glister be not gold yet all gold doth more or lesse glister But in the true Christian there is and must be another Spirit then that which is in other men Numb 14. 24. He must be something more and have something in him beyond what is in the Hypocrite or he cannot be saved Mat. 5. 20. Except your righteousnesse exceed that of the Scribes and Pharisees you cannot enter into the Kingdome of Heaven Mat. 5. 47. What singular thing doe yee The differences then that we find between the motion and operation of true grace in the true Christian and of counterfeit Grace in the Hypocrite are Either in the Rise Principle or spring of it or in the proceed and end of it SECT I. In the Rise Root or Spring of true and Counterfeit Grace in them The first of these is as the Root in relation to the Tree or tree to the fruit or spring to the streames We shall open it first in the Root or Spring and then in Fruit or Streames The maine thing wherein the difference seems to lye is in something which is secret and invisible which is called a hidden life Coll. 3. 3. The hidden man of the heart 2 Pet. 3. 4. and that which is within us Luke 17. 20 21. and the hidden Manna a white stone and therein a new name written which no man knoweth saving he that receiveth it Rev. 2. 17. and the Inward part and hidden part Psal 51. 6. And it is said to passe knowledge and understanding Phill 4 7. To be unspeakable 1 Pet. 1. 8. And they in whom it is are called Gods Secret or hidden ones Psal 83. 3. The foolish Virgins wanted nothing that the wise had in sight but they wanted this hidden wisdome 1 Cor 2. 7. The secret and inward work of Grace in their hearts This Secret and hidden work then lieth in this That the true Christian in order to the execution of Gods eternall decree for his Salvation having a new nature wonderfully formed in him by his spirit is by faith in a Spirituall and Mysticall way to be united to Christ as a body to the head and building to its foundation and to have his Spirit dwelling in him And the Soule and the Body is as one body animated by Christ as the Soule thereof so that Christ is said to live in him dwell in him and walk in him And the Christian to live by him So that as we all in the state of corrupt nature partake of the nature of the first Adam even so all that are saved partake of the divine nature of Christ the second Adam 2 Pet. 1. 4. Gal 2. 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the saith of the Sonne of God Joh 5. 26. 2 Cor 13. 5. 2 Tim 2. 14. Rom. 8. 10 11. If Christ be in you c. But if the spirit that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall quicken your mortall bodies by his spirit that dwelleth in you Jo. 14. 16 17. 1 Io 5. 12. He that hath the Sonne hath life c. And together with this union ariseth our Regeneration or the new Creature called the New man Ephes 4. 24. which after God is created in Righteousnesse and true Holinesse Compared to a new engrafted Tree that brings forth the fruits of Love joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse and Temperance Gal. 5. 22 23. This great work in reference to the Fruits and effects of it is compared to and set forth by severall things as 1. By the Oyle in the vessell which the foolish Virgins wanted Mat 25. 1 2 3. c. to note that there must be something within to feed and maintaine the life of grace and holinesse in a true Christian which Christ by his Spirit doth give forth to every true believing Christian that is a member of his mysticall body Io. 15 1 2 c. Heb. 1. 9. Psal 133. 2. 2. By the Root of a Tree or Hearb in relation to the Tree or hearb Rev 22. 16. I am the Root c. Rom 15. 12. There shall be a root of Jesse and he that shall rise to raigne Rom. 11. 17. Job 19. 28. To note that the true Christian hath all his life and vertue from Christ by his spirit as the Tree hath its life and vertue from the root of it Coll. 2. 6 7. As ye have therefore received Christ Iesus the Lord so walke ye in him rooted and built up in him c. 3. By the earth that feeds the Tree Mat. 13. 6. To note that Christ must feed the true Christian or he will not be fruitfull 4. By the Tree in relation to the branches thereof Io 15. 1 2 3. c. I am the true vine c. Every branch in mee c. To note that the Christian hath his rise support growth and feeding from Christ 5. By the strong foundation of a Building in relation to the building Ephes 2. 20. And are built upon the foundation c. Iesus Christ himselfe the chief corner stone c. In whom you also are builded together for an habitation by the spirit Coll. 2. 7. rooted and built up in him 1 Cor. 3. 11. 1 Pe. 2. 4 5. To note that the true Christian as a Christian hath all his Rise and Support from Christ 6. By the engrafting of a Cion of a Sprig in a Tree in relation to the Stock Rom. 6. 5. To note that all the good that comes from him is from Christ being incorporated into him 7. By a lively spring in relation to the streams thereof Zach 13. 1. Jo. 4. 14. 7. 38 39. To shew that all the operations of grace within us issue from the spirit of Christ within us 8. And by a new Birth or Resurrection from death to life in Relation to the operations of Life Jo. 3. 3. Ephes 2. 1. Jo. 5. 25. To note that all the motions Acts and works of grace in the true Christian move from this new life Coll. 3. 3. For ye are dead and your life is hid with Christ in God 2 Cor. 4 10. That the life also of Jesus might be made manifest in our mortall flesh c. Now this union between Christ and the true Christian soule and the presence of Christs Spirit in the soule is not at all to be found in the case of the Hypocrite and that work that is wrought in his heart for he hath neither the Spirit of God nor Faith Jude v. 19. Jo. 6. 64. There is no such root of the matter in him which we have spoken of Iob. 19. 28. But rather there is still in him the root of Bitternesse Acts 8. 23. that will bear fruit accordingly and he stands by himselfe and at a distance from Christ He is therefore a Lamp burning that hath no more to maintain
discovered for disordered p. 30. l. 11. r. right c. p. 31. l. 8. r. Now for No. p. 48. l. 28. r. or for and p. 66. l. 10. r. leave for fear p. 94. 1. 5. r. his for their p. 106. l. 7. r in the fruit p. 117. l. 24. r. â—0 14. 9. p. 11 8. l. 27. r. 10. p. 125. l. 12. r. clear p. 129. l. 29. r. not after p. 134. l. 24. r. Pro. 22. 9. p. 136. l. r. or suspension p. 137. l. 9. r. â—â— 6. 69. p. 145. l. 14. r. gestures p. 146. l. 17. r. beleeved for beloved p. 147. l. 21. r. 1 13. p. 149. l. 17. r. Luke 3. 19. p. 154. l. 15. r. were born p. 155. l 3 r. Acts 16. p. 161. l. 11. r. wickedness p. 166. l. 3. r. degrees p. 173. l. 20 r. Christ for Chist p. 178. l. 9. r Ps 19 12 13. p 179. l. 17. dele customary l. 18 r. leave it p. 184. l. 5. dele not p. 193. l 10. r. flourishing l. 13. r. from p. 202. l. 21. adde Phill. 1. 17. p 203. l. 24. r. further then p. 207. l. 6. r. Bride for Bridegroom p. 211. l. 6. r. Mat. 23. p. 217. l. 21. r. word for wod p. 225. l. 13 r. 2 4. p. 225. l. 22 r. the power of p. 233. l. 16. r. other side p. 214. l. 9. r. 1. 12. p. 247 l. 16. r. 16. 8. p. 250. l. 20 r own case p. 288. l. 11. r. 25 p. 289. l. 28. r. do not name p. 302 l. 4. r. seene for seem p. 303. l. 23. r. yea his for this p. 326. l. 15. r. univocally p. 340. l. 20. r. Grotium for Grotius p. 344 l. 22. r. affore for affari p. 369. in marg l. 9. r. Martinez p. 376. l. 13 in marg for altj r. alios p. 380. l. 24. for tame r. some p. 395 l. 12 in marg for vides is r. videsis p. 406. l. 9 for for r far p. 407. l. 17. for assent r. assents CHAP. 1. What Sincerity is and what Hypocrisy is The Nature of them OUr work being to shew to man his uprightnesse towards God Job 33. 23. And therein to shew the right way to Salvation and to unmark the Hypocrite we shall for the doing hereof observe this method We shall first of all for a ground-work or Foundation lay downe what sincerity and what hypocrisy in men professing Religion are the nature of them and who is the sincere Man and who is the Hypocrite and the severall kinds of Hypocrisy and Hypocrites and wherein Sincerity and Hypocrisy consist and this in a way of Explication And then in the second place we shall make some kind of inferences thereupon In which we shall set forth these things 1. How far the Hypocrite may goe in the way with the true Christian towards Heaven 2. What is lacking in the Hypocrite wherein he and the true Christian differ the Hypocrite doth come short the true Christian doth goe beyond him 3. The signes or degrees of Sincerity 4. Motives or Encouragements to it 5. The signes or degrees of Hypocrisie 6. Arguments to perswade against it 7. And in the last place we shall adde some other things And all this in a way of Application We shall begin with the first and open the nature of Sincerity and Hypocrisy together Sincerity what Sincere man who Sincerity is that holy Frame of soule wrought in it by Gods spirit whereby the soule stands right to God in its purpose and endeavour to understand his mind from his word that thereby it may exactly please him in all things which he requireth therein And such a heart wherein this Sincerity is is called a right heart Acts 8. 