cause soever is given and it makes a man of a patient spirit And is kind i. It is open hearted and this makes it open handed ' ready to distribute tender and compassionate and ready to do any kindness to others that it can doe it is easie to be made use of and ready to communicate itself and what it hath to do any good offices it can doe for tothers it is as tender of others as it is of its own good it rejoyceth at the good and not at the hurt of another and it spends itself and is spent for the good of others It envieth not i. It is very well pleased at and contented with the happiness of others and doth not grudge it It vaunteth not it self is not puffed up i. It keepeth the man from vain ostentation insolency and scornful thoughts against and ill demeanour towards others Doth not behave it self unseemly i. It will not disgrace another nor suffer him that hath it to use unseemly words or gesture towards another Seeketh not her own i. It is communicative and cannot content it self to doe good to it self but it must be doing good to others also It is not easily provoked i. It will dissemble injuries and swallow down wrongs it is slow to wrath and not quickly angry what cause soever be given And when it is angry it is not extreamly and irreconcilably angry Thinketh not evill i. As it doth not speak or act so it doth not imagine mischief against others Rejoyceth not in inquity but in the truth i. It takes no pleasure in doing or speaking evill it is glad to see the good and sad to see evil in others or it is glad when it seeth others falsly accused to be cleared or it taketh part with good men and good things Beareth all things i. It helpeth to bear others burdens their weakness and wants by contribution to their help Beleeveth all things i. It is not lightly credulous nor easily suspitious but it is candid and ingenuous it beleeveth all the good it hears or can have any ground in charity to beleeve it will cover as much as it can the faults of others and therefore doth charitably interpret the words and deeds of others It will make the most of the good and the least of the evil another saith or doth and is apt to construe all things in the best sense and as far as may be it will conceal the evils of others for their good Hopeth all things i. It hopeth the best where there is no apparent reason to the contrary It hopeth all the good it can hope and that which cannot be well beloved And it doth never so far despair as not to use means Endureth all things i. It will bear the greatest rather than doe the least injury it will bear all things it may bear with a good conscience it will suffer much evil it self to doe a little good to others But otherwise it is in this particular also in the heart of an Hypocrite For either he doth hate envy or contemn the true Christian and this is most common 2 Chron. 18. 7. Or else he doth dissemble love 1 John 3. 17 18. Or if there be any love in him towards them it is but towards some of them or he loves the wicked as much as them or he loves the godly coldly or but a little while or he loves them onely out of respect to himself and for self ends and to serve his own turn by them because they are or may be of use to him or at the best because they are harmless men or men of fine parts or because the time favours them or they are beloved of most men or for some such like cause Nor is there such evidence and demonstration of his love as there is of the love of the true Christian for he commonly is proud scornfull censorious harsh hasty and the like Isa 66. 5. Your brethren that hated you c. Joh. 15. 18 24 25. They have both hated me and my father c. Psal 39. 19. Them that hate me without a cause Luke 19. 14. Isa 1. 13. 1 Pet. 1. 22 23. Ps 41. 6. compared with Ps 35. 16. With hypocritical mockers in feasts c. SECT VII 6 In their love of the Word of God The true Christian doth love the Word of God Psal 119. 13. And so he must But the Hypocrite hath a kind of love to the Word also The differences lye in these things 1 The true love of the true Christian ariseth from his love to God and Christ whose Word it is and from the excellency of it as having his likeness upon it Psal 119. 129. Thy testimonies are wonderful therefore doth my soul keep them Psal 19. 7 8. 2 It is a natural love arising from the new creature within him as he is a new born childe of God and hath a new life whence ariseth hunger and thirst to this Word the proper food apointed of God to feed it and maintain the life thereof 1 Pet. 2. 2. As new born babes desire the sincere Milk of the Word c. 3 It is a pure love he loveth it for it self and for the puritie and perfection of it Rom. 7. 12. 22. Psal 19. 7. The Law of God is perfect c. 4 It is a vehement love as that of a childe to the mothers breast he hath an high esteem of the Word a strong desire after it cannot live without it no more than the childe without the breast and will not part with it for the whole world 2 Pet 2. 2. Psal 119. 97. 20. 72. O how I love thy Law c. My soul breaketh for the longing c. 5 It is an universal and impartial love
obedience to Gods commands and that he doe it in a due manner that he doth preferre the greater before the lesser the first Table before the second c. Fundamentals in Faith and Practice and things absolutely necessary to salvation before lesser things substantial before circumstantial things And it savours of Hypocrisie where a man is preposterous herein Mat. 23. 23. You tythe Mint and Annis and have omitted the weightier matters c. If yet you would see further the signs of such things as accompany sinceritie you shall have them in the next place CHAP. IX The signes of some other things that doe alwaies goe along with or are necessary to make up sinceritie WE are now come to the last sort of signs which are the signs of such things as do accompany or are constitutive of sinceritie and without which there cannot be sinceritie in the heart Such are Christs indwelling in our hearts by his spirit by meanes whereof we are made partakers of sinceritie for there is none in us but what floweth and is fetcht out of this fountain of grace and truth and Regeneration the first work of Christs Spirit which necessarily implyeth Faith and Love Wee have already laid downe the principal signs of Faith and Love It remains onely tha◠we give you the principal signs or effects of our union with Christ and the indwelling of his Spirit in us which are both at once For he that is one with Christ is one in whom Christ dwelleth and hath Christ in him by faith through the spirit 1 John 4. 15. And to have Christ in us and his Spirit dwelling in us is all one or at least goe alwaies together and are never apart The signs of the Spirit will be signs of this union 1 John 4. 13. By this we know that we dwell in him and he in us that he hath given to us of his Spirit Eph. 3. 17. That Christ may dwel in your hearts by faith Rom. 8. 9 10 11. But ye are not in the flesh but in the spirit if the Spirit of God dwel in you Phil. 2. 1. These signs of the indwelling of Christ by his Spirit and of Regeneration wee shall give you with relation both to the external conversion of those sincere Christians in whom Christ is and who are truly born again as also to the inward frame of their hearts SECT I. Signs of our union with Christ and of his Spirit dwelling in us Our being in Christ and his Spirit abiding in us may be known by such like signs as these 1 By the death of sin and life of grace in us by holyness in heart and life opinion and practise Rom. 8. 9 10 11. Ye are not in the flesh c. if so be that the Spirit of God dwel in you Now if any man have not the Spirit of Christ he is none of his And if Christ be in you the body is dead because of sin But the Spirit is life because of Righteousnes But if the Spirit of him that raised up Jesus from the dead dwel in you he that raised up Christ from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you Gal. 5. 24. 1 Joh. 3. 6. Whosoever abideth in him sinneth not Whosoever sinneth hath not seen him nor known him Ephes 2. 21 22. 1 Pet. 1. 2. Jude v. 19. 2 By the fruits of the Spirit The tree is known by his fruit Mat. 12. 33. The fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance c. Gal. 5. 5. 22. Eph. 5. 9. 3 By our Regeneration he that is in Christ is a new creature hath a new soul and doth manifest it by a new life 2 Cor. 5. 17. He that is in Christ is a new creature Gal. 6. 15. For in Christ Iesus neirher Circumcision availeth any thing nor uncircumcision but a new creature 4 By the spirit of Prayer an essential part of the work of Grace he that is in Christ hath this in him Gal. 4. 6. And because ye are sonnes God hath sent the Spirit of his Son crying Abba father Eph. 2. 18. Zach. 12. 10. Rom 8. 15. 5 By a rooted and grounded love to God and his people Eph. 3. 16 17 18. That he would grant to you according to the riches of his glory to be strengthened with might by his Spirit in the Inner man that Christ may dwel in your hearts by Faith that ye being rooted and grounded in love may be able c. 1 John 4. 12. If we love one another God dwelleth in us 6 By having of the same mind in us as was in Iesus Christ Phil. 2. 5. Let this mind be in you which also was in Christ Iesus and 3. 9. I account all things but loss that I may win Christ that I may know him c. and the fellowship of his sufferings being made conformable unto his death c. 1 Pet. 4. 1. 7 By a walking and living after the example of Christ 1 Iohn 2. 5 6. Hereby we know that we are in him He that saith he abideth in him ought himselfe also to walk as he walked 8 By a care to keep the Commandments of God and Christ 1 Ioh 3. 24. And he that keepeth his Cōmandments dwelleth in him he in him And hereby we know he abideth in us by the Spirit he hath given us 9 By growth and increase in grace Eph. 4. 15. That we henceforth be no more children c. But speaking the truth c. may grow up into him in all thines which is the head even Christ Eph. 2. 21. 2 Thes 1. 3. Your faith groweth exceedingly c. SECT II. The signs of our Regeneration may be these 1 An understanding heart to know God and Jesus Christ whom he hath sent 1 John 5. 18 20. And we know that whosoever is born of God c. And we know that the Son of God is come and hath given us understanding that wee may know him that is true c. Joh. 5. 24. Iohn 17. 3. 2 Faith in Christ 1 Iohn 5. 1. Whosoever beleeveth that Iesus is the Christ is born of God John 1. 12. 3 Holyness and Righteousnesse of life without and puritie of heart within 1 John 2. 29. Every one that doth righteousnesse is born of him 1 Joh. 3. 9 10. Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God Whosoever doth not righteousnesse is not of God 1 John 3. 3. He that hath this hope purifieth himself as he is pure 1 Iohn 5. 18 20. 4 Love of God it is as natural for the new born children of God to love God as for children to love their parents Iohn 1. 12 13. 5 Love to the godly 2 Iohn 4. 7. Every one that loveth is born of God and knoweth God 1 Iohn 3. 9 10. Whosoever doth not righteousnesse is not of God neither he that loveth
