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
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
he in whom these things are found is certainly a sincere Christian and an adopted childe of God All this seems to be put together in the words of our Saviour Christ Iohn 1. 12 13. But as many as received him that is by faith and obedience as the true Messias to them gave he power that is the dignity right or privilege to become the Sons of God 1 John 3. 1 Gal. 4. 6. which were born that is born again as John 3. not of blood nor of the will of the flesh nor of the will of man not in a natural course and way wherin men have children in their owne likeness Gen. 5. 3. But of God and according to his own likeness Gen. 1. 26. and 5. 1. But the Hypocrite being still in his natural estate let his place and gifts bee otherwise what they will understandeth none of these things 1 Cor. 2. 11 14. and is a stranger to them John 3. 1 4 8 9. Nor can any man know these things but he that receiveth them Rev. 2. 17. So that now by comparing of a mans heart and life to the VVord of God in the particulars before layd down a man may know as much of his own as touching his Sincerity in his profession of Religion as can be known And by coâ—paring another mans life to the Word of God a man may know as much as touching his Sincerity in his Profession as can be known by another man SECT IV. Some Objections and Answers to them Objest If it be said some are sanctified from the womb and some are changed insensibly Answ We answer They are changed from the state of natural men whose state is to bee seen in the glasse of the VVord and by their contrarietie to natural men that are in the world being opposite to them So that by a carefull comparing of these things together a man may see much herein But out of all this an objection may be made thus Object If there go so much to the making up of a true Christian and that in his heart there be such a work of Grace as we have shewed and no lesse than this will speak him sincere who then shall be saved Answ To this we do answer 1 That wee know there is some Hypocrisie more or lesse in the best Christian under heaven for we are not perfect here And therefore when we press Sincerity and a necessity of it we mean not such a sincerity that is so perfect and compleat that it hath no deceit or falshood joyned with it But as other graces are but in part wee know but in part wee love but in part so likewise we are sincere but in part So David a man after GOD's own heart yet cryeth out who can understand his errours Ps â—9 12. Yea there is more Hypocrisie and selfe ends in the best than he can perceive So much is discovered even to the best man as to make him humble and to trust in Christ onely and to make him cry out with David Ps 51. 6. for truth in the inward parts 2 As we doe not judge of a mans integrity by one act and call him a sincere man that doth some things in a natural uprightness of heart as Abimelech Gen. 20. 5. and as some think of Vriah whom the Prophet Isaiah calleth a faithfull witnesse that hee was the same grosse Idolater named 2 Kings 16. 10. Is 8. 2. So do we not judg a man an Hypocrite by any particular act or carriage at one time but by the constant course of his life his constant walking and way And so the godly man is said to walke in his uprightnesse Prov 14. 2. 3 VVe have said that the best Christian hath a time of Infancy and tender age when hee is but weak and his strength small 4 VVee doe not understand or intend that there is or of necessity must be such a lively and constant acting of grace by every sincere Christian at all times and such manifestations therof by the signes and characters we have before given so as there shall bee no ebbe stop or interruption therein VVe know the state of a Christian here is a warfare between the flesh and the spirit typed out by the house of David and Saul And that it is in this in the soul as it is in the body it hath its distempers it is sometimes sick weak and faint and sometimes it seems to be dead for many daies and yet alive The true Christian may grow lukewarme perhaps cold for a time there are times of temptation with him that as in the winter there doth outwardly appear no difference between a dead tree and a living tree both are without fruit and leaves so between a true and counterfeit Christian But in the worst time somewhat more or lesse will appear of what we have observed herein SECT V. Quest But then it may be asked what at the least is required of the true Christian and yet is to bee found in the lowest least and weakest state of true Grace Answ For answer to this wee are to know That as there is a strong so a weak Christian Rom. 15. 1. and there are little children as well as young men and fathers in Christianity 1 Iohn 2. 13. so amongst them that are weak there are two sorts or Christians are weak in two cases or under two considerations 1 Such as are now weak by accident but have been stronger at other times and so the strongest Christian may become weak as a man that is strong in his natural strength of his body may by sicknesse fasting or the like bee brought to be so weak that a child may push him down or he may be ready to fall of himselfe And as the natural body by a distemper from a disease a blow on the head or some other accident may lye a while for dead so it is with the spiritual body of the new man and with his spiritual strength It may be by some extraordinary pressures and burdens of affliction or temptation for the present brought to a very low and weak estate and perhaps into a kinde of swound to have in appearance very little or no sign of life left but to bee as it were starke dead But there are another sort of weake Christians and they are such as were never stronger And such are for the most part all Christians at their first comming into Christ they are rude and raw and have but little faith such were Christs disciples Mat. 17. 17. Luke 9. 41. Matth. 6. 30. and 8. 26. and 16. 8. Mark 9 19 24. Nathaniel John 1. 45 46 20 27. and others 1 Cor. 9. 22. And yet it is so possibly with some as it seems it was with Paul that they have very much of the Spirit given them and they are very strong Christians at the first But for the most even of true Christians they are weak and childish in the things of God a while after the first conversion
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
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
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
enabling him to doe and suffer any thing who of himselfe is able to doe and suffer nothing Phil. 4. 13. Coll. 1. 11. Ioh. 15. 5. Also we find such as have had and shewed much Grace and had in them much strength at some time at other times very weak as Ionas Peter and others And thus God would have it for the making of way to the exaltation of his own glory and humiliation of his own servants 1 Cor. 1. 30 31. That no flâ—sh should glory in his presence and that he that glorieth might glory in the Lord. Also we find it sometimes that some of his own people of whose Sincerity no man doubteth that they may be under much meanes of grace and yet have but little grace and thrive but little by those means And in this case it is in the members of Christs spirituall body as in the members of the naturall body that sometimes the lower part or one member of the body by some distemper thereof doth not increase but wast and yet this though it be a sick yet it is a true member of the body Heb 5. 12. For when for the time ye ought to be teachers ye have need that one teach you againe which be the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meaâ— Luke 24. 25. O fooles and slow of heart to believe c. Jo. 14. 9. Have I been so long with you and yet hast thou not known me Besides all this doth not the Apostle Paul tell us in the person of a Regenerate man that in that very state and in the combate between the flesh and the Spirit that Sinne was many times too hard for him and he at the present in a manner overcome and brought into Captivity by it and yet not so as to yeeld himself willingly to serve it but longing desirous and using all means to deliver himselfe which upon the first opportunity he will and at length he shall doe howbeit for the present he may be kept under by it Rom 7. 19 20 21 22 23 24. 2 Cor. 12. 7 8. And yet if any of these Christians happen to dye in any of these cases shall we doubt of their Salvation Let 's see therefore what is said of our Saviour himselfe to this purpose Mat. 12. 30. out of Esay 42. 3. A bruisedreed will he not break and smoaking flax that is as it is interpreted that which burneth dimly and hath more smoak then light and like to such men as are dimme-sighted and have almost lost their sight He will not quench that is he will not blow out but raise trimme supply snuffe and make to burne brighter He shall not deale roughly and rigorously with weak and tender Souler but shall have a speciall care of them to support and strengthen them deale mildly and gently with them and be tender hearted as the Mother to her child towards them And if there be any light of true grace though but litle as the light of a candle going out though with some corruptions therewith stinking like to the snuffe of a candle he will cherish and perfect it And that such as have only desires of Grace and some slender beginnings thereof shall be tenderly dealt with by Christ till they come to more maturity and perfection Esay 40. 11. He shall gather the Lambs with his armes and carry them in his bosome and gently lead those that are with young c. verse 28 29 30. He giveth power to the faint c. they shall renew their strength c. Mat. 11. 28. 5. If it be so that the thing that is wrought in the heart of the Hypocrite be true grace then it must follow that true grace is mortall and corruptible and may be lost But true grace in what degree soever it be is immortall and incorruptible for it hath its rooting in Christ and is a part of the new creature 1 Pe. 3. 4. 1 Io. 3. 9. 1 Cor 13. 8. But painted or counterfeit grace as it is without Root Luke 8. 13. so is it but corruptible and temporall and will wither away and dye 1 Pet. 1. 22. Nor can he that hath true grace perish 1 Jo. 3. 9. Ephes 6. 24. 6. If common grace be of the same nature and kind with speciall saving Grace and differ only in the degree then must it be made up of the same causes as saving grace is and have and produce the same effects though not in the same strength and degree as saving grace hath and doth But this is not so It is not made up of the same causes neither doth it produce the same effects But there is in saving grace some singular thing which is not in common grace 1 Io. 2. 