21. Psal 51. 10. a whole heart Psal 9. 1. 119. 2. a perfect heart 1 Kings 11. 4. 15. 14. c. A pure heart Psal 24. 4. Mat. 5. 8. and a single heart Ephes 6. 5. And he that hath such a heart we call the true or Sincere Christian or the Christian indeed Ioh. 1. 47. The Nature of Sincerity To open this a little This Sincerity lieth within it is a heart work or businesse in the Soule wherein the spirit of God doth dwell And therefore it is set forth in Scripture by the Metaphor of the Root of a Tree Mat. 13. 21. or Foundation of a building Mat. 7. 24. It is a frame of the heart it spreads it selfe through the whole heart or Soule understanding conscience will and affections And there is an habitualnesse and constant tenor and temper in it And it is such a thing as like a spring that runs it streams makes them relish of it doth run into all the motions and operations of the Soule and body called by one the proper quality of our obedience if it may be said to be a grace of it selfe and not a thing that doth mingle it selfe with all graces and as one calls it the Spirituall tune of all the graces in the Soule it is then certainly a grace made up of many spirituall and choyce graces like as was the holy oyle powred on the head and garments of the High-Priests compounded and made up of many precious Ingredients For it must spring from the new life of the new Creature the Soule whereof is Christ which hath within it and must include Faith love and the rest of the Graces that accompany salvation For it must flow from the pure and even workings of the internall Principles towards their ends And therefore if a man act never so much in duties and have not a divine Spirituall Spring a heart impulsed and moved by Gods spirit acting in it If there be not an acting of all the graces together in a harmony purely and really towards God this Sincerity is not there 1 Cor. 13. 1 2. c. We call it the work of the Spirit and so it must needs be for as the naturall life of the body springs from the Soule within so all the life of grace in the Soule springs from the spirit of Christ within the Soule Ioh. 6. 63. We say the work begins with a mind savingly enlightned by the Word and Spirit of God Iames 3. 17. Prov. 17. 2. Ephes 1. 18 19. Psal 36. 10. Mat. 11. 25. For without knowledge the heart cannot be good and without this there can be no Faith no foundation of any Sincerity nor any thing wherein or whereby it may shew it selfe And therefore when the Apostle Phil. 1. 9. 10. prayeth for the Philippians that they might be sincere he begins with this And thus I pray that your love may abound yet more and more in knowledge and in all judgement that ye may approve things that are excellent that ye may be sincere c. So that the Sincere Christian is not only true cordiall and reall in what he thinketh saith and doth but that which he thinketh saith and doth is generally according to the truth of the Gospell Gal. 6. 16. And as
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
and 3. 9. Which say they are Jewes and are not but the Synagogue of Satan 2 Cor. 11. 13 14. False Apostles deceitfull workers transforming themselves into the Apostles of Christ c. Rom 16. 18. By good words and faire speeches deceive the hearts of the simple to serve their bellies c. So many Papists and others at this day keep their formes and wayes of worship and pretend they are in the right way to salvation when they themselves know the contrary And that they doe so of purpose for some advantage to themselves The lesse Grosse Hypocrite we call him that is a grosse Heretick or Idolater as a Papist Arrian and the like or one that together with his profession is very loose in his conversation as those Hypocrites Isa 1. 1 2. c. and 2 Tim. 2. 3 4 5. The Refined Hypocrite is also more refined or lesse refined The Refined Hypocrite The more Refined Hypocrite is he that pretends to any thing of Grace and true Godlinesse without the which is in part only or he taketh to be altogether within The Nature of his Hypocrisie him So many a man in the profession of the Gospell and his carriage with-out pretends to truth of Grace within where there is something like it and he doth judge it to be there in Truth and that he is not an Hypocrite but upright And it is not to be doubted but that a man may be an Hypocrite and not know it He may doe all things according to the letter of the word right in appearance and as to the reality of what he doth in Truth and be hereupon perswaded that he hath grace in his heart in uprightnesse is in the favour of God and in a happy and safe estate and so continue to his dying day and yet be damned at last Prov. 14. 12. There is a way that seemeth right to a man but the end thereof are the wayes of death Prov. 30 12. There is a generation that are Pure in their own eyes and yet not washed from their filthinesse So Paul 1 Tim. 1. 13. The foolish Virgins Matt. 25 and the young Man Matt. 29. Were all of them reall in what they made shew of and pretended to And yet they were Hypocrites and so are all such as shall doe likewise as many doe at this day who pretend to be true Christians and Saints c. And doe make a profession of that and doe appeare to others and themselves to be such as they are not for they would be thought to be true Christians and yet have not the Soule of a true Christian within them Rom. 2. 28. For he is not a Iew that is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Rev. 2. 2. Thou hast tryed them that say they are Apostles and are not and hast found them lyars The lesse refined Hypocrite we call him that possibly may either hold some more grosse opinions as some Superstitious Persons that are only Popish in some points or some worse practises or are not so exact in their lives as the former sort And yet perhaps may be secure and judge themselves in an estate good enough Ia. 1. 25. 26 So that we call them more or lesse Grosse as there is more of their wills and purposes by designe in their Profession and painted outside of good to device Or as their evill opinions and practises they hold or doe are more or lesse evill And more or lesse Refined as they are more or lesse privy to their own mistake and deceit or as the opinions or practises they hold or act are more or lesse dangerous This difference of Hypocrites the Apostle seems to hold forth 1 Tim. 1. 13. Acts 3. 17. I did it ignorantly so that there is a simple ignorant as well as a willfull knowing Hypocrite The first sort of these Hypocrites deceive others only But the latter sort deceive themselves also Iames 1. 21 26. If any seem to be Religious c. that deceiveth his own heart c. So the foolish virgins that were never disordered by the wise nor themselves till the gate of grace was shut upon them Some make a third sort of Hypocrite between the two forenamed ones and make him such a one that doth somewhat suspect himselfe and yet for some selfe ends continues and bears up in his profession as long as he can And amongst these diverse sorts of Hypocrites there are found these differences Or they may be distinguished thus 1. There is a malitious or spitefull Hypocrite and he is such a one as doth hate and maligne the true Christian and will doe to him all the mischiefe he can And this is such a one as for this is compared to a Viper or Serpent for his venome and mischiefe against and danger to the true Church And such were the Scribes and Pharises Matt. 12. 24. and 23. 33. Io. 6. 70. and 8. 44. called therefore Gods enemies Psal 109. 4 29. and 79. 26. 14. Esay 56. 6. your Brethren that hate you c. 2. There is a loose or carelesse Hypocrite one that together with his profession of Religion is very licentious and loose in his conversation Such were those in Esay 1. 