not his brother 2 Cor. 6. 6. 1 Iohn 2. 10. 6 Victory over the world 1 Iohn 5. 4. Whosoever is born of GOD overcometh the world 7 A strong love to and desire after the Word of God and a conformity of heart and life to it Psalm 119. 97. Oh how I love thy Law c. I have esteemed the words of his mouth better than my necessary food Iob 23. 12. Luke 8. 15. 1 Pet. 2. 3. SECT III The summe of all this Head Now of all that wee have spoken as to this point in hand and head of tryal this is then the summe That a man may enjoy all outward Gospel Priviledges such as the manifestations of Gods presence c. all Gospel Ordinances and means of Grace as Word Sacraments Sabbaths all advantages imaginable by parents education society c. Have great gifts and parts and doe much with them as Preach Pray and the like That he may in appearance be converted from the world be changed in his outward conversation cast off all his outward pollutions be so much reformed that hee may appear unblameable in the sight of men have much light from the Word of God be clearely convinced of the truth of it have such a taste of perswasion that the good thereby promised and offered doth belong to him as thereby to bee drawn to come to Christ in an open profession and some inward affections close with his Church be a Church-member bee taken of others and take himselfe to bee a true member ' seemingly own Iesus Christ for his Lord and submit to his Law live orderly with Christians in Church-fellowship and there make a glorious profession of the Gospel proceed to have many singular gifts and seeming graces do many excellent things and so live and dye yea live and dye a Martyr in the defence of the Gospel hee professeth yea he may have such a discovery of the Grace of God in Christ by the Gospel and such a seeming worke of Faith and Love in his soul as that he may bee perswaded that Christ and Heaven is his And upon this have a little love or shew of love to God and his people and live in a kinde of hope joy and expectation of Heaven to his dying day and yet be in his corrupt and unregenerate estate and perish And that he onely that is regenerate renewed by the Holy Ghost and VVord of God in his nature to be like Christ shall bee reputed sincere and so saved at last But to give a shorter account hereof let the summe of all bee this That the most certaine and infallible character of the true and living Christian and one that is a Christian indeed John 1. 47. And that whereby he may bee best known and distinguished from the counterfeit and painted Christian the Hypocrite is by that which is within him where the Kingdome of God is Luke 17. 20 21. Hee is the sincere Christian that is so inwardly Rom. 2. 29. And in him these things following are to bee found The Spirit of God and Christ is given unto him 1 Iohn 3. 24. 1 Iohn 4. 3. Rom. 8. 10 11 15. Galat. 4. 6. Rom. 8. 9. 1 Cor. 2 12. 1 Iohn 4. 13. And according to the new Covenant Isaiah 44 3. and 32. 15. Ezek 39. 29. Ioel 2. 29. Zachar. 12. 10. compared with Acts 2. 17. This spirit hee receives in the Preaching of the Gospel Galat. 3. 2. By this spirit in the Gospel hee is convinced of his own desperate and helplesse case out of Christ and that his help is in Christ alone Iohn 26. 8. And thereupon is drawne to Christ whom hee doth embrace by Faith Iohn 6. 44. Hebrews 11 13. Philip. 3. 12. Ephes 3. 16 17. Iohn 6. 56. 2 Corinth 4. 13. This Spirit and GOD the Father in it abideth and dwelleth in him 1 Corinth 3. 24. 1 Iohn 4. 13. Iohn 6. 56. Ephes 2. 22. And hee in whom this Spirit is abideth and dwelleth in GOD. 1 Corinth 3. 24. 1 John 4. 13. John 6. 56. By this Holy Spirit Christ and the soule are firmely united together and doe become even as Husband and VVife Romans 7. 4. Canticles 1 2 c. and are so joyned as the Tree and Branches Iohn 15. 1 c. Head and Body 1 Cor. 11. 3. Eph. 5. 23. Body and Soul Ephes 2. 5. Hence followeth presently a very great an universal change of the soul within appearing in the life without The change is from darkness to light from bondage to liberty from sinne to grace from death to life c. and is called Regeneration by which here is produced a new creature the soul whereof is this Spirit of God abiding in him compared to the natural generation conception and birth Iohn 3. 6. Iohn 12. 13. 1 Pet. 1. 22. Tit. 3. 5. Galat. 4. 19. 2 Cor. 5. 17. Galat. 5. 15. This Spirit of God being as the soul in the body in this new creature doth animate it Ephes 2. 5 6. Rom. 8. 11. And by it the old man is changed into a new man there is a new nature hee partakes of the divine nature 2 Pet. 1. 4. a new life Gal. 2. 20. Col. 3. 21. 1 Iohn 5. 12. This change is from the state of nature to the state of grace from the likeness of the old to the likenesse of the new Adam he hath now in him the minde of Christ Ephes 4. 24. Phil. 2. 5. 1 Cor. 15. 46 47. Phil. 3. 9. Hee now lives the life of Christ 1 Pet. 4. 6. 1 Iohn 2. 5 6. 1 Iohn 3. 24. and according to the Gospel of Christ 2 Cor. 3. 18. The Holy Spirit thus dwelling and animating in and acting of this new creature and being in it self a spirit of light life and grace Zach. 12. 10. Rom. 1. 4. 1 Pet. 1. 4. It governs him in whom it is and hee is led by it and walks after it according to the Word of God 1 Pet. 1. 22. 2 Cor. 3. 18. And as the lively pure spring doth worke out the mire and mudde out of it self so this spirit doth work out of the heart the ignorance and corruption thereof and make and keep it pure Acts 15. 9. It killeth sin Rom. 8. 10 13. Destroyeth the workes of the Devil and Flesh 1 Iohn 3. 8. Such as are Adultery Uncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulation VVrath Strife Sedition Heresies Envyings Murder Drunkenness and such like Gal. 5. 17. And quickneth inclineth and disposeth the whole heart and consequently the whole man to grace and goodnesse Rom. 8. 10. And such like fruits as these following Righteousnesse Joy Love Long suffering Gentlenesse Faith Goodnesse Meeknesse Temperance and the like Gal. 5. 19. Rom. 14. 17. and the manifestation and exercise thereof in the life are the natural and proper works fruits effects of this spirit Gal. 5. 22 23. Rom. 14. 17. 2 Cor. 5. 13. Rom. 8. 26. 2 Cor. 8. 17. Acts 2. 4. Gal. 4. 6. And
Eye Visus is there also c. So if diffidence be in the understanding confidence or Fiducia must of necessity be there too Now that Diffidence is in the understanding not the will he proves thus take it in his owne words Quia diffidentia quâ aliquis dicitur diffidere sibi aut rebus suis non significat odium aut aversationem voluntatis sed out dubitationem de viribus suis aut per suasionem de imbecillitate suâ quae proculdubio ad Intellectum pertinent And indeed he saith true for the proper Mediums whereby we worke certainty and confidence or take away diffidence are demonstrations and certaine and evidently concluding arguments which the will is not capable of whereby we convince the understanding of the certaine and necessary truth of any conclusion and that done all diffidence and doubting vanish which is an evident argument that diffidence doubtings are formally in the understanding as their proper subject beeing indeed adjuncts of our assent which is undeniably an act of our understandings which assent with confidence or diffidence according to the quality and nature of those Mediums which the understanding brings to move our assent to any conclusion For if the Mediums brought be onely Topicall and probable then our assent is accompanied with diffidence or doubting according as those arguments carry a greater or lesse probability it beeing a known certaine truth in Logique that such Mediums can produce onely assensum opinativum which is allwaies joyned cum formidine oppositi But if the Arguments brought be demonstrative they produce assensum scientificum which satissfyes the understanding and absolutely excludes all diffidence and doubteings whatsoever Whence it sollowes 1. That seeing fiducia diffidentia confidence and diffidence are aojuncta gradus humani assensus they must of necessity be in that faculty where such assent is that is in the understanding 2. That seeing those Mediums which expell and take away diffidence and produce confidence are onely rationall and intellectuall such as come not within the compasse of the proper and formall object of the will but are the effect and object of our understandings it will be evident that both fiducia and diffidentia which are the product of such Mediums must be in the understanding which alone and not the will is capable to be affected by them 2. His second argument is this which that I may not wrong him and confesse from whom I had it I shall give you in his owne words thus a Rob. Baron Ubisupra exercit 3. Art 19. ¶ 4. pag. 241. Vide Tilenum in Syntagmat Part. 2. Disput 40. Thes 16. 