27. i. For all true and saving grace whether little or great weak or strong flowes from the Covenant of grace made with the Elect only in Christ Jesus wherewith the Hypocrite hath nothing to doe Ezek. 11. 19. Ier. 31. 31. Rom 11. 5 7. Psal 50 16. â— True and saving grace or sanctification which we take to be all one is a peece of the golden chaine by which Gods purpose and the execution thereof in the Salvation of his Elect are knit together and these cannot be sundred 2 Thess 2. 13. Rom. 8. 30. 3. True grace doth flow from and is knit to the Election of God out of which the Hypocrite is excluded 1 Pe. 1 2. 2 Thess 2. 13. 4. It comes from or is part of our effectuall calling wherein the Hypocrite hath no share 1 Cor 1. 2. 1 Pe 2. 21. 5. It is the fruit of Christs Purchase wherein the Hypocrite hath no share Tit 2. 14. Ephes 5. 25 26 27. Coll 1. 21 22. 1 Pe. 1. 2 3. 6. It flowes from our union with Christ in which union the Hypocrite hath no share Io 15. 4 6. 1 Cor. 1. 2. Rom 8. 10 11. 1 Pe. 1. 2 3. Coll. 2. 10 11 12. 7. It flowes from the Spirit of God in the new Creature as from a new principle and spring of life which is not in the Hypocrite Gal. 5. 22. Rom. 8. 10 11. 1 Pe. 1. 2 3. Jude 19. 8. It carries or leads him in whom it is to glory to which the Hypocrite will never come Rom. 8. 26 27. 2 Thess 2. 13. If then there be Truth of grace in the heart of the Hypocrite then it will follow That a man not within the Covenant of grace not predestinated not justified not in Christ not having the spirit of God not Elected may yet be sanctified which cannot be Rom. 8. 30. 9. He that hath Truth of Grace in him be it never so small is Regenerate and shall overcome the world 1 Io. 15. 7. But not this and the contrary hereof is true of the Hypocrite 1 Io 3. 9. 1 Io 5. 4 18. 10. He that truly though weakly loves God God loves him 1 Io. 4. 12. Luke 7. 47. But
assent to and believe the truth of the whole word of God James 2 19. The Divells believe and tremble 11. He may not only heare but entertaine and feelâ— the word quick and powerfull and have some false perswasion or fancy that the promise of the Gospell doth belong to him and that Christ and Salvation by him is his Luke 8. 13. They on the Rock are they which when they heare receive the word with joy and have no root which for a while believe and in time of Temptation fall away Io 2. 23 24. Many believe in his name c. But Iesus did not commit himselfe to them for he knew what was in man c. Ezek. 33. 31 32. Acts 8. 13. Simon himselfe believed also v. 19. 20 21. c. Io 4. 41 42 45 46 48. c. In his Peace of Conscience joy c. 12. He may from the discovery made to his soule of the blessed estate of the Believers and the false perswasion of his heart bred and fed by Satan and his own flattery of himselfe that he is one of them and shall have his part in heaven with them have some slight impressions of joy within him and some kind of peace of Conscience He may have a kind of hope and patience to wait and look for the thing he doth believe he shall have And by all this think that his estate is very good and better then other mens And for the proof of all these things see Mat. 13 20 21. But he that received the seed into stony places the same is he that beareth the word and anon with joy receiveth it yet hath he not root in himselfe Io. 5. 35. They did for a season rejoyce in the light c. Heb. 6. 4 5. For it is impossible for those who were once enlightned that is that are instructed by the Gospell of Christ in the way of salvation by Christ Ephes 1. 18. And have tasted that is have had a little relish of the word whose heart and affection is for a time taken with the newnesse and pleasantnesse of the Christian doctrine and hath some transient motion by it or generall disposition towards Christ in it a Tast like that the Cook hath by dipping his finger in the dish and the licking of it that is not fed or strengthned by it or like as the child that catcheth at the breast and doth not suck is never the better for it The heavenly gift That is either Christ the gift of God Io. 4. 10. Or the heavenly calling Heb 3. 1. or a Temporary Faith which seems to be all one for Christ by Faith received is the only food of the Soule Jo. 4. 14. and 6. 33 35. And by this doth the soule live as the body doth by the receiving in of its naturall food And were made partakers of the Holy Ghost that is Either of the common work and operation thereof in generall or such extraordinary gifts thereof which the Church had for that time for the present necessity thereof as Miracles Prophesy and happily some inward Revelations and Inspirations that do not continue to this day in ordinary with the Church And have tasted the good word of God that is haâ—h some passionate apprehensions of the necessity goodnesse sweetnesse and profit of Christ the subject of it and the Gospell and promises of Christ c. and some groundlesse perswasion that it belongs to him he hath a little relish hereof as a child that will not or cannot take the breast and doth but snatch at it hath only a tast of it and is not fed and nourished by it as the child is that doth hold and suck its belly full As the true believer who doth so desire and receive the word that he doth grow thereby 2 Pe. 2. 2. And the powers of the world to come that is which hath had a tast which must be supplyed of the powers of the world to come By these words some understand all the Spirituall blessings and Priviledges of the Gospell Church as a tast of Christ the common gifts of the spirit outward Prophesy Prayer and the like Inward as Faith Hope Joy and the like And others understand by it the joys of Heaven And so that as the Israelites did tast of the fruits of the Land of Canaan and never came there to eat thereof So some Hypocrites may have some litle tast of the ioves of Heaven that shall never come there And in both senses but especially in this last sense it seems to be thus farre intended that upon his contemplation of Heaven he may be in a rapture the other things being included in the former words See for this Mat. 13. 20 21 22. Numb 23. 10. and 24. 2 3 c. and 13. 26. and 14. 27. c. In his love of God 13. He may perhaps hereupon or for some other good felt apprehended or hoped for by him from God have some seeming love to God and Christ 2 Tim 3. 4. Ephes 6. 24. In his Love of the Godly He may also have some seeming love to and delight in the company of the Saints and true Christians so the foolish Virgins seem to have a love to and delight in the fellowship of the wise Virgins Mat 25. 1 2 3. c. In his Love of Ordinances 14. He may also have some seeming love to and delight in the Ordinances of God Ezek. 33. 31. Esay 58 2. Yet they seek me daily and delight to know my wayes c. Mat. 13. 20 21. In his Love of Graces 15. He may have some seeming love to and some desire after the Gifts and Graces of Gods Spirit Mat 25. 1 2 6. c. So the foolish Virgins seemed to desire the oyle of the wise Virgins Acts 8. 18 19. 16. He may seem to lament after God and after the visible signes and manifestations of his presence departed from him 1 Sam 28. 15. In his other seeming Graces 17. He may perhaps get some appearance of all the other gifts and graces of the Spirit as Humility Mercy Meeknesse Patience and the like For there is no kind of grace or duty required by God but there is a like to it nor work done by the true Christian but the Hypocrite can imitate Therefore we find a like to true Faith Repentance and Love And the Hypocrite may be perswaded that he hath indeed those very graces and doth indeed those very works as the foolish Virgins Mat. 25. 1 2 c. In a growth of Grace 16. He may in appearance thrive and grow herein towards perfection As the three sorts of bad hearers did Luke 8. 12 13 14. c. and Mat. 13. 25. 17. And by all this he may get a great name and esteeme amongst men for a true Christian Mat. 25. 1 2. c. 18. And he may thus continue without any suspicion to his dying day Luke 25. 11. and 13. 25 26 27 28. But for the farther clearing of all these last
glister be not gold yet all gold doth more or lesse glister But in the true Christian there is and must be another Spirit then that which is in other men Numb 14. 24. He must be something more and have something in him beyond what is in the Hypocrite or he cannot be saved Mat. 5. 20. Except your righteousnesse exceed that of the Scribes and Pharisees you cannot enter into the Kingdome of Heaven Mat. 5. 47. What singular thing doe yee The differences then that we find between the motion and operation of true grace in the true Christian and of counterfeit Grace in the Hypocrite are Either in the Rise Principle or spring of it or in the proceed and end of it SECT I. In the Rise Root or Spring of true and Counterfeit Grace in them The first of these is as the Root in relation to the Tree or tree to the fruit or spring to the streames We shall open it first in the Root or Spring and then in Fruit or Streames The maine thing wherein the difference seems to lye is in something which is secret and invisible which is called a hidden life Coll. 3. 3. The hidden man of the heart 2 Pet. 3. 4. and that which is within us Luke 17. 20 21. and the hidden Manna a white stone and therein a new name written which no man knoweth saving he that receiveth it Rev. 2. 17. and the Inward part and hidden part Psal 51. 6. And it is said to passe knowledge and understanding Phill 4 7. To be unspeakable 1 Pet. 1. 8. And they in whom it is are called Gods Secret or hidden ones Psal 83. 3. The foolish Virgins wanted nothing that the wise had in sight but they wanted this hidden wisdome 1 Cor 2. 7. The secret and inward work of Grace in their hearts This Secret and hidden work then lieth in this That the true Christian in order to the execution of Gods eternall decree for his Salvation having a new nature wonderfully formed in him by his spirit is by faith in a Spirituall and Mysticall way to be united to Christ as a body to the head and building to its foundation and to have his Spirit dwelling in him And the Soule and the Body is as one body animated by Christ as the Soule thereof so that Christ is said to live in him dwell in him and walk in him And the Christian to live by him So that as we all in the state of corrupt nature partake of the nature of the first Adam even so all that are saved partake of the divine nature of Christ the second Adam 2 Pet. 1. 4. Gal 2. 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the saith of the Sonne of God Joh 5. 26. 2 Cor 13. 5. 2 Tim 2. 14. Rom. 8. 10 11. If Christ be in you c. But if the spirit that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall quicken your mortall bodies by his spirit that dwelleth in you Jo. 14. 16 17. 1 Io 5. 