1 10 11 12. c. and those in 2 Tim. 3. 1 2 3 4 5. 3. There is a strict or an exact Hypocrite one that for his outward conversation is as faire and looks as beautifull as the most Sincere Christian but is rotten within Such were the Foolish Virgins Mat. 25. 1 2. c. Hosea 7. 11. Mat 22. 17. Ob But it may be objected That we call him an Hypocrite that doth what he doth really and from his heart which is no Hypocrite Ans 1. We grant that men may be and are in their hearts within oft times in that which is evill in opinion and practise the same as they are in their profession and appearance without So we find in Pauls case Acts 28. 9. I verily thought with myselfe that I ought to doe many things against the name of Iesus c Christ tells his Disciples Io. 16. 2. that the time was coming that whosoever should kill them should think they did God service in it And we are perswaded that most of the Common people under the various formes of Religion in these times as Papists Quakers and the like are cordiall and doe take themselves to be in the right But 2. If we say to this farther that a man may doe many things well and in his own judgement and opinion according to the Law and Gospell of Jesus Christ and yet the person so doing be so farre from being a Sincere good Christian that he is all the while a desperate sinner and in that sense we now speak of an Hypocrite So it
he pretending to be a Christian be so indeed 1 Tim. 5. 3. Ioh. 1. 47. 8. 31. That he be by the immorrall seed of the word of God brought to be a believer in Christ and so in Christ by his Faith and Christ by his spirit in him For otherwise there is no being of a Christian no more then there is of a man that hath a Body and no Soule Gal 2. 20. Coll. 3. 12. and 1. 27. And if so then Christ is formed in him and he is thereby made at the same instant a new Creature like to Christ himselfe 1 Pe. 1. 23. Io. 1. 12. 13. Io 3. 4 5. Gal. 4. 19. That there be within him the foundation or root of Repentance from dead Works and Faith in God Heb. 4. 1. And thereby that Jesus Christ be laid in the heart for hereby only a man doth become a living and true Christian 1 Cor. 3. 11. Mat. 13. 21. herein lyeth a foundation for sincerity And Hypocrisie lyeth in the contrary hereof where a man shall pretend to be a Believer in Christ assume the body name and shape of a Christian and pretend to be a new Creature and true Christian and is not so indeed He is not as yet begotten againe 1 Pet 1. 3. He never saw his case by nature his need of Christ never was broken in heart went to Christ laden and as a sick man to his Physitian he never sought by Faith to have him into his heart but if he did look after Christ it was perhaps for some thing else Io. 5. 40. Esay 66 2. Mat 11. 28. Io. 3. 13 14 15. 16. Io. 6. 26 27. This man seemeth to be a living Christian but is dead Rev. 2. 1. as a building without any foundation Mat. 7. 24 25. c. A tree without a root Mat. 13. 21. Rev. 3. 9. That say they are Jews and are not Rom. 9. 6. They are not all Israel that are of Israell c. Nor are all they that appeare to be Christians and are so called Christians indeed Io. 1. 47. Rom. 2. 28 29. He is not a Jew that is one outwardly c. But he is a Jew that is one inwardly c. Esay 48. 1 2 3 c. and 41. 1. Rom. 2. 17. and 9. 6. Io 8. 33. Mat. 3. 9. And this may be the case of many professing Christians in the World at this day among Protestants of all sorts Lutherans Cal. vinists Presby erians Independents new Baptized men 5 Monarchie men Arminians Quakers and the rest and also amongst Papists SECT II. As he is taught of Christ 2. It lyeth much in this as the Professor is taught of Christ The true Christian he doth first of all come to Christ and is taught of him by his word and knows the Truth of the Gospell as it is in Jesus and carrieth the same with him to direct his way in his opinion and conversation For the first thing that the true convert doth at his conversion is to aske what he is to doe As did Paul Acts 9. 6. and the Gaylor Acts 16. 30. And the Converts Act. 2. 37 38. and to learne the knowledge of Gods ways Esay 22. Ephes 1. 18 19. Mat. 11. 25. 1 Cor. 2. 14. 2 Ioh. 1. 2 3. c. By this knowledge of the truth only are men regenerate 1 Cor. 4. 15. 1 Pet. 1. 3. And by this knowledge are men saved 1 Tim. 2. 4. Ephes 1 13. And therefore all the saved are said to be such as know the truth 2 Io. 1. 1. On the other side Hypocrisie lyeth in this That a man pretending to be a true Christian is ignorant and hath no ground or warrant for what he holdeth or practiseth but is led aside by his own or other Fancies into error in opinion or practise be he never so cordiall in it yet it is a peece of Insincerity 1 Tim 4. 2. Speaking lies in Hypocrisie Hence is that exhortation Eccles 5. 1. and 1 Chron. 28. 8. And so was Paul Hypocriticall in what he did before his conversion 1 Tim. 1. 13. Hence is that Phill. 1. 9. Io. 6. 45. Pro. 17. 2. Gal. 6. 16. 1 Cor 2. 13 14. SECT III. As he is obedient to what he is taught 3. It lyeth much in his Obedience to what he is taught The sincere Christian doth give himselfe up wholly to the obedience and practise of the will of Christ so revealed to him by his word that he is not only a hearer but a doer thereof and is made conformable to it and to bring forth the fruit of it his heart is so dissolved and melted by the work of the Spirit in it that it is become like wax made soft As this will take any impression of the Seale so that any Impression of the Spirit That he doth believe any thing which God doth promise and will doe any thing which God doth command especially the Gospell and doctrine of Salvation by Jesus Christ which he receiveth in the love thereof and resignes up himselfe to his obedience and is exact and circumspect in a holy walking with God according to the will of Christ Psal 119 1. 3. Phil 3. 17. 3 Io 4. Psal 26. 1. 6. Tit 2. 11 12. Act. 9. 6 7. Io. 1. 45 46 47. 2 Cor. 3 18. Acts 2. 37. 38 42. Acts 16. 31 32. c. Isa 2 2. Let us learne the knowledge of his ways and we will walk therein Rom 2. 13. Iames 1. 22. Mat. 3. 8. 9. Mat. 13. 22 23. the good hearer But otherwise for a man to heare Gods word never so much and so carefully and constantly to have or seem to have some love to and delight in it and to profit never so much in the knowledge of it and not at least in his desire and endeavour to live up and be made conformable â—o it but to be loose and carelesse in his conversation and life is but a piece of Hypocrisie And so are all that are enemies to or the false friends of Jesus Christ Mat. 7. 22 23. Many will say we have prophesied in thy name c. Luke 13. 26. We have eaten and drank in thy presence and thou hast taught in our streets but he shall say I know ye not depart from me ye workers of Iniquity Notwithstanding all their faire pretences more then most have they were workers of iniquity even then when they wrought miracles For he saith I never knew you Mat 7. 23. that is I never loved you nor approved of you no not then when you eat in my presence preached in my name and by a faith of Miracles which Hypocrites may have cast out Devills The three sorts of bad hearers Herod Luke 6. the Pharises Luke 19. 14. Jo. 15. 18. 2 Thes 2. 10. Hosea 7. 8 14. Ezek. 33. 31. They heare thy words but doe them not Rom 16. 17. Amos 5. 10. Esay 1 13 2. c 48. 1 2. c. Psal 50. 16 17. thou hatest to be reformed c. 1