77. Fiducia est subjectivè in Intellectu Quia si formaliter esset Actus voluntatis nihil aliud esset quà m desiderium aur amor objecti sed hoc est quotidianae experientiae contrarium multi enim ardenter amant desiderant objectum aliquod qui tamen non habent fiduciam de eo obtinendo If Fiducia be in the will it must either be an ardent love or desire of some object and then the more ardently we loved or desired any object we should be the more fiducially confident to attaine it which is manifestly false seeing all know that we may love and desire earnestly many things which we are so far from beeing confident to attaine that many times we against our wills are sure enough we shall never injoy or compasse them 3. In short 't is evident by the nature and use of the words in all good Authors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducia confidentia relate to the understauding and not to the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so a Budaeus verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus would have it writt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comperire deprehendere ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena deprehensio manifestum indicium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Josephum plena rei investigatae perceptio You see that the whole explication of the word relates to the understanding And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certior fio exploratum habeo Latini dicunt procerto scio as the same Author tells us sometimes they render the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Hesychius verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Glossae Ver. per Bonav Vulcanium pag. 96 fiducia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a firme assent without feare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidentia And In Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is persuasia plena certioratio still relateing to the understanding In Scripture it is yet more evident if possible where you have a Col. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullnesse certainty or confidence of knowledge and b Luk. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things certainly knowne Once more to put it out of all doubt The c Rom. 4. 21. Apostle exhorts the Romans to a fiduciall confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lett every one be fully fiducially persuaded and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne minde or understanding Whence I conclude that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fiducia we now speake of is not in the will but understanding I shall add no more but a saying of the incomparable d L. Viscount Falkland in his Defence of his Tract of Infallibility against his Adversary Father H. L. Viscount Falkland to his Catholique Adversary in the like case He that after all this and much more which might be said shall still say Fiducia is in the will I will not say he is impudent but sure a little thing will not make him blush Lastly That I may in obedience to your command clearely give you my opinion I doe really beleive 1. That this Assertion Common and speciall grace are essentially the same is not only erroneous but far more dangerous then many nay most men thinke especially those who in Questistions of this nature want ability or time to consider and know the consequences of it 2. I beleive that the other proposition That a Majoristae quoque detestandi sunt quia miscent fidem dilectionem in ipso actu justifications Tileman He-shusius in I Cor. 13. Pag. 268. charity is essentiall to justifying faith is a worse mistake then the former in respect of the many ill consequences which inevitably follow it not onely improbable but indeed impossible repugnant to the plaine and knowne principles of true Divinity and Philosophy too as has allready been evidenced by many and further may and shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is necessity or any just opportunity to doe it I confesse there are 2. sorts of Heretiques pardon me if I call a spade a spade and a stone a stone which make charity essentiall to faith 1. Socinians b Vide Jonam Schlicthingiū à Bucowiec Disp contra Balth. Meisne-rum de Art Fundament pag. 49. Mich. Gittichium de satisfatione contra Ludov Lucium
God doth not love but hate the Hypocrite Psal 5. 5. 11. He that truly though weakly loves the Children of God as Gods Children is in God and God dwelleth in him 1 Io. 3. 14. and 4. 7. 16. 12. But this is not true of the Hypocrite Io. 15. 4 5 6. 12. He that hath a true though but a weak hope of Heaven in him is begotten of God 1 Pe 1. 3. and doth purify his heart from sinne 1 Io 3. 3. But not this and the contrary of this is true of the Hypocrite It is well said therefore by Mr Sheapheard in his Sincere Convert pag. 107. in these words True grace I tell you is a rare pearle a glorious Sun clowded from the eyes of all but them that have it Rev. 2. 17. a strange admirable allmighty work of God upon the soule which no created power can produce as farre different in the least measure of it from the highest degree of common grace as a Devill is from an Angell For t is Christ living breathing raigning fighting conquering in the Soule 13. There are amongst the Elect of Christ not only such as have a great deale of grace but also some that have but a little grace There is a great Faith and a little Faith and more love and lesse love Mat. 6. 30. and 8. 10. Luke 7. 9 47. They that have much grace are called or compared to strong and healthy men young men or youths that can away with strong meat Men of full age Fathers Sheep and the like And they that have little grace in comparison of the others are called or compared to lambs fainty and feeble ones Babes that need milk little children Ewes great with young to such as have no strength and to tender branches which are applicable not only to young converts but to riper and more aged Christians fallen into some distemper of Sin And yet are not these as deare to God and is not he as tender of them as of any of the rest Rom 15. 1. Heb 5. 14. Esay 40. 11 31 32. 1 Cor 14. 20. Ephes 4. 14. Cant 2. 5. Io 21. 15 16. Mat. 8. 26. and 14. 31. and 16. 8. But there will arise here some Objections to be answered Ob. 1. It may be Objected That the way to heaven is a narrow way that few find it the Gate into it straight that few enter into it That many shall strive to enter into it and shall not be able to enter That the life of a Christian is a dangerous and painfull life like to the life of a Souldier Pilgrim Travailer Husbandman or painfull labourer And that violence must be used to get into Heaven or we cannot come there And that he that gets in there must not only fight for it but overcome Luke 3. 24. Ephes 6. 16. and 1. 19. 2 Tim 4. 7. Mat 11. 12. and therefore they inferre that great measures of Grace are absolutely necessary to an estate of Grace Ans To which we Answer That the Antecedent is confessed to be true And the same is much more lively manifested in the weak then in the strong Christian in him that hath little then in him that hath much Grace As in the Souldier Husbandman Travailer or Labourer that notwithstanding his sicknesse weaknesse faintnesse or other distempers yet he fights still he goeth on his Journey still he doth his daies work for all this but with the more strife danger payne and violence And yet they goe on conquering and to conquer and shall obtain a full victory at the last But the consequence is false for the lowest weakest smallest degree and measure of true grace will so really constantly and victoriously oppose sinne as light opposeth darknesse or truth opposeth falshood and therefore the lowest degree of Grace puts a man into an estate of grace which will end in eternall glory Ob. 2. Oh but Christs disciples must be able to leave Father and Mother Wife and life and all for his sake Mat. 11. 37. He that loveth Father or Mother more then me is not worthy of me And he that loveth Sonne or Daughter more then mee is not worthy of me And he that taketh not up his Crosse and followeth after me is not worthy of me Luke 14. 26. If any man come to me and hate not his Father and Mother Wife and Children and Brethren and Sisters and his own life also he cannot be my Disciple Ans To this we answer 1. That many of these speeches of Christ are Hyperbolicall or Catechresticall and may not be taken according to the letter by any means as Matt. 5. 33. Swear not at all 39. 40. c. Whosoever shall smite thee on the right cheek turne to him the other also c And so here the words are not simply to be understood Christ doth not teach men to be unnaturall to themselves or their relations against the Law of God and nature for this were to teach contrary to himselfe and all his teachings by himselfe and his Apostles elsewhere But that he meaneth by this is with respect to the present and succeeding times of Persecution in which case if it come to the Question that they must either deny and so leave and loose Christ or they must leave and loose Father and Mother Wife life and all in this case they must be ready to leave and loose them and must leave them all for Christs sake As we are to love God above all so we are to leave all for Gods sake And he that so doth shall be rewarded here and hereafter Matt. 19. 29. Mark 10. 28 29. c. And such as feare God in such a case are so farre from having great measures of Grace that they have not the least measure of Grace no not as of a grain of mustard seed are not worthy of him indeed and will goe without him Mat 22. 8. 2. The words worthy of me in this place as in diverse others we conceive they doe intend no more but this they are not meet or fit for my service to be my Disciples to be accounted gracious so the words are taken in Luke 7. 4. and 20. 35. and 21. 36. Mat. 3. 8. Acts 5. 41. 3. We grant 1. that the true Christian ought so to love God and Christ at all times 2. That it is in the nature of true Grace so to doe 3. That the true Christian doth earnestly desire and labour to attain to this perfection And 4. He shall attain to this perfection at the last Ob. 3. It may be farther objected that it is admitted of a Hypocrite that he hath true Grace Ma. 13. 12. From him shall be taken away even that he hath Ans For answer hereunto we say 1. That the Scripture doth oftimes speak according to mens opinion of things 2. He may have truly the temporary grace which is the grace of the Hypocrite and very like to the saving grace of the elect of God and therefore he is said to