12. He that hath the Sonne hath life c. And together with this union ariseth our Regeneration or the new Creature called the New man Ephes 4. 24. which after God is created in Righteousnesse and true Holinesse Compared to a new engrafted Tree that brings forth the fruits of Love joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse and Temperance Gal. 5. 22 23. This great work in reference to the Fruits and effects of it is compared to and set forth by severall things as 1. By the Oyle in the vessell which the foolish Virgins wanted Mat 25. 1 2 3. c. to note that there must be something within to feed and maintaine the life of grace and holinesse in a true Christian which Christ by his Spirit doth give forth to every true believing Christian that is a member of his mysticall body Io. 15 1 2 c. Heb. 1. 9. Psal 133. 2. 2. By the Root of a Tree or Hearb in relation to the Tree or hearb Rev 22. 16. I am the Root c. Rom 15. 12. There shall be a root of Jesse and he that shall rise to raigne Rom. 11. 17. Job 19. 28. To note that the true Christian hath all his life and vertue from Christ by his spirit as the Tree hath its life and vertue from the root of it Coll. 2. 6 7. As ye have therefore received Christ Iesus the Lord so walke ye in him rooted and built up in him c. 3. By the earth that feeds the Tree Mat. 13. 6. To note that Christ must feed the true Christian or he will not be fruitfull 4. By the Tree in relation to the branches thereof Io 15. 1 2 3. c. I am the true vine c. Every branch in mee c. To note that the Christian hath his rise support growth and feeding from Christ 5. By the strong foundation of a Building in relation to the building Ephes 2. 20. And are built upon the foundation c. Iesus Christ himselfe the chief corner stone c. In whom you also are builded together for an habitation by the spirit Coll. 2. 7. rooted and built up in him 1 Cor. 3. 11. 1 Pe. 2. 4 5. To note that the true Christian as a Christian hath all his Rise and Support from Christ 6. By the engrafting of a Cion of a Sprig in a Tree in relation to the Stock Rom. 6. 5. To note that all the good that comes from him is from Christ being incorporated into him 7. By a lively spring in relation to the streams thereof Zach 13. 1. Jo. 4. 14. 7. 38 39. To shew that all the operations of grace within us issue from the spirit of Christ within us 8. And by a new Birth or Resurrection from death to life in Relation to the operations of Life Jo. 3. 3. Ephes 2. 1. Jo. 5. 25. To note that all the motions Acts and works of grace in the true Christian move from this new life Coll. 3. 3. For ye are dead and your life is hid with Christ in God 2 Cor. 4 10. That the life also of Jesus might be made manifest in our mortall flesh c. Now this union between Christ and the true Christian soule and the presence of Christs Spirit in the soule is not at all to be found in the case of the Hypocrite and that work that is wrought in his heart for he hath neither the Spirit of God nor Faith Jude v. 19. Jo. 6. 64. There is no such root of the matter in him which we have spoken of Iob. 19. 28. But rather there is still in him the root of Bitternesse Acts 8. 23. that will bear fruit accordingly and he stands by himselfe and at a distance from Christ He is therefore a Lamp burning that hath no more to maintain
it is to all the VVord and that part most of all that shall detect and correct his most secret sin Psal 141. 5. Rom. 7. 12 13 14. 6 It is a fruitfull changing and efficacious love it makes the man in whom it is by the use of this VVord to grow still and be changed into the very likeness of it and so to love the knowledge of it as to fall into the practise and obedience of it He loves to do it as well as to know it 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Rom. 6. 17. But ye have obeyed from the heart that form of doctrine Job 23. 12. Neither have I gone back from the commandement of his lips c. 1 Pet. 1. 22. But the false love and so the short and sleight delight of the Hypocrite to and in this VVord hath none of all this for it is commonly to a part of it onely he cannot brook that part thereof that shall discover and correct his sin especially his secret and beloved sin John 3. 20 21. Mark 6. 17 18. 3 Luk. 19 20. 2 Chron. 18. 7. And that love he hath to the rest doth usually arise from the excellencies or noveltie of the matter treated of therein the singular gifts of the Preacher or some view he hath of the sweet promises of the Gospel contained therein the Redemption by Jesus Christ and the happiness of such as believe in him and that he by mistake doth apprehend he hath a share therein But it works no change at all in him nor is he at all conformed thereunto in his heart and life He doth hear but not doe it he casteth it behinde his back and commonly he hateth it Ezek. 33. 31 32 33. Isa 58. 2. and 59. 2. Ps 50. 16 17. Rom. 2. 13 23. James 1. 22. Jer. 7. 23 24. SECT VIII 7 In their love to Ordinances The true Christian doth love and delight in all the rest the Ordinances of God the Sabboâ—h Sacrament Prayer and the like And some kind of love and delight there may be also in the heart of an Hypocrite but with a great deal of difference The love of the sincere Christian to them is as they are pure Ordinances from God and are by divine institution and serve to his glory and the good of souls and as they serve to bring God and us near together and to maintain our communion with him And it is his meat and drink to use thâ—m Rom. 7. 22. Heb. 8. 10. His Laws are put into their mind and written in their hearts Rom. 7. 22. He doth delight in the Law of God after the inward man And together with his use of them he doth joyn Reformation of heart and life Psal 119. 14 I have rejoyced in the waies of thy Testimonies Psal 119. 10 I have refrained my feet from every evil way Ps 40. 8. But that which is in the heart of an Hypocrite of delight and pleasure in them is very little and short And that is onely for his self ends at the most because he conceiveth there is a necessity of the doing of them in order to salvation And so an Hypocrite may like of and use them as a bridge to goe over to heaven or as men use Physick But commonly he doth account all these things as a burthen and he doth use them as a cloak to his wickedness Isa 58. 2 3 4 c. Isa 59. 2 3 c. Ezech. 33 32. Amos 8. 5. When will the New Moon be gone c. the Sabboth c And he doth continue still in his wickedness at the least of the heart as before Psal 58. 2 3 Yea in heart ye work wickedness c. Mat. 23. 27. Acts 8 22 23. SECT IX 8 In their love to and desire after Grace The true Christian doth and must love and desire Grace And the Hypocrite also as he hath a kinde of love to Gods VVord and to godly men so hath he a kind or appearance of desire and love to Grace But there is a great deal of difference between them For 1 The love desire of the true Châ—istian is a true and natural love arising from his new nature and Gods Spirit in him The love of Grace is Grace and a part of the new creature 2 His love to it is for it self and its loveliness in his eye and the likenesse it hath to God and the agreement that there is between the true Christians changed nature and it and because it makes him like to God But that which is in the Hypocrite is counterfeit and not from a new nature for he is not regenerate neither hath he the Spirit of God in him But that seeming love and desire of Grace which is in him is onely for himself and his own end and so he may have a confused desire of it as apprehending it may be a means to escape the wrath of God and the condemnation of hell and to obtain heaven and happiness for him 3 The true Christians desire after Grace is vehement active and unsatiable Psal 84. 2. 7. Cant. 4. 16. He cannot be satisfied with any measure of it but hungers and thirsts still for more Ps 119. 97. O how I love thy Law c. My soul breakeâ—h for the longing c. Phil. 3. 12. Rom. 7. 24. Luke 1. 53. Mat 5 6. Isa 55. 1 2. But the love that is in the Hypocrite is a weak cold careless and unactive love he thinks he hath enough and cares for no more Rev. 3. 17. Because thou saist I am rich c. Luke 6 25. and 1. 53. Luke 18. 12. But more of this afterwards in the fifteenth Section SECT X. 9 In their faith and trust in God The true Christian doth beleeve and trust in God Iohn 14. 1. Psal 31. 1. And so he must do 2 Chron. 20. 20. Psal 130. 7. The Hypocrite also hath a kind of trust and hope in God Psal 106. 12. Job 8. 14. But there is a great deal of odds between the faith trust and hope of the one and of the other 1 The faith and hope of the true Christian is grounded upon the Word of God and the Promise and Covenant of God in Christ which he doth well understand and wherein he hopes himself to be included Psal 78. 7 8. Psal 119. 42. 94. I am thine save me Psal 9. 10. They that know thy Name will put their trust in thee c. But the Hypocrite doth commonly trust in himself or somewhat else besides God Luke 18. 11. 21. Rom. 10. 3. That which the Hypocrite hath is oft times wrought by something else besides the Word of God Psal 106. 12 13. John 2. 23. and 6. 2. and 4. 48. And
and all over sick And sin in the sincere Christian is in some of these respects fitly compared by some to the dirt in a lively pure spring that will not suffer it to bee quiet bvt will be working it out But it is in the Hypocrite as in the standing pool that gathereth the mud and keeps in when it hath it or as it is in a bad stomack that loves devoureth and feedeth upon trash and retains it to the destruction of the body but a good stomack will not endure it but cast it out one way or other or if it continue till it corrupt the body it pusheth out the corruption by boyls and the like so the good soul cannot wil not endure sin long within it in peace 4 After the sin committed i. The true Christian having sinned doth not rest secure in his sin hee doth not allow or approve of what he hath done much less doth he justifie or defend leest of all doth he glory in it as the Hypocrite doth but finding himself to be polluted and wounded by it hee labours with all speed to be cleansed and cured He is therfore displeased with himselfe and grieved for it repenteth of it is afraid of Gods displeasure by it as a child of the displeasure of a father when he hath done a fault and therefore he is glad of any help herein for his cure For the sin of the true Christian to him is as the cruel service of the Israelites under their cruell Taskmasters in Aegypt was to them Rom. 7. 24. O wretched man that I am who shall deliver me c. Or as a man that being fallen into the fire and like to bee burnt is snatcht out of the same and so escapeth the danger so the true Christian he is ready to confess and willing to forsake his sin as David 2 Sam. 12. 13. And doth forsake it 2 Cor. 4. 