it but what is in it selfe and therefore cannot burne long or as a Tree that hath no Root or as a branch of a tree cut or broken off the tree and put into the ground or as the Cions of a Tree grafted into another stock that doth not grow into and up with it kindly These and such as these will never bear fruit kindly and lastingly So that then the Christian which is not in Christ by Faith and in whom Christ dwells not by his Spirit cannot bear good fruit at all much lesse can he bear good fruit long Ioh. 15. 1 2. c. As the branch cannot bear fruit of it selfe except it abide in the vine no more can ye except ye abide in me And as a stone not well put into the building but hanging loose by it will fall out and the building that hath a bad foundation will never stand long So will it be with the Hypocrite Mat 7. 24. Luke 8. 13. Rom 8. 9 10. SECT II. In the exercise and proceed of true and counterfeit Grace in them If it be asked how this Indwelling of Christ by his Spirit in the soule and the union of the Christian thereby to Christ may be known We answer That this is not known so much by it selfe as by some fruits and effects as also by some reflect acts of the soule upon these fruits Io. 3. 2 3 8 9. Marvaile not that I said unto thee ye must be borne againe The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit but it may be known by the fruits of it Gal 5. 20. The fruit of the Spirit is Love joy Peace Long-suffering gentlenesse goodnesse faith mecknesse temperance Rom. 14. 17. The Kingdome of God is not c. But Righteousnesse peace and joy in the Holy Ghost This is one thing that doth ever accompany or follow this work in the soule that it makes a very great and a generall change therein there is a new light and a new life in the soule and this is discovered by such like effects and works as discover the life of the body such as are constant breathing the use of the Spirituall senses Hunger thirst walking talking and the like The soule doth long and breath after God and Christ and the things of God it can heare see and relish divine things it doth hunger and thirst after righteousnesse and the meanes of grace Gods word and the like it can walk with some strength in Gods waies talk of good things And this change is very great so that of a Lyon the man is made a Lamb Esay 11. 6. Of darknes he is become light Ephes 5. 8. Ye were sometimes darknesse but now are light in the Lord Ephes 2. 1 2. c. You that were dead hath he quickned c. All things are become new in him and therefore is he said to be a new Creature 2 Cor 5. 17. If any man be in Christ he is a new Creature old things are past away behold all things are become new He hath a new Name Rev. 3. 12. A new life Psal 51. 10. He hath a new Heart a new understanding judgement will and affections new principles new motions new qualities his Heart of stone is become a heart of flesh E zech 36. 26. A new heart will I give you c. Ezek 11. 19 20. And I will put a new Spirit within you And I will take the stony heart out of them and give them a heart of flesh that they shall walk in my statutes So that when by reflect acts of Faith upon this Change wrought in him and upon these fruits of the spirit he looketh upon himselfe he may now say with Paul Gal. 2. 20. I am Crucified with Christ Neverthelesse I live yet not 〈◊〉 but Christ in me and the life which I now live in the flesh I live by the saith of the Sonne of God who loved me and gave himselfe for me Now he seeth God as he is and judgeth of God and Christ and the things of God and the world as they are and finding himselfe beloved of God and Christ he loves them againe more then the world more then himselfe he delights himselfe much in God willeth him as his last end and his chiefe good and willeth Gods will and being now made partaker of the divine nature 2 Pe. 1. 4. and having Gods Image of Righteousnesse and holinesse reinstamped upon him he hath the same mind in him that is in Christ and he doth walk in this World as Christ walked in this world his words works and life are clean changed Ephes 4. 24. And that ye put on the new man which after God is created in Righteousnesse and true holinesse 1 Cor. 15. 49. Coll. 3. 10. And instead of the Fruits of Adultery Fornication uncleanesse lasciviousnesse wantonnesse Idolatry witchcraft hatred variance emulation wrath strife sedition Heresies which are the works of the flesh Gal. 5. 24 25. and were the fruits he brought forth before Now his work is and the fruits he bringeth forth are Love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance which are the fruits of the Spirit And by reflecting upon them he knoweth them But these reflect acts and operations of Christs spirit are not to be found in the heart of an Hypocrite his heart is still the same or worse then ever it was as full or more full of Pride malice coveteousnesse and all manner of secret wickednesse then ever it was Mat. 23. 25 27. within they are full of Extortion and excesse and of all uncleannesse Acts 8. 23. thou art in the gall of bitternesse c. Psal 58. 2. In heart ye work wickednesse c. Mat. 12. 34. Prov. 26. 24 25 26. And it must of necessity be so with him for he hath no Faith which doth purify the heart Acts 15. 9. 1 Jo. 3. 3. And hence it is that the Hypocrite is still called upon to repent and wash his heart Esay 1. 10. Jer. 4. 14. If it be objected that there is in the heart of an Hypocrite some work of the spirit much like to the work that is wrought in the heart of the true Christian To this we Answer That there is some likenesse between the common and the speciall work of the spirit in the hearts of good and bad And yet if these workings be well observed these differences may be found between them 1. In the heart of the true Christian as the heart it self is rooted in Christ So is grace by Christs Spirit rooted in the heart springs from the spirituall life that is within it which is Christ who dwelleth in it Ephes 3. 17. That Christ may dwell in your hearts by Faith Coll. 2. 7. Rooted and built up in him c. Rom. 6. 5. For if wee have been planted together c. But that which is in
and in his own sin which comes from a natural principle thereof within him Job 20. 12 13. Though wihkedness be sweet in his mouth c. Yea he loveth the sin he hath left and dareth not to commit it for some inconveniencies onely that may follow upon it to him Psal 36. 4. He abhorreth not evii Hosea 127. He is a Merchart c. he loveâ—h to oppress Psal 52. 3. Thou lovest evil more than good He is resolved to continue in his sin unless he see it be for his earthly advantage to leave it and therefore doth he plead so much for it and labour so much as he doth to continue it and doth continue in it Psal 36. 4. He setteth himself in a way that is not good Psal 2. 3. It suteth wel with his corrupt nature impure heart It is with him therfore as with a sluttish Cook-maid who doth not care to keep her self from the soyl and filth but from the fire of the kitchin So if the Hypocrite can keep himself from the fire of hell he cares not to be kept from the filth of sin He hath and this is the best of his case some desire to be clean and cleansed of sin as it is necessary to save him from the fire of hell and carry him to heaven and no further And for these things see 1 Sam. 21. 7. Rom. 1. 32. 2 Pet. 2. 15. 22. Psal 50 16 17. They hate to be reformed 2 He doth watch and pray against it Psal 9. 12 13. Mat. 6. 13. Job 31. 1 2. But so doth not the Hypocrite but rather watch an opportunity to commit it being that which he desireth delighteth and purposeth to doe Mark 6. 21 2 In the sin committed 1 It is against the main bent purpose and resolution of the heart of a true Christian to sin for his firm purpose is to follow God fully and to doe his whole will and he doth strengthen himselfe hereâ—n He doth not contrive and forecast to sin but when he doth so he is for the most part surprized therein Psal 119. 33 117 106. I have sworn and will perform it that I will keep thy righteous Judgements Psal 17. 3. I am purposed that my mouth shall not transgresr James 3. 2. Job 31. 1 2. I made a covrnant c. Psal 101. 2. Acts 11 23 Deut. 4. 4. Heb. 13. 18. Gal. 6. 1. Ro. 7. 16. â—9 Heb. 10. 26. And therefore is hee apt to hearken to any counsell that may prevent his sin 1 Sam. 25. 32 33. But the Hypocrite his purpose is to sin he doth forecast and devise mischief Psal 52. 2. Prov. 6. 14. He keeps a Method in his sin his plot is to sin but to sin so secretly as it may not be known His sin is premeditated and as we say in coole blood he watcheth his time for it and that he doth herein is with the full consent of his will Isa 5. 18. They draw iniquitie with cords of vanitie and sin as with cartropes Psal 50. 19. thou givest thy mouth to evil Psal 7 12 13. and 36. 3. He sets himself in a way c. So the Pharisees Judas Jâ—hu and others They yeeld themselves as servants to the service of sin Rom. 6. 16. and sell themselves as Ahab to do wickedly 1 King 21. 25. 2 The true Christian doth very rarely fall into grosse sin but some Hypocrites so commonly that they make it as it were their trade to doe wickedly and by a customary acting of it have gotten such a customary habit thereof that they cannot leave Jer. 9. 5. They have taught their tongue to speak lies and wearted themselves to commit iniquitie Jer. 13. 