sea and land to make a proselite c. SECT III. 2 In their zeale The Hipocrite may have and hath as wee have shevved a zeale and this zeale may bee upon religious grounds as is and must bee the zeale of the true Christian and according to the dictates of his Conscience But vve shall find a vvidc difference betvvene the zeale of the one and of the other in these things 1. The true Christians zeale is after knovvledge received from the Word of God and it is for Christ and his truth Isa 8. 16. Rev. 3. 19. Tit. 2. 14. Numb 25. 11 13 But the zeal of the Hypocrite is nofter the knowledge of Gods Word but after his own or other mens opinions and inventions Rom 10 2. They have a zeal of God but not according to knowledge Mat. 15. 9 Gal. 4. 17 18. and against Christ as that of Paul was at first Phil. 3. 6 9. 2. The true Christians zeal is and springs from the work of Gods Spirit and his own faith in Gods word Jer 20. 9. Acts 19 19 20. But the Hypocrites zeal ariseth from some humane Motive Tradition Custom Education or some such like thing without and the corruption of his own heart within Act. 22. 3. I was zealous toward God as ye all are this day Mat. 15. 9. Teaching for doctrines the coÌ„mandments of men Joh. 4. 20. 3. The true Christians zeal is accompanyed with a deep sense of his original and internal wickedness which the Hypocrite mindeth not Luke 18. 10 11 12. The Publican went up to pray c. He stood afar off c. 4. The true Christian being sensible of his own heart-empâ—iness of Grace and the insufficiency of all things without Christ to fill it sets a low value upon all other things in comparison of Christ and longs after and looks for all from Christ Phil. 3. 8. Luke 1. 53. But the Hypocrite hath with his zeal a heartfulness and self-confidence of his own sufficiency Luke 1. 53. Mat. 5. 6. Rom. 10 2 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness c. SECT IV. 3 In their love to God And the properties of true love to God The true Christian loveth God and so he must for this is the whole duty of man Mat. 22. 37. And so perhaps the Hypocrite may doe But there is a wide difference betwixt the one love and the other love thus The sincere love of the true Christian is 1 A rational and understanding love it ariseth from the knowledge of God his excellencies loveliness goodness beautie and works and especially as he is revealed in Christ by the Gospel Psal 63. 2 3. O God thou art my God early will I seek thee my sonl thirsteth for thee c. to see thy power and thy glory c. For thy loving kindness is better than life c. Psal 9. 10. Heb 1. 3. Joh. 14 9. 2 It ariseth from Gods love and the sense thereof to him and the apprehension he hath that God is a reconciled Father to him 1 Joh. 4 10. We love him because he first loved us Joh. 3. 16. Luke 7. 47 2 Thes 2. 16. 3 It is a natural love as the love of a childe to the father arising from his new nature as he is born and brought forth a childe of God And so he loveth God as in the relation of a Father to him Gal. 4. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Rom. 8. 15. 4. It is a pure love he loves God for his own sake and for the good he seeth to be in him and for the good he doth to others as well as for the good he doth to him And in this it is like to the true love of a man to a woman when he loves her only for her person and qualities sake and not for her portion Psal 34 8. Cant. 1. 4 15. Psal 63. 1 2 3. 5 It is an open and ingenuous love it moves the heart towards God as the heart of one faithful friend to another James 2 23. Ioh 3. 29. Ioh. 15. 14 15. 1 Cor. 13. 4. 6 It is a strong transcendent and supernaturall love And more and greater than his love is to his Father Mother Brother Sister Wife Children Self or any thing else in the world for he looks on God as his chief good and cannot be satisfied with any thing else in the world without him can acquiâ—sce in and be satisfied with him without all things else and for his sake he can and will do or suffer any thing and for the enjoyment of him he can and will part with his right eye right hand or any thing else whatsoever never so near or dear to him and in him is all his delight Mat. 10. 37. Heb. 11. 24 25 26 27 28 35. Rev. 12. 11. Cant. 8 6 7. Luke 18. 28. Psal 63. 1. 116. 7 8 4. 2. 5 7. Psal 37. 25. Luke 14. 27. 7 It labours to improve it self by all advantages and thaâ— it may love more Psal 116. 1. 8 It is a laborious and working love Gal. 5. 6. 1 Thess 1. 3. 9 It is a true love that runs through the whole man inward and outward The Thoughts 1 It will make them be all upon him Ps 113. 13. and 63. 6. ubi amor ibi oculus ibi animus 2 The Judgement it will cause it to set a great value on him Lam. 3 24. 3 The Desires it will make them to goe much after him Isa 26. 9. 4 It will make him content to wait for him Isa 26. 8 9. Psal 40. 1. 5 It will make him to be patient under delay and suffering till he come Psal 40. 1. 6 It will make the Will to close with him hold him fast and not to let him go Cant. 3. 4. Psal 18. 21. 7 It will make him rejoice in his presence and mourn for his absence c. Ps â—2 1. 11. 19. 8 It will make his tongue to be still talking of him Psal 119. 27. and 63. 3. and 145. 21. 9 It will make his hands still ready to be working for him 10 It will make the whole man to be ready to doe or suffer any thing for his sake Psal 119. 168. And not be satisfied but mourn that he can do no more for him 10 It is a lasting constant unchangeable and never dying love Cant. 8. 6 7. 11 It cannot be quenched and it doth manifest it self by these and such like signs and effects 1 By the hatred of evill Psal 97. 10. Yee that love the Lord hate evill 2 By the love of the godly 1 Ioh. 5. 1. Every one that loveth him that begat loveth him that is begotten of him 1 Pet. 1. 8. 1 Joh. 3. 13 14. 3 By pittying of and yeelding help to them in time of misery 1 Ioh. 3. 17. 4. By care to keep the Commandements of God Ioh.
14. 23. 1 Ioh. 2. 3 5. 5 By a desire after fellowship and communion with God in Christ Psal 42. 2. 6 By a tenderness and respect of Gods glory manifested and declared 1 By a mans own personal obedience to God Ioh. 15. 8. Mat. 5. 16. 2 By his stirring up of others to obedience to him Ps 67. 1 2 3 3 By his affection to Gods cause and interest in the world which when hindred he grieveth Ps 119. 136. when prospering he rejoyceth Ps 97. 1. and 122. 1. 4 And by his adventure of himself in it Mat. 26. 58 69. 11 It makes him that hath it to desire and labour to be like to God Psal 17. 15. 12 It is communicative and open it makes him that loves open handed and ready to communicate himself and all that he hath to and for God and his service 2 Cor. 9. 11. Pro. 7. 9. 13. It wil make a man do all that he can for and nothing against God Prov. 31. 12. 14 And it will make him in whom it is to suffer any thing for Gods sake Gen. 30. 20. But the false love of the Hypocrite if he can love God at all ariseth from some false perswasion that he may have of Gods love to him in this that he doth him no hurt but good because he doth prosper in the world is healthy great and rich and the like or because he may have a fancy that the promise of the Gospel and Christ doth belong to him or he may have a little kind of seeming love to God for his selfe ends and for some present use or need he hath of him as Soul did love David or he may live in hope that God will or may doe him good or do him no hurt for some such causes or upon and by some such motives as these somewhat like to love or some little weak and corrupt love may be in an Hypocrite but really he is a lover of himself and loves the world more than God 2 Tim. 3. 2 4. He is a lover of his belly Phil. 3. 19. Mat. 19. 21 22. He loveth evil more than good Psal 52. 3 4. Or he loveth God and the world both together Mat. 6. 24. Iâ—â—â—es 4. 4. Hee seekes the praise and favour of men more than the praise and favour of God He doth not love God more than Father Mother Wife c. Mat. 10. 37. He doth not delight himself in the Almighty Iob 27. 10. Ob. But here it may be said out of Rom. â— 30. and 8. 7. Iohn 15. 19. That the Hypocrite being still in his natural estate is a hater of God Ans It is true the Hypocrite being still in his natural estate is a hater of God in his heart and that which is of love or the appearance thereof therein is but forced and against his nature and is a kind of restraint of suspension of hatred so a Lyon tamed may be brought to seem to like and to converse with the Lamb but retains his nature still and upon the first occasion will shew it or at the best it is but a politick artificial or carnal and corrupt love from self respects and to self ends as a man that loves a woman for her portion onely and not for her person or parts SECT V. 4 In their love of Christ The properties of this love The true Christian loves Christ And so he must for without this he cannot be a true Christian 1 Cor. 16. 22. 1 Cor. 13. 1 2. And the Hypocrite may have a kind of love to Christ also Mat. 19 16. But herein also we shall find a wide difference between them 1 The true Christian he ha thnot onely a good will to Christ Ioh 3. 26. to 30. Ioh. 3. from 1 to 11. but a longing desire after him Cant. 1. 2. Rev 22. 17 20. And satisfaction in him Cant. 3. 1 2 3 4 5. 