2. And afterwards make amends to God and man what he can for it Luke 19. 18. and Zacheus stood up c. And Peter Mat 26. 70 72 75. For ordinary and daily frailties the true Christian doth mourn for them daily as hee doth commit and observe them Psal 19. 12. Who can understand his errors cleanse thou me c. Rom. 7. 22. If he fall into greater sins hee is more deeply humbled for them and doth more emineutly repent thereof as Peter Mat. 26 75. David Psal 51. 1 2 3 c. 2 Sam. 24 1 2 c. Job 40. 1 4 5 c. But otherwise it is with the Hypocrite in all these particulars Hee is pleased with his sin and not troubled with it but when it brings him into trouble Otherwise hee is resolved to continue in his sin and his sin in him Psal 36. 2 3. He flattereth himself in his own eyes till his iniquitie be found to be hatefull Takes a special contentment in it is never better but when he is acting of it And he is secure in it and as one that is fast asleep cannot endure to be waked so hee cannot endure to be told of his sin to be troubled about it For he stiffens himself in it is resolved because it serves his turn and sutes with his disposition that he will not leave it and therefore doth deny excuse defend justifie or perhaps glory in it Psal 36. 4. Phil. 3. 19. Whose God is their belly and whose glory is in their shame Hosea 12. 7 8. Rom. 2. 32. 2 Hee is after his fall into sinne made more watchfull and heedfull than before that he fall not into the like sin again Joh. 21. 15 17. Ps 119. 29. Remove from me the way of lying c. that is let me no more not dissemble with God and Man as I have done but let me be sincere according to thy Law But there is no such thing in the Hypocrite the more he doth the more he may sin and groweth worse and worse And therefore the sin of the true Christian is not at all imputed to him Psalm 32. 2. Vnto whom the Lord imputeth not inquitie and in whose spirit there is no guile SECT XIX In their growth in Grace and the working and appearance thereof The true Grace of the true Christian doth not use to decay but to grow 2 Pet. 3. 18. 2 Thes 1. 3. Revel 219. And the seeming grace of the Hypocrite as we have elswhere hinted doth seemingly grow also But there are these differences herein 1 The true Grace hath root and life groweth indeed John 15. 4 5. I am the Vine ye are the branches c. He thut abideth in me and I in him the same bringeth forth much fruit Psal 84. 7. They goe from strength to strength Rom. 7. 3. 4. Mat. 13. 23. It floweth from the eternal Spirit of God in the soul of a Beleever as water from a lively spring John 4. 14. But the counterfeit Grace of the Hypocrite hath neither root nor life in it and growâ—th but in appearance onely and it is like to a standing poole of dead and corrupt water which will fail in the summer time when there is most need of it Job 10. 16. Mat. 13. 21 22. 2 It is a lively and working Grace 3 Thes 1. 3. Your work of faith and labour of love Heb. 6. 10. Your work and labour of love 2 Cor. 5. 14. The love of Christ constraineth us c. and 7. 10. Godly sorrow worketh c. and 8. 24. The proof of your love James 1 4. and 2. 8 2 Thes 1. 11. Gal. 5. 6. But the common Grace of the Hypocrite is dead and without fruit Mat. 13. 22. He becometh unfruitful Jam. 2. 17. 20. 3 The true Grace is a pure and incorruptible Grace and therefore an enduring increasing and immortal Grace 2 Thes 1. 3. Your faith groweth exceedingly 2 Pet. 1. 118. Psal 119. 33. 1 Io. 3 9. Whosoever is born of God doth not sin for his seed remaineth in him c. But the common worke of Grace that is wrought in the Hypocrite is but a wordly carnall and corrupt work and therefore it decaieth withereth and never comes to perfection 1 Iohn 2. 19. They went out from us c. But ye have an unction c. Mat. 13. 20 21 c. But he that received the seed in the stony places the same is he that heareth the Word and anon with joy receiveth it yet bath he no root in himself but dureth for a while c. Heb. 6. 7 8. For the earth c. But that which bringeth thorns and briars is rejected and is nigh to cursing c. 1 Cor. 15. 19. 2 Cor. 7. 10. SECT XX. In their Mohtification and Self-denyal The true Christian doth and must mortifie sin keep under his body c. Col. 3. 5. Rom. 8. 13. The Hypocrite he doth something in this also But herein there is this difference between them All or the greatest part of that which the Hypocrite doth herein is upon the outside his care and pains
and with a loud voice glorified God Psalm 26. 7. 2 Sam. 7. 18. But the Hypocriee having high thoughts of himself and his own worth and works as if God were beholding to him for his service to him he is commonly very unthankful for what he receives from God Luke 17. 14 15. As in nine of the ten Leapers Isa 58. 3. We have fasted and thou regardest it not 7 The sincere Christian hee is careful to submit to Gods means and goe Gods waies for the attainment and accomplishment of Gods ends But the Hypocrite hee wil not stick at the use of any unlawful meanes to bring to passe Gods end when it may also sute with his own end therein Hab. 2. 3 4. 8 The sincere Christian hee doth much more labour against the sins of his own family and relations But the Hypocrite he looks al abroad and takes no care at home hee is bitter against the sinnes of others and seems very active many times in the reformation of the evil that is abroad but doth nothing at hom Mat. 7. 1 3. Mat. 23. 15. Why seest thou the mote c. 9 The sincere Christian is commonly of a more composed spirit and behaviour in prosperitie and adversitie than the Hypocrite is Phil. 4. 11. I have learned in whatsoever state I am therewith to bee content Job 2. 9 10 and 21. The Lord hath given and the Lord hath taken c. But the Hypocrite in such times is commonly more discomposed and disturbed in time of adversitie he doth despair 2 Kings 6. 33. What should I waite for the Lord any longer And in time of prosperity hee is lifted up to forget the Lord and himself both Psal 106 throughout 10 Hee is and doth shew himselfe to bee really more merciful just true loving meek humble and peaceable in heart word and work than the Hypocrite is who is and very often shews himself more fraudulent unjust ambitious cruel envious contentious John 1. 30. and 3. 28. 1 Cor. 4. 6. Micah 6 8 Mat. 33. 5 6 12 13. 3 Joh. 9. Luke 18. 10 12. Isa 65 5. Job 31 throughout 11 And lastly some sincere Christians are by the witnesse of the Spirit of God in them some more some lesse assured of their interest in Christ and their part in eternal life 1 Io. 5. 6 7 8 9 10. Hee that beleeveeth c. hath the witness in himself c. Heb. 10. 15. 1 Iohn 4. 13. Hereby know we that wee dwel in him and he in us because he hath given us of his Spirit Rom. 8. 16. The Spirit it self beareth witness with our spirit that we are the children of God Ephes 1. 13. Ye were sealeo by that holy Spirit of promise And in this the Hypocrite hath no share at all But many of them lye and dye under the feare of eternal vengeance from God as the just reward of his Hypocrisie and none of them ever had any true and well grounded assurance Ier. 33. 14. The sinners in Sion are afraid fearfulness hath surprithe Hypocrites Rev. 6. 16. SECT XXIII So that now upon the whole matter wee may perceive that the sincere Christian doth out strip and go beyond the Hypocrite throughout 1 Quoad principium gratiae as to his Foundation Root or Spring the immortal and incorruptible seed of Grace in the New Creature he is Regenerate But the Hypocrite is not so And therefore that which is wrought in him is a corruptible thing that will never come to good 2 Quoad incrementum gratiae as to the increase of Grace he doth more or less grow and increase in Grace But it is otherwise with the Hypocrite who commonly after a little while doth grow worse and worse 3 Quoad exercitium gratiae as he hath every grace so it is as true that his graces put him upon the exercise of them but the graces of hypocrites are but seemingly such their faith being but a dead Faith And as for that work of Grace in a sincere Christian which lyeth in the external actings hee doth excell also in these things 1 That which he doth he doth by the right rule of Gods Word which shews the wil of God and he doth all that But the Hypocrite he followeth his own and the will of other men and at the most he doth but a part of Gods wil only 2 Hee doth that which hee doth in a right manner with the whole heart But the Hypocrite otherwise 3 He doth that which he doth to the right end to Gods glory and not to the praise of himself as the hypocrite doth SECT XXIV But by all this we have spoken of the compleat and exact obedience of the sincere Christian we do not intend nor would be understood that the sincere Christians life is perfect and without sinne for that is to affirm contrary to what the Holy Ghost affirmeth and experience hath evidenced to us of the lives of all men and the best men that ever lived that they all had their faults and to assure us thereof some of them yea very many of them are recorded in Scripture and left us for our learning to let us know that there is not a man that liveth sineth not The phrases of speech therefore which we have used and that which we have affirmed of the obedience of the sincere Christian that hee leaveth all sinne and doth all duties at all times and in all places cases c. And the Phrases of the Scripture applyed to the Saints that they followed the Lord fully were in all the commandements of God blamelesse and were perfect they are to be understood not in a legal or in a litteral but in an Evangelical sense For doubtlesse the utteâ—most obedience that is expected or that can be performed by the most absolute and perfect Christian that is most sincere is That hee hath a real and unfained will and desire and a real intention and purpose and doth his endeavour with all his might to doe and fulfil the whole wil of God therein And he is grieved that he cannot doe it more perfectly And that which he doth of it he doth in sincerity And when he hath done all he thinketh himself to be but an unprofitable servant and to have done lesse than was his duty to doe And he doth not trust to himself therein but to the Righteousness of God in Christ And in this only or especially in this point doth the sincere Christian eminently excel and outstrip all the Hypocrites yea the most refined Hypocrites in the world who have not any such unfained wil desire purpose or intention but rather the contrary thereof in them Nor do they endeavour at all so to doe in all things as we have shewed elswhere at large And this progress towards the perfect doing in the sincere Christian is esteemed with God as the perfect doing of the thing it self Heb. 11. 17. By Faith Abraham when hee was tried offered up Isaac c. 1 Cor. 8. 12.