23. Can the Aethiopian change his skin c. then may ye also doe good that are accustomed to doe evil But the true Christian doth for the most part keep himself unspotted from the sins of the times he doth as the traveller albeit he meet with dirt in his way yet doth he as much as much as he may keep from the offence of it so the true Christian as much as he can keeps himself from being solved by the sins of the time and place 2 Pet. 2. 7. 3 The true Christian doth not sin so universally as the Hypocrite doth The true Christian doth not act sin with all the faculties and powers of his soul and body as the Hypocrite doth but there is some reluctancy in the heart therein There is in him flesh and spirit a regenerate and an unregenerate part Rom. 7. 18 22. I delight in the Law of God in the inward man c. that which I do I allow not c. the evil I have that doe I Gal. 5. 17. Psal 32. 2. Nor doth the true Christian or he is not ready to commit all sorts of sin and at all times and alwaies as the Hypocrite is who maketh it his trade to sin Psal 50. 19. Thou givest thy mouth to evil and thy tongue frameth deceit thou sittest and speakest c. And therfore he laboureth to be as skilful in it as he can Jer. 9. 5. They have taught their tongues to speak lyes And he giveth up himself wholly to it and to act all kinde of sin as a man of a trade doth give himselfe up to his trade to doe all that belongs to it and to doe it alwaies Now he that is born of God cannot thus sin Joh. 3. 9. It is not his ordinary practise so to sin but if happily he fall into a sin he doth not often his sin is occasional like to the true mans going out of the highway who comes in again presently and like a river that is turned out of its channel by some stop or diversion which will get in again as soon as it can He doth not go in the way of Gods commandments as the Hypocrite doth for hee like as the thiefe comes in the true mans way for the present to serve his turn and to doe mischief onely else he keeps by-waies and obscure places Nor doth the true Christian give and yeeld up himself to the service of sinne as a servant to his masters work Rom. 6. 16. but as a prisoner is carried away from it against his will he yeeldeth himself for the present as being unable to prevent it Rom. 7. 23 24. But I see another law in my members bringing me into eaptivitie c. Nor doth the true Christian or can he fall totally and finally Mat. 24. 24. deceive if possibly the very elect as the Hypocrite may doe and oftentimes doth The true Christian is like to the good tree that doth ordinarily bring forth good fruit which yet happily may by some accidents faile some years or he is as a man of healthy constitution that falleth once or more than once into a fit of sicknes but otherwise is healthy alwaies But the Hypocrite he is iike to one that hath one of his noble parts his liver or his lungs corrupted and rotten he is alwaias
and all over sick And sin in the sincere Christian is in some of these respects fitly compared by some to the dirt in a lively pure spring that will not suffer it to bee quiet bvt will be working it out But it is in the Hypocrite as in the standing pool that gathereth the mud and keeps in when it hath it or as it is in a bad stomack that loves devoureth and feedeth upon trash and retains it to the destruction of the body but a good stomack will not endure it but cast it out one way or other or if it continue till it corrupt the body it pusheth out the corruption by boyls and the like so the good soul cannot wil not endure sin long within it in peace 4 After the sin committed i. The true Christian having sinned doth not rest secure in his sin hee doth not allow or approve of what he hath done much less doth he justifie or defend leest of all doth he glory in it as the Hypocrite doth but finding himself to be polluted and wounded by it hee labours with all speed to be cleansed and cured He is therfore displeased with himselfe and grieved for it repenteth of it is afraid of Gods displeasure by it as a child of the displeasure of a father when he hath done a fault and therefore he is glad of any help herein for his cure For the sin of the true Christian to him is as the cruel service of the Israelites under their cruell Taskmasters in Aegypt was to them Rom. 7. 24. O wretched man that I am who shall deliver me c. Or as a man that being fallen into the fire and like to bee burnt is snatcht out of the same and so escapeth the danger so the true Christian he is ready to confess and willing to forsake his sin as David 2 Sam. 12. 13. And doth forsake it 2 Cor. 4. 2. And afterwards make amends to God and man what he can for it Luke 19. 18. and Zacheus stood up c. And Peter Mat 26. 70 72 75. For ordinary and daily frailties the true Christian doth mourn for them daily as hee doth commit and observe them Psal 19. 12. Who can understand his errors cleanse thou me c. Rom. 7. 22. If he fall into greater sins hee is more deeply humbled for them and doth more emineutly repent thereof as Peter Mat. 26 75. David Psal 51. 1 2 3 c. 2 Sam. 24 1 2 c. Job 40. 1 4 5 c. But otherwise it is with the Hypocrite in all these particulars Hee is pleased with his sin and not troubled with it but when it brings him into trouble Otherwise hee is resolved to continue in his sin and his sin in him Psal 36. 2 3. He flattereth himself in his own eyes till his iniquitie be found to be hatefull Takes a special contentment in it is never better but when he is acting of it And he is secure in it and as one that is fast asleep cannot endure to be waked so hee cannot endure to be told of his sin to be troubled about it For he stiffens himself in it is resolved because it serves his turn and sutes with his disposition that he will not leave it and therefore doth deny excuse defend justifie or perhaps glory in it Psal 36. 4. Phil. 3. 19. Whose God is their belly and whose glory is in their shame Hosea 12. 7 8. Rom. 2. 32. 2 Hee is after his fall into sinne made more watchfull and heedfull than before that he fall not into the like sin again Joh. 21. 15 17. Ps 119. 29. Remove from me the way of lying c. that is let me no more not dissemble with God and Man as I have done but let me be sincere according to thy Law But there is no such thing in the Hypocrite the more he doth the more he may sin and groweth worse and worse And therefore the sin of the true Christian is not at all imputed to him Psalm 32. 2. Vnto whom the Lord imputeth not inquitie and in whose spirit there is no guile SECT XIX In their growth in Grace and the working and appearance thereof The true Grace of the true Christian doth not use to decay but to grow 2 Pet. 3. 18. 2 Thes 1. 3. Revel 219. And the seeming grace of the Hypocrite as we have elswhere hinted doth seemingly grow also But there are these differences herein 1 The true Grace hath root and life groweth indeed John 15. 4 5. I am the Vine ye are the branches c. He thut abideth in me and I in him the same bringeth forth much fruit Psal 84. 7. They goe from strength to strength Rom. 7. 3. 4. Mat. 13. 23. It floweth from the eternal Spirit of God in the soul of a Beleever as water from a lively spring John 4. 14. But the counterfeit Grace of the Hypocrite hath neither root nor life in it and growâ—th but in appearance onely and it is like to a standing poole of dead and corrupt water which will fail in the summer time when there is most need of it Job 10. 16. Mat. 13. 21 22. 2 It is a lively and working Grace 3 Thes 1. 3. Your work of faith and labour of love Heb. 6. 10. Your work and labour of love 2 Cor. 5. 14. The love of Christ constraineth us c. and 7. 10. Godly sorrow worketh c. and 8. 24. The proof of your love James 1 4. and 2. 8 2 Thes 1. 11. Gal. 5. 6. But the common Grace of the Hypocrite is dead and without fruit Mat. 13. 22. He becometh unfruitful Jam. 2. 17. 20. 3 The true Grace is a pure and incorruptible Grace and therefore an enduring increasing and immortal Grace 2 Thes 1. 3. Your faith groweth exceedingly 2 Pet. 1. 118. Psal 119. 33. 1 Io. 3 9. Whosoever is born of God doth not sin for his seed remaineth in him c. But the common worke of Grace that is wrought in the Hypocrite is but a wordly carnall and corrupt work and therefore it decaieth withereth and never comes to perfection 1 Iohn 2. 19. They went out from us c. But ye have an unction c. Mat. 13. 20 21 c. But he that received the seed in the stony places the same is he that heareth the Word and anon with joy receiveth it yet bath he no root in himself but dureth for a while c. Heb. 6. 7 8. For the earth c. But that which bringeth thorns and briars is rejected and is nigh to cursing c. 1 Cor. 15. 19. 2 Cor. 7. 10. SECT XX. In their Mohtification and Self-denyal The true Christian doth and must mortifie sin keep under his body c. Col. 3. 5. Rom. 8. 13. The Hypocrite he doth something in this also But herein there is this difference between them All or the greatest part of that which the Hypocrite doth herein is upon the outside his care and pains