2 The love of the true Christian to Christ is like to his love to the father and so doth manifest it self as the love of the child of God doth manifest it self to God As 1 It ariseth from the knowledge of Christ by the preaching of the Gospel and that discovery he hath thereby of Christs beauty glory excellency and necessity in reference to his soul Psal 45. 2. c. Cant. 2. 3. and 5 10. 6. 1 Joh. 6. 6. 68. Lord to whom shall we goe thou hast the words of eternal life And from his faith in him Iohn 69. And we believe and are sure that thou art the Christ the Son of the living God 1 Pet. 1 8. whom having not seen ye love c. Yet believing c. And from the good which he hath experimentally got by him Cant. 1. 3. 4. 15. and 2 3 4 5 6. and 5. 10. Luke 7. 38 c. Psal 45 6 11. 15 Isa 33. 17 and 45. 22. 3 It ariseth from Christs love and the sense thereof to him Ephes 5. 2. Rev. 1. 5. to him that loved us and washed us in his blood 4 It is pure also for he loves Christ as well for himself and the loveliness he sees to be in him his odoriserous smel and for his sweet tast as for the need he hath of him and the benefit he may have by him Cant. 1. 3 4 15. Ioh. 7. 7. and 21. 16. 17. 5 It is a strong and transcendent love that is in the soul of the true Christian to Christ it will part from all rather than part from him Cant. 8. 6 7. It is as strong as death the coals thereof are coals of fire which have a most vehement flame Many waters cannot quench love neither can the floods drown it Luke 18. 28 and 14. 26 c. 10. 37 38. Rev. 12. 11. Acts 21. 13. 6 It is a laborious love Heb. 10. 6. Iames 1. 4. 7 It is a constant lasting and unchangeable love Cant. 8. 6 7. it cannot be quenched 8 And it is a love that is like to the love of a dear Wife to her loving Husband or the love of a contracted Virgin betrothed to her lover a young man where the love is exceeding strong and doth manifest it self by such like effects as these 1 By a high esteem of his love and all the manifestations thereof by tokens letters kisses c. Cant. 1. 2. and 7. 10. 2 She looks upon all that ever he is and doth as lovely Cant. 1. 4 6. and 2. 1. and 5. 10. 3 She doth highly esteem all that is about him and doth concern him So hath every true Christian an high esteem of Christs love and the manifestations of it thinks well of all he is and doth loves all his ordinances and graces Cant. 2. 3. and 5. 10. 4 She thinks much of him in his absence 5 She hath an earnest desire after a fuller assurance and evidence of his love and the full and perfect enjoyment of him that as man and wife they may for ever dwel together and never be sundred any more And
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
Good is the word of the Lord. Job 1. 21. The Lord gave and the Lord hath taken c. 6 He doth it diligently where the Hypocrite is commonly in his obedience especially in Gods service careless and negligent Mal. 1. 14. Which hath in his flock a male and sacrificeth to the Lord a corrupt thing c. Mat. 25. 24. He that had but one talent The sincere Christian is usuually very diligent and exact herein 2 Pet. 1. 12. I will not be negligent c. 2 Cor. 8. 22. 1 Tim. 4. 14. 7 Hee doth it humbly where the Hypocrite doth his work proudly and conceitedly as the Pharisee Luke 18. 11. The sincere Christian doth it with the sense of his sinne and with a broken and contrite heart Luke 18. 13. 8 He doth it fervently where the Hypocrite is cold and perfunctory in his service Rev. 3. 15. The sincere Christian is fervent in spirit and doth what hee doth fervently Coll. 4. 12. James 5 16. Rom. 12. 14. 9 He doth it lovingly where the Hypocrite doth it often with corrupt affections James 15. 16. amd 1. 19 20. The sincere Christian doth it with love to God and man 1 Tim. 2. 8. 1 Cor. 13. 1. 1 Cor. 5. 8. Hee doth it not with the leaven of malice tnd wickedness but with the unleavened bread of sinceritie and truth 10 He doth it purely and holily The obedience of the sincere Christian is not onely pure for the manner but it flows from pure principles and motives and is done by a pure rule and â—o pure ends 2 It comes from a pure heart That of the Hypocrite comes from a filthy heart Acts 8. 21 22. Mat. 23. 25. But this of the sincere Christian comes from a pure heart a heart purified by the blood of Christ and by the Spirit of Christ 1 Tim. 1. 5 2 It is pure in the motives by and from which it is moved and carried That which doth move and carry the Hypocrite in his obedience is his self-self-love and self-ends and not any thing at all of God he loveth not the commander the command nor the thing commanded for themselves Or if there be any thing of God in it it is so much only as may serve his own ends therein Mat. 6 1 2 c. Mat. 23. throughout So Jehu Saul Judas and the rest Hee may sometimes bee kept from the doing of evil perhaps by the fear of men but very seldom by the fear of God Mark 12. 12. Luke 20. 19 22. 2 John 9. 22. and 7. 17. and 19. 38. Mat. 14. 5. Mark 11. 32. Gen. 39. 9. But that especially which doth move the sincere Christian in his obedience is the love and fear of God And from thence his desire to please and his feare to offend God the goodness of the thing to bee done or suffered the conscience of his duty therein and of his obligation thereunto by the love of God Hee beleeves the promises because God saith and obeyes the commands because God gives them He loves the Law maker that commands the Law or command it self and the thing commanded These and such like things as these doe especially stir up and carry on the sincere Christian to his obedience So Heb. 11. 7. By Faith Noah being warned of God of things not seen moved with fear prepared an Ark c. Psalm 119. 161. My heart standeth in awe of thy word 2 Cor. 5. 14. For the love of Christ constraineth us c. 1. 17. Some out of love Psalm 116. 1. I love the Lord c. John 21 15. and 16 17. Ps 119. 97. 127. I loae thy Law Psalm 40. 8. I delight to doe thy will O God Gen 39. 9. Job 31. 4. 14. 23. 2 Chron. 19. 6 7. Ephes 6. 6 7. And this fear of God makes him careless of the commands and threats of men Exod. 1. 17. The Midwives feared God c. Heb. 11. 27. By Faith be forsook Aegypt not fearing the wrath of the King 2 It is pure in the Rule by which his obedience is governed The Hypocrite he makes his own fancie and the commands and inventions of other men his rule and warrant for what he doth therein Mat. 15. 2. Why doe thy disciples transgress the traditions of the Elders c. Gal. 1. 14. John 4. 21 22. Acts 17. 22. Mat. 23. 16 17. But the sincere Christian he makes the pure Word of God alone his rul e and warrant for whatsoever he beleeveth doth and suffereth Col. 3. 10. The new man is said to be renewed in knowledge Gal. 1. 9. Gal. 6. 16. Acts 13. 36. 3 It is also pure for the manner of it as is already shewed 4 This new obedience is pure in the ends of it The Hypocrites end in all that he doth and suffereth is himself as he is moved in his obedience from self-love so is he carried to self-ends He seeks himself not God and Christ his main design and intention in all that hee doth and suffereth from the beginning to the end thereof is especially if not only his own glory or praise his own profit or pleasure or some way or other to satisfie his own lusts He lookes no furthan at earthly pleasures comforts and advantages in this world God is not in al his thoughts or if hee be it is onely to thinke how hee may serve himself upon him And if God be in his eye yet he lookes at something beyond above above or before him In shew he seeks God but in truth he seeks himself He seems to follow God and Christ but it is not for God and Christ but for his own sake He follows Christ for the loaves as the nine Leapers to be healed onely Iohn 6. 26. Luke 17. 12. And as the sheep doe follow the shepheard as long as the bottle of hay is in his hand and no longer and not as a childe that follows the father out of love who wil follow him every where The Pharisees did pray and give almes to be seen of men Mat. 6. 2. They made long praiers to the end they might devoure widowes houses Hosea 7. 14. Ye assemble for wine and corn Zach 7. 5. Did ye at all fast unto me c. Micah 3. 11. They judge for ieward and divine for money and yet lean upon me c. Acts 20 30. Phil. 1. 17. Preached Christ out of envy But the sincere Christian in all his active and passive obedience as hee is carryed forth therein especially from the love and feare of God and Christ so doth he act therein for God and Christ as well as for himself And indeed God is his great object motive end and all in all He followeth them as wel for their owne sakes as for his owne sake They are his principal and ultimate end and the center to which he tends in all that he doth and suffereth His main scope and special aim therein to which all is in his intention referred is to glorifie God and advance