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
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 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
sometimes by some accident or distemper all the motions and symptomes of life as sight hearing breathing and the like seemes to be stopped and nothing of the natural life appeareth So it is in this spiritual body little or nothing of spirituall life may appeare for the present in it and yet it may bee alive And ordinarily where this spiritual life is it doth appear more or less by all or some of the signs and manifestations thereof we have before layd down See for these things Psal 88. 1 2. c. v. 16 17. Ps 51. 9 10 11. Ps 77. 1 2 7. Ps 38. 1 2 5 6. Job 1 2 c. and 30. 15 16 17. We have done with the tryal of persons and have dispatcht the differences we have thought upon to be between the sincere Christian Hypocrite in their inside outside apart in their inside and outside together And now it remaineth we say a word as to the trial of their works and services and to lay downe what is requisite to the making of a work good CHAP. X. The trial of the sinceritie of works And what is requisite to make a work good ANd now from the tryal of the sincerity of Persons and hearts we come to the tryal of the sinceritie of Workes and Services And for this we are to know That there are many things required whereunto the sincere Christian hath respect for the making of a service and worke good or a suffering acceptable There is some thing repuired in the person doing or suffering And some things there are required in the thing to be done and suffered 1 In the person doing or suffering it is requisite that he be rightly qualified 2 In the thing to be done or suffered 1 It is requisite it be done by a right rule or warrant 2 In a right manner 3 And to right ends For the qualification of the person doing or suffering it is requisite that hee be in Christ by faith and so one with him and thereby become a new creature a childe of God John 1. 12 13. and so accepted in his person for otherwise his worke cannot be accepted For God must first have respect to him ere he will have respect to his offering or service Dent. 33. 10 11. They shall teach Iacob c and accept the works of his hands Gen. 4. 4 5. And the Lord had respect to Abel and to his offering But God heareth not sinners Iohn 9. 31. Prov. 15. 8. 21. 27. And of all sinners the Hypocrite is the greatest sinner Mat. 22. 11 12. one not having on a wedding garment And he said Friend how comest thou in here Rev. 19. 8. Zach. 3. 1. Psal 45. 13 14. 2 For the thing to bee done and suffered 1 It must come from a right principle from the Spirit of God in this new man and from his renewed nature 2 As a consequent of the former it must be done by him out of a pure heart that is a conscience that doth not know of any guilt or of wilfull wickedness towards God or man upon it but that it doth in al things desire to live according to the Word of God Acts 23. 1. 24. 16. Heb. 13. 18. 1 Tim. 1. 5. Now the end of the commandement is love out of a pure heart and good conscience c. And there is no work that any prophane man doth that therefore can bee good because it comes from an evil heart and the fountain and tree being corrupt the streames and fruit must be so also Mat. 12. 34 35. Iames 3. 11. Prov. 15. 8. The sacrifice of the wicked is an abhomination to the Lord. Prov. 28. 9. And hee must be moved and carried forth in his doing and suffering by and from right and true considerations and motives As from a love and respect to God that commandeth the work arising from the sense of Gods love to his person a love to the command it self a love to the thing commanded 2 Cor. 5. 14. For the love of Christ constraineth us c. 1 Iohn 5. 13. For this is the love of God that we keep his Commandements And by and from a sense and apprehension of Gods Greatness Mercy Goodness Iustice Holyness and Wisdome and his royal command upon him his Soveraignty over him as his Creator Lord and King and the Conscience of his obedience due to God and the danger of disobedience Iob 31. 1 2 c. I made a covenant c. Is not destruction to the workers of iniquity c. Doth hee not see my waies c. What then shall I doe when he riseth c. By reason of his highness I could not endure Heb. 11. 7. By Faith Noah being warned of God c. moved with reverence Rom. 7. 12. The Commandement is holy just and good Psal 19. 7 8. The Law of God is perfect c. From the fear of God a desire to please and feare to offend him Exod. 1. 15 16 17. The Midwives feared God Gen. 42. 18. this doe and live for I fear God From a sense of the wrong he hath done to God by his sin and the plyableness of his heart therein to make what amends to God it can and from the great reward there is promised to the obedient The work I say and service to be done and thing to be suffered when well and acceptable must bee undertaken upon these or some such like motives and considerations Ps 44. 21. Eph. 5. 14. Col. 3. 22. Heb. 11. 4 5 c. But the miscarriage herein is when one is moved or carried forth herein out of self-love only for fear that he may have hurt by the not doing or suffering or out of hope that he may have good by the doing or suffering or when it comes from some erroneous conceite or opinion of God and his owne service to God that he cannot be without his service or is much beholding to him for what hee doth or that it is accepted with God for it selfe however it be done or the like Is 66. 1. 2 c. The heaven is my throne c. i. e. doe you think that I so much care for your Temple service But to this man wil I look i. e. that is him and his service shall I favour and accept that is poor and of a contrite spirit that trembleth at my word that is him that is sensible of his emptinesse of grace and guiltiness of sin and hath his heart broken for and from sin This is the soul which is the temple wherin I wil dwel and these are the sacrifices in such a soule that I shall accept He that killeth an oxe is as if he slew a man that is all these outward performances and services without these inward dispositions and affections of soul are no better than the services and sacrifices of an heathen than the most vile and horrible crimes committed against my Law when he that doth them is moved and carried forth
as he did in this world Heb. 3. 14. 2 Pet. 1. 4. Ephes 1. 10. 1 Cor. 10. 17. Ephes 3. 17. Col. 2. 7. 1 Pet. 1. 23. 4. 1. 1 Joh 2. 6. And thus being built upon and rooted in Christ and making it so to appear Let us see we abide and grow up in him and be more more fruitful to his praise Eph. 2. 21. and 4. 15. Luke 8. 11 12 13. Rom. 7. 4. and 12. 1. Ps 92. 14. Heb. 6. 9 10. But for a more particular provision and preparation for this great work let us provide our selves especially with these things â— Get much of the knowledge of God and his waies within us so men use to doe that have a long and dangerous journey to go to take notes of all the Towns they are to go through and places of danger they are to go by and they that go by sea to have their Card and Compass And for this to see we be well skilled in the Word of God which will be a light to our feet Ps 119. 105. And like the Star Mat 2. 7 9. to leade us to Christ And enquire much and ask often of others that know the way and can tel us the dangers as men doe in a journy in places unknown But especially pray for the teaching and guidance of the Spirit of God promised to Gods people in this case for this end Isa 30. 21. Luke 11. 13. And keep in mind and forget not what we have learned that being forewarned we be fore-armed Mat. 24. 25. Luke 14. 25. 2 Let us carry much faith with us for this is a victorious grace as it engageth Gods strength with us and for us and draws virtue from the promise This will make the hardest things easie and that nothing shall be impossible Hab 2. 4. 2 Cor. 1. 24. 1 Pet. 1. 7. 1 Joh. 5. 4. Heb. 11 throughout 1 Pet. 1. 5. 2 Cor. 4 5 6. Eph. 6. 16. 1 Pet. 5. 9. 3 Patience wee shall have need and use of this alwaies and therefore we are much and often pressed to get much of it about us Heb. 10. 36. Luke 21. 19. Rom. 12. 12. Rev. 13 10. James 5. 7. 4 The love of God for this will make us willing and able to doe and suffer any thing for God 1 Cor. 13 7 Gen. 29. 20. 5 Sobriety and Temperance 1 Pet. 5. 8. 5 Let us see we set these graces still on Work as there is occasion Iames 1. 4. Heb. 12. 1. Our faith especially in our contemplation of the glory that is to come Heb. 12. 2. For which cause wee faint not but though our outward man perish yet the inward man is renewed day by day c. while we look not at the things which are seen but at the things which are not seen c. 6 Let us see we be not srcure but watchful Rev. 16. 5. Ephes 6. 8. 2. Cor. 6. 5. Rev. 3. 2. Mat. 24. 42 43 44 48. 1 Pet. 5. 8. 7 Let us not be idle but diligent in Gods work Math. 24. 46. 25. 16 17. Mat. 20. 6. 2 Pet. 3. 4. 2 Pet. 1. 6 Pray alwayes and watch thereunto with all perseverance for Gods presence guidance support c. Eph. 6. 18. Jude 20. Ps 119. 9. Ps 56. 13. Our fourth word of Exhortation shall bee to perswade all men to have a high esteem make a great account of all such who give evidence of their integrity in the profession of Religion Let them be the men of our choice for our company Ps 16. 3. and 119. 63. For our places of Trust in the Commonwealth 1 Sam. 22. 13. Neh. 9. 8. and 13. 13. 2 Tim. 2. 2. Prov. 25. 13. For our servants in our families Ps 101. 6. And for all our other works and business Ps 15. 4. Our fifth word of Exhortation is to all men professing Religion That seeing it is so as wee have shewed That so many goe so far towards and yet go without it they strive for it and yet cannot get it that we strive the more earnestly and labour the more abundantly herein And this is the very use that our Saviour doth make of this point Luke 13. 23 24. Lord are there few that shall be saved And he said nnto them strive to enter in at the strait gate c. Shall we come so near to it and goe without it Mark 12. 34. Shall we doe and suffer so much for it in vain Gal. 3. 4. Shall we get on Mount Nebo in sight of Canaan and not enter it Shall we bid almost to one penny the full price for Christ and let another come after us and take away our bargain from us God forbid Let us resolve though it cost us our blood we will have it and that we will goe beyond all the Hypocrites in the world let them go as far as they can But happily some man may say here To what purpose shall we strive if there be such a difficulty in it it is impossible by all the labour in the world to be done To this we answer 1 It is certain the work is hard difficult and yet it is not so hard as to be impossible but it is possible may be done 2 Tim. 4. 7. 1 Cor. 9. 24. Mat. 11. 12. Mat. 7. 7. 2 There is no possibilitie of having it without this paines and labour And it will bee therefore in this as in men that are eligible to a place or office for which many do stand each of which and no others are capable in this case any one of them that stand for it may possibly have it but hee that never labours for it will never have it Mat. 11. 12. should not this provoke a man to labour the more for it And so should the difficultie in this case provoke all men to be the more industrious to attain it 3 If we have it not we are without question inevitably lost and undone for ever Our case in this therefore is like the Leprous men 2 Kings 7. 4. If we sit still in our naturall and impenitent estate we are sure to dye there Let us therefore resolve as they did Let us fall into the host of the Syrians if they save us alive we shall live and if they kill us we shall but die So let us say we will doe our utmost for heaven we will put our selves upon the mercy of God in Christ Jesus and strive with all our might for heaven if we perish we perish we can but dye 4 But in the last place If we shall doe our utmost endeavour in truth to attaine it we have no cause to doubt the assistance of Gods grace and our acceptance and success the rein for God is gracious and Christ is ready to receive us and hath promised so to doe and he is faithful and able to perform what he promiseth Math. 11 28. Joh. 5. 40 Joh. 7. 37. Joh. 6. 37 Mat. 7. 7. Phil. 1. 6.