the sincere Christian is compleat and entire also as to him that obeyeth for it is the obedience of his whole man body and soul The obedience of the Hypocrite is commonly counterfeit and not from his heart sometimes with a part of his heart only and never with his whole heart Ezek. 33. 31. There is action without affection the lips are without the heart in it It cometh coldly from him without any vigour or life of the inner man Ezech. 33. 31. their heart goeth after their covetousness Isa 29. 13. This people draw nigh to mee with their mouth but their heart is far from me Ps 78. 34 35 36. They returned and enquired early after God nevertheless they did flatter him with their mouth c. for their heart was not right with him c. Jer. 3. 10. And yet c. her treacherous Sister Judah hath not turned unto me with hgr whole heart but feignedly c. Amos 8. 5 6. Hosea 7. 14. But the new obedience of the sincere Christian is a cordial and affectionate obedience of the whole inward and outward man both together That which he beleeveth and that which he doth or leaveth undone it is all frrom his very heart Rom. 6. 17. You have obeyed from the heart the Doctrine c. And it is with the whole heart Ps 119. 10 145 With my whole heart have I sought thee c. So that what he doth he doth with his whole soul mind conscience wil affections all concurring with him therein He doth with all his might and strength desire and endeavour to doe the whole will of God Psal 119. 10. 34. 69. I will keep thy precepts with my whole heart Acts 8. 37. If thou believest with al thy heart c. His grace within and his work without is unfeigned 2 Tim. 1. 5. 2 Cor. 6. 6. 1 Sam. 12. 20. Ezek. 11. 19 20. Rom. 12. 8. 5 As he is careful to doe all God requireth and with the whole man so is he careful to doe no more than God requireth But the Hypocrite hath additions of his own and other mens inventions Jer 32. 35. Ps 106. 39. Mat. 15. 2 3. c. 6 The new obedience of the sincere Christian is a real obedience 1 That of the Hypocrite is onely verbal and complemental Mat. 21. 28 29 30. A certain man had two sons and he said to one of them Goe and work to day in my vineyard And he said I go sir but went not 1 Ioh. 3. 17 18. Let us not love in word neither in tongue but in deed and in truth Luke 6. 45. And why call ye me Lord Lord and do not the thing which I say But the obedience of the sincere Christian is an obedience that is in deeds as well as in words Rom. 15. 18. Col. 3. 17. 2 That of the Hypocrite is feigned and counterfeit as we have shewed Ps 78. 36. But this of the sincere Christian is as he himself is indeed what he seemeth 7 This new obedience of the sincere Christian as it is exact and compleat for the matter so for the manner of it and the mind of the doer therin The Hypocrite he onely mindeth the worke done and not how it bee done or with what minde hee doth it But the sincere Christian is careful not only what he doth but how with what mind he doth it And for this he doth and suffereth it i. in Christs name where the Hypocrite doth dare adventure to goe to God in his own name and upon his own account without the name of Jesus Christ as Mat. 22. 1 2 13 c. He saw there a man that had not on a wedding garment c. Luke 18. 11 the Pharisee praied and said God I thank thee I am not c. Iohn 6. 64. and 7. 5. or otherwise ask doubtingly Iames 1. 7 8. The sincere Christian he dares not come to God but with Iesus Christ in his heart and mouth and so coming he beleeves that he shall be accepted both in his person and service Hee doth ask in faith his Prayer is the prayer of Faith Iames 5. 15 16. 1 Tim. 2. 8. Iames 1. 6. Heb. 11. 4 6. By Faith Abel offered to God a more excellent sacrifice than Cain c. But without Faith it is impossible to please him for he that cometh to God must beleeve Iohn 16 23 24. 14 6. 2 He doth and suffereth preparedly where the Hypocrites heart in his coming to God in service is altogether unprepared for it as being voyd of the love and fear and reverence of God in it 2 Chron 12. 14 and 20 23. Psal 78. 34 35 36. Isa 29. 13. The sincere Christian his heart is ready and prepared to and for his obedience in doing or suffering as an instrument when set in tune is ready to be plaid upon He loves and fears God hee hath high holy and reverend thoughts of Gods name wayes and worship c. 2 Chron. 30 9. Psalm 108. 1. Psal 57. 7 Rom. 1 15 Mal 1. 6 7 8 17. Deut. 10. 12. Acts 21. 13. 3 He doth it sincerely where the Hypocrite doth it with a double and deceitful heart all that he doth Psal 78. 34 c. James 4. 8. The sincere Christian he doth it with a true plaine heart Heb. 10 22. Rom. 12. 8 9. 1 Pet. 1 2. So the Magistrate ruling Rom. 12. 7 8. The Minister in preaching 2 Cor. 1. 12. 1 Thes 2. 4 5 6 c. but to this we have spoken before 4 He doth it cheerfully and joyfully Where the Hypocrite is in his obedience especially in the service of God unwilling to and unchearfull in it and takes little or no delight but is soon weary of and tyred in it Amos 8. 5. When will the new Moon be gone c. Mal. 1. 15. Behold what a weariness it is Job 27. 10. The true Christian he delights in it it is his meate and drink the yoak herein upon him is an easie yoake to him Psal 40 8. Mat 11. 30. Psal 119 47. I shall delight my self in thy Commandments 2 Cor 8. 19. 1 Pet 5. 2. 2 Cor 9 7. Isa 58. 13. If thou call the Sabbath a delight 1 Cor. 29 9. Heb. 10. 34. Ye took joyfully the spoyling of yourgoods Judges 5. 2. And hence are the sincere Christians said to be a willing people Ps 110. 3. 5 He doth it patiently Where the Hypocrite is commonly in that which he doth and suffereth impatient and complaining against God Mal. 3. 14 15. Ye say it is in vain to serve the Lord c. 2 Kings 6. 33. This evil is from the Lord what should I wait c. Ezek. 18. 25 29 and 33. 17. 20. Numb 14. 17. Psal 106. 25. Mat. 20. 12 15. Mat. 25. 23 24. The sincere Christian hee is patient and doth quietly submit to the will of God therein 1 Sam. 3. 17 18. It is the Lord let him do what seemeth him good 2 Kings 20. 19
the Name of the Lord Jesus Christ and to testifie his love to God for the love of God shewed to him in Christ And therefore it doth not satisfie him to do any thing as for the publick good the Common wealth or the like So the Heathen men have done unless he goe higher and shoot as far as the utmost white and mark of all which is Gods glory he cannot be satisfied to come short of this or to goe beyond it with reference to any thing else Rom. 14. 8. Whether we live we live to the Lord c. Phil. 1. 21. For me to live is Christ c. Luke 17. 12. The Leapers one of them when hee saw hee was healed returned and glorified God c. 1 Tim. 1. 17. Now to the King immortal c. 1 Tim. 6. 16. Rev. 4. 11. Thou art worthy to receive glory c. Rev. 5. 12. Saying with a loud voice worthy is the Lamb c. Psalm 115. 1. Not unto us but to thy Name c. So John the Baptist of Christ John 3. from verse 27 to the end Iohn 1. 19 20 c. This is the record of John c. And he confessed and denied not but confessed I am not the Christ c. He is from heaven c. He must increase c. 2 Cor. 4. 5. Wee preach not our selves but Christ Iesus the Lord c. Ioshua 7. 9. What wilt thou doe for thy great Name c. Psalm 111. 9. Holy and reverend is his Name Iohn 14. 14. Psalm 44. 22. For thy sake are wee killed all the day long we c. Luke 2. 14 20. Canticl 7. 13. Deut. 28. 58. Hab. 3. 17. 1 Thes 2. 4. Even so we speak not as pleasing men but God c. Gal. 1. 10. or doe I seek to please men c. And therefore he doth so because this is required by the Gospel of him 1 Cor. 6. 20. Ye are bought with a price wherefore glorifie him c. 1 Cor. 10. 31. do all to the glory of God c. Col. 3. 17. Whatsoever ye doe in word or in deed doe all in the name of the Lord Jesus giving thanks to God and the Father by him Mat. 6. 9. 13. And next to Gods glory the true Christian he doth in his obedience active and passive aim at and design the good of all men especially of godly men So Paul 1 Cor. 10. 33. Even as I not seeking mine own profit but the profit of many that they may be saved So David Acts 13. 