no more when hee thinketh he is and doth good enough and doth not care to be better than hee and to doe more than he doth And to thinke every man else must keep his pace and that hee that goeth not so farre goeth not far enough And that he that goeth farther and faster goeth too fast and too far Rev. 3. 17. Because thou sayest I am rich c. and have need of nothing c. Psalm 36. 3. He hath left off to be wise and to doe good Luke 6. 25. Wo unto you that are full c. and 18. 12 13. and 1. 53. SECT XII In his affection to the Word 12 It savoureth much of sinceritie to have a great love to and constant delight in the Word of God Ps 119. 20. 97. O how I love thy Laws c. My foul breaketh for the longing it hath to thy Judgements at all times Job 23. 12. I have esteemed the words of his mouth more than my necessary food 1. Pet. 2. 2. As new born babes desire the sincere milk of the Word c. Rom. 7. 22. I delight in the Law of God as to the inward man And it savours of hypocrisie to hate the Word John 3. 20 For every one that doth evil hateth the light c. or faignedly or sleightly or for a time only to love it Ezek. 33. 31. And they heard thy words but will not doe them for with their mouthes they shew much love c. Isa 58. 2. yet they seek me daily and delight to know my waies c. Luke 8. 12 13 14. SECT XIII In the frame of his Spirit as to greatnesse of place 13 It savoureth much of Sinceritie that a man is of an humble spirit that he thinks every man better than himself and himselfe the worst of the company where ever he comes not having he doth not affect nor seek titles of honour and having he doth not value them he cares not for precedency or superioritie but can and doth prefer others perhaps beneath himself in place and parts before him Psalm 131. 2. I am as a weaned child 1 Tim. 1. 15. Sinners of whom I am the chief Mat. 18. 3. Except yee bee converted and become as little children c. Iob 31. 14 15. Rom. 12. 10. And it savours of Hypocrisie in professors ambitiously to desire and seek greatnesse of place or title precedencie or superioritie to think a mans self to be the best of the company wherever he goes and to exalt a mans self over others Mat. 23. 5 6. 7 8 9 10 11 12. They love the uppermost roomes at feasts and the chiefe seats in the Synagogues c. and to be called of men Rabbi Rabbi c. Whosoever shall exalt himself shall bee abased Luke 18. 11. The Pharisee c. 3 John v. 9. Diotrephes who loveth to have preheminence c. Iames 3. 1. Be not many Masters c. SECT XIV In his striving against beloved sinnes 14 It is a great sign of sincerity in a man where he sets himself with all his might and most of all against spiritual and heart sins and inward lusts and amongst them against his most intimate and beloved sins that serve most to answer his worldly ends when hee looks on sinne as a Toad and keeps it as far from his bosom as hee can So David Psalm 18. 22. I was also upright c. and kept me from mine iniquitie Job 31. 1 c. I have made a covenant with mine eyes c. Psalm 19. 12. Cleanse me from secret faults And a great signe of Hypocrisie in a man when hee shall by all means labour to keep conceal and retaine such sins Job 20. 12 13. Though wickedness be sweet in his mouth and he hide it under his tongue c. Mat. 23. 25. compared with Luke 16. 14. the Pharisees were covetous and ful of covetousness and this they did maintain by all the means they might Mat. 23. 14. SECT XV. In his care of private duties 15 It savoureth much of sinceritie in a man when he chooseth to be most carefull of secret and spiritual duties and performances as secret prayer meditation self-examination the like But thou when thou prayest enter into thy closet c. Acts 10. 9. Peter went up upon the house to pray c. Gen. 24. 63. Isaac went out into the field to meditate c. Ps 119. 59. I thought on my waies c. And it savoureth as much of hypocrisie when a man is very zealous of publick or outward but very careless of private and spiritual duties and observances Mat. 23. 5. But all their works they doe to bee seen of men Mat. 6. 1 2 5. They love to pray standing in the sinagogues c. Take heed ye doe not your almes before men c. to be seen c. SECT XVI In the motives and ends of their Actings 16 It savoureth much of Sinceritie and is very much a signe of a sincere man when the motives and ends of all his actings are pure and heavenly when hee doth all that he doth out of a pure heart from the love and fear of God and principally and chiefly for the workes sake to the end to please and glorifie God and not for any corrupt end to himselfe and therefore hee careth not to be seen of men in what hee doth But it is a vehement cause of suspition in a man when hee is not moved at all by such motives nor aimeth at such ends but his motives and ends are corrupt when hee doth what hee doth alone or chiefly for selfe-ends selfe-praise honour or other advantage when he doth ambitiously or vain-gloriously seeke the setting up of himselfe more than God therein Mat. 23. 14. yee make long praiers and under colour thereof devour widdows houses Mat. 23. 5. All their works they doe to be seen of men SECT XVII In his jealousie over himself 17 It is a very good sign of Sinceritie in a man when he is ever doubtful and feareful of himselfe in the general and especially in the point of Sinceritie and when he is often trying and searching of himselfe and doth all that hee can to know himself and is therefore willing to bee discovered and reproved by others glad to have himselfe and his worke brought to the light Psalm 26. 2. I have walked in mine integrity c. Ioh. 3. 21. He that doth truth cometh to the light c. Psalm 26. 2. and 139. 23. Search me c. Iob 31. 6. Psalm 119. 50. And it is a dangerous signe of Hypocrisie in a man when hee is confident of and secure in himselfe herein when hee never suspects himself nor will he endure to be suspected or to put himself or to be put by others upon the trial herein Iohn 3. 20. Every one that doth evil hateth the light c. SECT XVIII In the order of his observance of Gods Commands 18 It savoureth much of sinceritie that a man is orderly in his
and some of them may happily continue so for a long time as some children as to their naturall strength doe by some distemper continue weak and grow but a little for a long while Yea possibly it may be so in the first conversion of a sinner to God that as the seed of Corn that is cast into the earth dyeth and lyeth long before it ariseth yet having a seed of life in it it doth at length arise and grow 1 Cor. 16. 36 37. and come to perfection So little of spiritual life or the life of the new creature may appear for a long time in that soul which may notwithstanding be quickned and truly alive to God in Christ We shall say a word to both of these kindes of weaknesse and weak Christians touching whom we say That ordinarily in the weakest of true Christians of this second sort and in the lowest and weakest estate of Christianity considered apart and free from violent temptations assaults and oppositions these things are alwayes seen and are necessarily required in every true Christian 1 The weakest Christian must bee in Christ by Faith and a new creature As one cannot bee sayd to bee of the nature of man or of mankinde till that hee bee born and brought forth of the womb of his mother So neither can one bee or bee said to bee a true Christian till he be born again and Christ be formed in him John 1. 12. But to as many as received him to them gave he power to be the sonnes of God even to them that beleeve on his name which were born c. 2 Cor. 5. 17. If any man be in Christ he is a new creature 2 He must by this means be spiritually alive and risen from the death of sin Eph. 2. 1. You that were dead hath hee quickned Gal. 2. 20. Christ liveth in me and the life I now live c. 3 He is then of the same nature and therefore must be more or less like unto the strongest Christian as children to men lambs to sheep and the most tender branches to the great bows of tree So the weakest Christian notwithstanding his weakness is partaker of the divine nature of God in Christ 2 Pet. 1. 4. Whoreby are given us exceeding great and pretious promises that by these you might be partakers of the divine nature 4 Hee must have of the light of the saving knowledge of God Ephes 5. 4 8. Ye were darkness but now are ye light c. Isa 52. 2. my people shall know my name Heb. 8. 11. They shall know the Lord. 1 Iohn 2. 13 19 20 27. Mat. 13. 11. 5 He hath a tender care to please and fear to offend God Isa 66. 2. I will look to him that is poor and of a contrite spirit and trembleth at my word c. 1 Iohn 3. 23. 2 Kings 22. 3 10 12 19. 6 He is very sensible of his own weakness Mat. 9. 23 24. And straightway hee cried out with tears Lord I beleeve help thou my unbelief Luke 11. 1. Lord teach us to pray c. 7 He hath a Spirit of prayer and can more or lesse open his case to God thereby Gal. 4. 6. And because ye are sons God hath sent the Spirit of his Sonne into your he arts crying Abba Father Rom. 8. 15. 8 He is from the sight and sense of his owne weakness poor in spirit and moved to looke towards Christ and to hunger and thirst after him Mat. 5. 3 4. 9 He desireth strength and therefore loveth and plyeth all the means of Grace especially the Word of God whereby he may be strengthned he maketh after Christ in and by his owne Ordinances Mat. 9. 23 24. Luke 11. 1. 1 Pet. 2. 2. as new born babes desire the sincere milk of the Word c. Luke 17. 5. The Apostles said to the Lord Increase our faith John 45 46 47. 10 He will not be taken off this way but will follow Christ alwaies Joh. 6. 67 68. Will ye also go away Then Peter answered Lord to whom shall wee go thou hast the words of eternal life John 10. 27. 11 He doth commonly grow and increase in strength as children trees and herbs Mal. 4. 2. Ye shall go forth and grow as the calves of the stall Eph. 4. 15. 12 He doth not purpose nor doth he make it his trade to sin 1 John 3. 8 9. He that committeth sin is of the devil c. Whosoever is born of God doth not commit sin for his seed remaineth in him c. that is he cannot so sin as to purpose it and make it his trade as wicked men do 13 He hath a love to all the children of God and true Christians as Christians 1 Iohn 5. 1. Whosoever beleeveth that Iesus c. is born of God And every one that loveth him that begat loveth him also that is begotten of him 1 Iohn 4. 7. Every one that loveth is born of God v. 8. He that loveth not knoweth not God 1 Iohn 3. 14. He that loveth not his brother abideth in death Mat. 25. 42. 14 He hath the use of his spiritual senses in some degree at one time or other as Sight Hearing c. He seeth somewhat of God and Christ sin and wrath grace and glory And giveth ear to the things that are spoken thereof and hath some rellish and savour sense and feeling and can speak something sensibly thereof and hath some breathings and stirrings of good desires and wishes after Christ some power and motion to do good And he that can finde these things really and in truth in any degree in him may conclude of himself that though he be but a weak yet he is a childe of God and a sincere Christian And that his sinnes are forgiven for his Name fake 1 Iohn 2. 12. And he shall never be moved Psalm 15. 5. And herein also we are to know That these signs and symptomes are not in all nor in the same person at all times alike cleare and visible to others or to the party himself in whom they are but they ebbe and flow occasionally and have their degrees stops and changes It is sometimes with the spiritual man as it is with the natural man and his natural strength the same may bee by some accident or distemper very much decaied and impaired and the man though otherwise a strong man grow very weak and seeme to bee dying So it is in this case a sincere Christian sometime strong may by a relapse into sinne or some grievous pressure of affliction inward or outward or both grow for a time very weake in grace his pulse beat weak and his breath short as if hee were near dying yea sometimes though very rarely it falls out so that all the motions exercises and operations of Grace in the true Christian may be for a while so much suspended that they may seem in appearance to be totally extinct So that as in the natural body it falls out