there shall be wailing and gnashing of teeth Psalm 125. 5. And as he is of all sinners the greatest for his counterfeit holyness is in Gods sight a double wickedness so will his punishment in hell be the greatest Mat. 23. 14. Therefore ye shall receive the greater damnation Job 20. 5. 23 24 25. God shall rain down the fury of his wrath upon him c. He shall suck the poyson of Asps the Vipers tongue shall slay him c. God shall cast the fury of his wrath upon him All darknes shall be hid in his secret places and fire not blown shall consume him c. This is the portion appointed to such a man by God And this portion is the portion of unbelevers expressed in Ps 11 6. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup they shall be cut asunder and torn in pieces there shall be weeping and gnashing of teeth Luke 12. 46. compared with Mat. 24. 51. the Lord of that servant shall come c. and shall cut him asunder and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth Psalm 50. 16. 22. Now consider this ye that forget God least I tear you in pieces and there be none to deliver CHAP. XIII Arguments to perswade to Sincerity and against Hypocrisie in Services AND now to perswade us to Sincerity in our particular Works and Services especially in the service of God we may take up and use these motives 1 God is upright in his work and all that he doth he doth in uprightnesse and wee are to be followers of God Ier. 32. 41. And I will plant them c. with my whole heart and whole soul Ephes 5. 1. Be ye therefore followers of God as dear children 2 God requires uprightness in us in all that we doe in his service Heb. 20 22. Let us draw near with a true heart c. Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to fear the Lord c. and to serve the Lord thy God with all thy heart and with all thy soul 1 Sam. 12. 20. 1 Pet. 1. 2. Love one another with a pure heart fervently 1 Sam. 12 10. Rom. 12. 8 9. 1 Chr. 28. 9. 3 This sincere service agreeth with the nature of God whom we serve 1 For he is a Spirit Iohn 4. 24. God is a spirit and must be worshipped in spirit and truth 2 He is a great King Mal. 1. 14. For I am a great king saith the Lord of hosts my name is dreadful c. He is not as man but as far above man as the heavens are above the earth Ps 55. 9. Mal. 1. 6. A son honoureth his father and a servant his master If I then be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts unto you O Priests that despise my name Eccles 5. 1 2. Keep thy foot when thou goest into the house of God c. For God is in heaven and thou upon earth c. 4 This is Gospel service and fit for Gospel times and Gospel worshippers and such service as God doth call for Ioh. 4. 23. The hour cometh and now is when the true worshippers shall worship him in spirit and truth for the Father seeketh such to worship him Jer. 24. 7. with 3. 10. Ezek. 36. 26 27. 5 This is the only beautiful and excellent service where there is an harmony and consent between the soul and the body in the work Heb. 11. 4 6. By faith Abel offered to God a more excellent sacrifice than Cain 6 By this the meanest service may become a glorious work have much acceptance and reward from God Luke 21. 2. the widdows two mites Mat. 10. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple verily I say unto you he shall in no wise lose his reward Exod. 1. 17 21 22. Jer. 35. 18 19. 7 Such are the services of the true servants of God 1 Thes 2. 3. Ps 119 7. 2 Tim. 2. 22. 8 The services so done only are accepted and wil be rewarded with God 1 Chron. 28. 9. Neh. 13. 14. Ezek. 18 24. 9 For no outward service can or doth please God or is accepted with him for it self or the work done but as it is joyned with sinceritie in the inward worship of Faith and love to God a desire to please and purpose to obey him Gen. 4. 4. Ps 51. 16 17. For thou desirest not sacrifice c. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Isa 66. 1 2 3. But to this man will I look even to him that is poor and of a contrite spirit and trembleth at my word He that killeth an oxe c. Hosea 8. 13. and 9. 4. Amos 5. 21. Micah 6. 7 8. Heb 11. 4. 10 The Hypocritical service is a lye and a lye not to men so much as to God Hosea 11. 12. Ephraim compasseth me about with lyes c. Acts 5. 3. 11 The Hypocritical service albeit it be not despised by men yet God doth know it and will make it known to others to the shame of him that doth it 1 Chr. 28. 9. And then Solomon know thou the God c. and serve him with a perfect heart c. for the Lord searcheth all hearts and understâ—â—deth all the imaginations of the thoughts c. Mat. 6. 5 6. Mat. 19. 29. with Ps 44. 21 22. And it is not onely not accepted but sleighted of God it being a grievous sin a pollution and prophanation of Gods name it is a provocation of his wrath and doth draw down grievous judgements upon men that doe so perform it Mal. 1. 7. 13. 14. Should I accept this saith the Lord c. But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing Lev. 10. 8. Ezek. 23. 38. Numb 18. 32. Ob. But here may be objected that hypocritical service hath had a reward 2 Kings 11. 18 19 20. 1 Kings 17. 18 c 27 28 29. 2 Kings 10. 14 15. c. Ans It cannot be denyed but that God may sometimes doth give for an outward hypocritical service for the work done because it is that he would have done a temporal reward But this will not at all preserve him from the punishment of the hypocrisie of his service here nor help to prevent the eternall punishment that will unavoidably come upon him for it hereafter Mat. 6. 5 6. and 23. 33. 2 King 10. 14 c. compared with Hosea 1. 4. CHAP. XIV Meanes or helpes to get and keepe Sinceritie IF any now shall desire and will labour for sincerity and would know by what meanes he may get
and go the Acts cannot possibly be known distinctly and a priori till we know the habits from whence those Acts as from their cause doe proceed 2. Because if it doe appeare that the habits differ specifically then it will evidently follow that the Acts doe so too seing 'tis impossible that those Acts should differ onely gradually which proceed from habits specifically distinct Consid 9. So that we are now come to the prime hinge and foundation of this controversie to inquire how the habit of saveing grace differs from those we call common graces And here I shall give you 1. A Position 2. The proof of it Posit 1. The Position is this The Habits of speciall saveing grace are not only gradually but specifically distinct from the habits and Acts of all common grace whatsoever 2. For the more methodicall and manifest demonstration of this position I shall proceed by these steps and degrees Rat. 1. Principalis 1. There are many CoÌ„moÌ„ graces dona extraordinaria gratuita which are inherent in the body properly corporeall As for in stance the extraordinary great strength of SampsoÌ„ the beauty of Absolom c. Now for such commoÌ„ graces as these I shall take it for granted that they differ more then onely in degree from the habits of saveing faith and charyty and such other Sanctifying graces For as no man that I know of did ever affirme them to be specifically the same with those speciall graces so rationally none can They being manifestly not in the same but severall species of Quality Rat. 2. There are many common graces of the Soule which facilitate and inable us in the distinct knowledge and comprehension of naturall things sometimes immediately and extraordinarity infused by God as the great and vast knowledge of Solomon and his comprehension of the natures of things from the Hyssope on the wall to the Cedar on Libanus in the phrase of Scripture Sometimes acquired by the helpe of naturall ingenuity industry art and education with Gods blessing thereupon and such other naturall and temporall advantages as some have most want And of this sort I suppose was the very great knowledge of naturall things which was in Plato Aristotle Hyppocrates Galen c. Now such knowledge as this though a common grace I take to be more then gradually distinct from saveing and sanctifying knowledge such as the knowledge of God by a lively faith enlightening and sanctifying our soules This I take to be evident and therefore shall not go about to prove it For as no man can without strange confidence to say no worse so I beleive no man will deny it Rat. 3. Faith of miracles in a common grace which differs from speciall and saveing faith more then gradually This I thinke will be evident enough to any who will without prejudice or partiality seriously consider the great and more then graduall difference between them for 1. They differ ratione Principii the habit of saveing faith being ever an effect of the Spirit of Adoption the Spirit of Christ workeing regeneration and a new life in us the faith of miracles not so Which many times may and de facto has been in those who never had the regenerating Spirit of Christ in them I know well and deny not that both these effects are from the same a 1 Cor. 12. 9 10. c. spirit materially and absolutely considered so that the spirit is the same principium materiale of both but under a severall reason and formality which makes them severall formall principles enough to distinguish the effects that flow from them For the giveing of saveing faith is an Act of the spirit of Christ within and gratiously dwelling in his Saints not so the giveing of the faith of miracles to sinners of which we now speake For in the usual phrase of a Rom. 8. 9. John 14. 16. 17. Scripture the spirit is said to be and dwell in the regenerate in such a peculiar way as he is not in any wicked person So that the giveing of saveing faith is actus spiritus internè regenerantis the giveing of the faith of miracles is Actus externè gubernantis The giveing of saveing faith is an Act of speciall love to that person to whom such faith is given but the giveing of miraculous faith to wicked men for to such it is many times given is an Act of his love to others rather then such person to whom it is given Faith of miracles being one of those gratiae gratis datae which the b Vid. Becanum in Summâ Theologiae Scholast part 2 Tractat. 4. cap. 1. ¶ 4. pag. 719. Aquinat 2. 2. Quaest 178. Axiomate Articulo 1. prefixo Grotius in Math. 7. 22. Schoolmen tell us are given to some Ad aliorum precipuè utilitatem salutem 2. They differ Ratione subjecti Faith of miracles may be in a c Vid. Deut. 13. 1 2 3. Math. 7. 22 23. wicked man even in one who continues so till death and is damned This is not only true but confessed even by the Popish writers who have otherwise little reason to doe it makeing miracles a note of the true Church so d Mart. Delrio Disp Mâ—gicarum lib. 2 Quaest 7. Martinus Delrio A malis etiam perperam de fide sentientibus nonnunquam miracula edita fuisse constat Maldonate tell us that Chrysostome Hierome Euthymius and Theophylact. a Maldonat in Math. cap. 7. v. 21. c. Vid. Socrat. Hist lib. 7. cap. 17. pag. 744. de Paulâ— Novatiano Episcopo Multis exemplis probant etiam per homines INFIDELES vera fieri miracula Nay Card. b Tolet. Commentar in 3. Joh. Annot. 2. c. Vid. Theophylact in Math. 7. pag. 41. C. Tolet goes a little further and saith Daemones multa posse facere supra humanas vires quae miracula videantur Aliquando SINT A miracolous faith then may be in wicked men even while they continue so but 't is manifest justifying faith cannot 2. Justifying faith may be where faith of miracles never was nor will be for all just persons cannot work miracles ergo they differ more then in degrees or as a disposition and a habit For although a disposition may be where the habit is not being alwayes preexistent to it yet 't is impossible the habit should ever be where the disposition is not the habit necessarily presupposeing and intrinsecally including the disposition as Calidum in gradu 6. includes Calidum in 4. gradu 3. They differ Ratione sui Faith that we call speciall and saveing Sanctifies and Justifies that person in which it is faith of miracles c Aquinas calls it gratia gratis data benorum malorum communis 2. 2. Quaest 178. in Axiâ—mate Art 1. Praefixo does not so 2. Saveing faith is premanent and perpetuall the faith of miracles is not so 4. They differ ratione adjuncti saveing faith is ever joyn'd with