36. After hee had served his own generation c. Ps 78. 72. Luke 7. 5 6. Gal. 6. 10. Acts 20. 35. 1 Cor. 8. 8 9 10. And in the last place next to Gods glory and the good of other men he doth design his own spiritual good here and the salvation of his body and soul hereafter 1 Cor. 9. 27. 1 Tim. 4. 16. Acts 2. 40. And in this order of his working to those ends he doth not onely follow the light of Gods Word but the light of Nature which some of the Heathen saw and taught That man was not born for himself but first for God next for his country and lastly for himself SECT XXII In their affections and manifestations therof as to Christs appearing as to enemies the sins of the times troubles of the Churrh love to the world holy duties to works of mercy and justice receipts of gifts order of Gods working reformation of his family and in their assurance of salvation And finally the sincere Christian also doth more or less commonly outstrip the Hypocrite in all these things that follow 1 He doth more or less love long pray and prepare for Christs appearing to judgment Rev. 22. 17. The Spirit and the Bridegroom say come Cant. 1. 14. Make hast my beloved 1 Cor. 1. 7. Waiting for the coming of our Lord Iesus Mat. 25. 1 2 3 c. 2 Tim. 4. 8. This the Hypocrite cannot endure to hear of or think upon or prepare for Is 33. 14. The sinners in Sion are afraid fearfulness hath surprised the Hypocrites Rev. 6. 16. And said to the mountains and rocks fall on us and hide us from the face c. And from the wrath of the Lamb. 2 He can love his enemies and doe good for evil Acts 7. 59. 60. They stoned Stephen And hee cried c. Lord lay not this sin to their charge Job 31. 29 30. If I rejoiced at the destruction of him that hated me c. Mat. 23. 32. and 5. 43 44. But this the Hypocrite cannot do Mat. 5. 46. If ye love them that love you what reward have you 3 He doth grieve and mourn for and make opsition against the sins of the time and place wherein hee liveth 2 Pet. 2. 7. For that righteous man in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds Ps 119. 136. Rivers of water run down mine eyes because they keep not thy Law But it is otherwise with the Hypocrite who doth many times rather rejoyce in the sinnes of others and joyn with them then mourne because of the same Psalm 50. 16. 18. 4 He can doth more or less sympathize and fellow-feel in the troubles of his brethren pity and help them 2 Cor. 11. 29. Who is weak and I am not weak c. Nehem. 1. 2 3 4. When I heard these words I sate down and wept c. Ps 112. 4. Rom. 12. 4 5. at which many Hypocrites doe rather rejoice Obadiah 12. 13. But thou shouldest not have looked on the day of thy brother c. neither shouldest thou have rejoyced over the children of Judah in the day of their destruction Psalm 35. 25. So would wee have it Mat. 27. 41. The chief Priests mocking him said he saved others c. 5 Hee can and doth more or less live above the world and trample the honours pleasures and profits thereof under his feet Rev. 12. 1. A woman cloathed with the Sun and the Moon under her feet Galat. 6. 14 God forbid I should rejoice in any thing but the crosse of our Lord Jesus by whom the world is crucified to mee and I unto the world Job 31. 24 25. If I have made gold my hope c. or rejoiced because my wealth was great c. Heb. 11. 24 25. 2 Tim. 3. 2 4. Phil. 3. 7. 19 20. But the Hypocrite is not so but commonly is covetous a lover of the world his pleasure his profit or his honour 2 Tim. 3. 2 4. Lovers of themselves covetous 2 Tim. 4. 10. Lovers of pleasures Mat. 23. 25. 6 He can and doth having a low esteeme of himself and his own deserts thankfully acknowledge his receipts of benefits from God Gen. 32. 10. I am not worthy of the least of all thy mercies c. Mat. 8. 8. Lord I am not worthy that thou shouldst come under my roof Luke 17. 15. And one of them when he saw that hee was healed turned back
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 quia cujusque rei natura non potest melius judicari quam ex habitudine ad suas causas c. If it were granted then what on no just grounds is pretended that Temporary or common faith be it what it will were onely a disposition facile mobilis and saveing faith an habit and difficulteâ— mobilis yet they might differ specifically that difficulty and facility of separation from their subject ariseing from the causes and principles from whence they flow and not onely from the multiplication or continuation of those Acts which first introduced them And thus saveing faith is difficulter mobilis not onely in adultis in old beleivers who are advanced very far in grace towards the measure of the stature of the fulnesse of Christ but even in babes and new-borne Christians as soon as they have true faith even in the least and lowest degree it is a fix'd and permanent quality a 1 John 3. 9. He that is borne of God sinneth not for the seed remaines in him nor can he because he is borne of God The regenerateing Spirit of God by which faith is wrought is such a principle as gives permanency to its owne product Whence it is that true faith even in the lowest degree of it being difficulter mobilis is in propriety of speach an habit and not a disposition Rat. 2. Another ground from whence we may evince a more then graduall difference between common and special grace is this drawne from the nature proper acts of both Qualities saveing beleife is the first Spirituall life by which a true Christian a Every good Christian hath a twofold life 1. Naturall 2. Spirituall and as his naturall life is either 1. Substantialis as Philosophers say the Soule or 2. Accidentalis the reall effects and operations of it So Spirituall life is proportionably 1. Substantialis So the Spirit of Christ or Christ who is our life Col. 3. 4. Workeing by his Spirit in us is our Vita Substantialis the first principle of all our spirituall habits or operations 2. Accidentalis so faith and all Spirituall motions in us lives The just shall live by faith Heb. 10. 38. it justifyes sanctifyes and saves us But common beleife is no part of our Spirituall life seeing it may be and many times is in those who are dead in trespasses and sins it neither justifyes sanctifyes or saves him that hath it seeing it is evident confess'd that it may be in b Alia munera mea habent non mei linguas prophetiam Scientiam fidem c. Ven. Beda in 1 Cor. 13. impious reprobate persons who live dye in impiety Now if these Qualities differ onely in degree I desire a reason why common beleife should not be our spirituall life though in a lesser degree seeing all qualityes natural moral and Theological affect and denominate their subjects proportionably to that degree they are in So Calor in gradu 3. denominates its subject calidum as well as Calor in 6. gradu though in a lesse and inferior degree So all Morall and Intellectuall Vertues denominate their subjects vertuous proportionable to the degree they are in For instance fortitudo moralis in minori gradu denominat subjectum suum forte according to the measure and number of those degrees it hath as well as fortitudo in gradu eminentiori Rat. 3. 'T is evident that commoÌ„ beleife may in many knowing and studious persons thrive into a radicated habit For there are but. 2. Principal ingredients which make up common faith Notitia assensus Now an impious and irregenerate persons who hath an accute and perspications understanding who is bred to the knowledge of Tongues Antiquity and Scripture who hath good Tutors and is industrious such a one I say may come to a very great measure of knowledge of Divine verities both Speculative and Practical and haveing many Mediums and arguments to demonstrate the truth of those Conclusions may have a firm and radicated assent such as it is proportionable to the many mediums which produce it 2. I suppose that special or saveing faith hath it's many degrees as well as common beleife for there is a a Revel 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Childern So Math. 6. 30 8. 26 14. 31. little and a great a strong and a b Act. 20. 35. Rom. 4. 19. Rom. 14. 1 2 21. 1. Cor. 8. 7 8 9 10 11. weake saveing faith yet all saveing there are babes in Christ and yet in Christ strong men such as are come to a more perfect consistence toward the a Eph. 4. 