is sincere is perfect 2 Kings 20. 3. Iob 1. 8. and 2. 3. Ps 125. 4. Gen. 6. 9. 12 God himself is most upright and doth in uprightness all that he doth and so is Christ and so is all that he doth faith If. 26. 7. Thou most upright doest weigh the paths of the just Jer. 32. 41. I will rejoice over them to doe them good c. with my whole heart and whole soul Psal 25. 8. Good and upright is the Lord c. And it is said of Christ 1 Pet. 2. 22. There was no guile found in his mouth 13 There is and will be nothing but up rightness in heaven Ps 143. 10. Lead me into the land of uprightness 14 The Saints in all times have been and the Saints now are all of them upright and they have been carefull to be and continue so and to decline hypocrisie Is 26. 7. The way of the just is uprightness Cant. 1. 4. the upright love thee John 1. 47. Ps 32. 2. and in whose spirit there is no guile Rev. 14. 5. and in their mouths was found no guile Prov. 13. 5. a righteous man hateth lying c. Zeph. 3. 13. 15 All that a man hath let him have what he can And all that a man doth let him doe what he can without Sincerity is nothing This is the Christians master peece and makes him to excel amongst men For God esteems every man and he is accepted in what he doth and hath within him and without him as he is sincere 1 Cor. 13. 1 2. And though I have all knowledge c. and have not love c. I am nothing c. it profiteth me nothing c. Gen 4. 4. Heb. 11. 4. God had respect to Abel and his offering by faith Abel offered a more excellent sacrifice than Cain c. God testifying of his gifts c. Prov. 15. 8. The praier of the upright is his delight And if a man be sincere notwithstanding he hath many weaknesses and his services be but mean and defective for the matter and manner thereof yet he is accepted and shall be rewarded for the good is in him and done by him So Asa 2 Chron. 14. 2. compared with chapter 16. 1 2 3 7. 10. and 1 Kings 15. 11 14 15. and 15. 5 6 c. compared with 2 Chron. 30. 15 18 19. But on the other side if hee be an Hypocrite albeit he have many singular gifts and doe many glorious things he is no body hee is not regarded nor shall bee rewarded And no work that the Hypocrite doth though never so glorious pleaseth God but his most glorious workers though of Gods own Institution are abominable to him for the Hypocrites sake that doth them Therefore of the most glorious workes that Hypocrites ever did or can doe the Lord speaketh after this manner Who hath required these things of you Isa 1. 11. Psalm 50. 16 17. To what purpose are they Isaiah 1. 11. Your labours are but in vain in it Mat. 15. 8 9. I am not pleased with them I shall not accept or regard them Micah 6. 7. Psalm 66. 18. Malach. 1. 10. Hosea 8. 13. Nor shall I reward them Mat. 7. 21 22 23 c. 1 Cor. 13. 3. They are to mee sinfull Isaiah 1. 11. Psalm 109. 7. Isaiah 66. 1 2 12 13. Grievous abhominable and hatefull Amos 5. 21. Hosea 9. 4. Isaiah 62. 1 2 12 13. Prov. 15. 8. See 2 Kings 10 1 2 3 c. 16 17 c. compared with Hosea 1. 4. 1 Sam. 15 16 17. and 14. 35. and 13. 12 13. 2 Chron. 25. 2 4 7 8 9. 16 God seeth knoweth and judgeth of every man what he is and as he is not as he seems or thinks himself to be or as men do see him And every man shall be made known and seem to the world as he is And shall receive of God according to what he is in Gods acccount whether it be good or evil Isa 26. 7. Thou most upright doest weigh the paths of the just Prov. 21. 2. Every way of a man is upright in his own eyes but the Lord pondereth the hearts 1 Chron. 28. 9. And thou Solomon know the Lord God c. for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts c. 1 Cor. 3. 13. Every mans work shall be manifest for the day shall declare it Prov. 16. 2 and 21. 2. The waies of a man are clean in his own eyes but the Lord weigheth the spirits 2 Cor. 5. 9 10. Wherefore we lobour that whether present or absent we may be accepted of him For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Rev. 2. 2. Luke 12. 3. Therefore whatsoever yee have spoken in darkness shall be heard in the light and that which yee have spoken in the ear in closets shall be proclaimed upon the house-tops Mat. 10. 26. there is nothing covered that shall not be revealed Job 31 4. doth not he see my waies and count all my steps Rev. 2. 23. Ps 7. 10. and 26. 2. 17 Sincerity is that onely that can and will in this world distinguish us from Hypocrites and devils who may and can as we have shewed at large make a fair shew in the flesh and do and suffer as much therein as the best Christian in the world Numb 22. 40. Luke 8. 28. 1 Cor. 13. 1 2 c. Job 2. 1. Mat. 13. 29. 18 If a man be an Hypocrite he is still unregenerate and in his naturall estate and so long all that is in him and comes from him is evil in Gods eye he cannot doe a good work That he doth as to God is as the breath of one that hath an unsavory breath let him speak never so good words his breath is notwithstanding unsavory still His thoughts Gen. 6. 5. Ps 50. 16. All his actions civill Prov. 21. 4. Titus 1. 15. Religious Prov. 15. 8 9. and 28. 9. Is 58. 1. c. Hosea 1. 4. albeit it may be materially good and so rewarded of God as Iehu's work yet is it Theologically evill And so they are but glorious sins And so it is of al his moral actions works of Charity Mercy and Justice Mat. 6. 5. So his words he may speak and think of good things but cannot have good speeches nor good thoughts As on the other side a good man may think of evil things and yet his thoughts thereof be good yea this very wisdom of the Hypocrite is sin Rom 8 7. Col 2. 18 19. How can a corrupt tree bring forth good fruit Mat 7 18 He wants love to God and seeks not God but himslfe in what he doth and therefore cannot be accepted 1 Cor 13. 1 2 c. No more than a woman in all her observances of her Husband when she loves another man better
good spirit ineffectuall to those who are so happy as indeed to have it Was the title of the Athenian merchants any worse to their ships which came into the Piraea or Port of Athens because the madd man in the story thonght and confidently said they were all his May not those who have good and well disposed eyes see and certainely know the objects they looke upon are immoveable and fix'd because they who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus omnia rotari circumferri videntur thinke otherwise The mad man in the Tragedy said and I doubt not beleived it too that he saw two sunnes and another Thebes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet those who were not guilty of so much Phrensie did and might trust their owne eyes that both Thebes and the the sunne were single The Church of Rome was sure enough of the truth of her beleife by the Ghospell and the good Spirit of God confirmeing and witnesseing the truth of it to their soules even then when Donatus sayd that the Church and Spirit of Christ was onely in him and his faction Those first and commonly call'd purest times haveing a Vid. Jrenaei lib. 5. advers Haereses cum Epist Erasmi Nuncupatoria Augustinum de Haeresibus ad Quod vult Deum cum Notis Lamb. Danaei Gen. 1595. Philastrii Brixiensis Catalogum Haeresium cum Supplemento Helm 1611. Epiphanii Responsad Epist Acacii Pauli libros 3. adversus Haereses as many and as wild Heresies as we now The truth is the errors and heresies of those who confidently pretend to the Spirit of Christ but have it not are no prejudice to or argument against those who are so happy as to have it but that they may and ought to rely upon the witnesse and Divine testimony it gives to the truth So that their faith and theirs onely is divine not onely respectu objecti the sacred word of God containeing the truthes beleived but respectu principii too the regenerateing Spirit of Christ from whom their understandings have divine illumination to know and strength and confirmation to beleive and obey the truth 4. I have onely this to add that this witnesse and testimony of the spirit is onely argumentum ad intra a convinceing argument to him that has it whereon he may rely and be assured himselfe not argumentum ad extra whereby he may convince others This is that inward witnesse which did so confirme the primitive persecuted Christians in their faith so persuade and convince their understandings of the present truth of the Ghospel and that all the gratious promises contained in it would be fulfilled and made good for the future that they who could not dispute could and did dy for their faith and that with so much courage and miraculous constancy as amazed their persecutors and made even the Pagan world beleive that such strange courage and confidence in the losse of what this world calls dearest livelyhood life too could not proceed from any principle lesse then divine Whence it was that Sanguis Martyrum was semen Ecclesiae the death of many old gave life to more new Christians Sed manum de tabula enough of this Rat. 6. If saveing and common grace be essentially the same then irregenerate and impious persons who may and many times have common graces might be call'd and indeed were as truely gracions and as truely beleivers as the best Saints and Sonns of God although not in so high a degree For by this hypothesis against which we now dispute they have as true faith and grace as regenerate persons themselves seeing common in the wicked and speciall grace in the regenerate are by this hypothesis essentially the same For as the smallest wire of good gold is as truely gold as the whole wedge though not so much and as a body hot in the second or third degree is as truely hot as that which has heate in the 6. or 8. degree So if common grace in hypocrites and saveing grace in the Saints be essentially the same then such impious persons for common grace may be in such may be justly call'd as true beleivers and as truely gratious as the most regenerate persons in the world But this is certainely untrue and repugnant to the receaved and cleare principles of Divinity and Philosophy too The Morall Philosopher truely tells us that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de moribus lib. 2. cap. 5. Commentatores universi ib. virtus est habitus rectâ ratione electivus prout vir prudens definiverit So that he that has not morall prudens that great Virtus directiva has indeed no morall vertue for all vertues as Philosophers b Vides is Aristotelem Ethic. lib. 6. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem habent A. Aphrodisaeus G. Pachymerius G. Burlaeus Commētatores in Aristotelem universi ut Scholastici ut videre est apud Aquinat 1. 2. Quaest 63. Art 1. c. quem sequuntur Medina Suarez Vasquez Universa Scholasticorum turba universaly aggree sunt in prudentia connexae Now c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Qui voluptate corruptus est ei statim principii videndi facultas eripitur neque cernere potest se hujus rei causa omnia agere opor tere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. lib. 6. cap. 5. Vide Aphrodisaeū Averroem Eustratium Hyperiū eâ de re idē asserentes Aristotle saith truely that no vitious person is or can be prudent vice and the irregular passions in such corrupting that great vertue And ergo wicked men whatever common graces or vertues they may seeme to have neither are nor can be truely vertuous no not in respect of Morall vertues 2. And. ergo much lesse in respect of those vertues we call Theologicall as wanteing faith which is the first and foundation of all Theologicall Vertues and Christian prudence all wicked men being in scripture phrase and really fooles But I shall not insist upon this which I believe no sober person will deny if they should 'tis by a Vid. Baron Exercitat de Fide c. Art 30. pag. 279. Rat. 7. others proved 7. M. Baxter b Aphorismes in explicat Thes 69. pag. 277. tells us 1. That the wills acceptance of Christ is the essentiall forme of saveing and true justifying faith 2. That love to Christ as our saviour and Lord is c Ibid. pag. 266. essentiall to this acceptance Whence I inferre thus If the essence of saveing faith consist in accepting Christ and loveing him as our Lord and Saviour then those who doe not so love and accept him have not the essence of saveing faith but no irregenerate person lett him have what common faith he will doth so accept and love Christ as it evident and ergo No irregenerate person hath the essence of true saveing faith Now this being granted it further followes That common and saveing beliefe are not essentially the same
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
seeing common beliefe may be many times is in Hypocrites who doe not cannot while such so accept and love Christ For I reason thus That beleife and love which is said to be essentiall to saveing faith must either be 1. A love and beliefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beliefe and love inapperance onely without truth and reality I confesse common beleivers may have such a faith and love as this but this is not it which is essētiall to saveing beleife as I take for granted the assertiō of the contrary being not onely ridiculous but impious 2. Or such a love and beleife as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and truely such which of necessity must be meant and then I deny that Hypocrites or any irregenerat person whatsoever let him have what common faith he will hath any such beleife in or love to Christ 1. For common faith such as is in hypocrites and irregenerate persons Calvin saith thus a John Calvin Institut lib. 3. cap. 2. ¶ 9. 10. Fidei Vmbram obedientiae speciem solum Rectè nam irregeniti fidem amorem Christi verum non habent Nam qui non sunt verè Christiani Christi discipuli fiden veram non habent cum a fide verâ veri Christiani denominantur ficut non est verè sciens qui scientiam veram non habet At irregeniti non obstante fide communi quam habent aut habere poterant non sunt verè Christiani ergo Minor sic constat John 8. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e Si praecepta mea observatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponūtur 2 Epist Joh. 9. est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est observare facere obedire Vide Grotiū Theophylactum in loc Cum ideo irregeniti non obediunt Evangeli◠ergo non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vere Christiani per consequens veram fidem non habent Hypocritae fideles solum sunt per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedientiae speciem solum prae se ferunt fidei umbram solum habent seu Imaginem fidei appellatione indignam a Rob. Baronius exercitat 3. de fide scientia Arr. 30. pag. 280. 281. c. Rob Baronius and others generally have many things to the same purpose I confesse Hypocrites may have so much common faith as really to beleive the whole History of the Scripture to be true as they beleive Livy or Thucydides and even Devils doe as much but that Christ hath actually satisfyed for their sins so as the debt is pay'd and they freed that he hath reconciled his father to them that their sins are pardon'd or they justifyed that they are sonns of God here or shall be heires of Heaven hereafter all these and such like which regenerate men by saveing faith beleive they neither doe nor upon any just ground can beleive but rather that the b Rom. 1. 18. wrath of God lyes upon them and will so longe as they continue in that condition Hyprocrites and such irregenerate persons qui res mundi curant non Christi may have a sceptique speculative and floateing faith such as may beget disputes and opinions in their head by not Christ in their heart fides c Vide Epistolam Eubuli Cordati Monreseosuo dat Romae 1529. Inter Opera Nicolai de Clemang part 2. p. 2. syllogismos in capite non Christum in corde progeneratura 2. The acceptance of Christ as our Lord and Saviour which is here affirmed to be essentiall to saveing faith is not in hypocrites and common beleivers and therefore common and saveing faith are not essentially the same For if they were then every common beleiver though otherwise an impious irregenerate Hypocrite should as such accept of Iesus Christ for his Lord and Saviour But this is manifestly untrue For. 1. The a Rom. 6. 16. Apostle tells us that he is our Lord and we his servants whom we obey it being manifest that we accept him for our Lord to whose commands we obediently submit Now if irregenerate persons submitted themselves to the Ghospell or obeyed the Lord Jesus then indeed they might be said to accept him for their Lord but seeing 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 point blanke contrary seeing they b Ibid. Rom. 6. 12 13 14 16 17 18. obey sin and Satan as their soveraigns which raign over them seeing either their c Phil. 3. 19. Rom. 16. 18. belly or d Col. 3. 5. money or some thing of this world is their e 2 Cor. 4. 4. God and of necessity must be so while they are irregenerate such f Rom. 16. 18. serve not the Lord Jesus saith the Apostle and. ergo accept him not as their Lord. and if so let them have what common faith they will then they not the essence of saveing faith and then it evidently followes that common and saveing faith are not essentially the same Quod erat demonstrandum 2. Christ is offered to us a Lord and Saviour not absolutely but on a M. Baxter Aphorismes of Justification Thes 14. 15. c. pag. 89. c. condition of faith and repentance and erge He that doth not performe the condition receaves him not As if Sempronius tell Titius he will receave him into his seruice and be a good Lord and Maister to him if he will first pay 5l or doe some such thing If in this case Titius pay the 5l and fulfill the condition be what it will 't is evident he accepts the offer and takes Sempronius for his Maister and not otherwise Now I subsume that irregenerate persons notwithstanding any common faith they have or can have doe not performe the b Mark 1. 15. 6. 12. c. conditiō upon which Christ is tendered to them as their Lord and Maister and ergo accept him not And by consequence though they have common faith yet they have not the essence of justifying faith and then common and saveing faith will not be as is pretended essentially the same 2. When 't is said a M. Baxters Aphorisimes of Justifcation In Explicat Thes 69. pag. 266. That love to Christ as our Lord and Saviour is essentiall to justifying faith I subsume But common beleivers such as have onely common faith being indeed hypocrites and irregenerate have no such love to Christ and ergo though they have common faith yet they have not the essence of true saveing faith whence it necessarily followes that common and saveing faith are not essentially the same for if they were he that had one had the essence of both That common beleivers have no such reall love to Christ as their Lord and saviour appeares 1. Because in Scripture onely regenerate and penitent persons are b Exod. 20 5 6. said to love God all others are haters of him For by haters there the