then justify them would have saved them had they continued in it it had been impossible it should have beeÌ„ fruitlesse 4. The temporary faith is such as cannot hold out in time of persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 13. They fall away as we render it or they become Apostates as the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficio unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostata Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Macedonibus deficere Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desero Glossae Vet. in calce Cyrilli So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if he had said signa deserunt Apostatae fiunt word signifyes and that not after a long combat and conflict but presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by and by presently they are offended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke has it they Apostatize like a degenerous cowardly Soldier who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazian calls Julian a Runagat who stayes not for an onset but before battle throwes away his buckler and quitting his station runs away This want of courage in a temporary beleiver to hold out in time of persecution is argument enough that his beleife is but spurious true saveing faith is a faith that dare b 1 Tim. 6. 12. fight not onely so but 't is armour of proofe against ALL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eph. 6. 16. Vide Hug. Grotium in 1 John 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darts of the Devil and in the Issue ever is and will be victorious nay victory it selfe So the Apostle tells us d 1 Joh. 5. 4. whatsoever is borne of God overcometh the world and this is the VICTORY that overcometh the world even our FAITH Not your common or temporary feith not a faith without roote or fruit but it must be fides formata per charitatem as a Nicol. Lyranus in 1 Joh. 5. 4. Lyranus tells us such a faith as has good b Qui credit â—ungit digna opera fidei Gloss Inter lin in loc workes joyn'd with it c Gloss Ordinar in 1 Joh. 5. Quae per dilectionem operatur such a faith as is the d Vid Theophyl in John 6. pag. 646. A. B. worke of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Oecumen in 1 John 5. pag. 211. Edit Graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the happy fruit of the Holy Spirit justifying and sanctifying our Soules Intellige non fidem qualemcunque saith a very f H. Grotius in loc learned Commentator sed efficacem Such a faith preserves them so that they cannot be overcome Gratia Christi quâ renati sunt fideles conservat eos ne peccatum ad mortem committant si deliquerint ne ab hoste maligno possint taugi defendit So g Ven. Beda in 1 Joh. 5. 18. Colon. 1541. pag. 149. Bede and many others both before and after him But enough of this if not to much for I see no ground at all to induce us to beleive that temporary faith is a true and justifying faith and thinke that censure of Paraeus not much amisse spoken of those who would have temporary faith to justify a Paraeus in Math. 13. 20. pag. 724. Qui pro temporariâ contendunt fidem veram nesciunt 2. Now though this were enough to shew that common and saveing faith are not specifically the same but that the difference between them is more then graduall yet I shall add some more distinct confirmations of this particularas Rat. 1. A more then graduall distinctioÌ„ may be evinced froÌ„ the nature of the principles causes froÌ„ whence they springe which are toto caelo different Common beleife being generally an acquired Disposition or habit for it may be both and in several times and persons is so produced by the ability of our naturall understandings assisted with good education and industry But saveing faith is of a far higher discent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oecumen in 1 Joh. 5. pag. 211. Veron 1532. Vid. Jo. de Lugo de Virtute fidei Disp 1. Sect. 5. num 65. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli soboles the immediate worke of the Spirit of Christ From which vast difference of their causes Divines generally both Protestants and Papists have conceaved those habits more then gradually even a Habitus est Infusus vel ac quisitus quae divisio formaliter considerata sumitur ex diversis causis efficientibus Si tamen per se consideretur indicaâ— diversitatem essentialem Francis Suares Metap Disp 44. Sect. 13. ¶ 5. essentially distinct calling the one habitus acquisitus the other justifying faith habitus infusus 2. The one of these habits as they stand in relation to the principles from whence they come is call'd habitus ordinis naturalis to wit common beleife as being produced by the naturall power of our understandings assisted with Art Education and Industry The other saveing beleife they call habitus ordinis supernaturalis and justly too as being the immediate effect of a supernaturall cause the regenerateing Spirit of Christ 3. In relation to the same principles common beleife is called fides humana as produced by the power of humane causes saveing faith they call fides divina as being the proper and sole product of the Holy Ghost 'T is true indeed both of them may be and are call'd divine Respectu objecti ad quod terminantur but of this we speake not now But in respect of the principles from whence they flow saveing faith is properly divine common beleife is not as being generally of an humane descent and pedigree Now if an Infused and acquired a supernaturall and naturall an humane and divine habit differ onely gradually I and very many more am much mistaken in my Metaphysiques Sure I am a Vid Suaretii Metaphys Disp 42. Sect. 6. ¶ 15. 16. Aquin. 1. 2. Quaest 49. Art 2. 3. Gabr. Vasquez in 1 2. Disp 78. cap. 3. pag. 531. ¶ 19. Suares one who understood Metaphysiques as well as any out of Aquinas tells us 1. That 't is confess'd that habitus and Dispositio differ per facile difficile mobile by their mutability and permanency in relation to the subject whose habits and dispositions they are 2. That this facility difficulty of seperation from their subjects may distinguish an habit and disposition essentially For thus he saith Qualitates perficientes potentias animae quae veniunt suh nomine disposition is habitus possunt ESSENTIALITER distingui per facile difficile mobile ex naturâ suâ causis propriis Nam qualitas quae natura suâ dependet ex actuali influxu potentiae as commoÌ„ beleife doth inde habet quod sit facile mutabilis ESSENTIALITER differt à qualitate quae naturâ suâ noÌ„ habet talem dependentiam as saveing faith hath
saveing faith is built upon better principles as proceeding from the Spirit of Christ and being built upon his immediate illumination and testimony which is evidently divine and infallible and so begets an assent of faith like the cause and principle from whence it comes divine and infallible Now this latter assent must of necessity differ from the former more then in degrees Now I beleive that no sober and intelligent person who understands Philosophy and Metaphysiques will say that an assent which is humane dubious and Incertaine differs onely gradually from an assent which is divine and most infallibly certaine as proceeding from and relying immediately upon the Testimony of the regenerateing Spirit of Christ For the further explication of this take this Instance This conclusion Omnis homo habet potentiam Intellectivam is the same material object of Science properly so call'd and Opinion but formally different So that those 2. Habits though they have the same objectum materiale yet they have objectum formaliter diversum Which formal difference is taken from the tendentia and Habitudo those two Assents have to that object in relation to severall a Vide Martini Smiglecii Logicam Dispurat 11. Quaest 2. pag. 414. mediums produceing such assents For he that assents to this conclusion Omnis homo habet potentiam Intellectivam per medium necessarium demonstrativum his assent like the medium which produces it is necessary and scientifical But he that assents per medium probabile onely his assent proportionable to the medium which inferres it is onely probable and opinative So that although that Conclusion be the object of science and opinion too and be materially the same yet it is formally a different object from whence ariseth not only a gradual but a formall and specificall difference between science and opinion For many probable mediums may dispose to an higher probability and produce an habituall and more firme opinion but all the probable mediums in the world can never produce science a necessary and infallible assent that being an assent of a higher not degree onely but nature which no argument lesse then demonstrative can possibly produce So that as opinion and science though about the same conclusion are Habits specifically distinct and knowne and confessed to be so by reason of the different mediums which produce such assents so likewise are common and saveing faith more then gradually different by reason of the several mediums and motives which are the Premisses and foundations upon