13. Fidei Christi perfectionem Primasius Vticensis in loc pag. 139. measure of the statute of the fulnesse of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfect men in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius respect of their spirituall growth consistency in it Now take the very lowest degree of saveing faith and it is really our spirituall life it makes us acceptable to God justifyes sanctifyes and saves us whereas the highest degree and most radicated habit of common faith doth no such thing So that it seemes evident to me and generally to all Divines beside that saveing faith is not onely a higher degree of common faith but an other faith specifically distinct from the former differing Respectu essentiae naturae suae although Respectu Inhaerentiae they c Vid. Johan de Lugo de Virtute Fidei Divinae Disp 2. Sect. 2. Num. 91. 92. pag. 114. may be and many times are simul semel in the same subject Cantuariensis Alhazen Vitellio c. Tell us that the light of the Sunne and the lesser light of the Moone in the Aire are not severall degrees of the same specifical light but several lights though at the same time in the same subject essentially differeing haveing both distinct principles from whence they flow and distinct formall effects and operations Lumina say they sunt in medio impermixta distincta and they demonstrate it from their distinct shaddowes c. As all know who know any thing in optiques Now as these 2. Lights in the Aire are essentially distinct and not different degrees of the same light so the lesser light of common and the greater of saveing faith are not different degrees onely of the same faith but two different beleifes distinct in their nature and essence as proceeding from far different Principles and haveing different formall effects and operations Suppose then a Soule enlightned with common faith which is to the soule as that of the moone to the eye but a dimme light and then leâ—t such a one be regenerated so that the sunne a Malach. 4. 2. Luk. 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oriens ex alto lux coelestis matutina Isa 9. 2. of Righteousnesse which is the true light which enlightens every Saint and true servant of his
shed a broad his glorious beames in his heart b That common and saveing Grace may coexist in the same subject I doubt not no more then that opinio and scientia may which is generally confess'd by Philosophers and Schoole-men Vid. Ant. Ruvio de Habitibus Tract 5. Quaest 3. Num. 81. pag. 192. Halensem Part. 3. Quaest 79. memb 3. Atisiodorensem Bonaventuram Henricum c. à Ruvio citatos ibidem these remaine distinct lights and not onely degrees of the same light For as the light of the Moone as it is in the waine waxeing or full Moone may produce a lesse or a greater light yet cannot possibly produce the light of the Sunne nor are those degrees of light caused by the Moone any dispositions at all to produce the light of the Sunne for 't is evident the light of the Moone no more disposeth the Aire to receave the Sunne-beames then darknesse doth so a good naturall understanding help'd on with learning good educatiō industry may acquire common faith in a high degree but has no possibility to produce saveing beleife that must come from higher principles nor is common faith any Disposition morall or Evangelicall whereby the subject that hath it is or can be disposed in the way we now speake of for the Introduction of the Habit of saveing faith for 1. Till a Fides in Christum est INITIVM fundamentum salutis per eam TOTA reliqua salus impetratur Estius in Eph. 2. 8. we have this faith saveing and justifying faith we are b Qui mortui sunt à seipsis non excitantur ad Vitam nec ad eam accipiendam aliquid conferunt de suo Zanchius in Ephes 2. 8. idem ibidem pag. 59. Col. 2. Non ex vobis Intellige nec ex dignitate personae vestrae nec ex Viribus vestris nec ullo desiderio vestro petitione vel Juvocatione c. dead in trespasses and sins Now as a man naturally dead cannot possibly dispose himself to a naturall life so a man Spiritually dead and such all are before saveing Faith cannot dispose himself to a spirituall life 2. Our new birth is in scripture phrase a new creation which is ex materia indisposita and therefore hath no such preceeding Dispositions 3. Our Regeneration and the workeing faith in our soules is solely and wholy a gratious Act of the good Spirit of God regenerateing us and so a supernaturall Act and how any a Sine Gratiâ nemo currit ad Gratiam Prosper Resp 8. ad cap. Gallorum Ipsa Gratia in eo quem vocat primam sibi receptricē famulam donorum suorum praeparat Voluntatem Idem de Vocat lib. 2. cap. 26. naturall or artificiall product of our understandings though help'd and advanced with learneing education and Industry can be a Disposition to supernaturall Grace and such a disposition as we now speake of which differs from that supernaturall Grace onely in degree I am yes to learne 4. The Apostle tells us b Eph. 2. 8. Gratiâ servati estis gratis data per fidem quam Spiritus Sanctus dono suo Infundit Primasius Uticensis in loc pag. 136. That we are saved by faith and that not of our selves it is the gift of God saveing faith is so intirely the gift of God that we have no hand in procuring it and therefore all Divines generally call it an Infused a Vid. Aquin 1. 2. Quaest 51. Art 4. Rob. Baronium Exercitat 3. Art 8. pag. 177. Reliquósque citatos a Joh. Martiner in 2. Sent. Dist 27. Quaest 1. pag. 298. habit of a supernaturall order to which we neither doe nor can actively concurre But if common faith may be acquired by our owne understandings helped with education learneing and Industry and this be essentially the same with saveing faith then I see not how saveing faith can be the gift of God so that it is not of our selfes Because if this hypothesis be true it is and may be more of our selves and of our Acquisition then of the Holy Spirit by infusion seing the essence of saveing faith may be acquired by us which is more then the degree of tha Quality which is onely left to be the product of Gods Spirit 5. I doe not find that saveing faith is promised us upon any precedent condition to be performed by us and therefore I know no preparatory Dispositions to it which can dispose and fitt the subject as Dispositions doe to the reception of such Habits as gradually onely differ from them for the Introduction of it 6. It is to me evident that whatsoever goes before saveing faith a Heb. 11. 6. Rom. 8. 8. Fides est fundamentum omnium bonorum ideo sine fide non possu mus Deo placere Primasius Vticensis in Heb. 11. 6. pag. 236. Idem habet Estins in Ephes 2. 8. neither is nor can be pleaseing to God nay not onely so but highly displeaseth him b Rom. 8. 5 6 7. c. The carnall minde and such is every mind of man till it be made spirituall by regeneration and collation of saveing faith is enmity against God Now how that which displeaseth God and is enmity against him can morally or evangelically for there can be no naturall disposition to a pure supernaturall effect dispose us to our regeneration and the Infusion of saveing faith at present I understand not 7. If a temporary faith or Historicall such as Hypocrites and Devils themselves may have and such common graces of knowledge either in naturall civil or sacred things were as is pretended dispositions to saveing faith then it were rationall to thinke that such persons so qualified and disposed should generally with more facility be converted and prove reall Christians For why should not that water be sooner hott in gradu 8. Which is hott in gradu 3. or 2. Already then that which is not hot at all or why should not that man sooner attaine the Habit of morall prudence who hath some dispositions to it then he who hath none or in a lesse degree or is not he like to come sooner to his jorneyes end supposeing the jorney to be the same who is 10. or 12. Miles on his way then he who is scarse got on horsebacke to take his journey I say 't is rationall to beleive that persons so qualifyed and disposed to saveing faith should sooner be brought to it then those that want such dispositions or have them in a lower and lesse degree Yet if the Ghospel be true 't is evidently otherwise and generally those have been converted to Christianity who had not such measures of knowledge and common graces when those have not which had In our Saviours time few of the Pharesies and learned Rabbies imbraced the Ghospell who yet knew much more of the word of God of the Divinity and sense of the whole law and of the promises which concerned the Messias then the common people did I say few of
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