which those assents are built and constitute their objects in a several formality and habitude in relation to those Assents To bring all this home to our present purpose I grant that common and saveingly beleiveing Christians may beleive these and such like conclusions Christ dyed for us satisfyed Gods justice interceeds for us with his Father c. to be divine truthes 2 But they can have no greater assurance of the divine truth of these conclusions then they have of the mediums and premisses which inferre them 3. Hypocrites and impious persons who may have common faith have no premisses to inferre them but such as are humane and dubious at least not absolutely infallible that is they have onely Topicall and probable arguments such as the authority of their teachers of councells Fathers and Tradition c. If it be said they have Scripture for them I reply that the same Question returnes what mediums and motives have they to beleive that to be Gods word for their assent to the divine truth of Gods word can be no firmer and certaine then the premisses which inferre that assent Now Hypocrites neither have nor can have any premisses or motives to beleive the Divinity of that word but such as I named before that is Topical and probable inducements and ergo their assent proportionable to those motives must of necessity be onely probable and opinative But on the other side regenerate persons who are borne of God and have true saveing faith have surer and more infallible principles which induce them to beleive and know the divine truth of those conclusions For besides all those inducements which Hypocrites have they have the inward testimony of the Spirit of God beareing witnesse to those truthes That this may appeare I say 1. That 't is evident that all regenerate persons have the a Rom. 8. 9. Spirit of Christ dwelling in them 2. It is as evident that this good Spirit of Christ gives testimony to these saveing truthes and conclusions Inlightening the understandings of his childeren that they may know the truth and omnipotentissima facilitate induceing their assents for 1. Our Soviour saith b John 7. 17. If any man will doe his will he shall know of the truth of the doctrine whether it be of God c. He shall know when others shall not And ergo holy regenerate persoÌ„s have some c Deus illustrat eos qui vitiis suis non patrocinantur H. Grotius in Joh. 7. 17. Glossa Ordin Si â—is intelligere crede Si quis credit in filium Dei cognoscet de Doctrina c. better meanes of knowing truth then Hypocrites have 2. Hence the regenerate are said to be ledd by the d Rom. 8. 14. John 16. 13. Spirit of God and he leads them into all truth at least all necessary truth if it be e And if in this place it be granted to be meant onely of the Apostles yet you have the same expression by he same John extended to other beleivers 1 Joh. 2. 20. meant of any but the Apostles And no question the Spirit of truth doth in some proportion teach the truth and illuminate the understandings of all those who are borne of God He is as Tertullian calls him Vicarius Christi Spiritus his deputy as to his prophetical Office and as Christ taught he truth in person while here so he still teacheth it by his Spirit being gone 3. If you continue in my word saith our a John 8. 32. Saviour then are you my disciples indeed and ye shall know the truth They shall when Hypocrites shall not who continue not in his word and therefore are not his disciples indeed Ye shall know the truth by the illumination of the Spirit and his confirmation of you in it Whence it is said that we are b 2 Cor. 1. 21. 22. unxit nos scilicet Spiritu Sancto Primasius in locum Vide Johan Calvini Instir lib. 3. cap. 2. Staplet de sola fide Justif lib. 8. cap. 25. pag. 399. c. annoynted sealed by the Spirit and established and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pignus the earnest given in part to assure us of all the promises c Ambrosius seu Comment quisquis sit in 2 Cor. 1. 22. pag. 886. in edit Eras Qui signavit nos dando Spiritum Sanctum nobis pignus ut non ambigamus de promissis ejus Hypocrites those who have common faith onely have no
such principle to assure them of the promises and therefore no such infallibility in their faith And a most learned Commentator on the same Text to the same purpose on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that establisheth you with us and annoints you is God Adds thus a Hug. Grotius in 2 Cor. 1. 21. pag. 459. Qui confirmat nos in Christo i. e. In side Christi Et unxit nos spirituali unctione Spiritus Sancti Dionys Carthusianus in loc pag. 260. A Deo procedit ista Vnctio id est Spiritus operatio interior FIDEM in Christo FVLCIENS ET ROBORANS So that in the regenerate not so in hypocrites and those who have onely common faith the internal operation of the Spirit doth support and roborate and confirme their faith in Christ 4. And to this purpose is that of S. John b 1 John 2. 20. Hinc fit ut docente vos interius Spiritu Sancto minus indigeatis hominum Institutione Beda in loc pag. 119. But ye have an unction from the holy Ghost and know all things and need not that any man teach you save as that annointeing teacheth you Whence it is evident that the holy Ghost teacheth the regenerate all things that is all necessary things at least in reference to their seducers c Grotius in 1 John 2. 20. Quod ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellige quae ad vitandos impostores erant necessaria And although the Papists miserably pervert this Text yet they grant that by unction here the Holy Ghost is meant d Estius in 1◠John 2. 20. pag. 1267. col 6. c. Quo velut oleo mentes fidelinm persundit Christus multiplicem eis gratiam largiendo tum Doctrine tum Scientiae 5. Lastly by the Testimony of the Holy Spirit within they who are borne of God may and doe know that God is reconciled to them and is now their a Rom. 8. 15. 16. Father that he b 1 John 3. 24. dwelleth in them and therefore that their sins are pardoned c. This blessed Spirit is a c 1 eohn 5. 6. witnesse in the hart of all true beleivers and d 1 John 5. 10. Rom. 8. 16. Ephes 1. 17. testifyes of the truth of their faith and as S. Paul tells us beareth witnesse with our Spirits that we are the Childeren of God But enough of this if not too much for I am persuaded there is hardly any thing in Scripture more manifest then this That all regenerate persons have the Spirit of Christ in them which testifyes and beares witnesse to the truth of the Ghospel beleived by them illuminates their understandings that they may know it and is a seale and confirmation of their assent to it So that saveing faith in regenerate persons relying upon the inward testimony of the Spirit of Christ which common beleivers have not a Divine and Infallible Testimony their faith must of necessity differ from the faith of Hypocrites more then onely in degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat demonstrandum And here give me leave to ad these considerations 1. That they of Rome laugh and jeare at our Divines when they speake of this Inward testimony and call it a Vid. Tho. Stapletonum de Authorit Interpretandi Scriptur Controvers 6. lib. 10. cap. 4. pag. 359. c. 360. private Spirit and so thinke to fright us out of our true faith with false calumnies and a good opinion with bad names Ans Non sic abibunt odia We will not cannot be jeared out of our profession and a manifest Ghospell truth All we say is this 1. That the regenerateing Spirit of Christ is in all his reall members in every true Christian who is indeed borne of God 2. That the good Spirit is 1. A Spirit of illumination inabling them to know 2. Of corroboration and confirmation inabling them to assent to the truth so discovered and knowne and. 3. A Spirit which workes adhesion constancy and perseverance in that truth by beareing witnesse with our Spirits and giveing testimony to that truth and victoriously assisting the regenerate in continueing in it against all temptations and persecutions whatsoever Whereas the want of this is the reason why those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common and temporary beleivers fall away and loose that which they seeme to have Now this Spirit which onely we assert is noe private Spirit as they ignorantly or malitiously would make the world beleive but the publick spirit of the true Catholique Church the Mysticall body of Christ which actuates and animates every member of of that great body and communicates spirituall life to it a Vid. Johan Calvini Instit lib. 3. cap. 2. penè per totū Calvin nor any sober Protestant Divine sayes no more and they b Vid. Thom. Stapletonum de Authoritate Interpretandi Script Controvers 6. lib. 10 cap. 4. pag. 359. 360. sequēt Aquin. 1. 2. Quaest 68. Art 1. in resp ad Arg. 2. 3. themselves though with much Sophistry and impertinency they would palliate the businesse after great Tragedies and longe harangues to obscure the truth in the Issue neither dare nor doe say lesse 2. Why but all heresies and sects pretend to the spirit Anabaptists Seekers Quakers c. And possibly at least some of them really beleive they have it and yet run into wild and monstrous errors both of saith fact fitter to be conceal'd and buryed in eternall silence then repeated And therefore little heed to be given to this pretēce of the spirit Answere 1. That this our age and Country hath been unhappily fruitful quae est fundi nostri calamitas in produceing wild herefies and I feare it is the crime of our Nation as well as the calamity 2. That these as nothing else in the world come by change a Pagan could tell us a Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 385. pag. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the good providence of God which for reasons infinitely wise in themselves though many times unknowne to us permits their ingresse into the world puts limits and bounds to and orders their progresse to the glory of his name the good of his owne and the punishment of others and for their egresse will in his good time put a period to them That he will speedily doe it is my b Bona quaedam spes habet animum meum fore◠ut hanc Ecclesiae tempestatem dominus inscrutabili suo Consilio vertat in bonos exitus excitetque nobis Irenaeos aliquot qui compositis dissidiis pacem orbi restituant D Erasmus Epist Nuncuparoria Epis Tridentino Jrenaeo praefixâ hope and prayer Haereses orationibus suspiciis Lacrimis sunt refellendae their refutation may possibly be as soon effected by our prayers and piety as by our pens 3. But what if Heretiques falsely pretend to the Spirit of truth shall their lye make the direction and illumination of that