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cause_n	great_a	love_n	love_v	4,041	5	6.5654	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93117	Sincerity and hypocricy. Or, the sincere Christian, and hypocrite in their lively colours, standing one by the other. Very profitable for this religion professing time. / By W.S. Serjeant at Law. Together with a tract annexed to prove; that true grace doth not lye so much in the degree as in the nature of it.	Sheppard, William, d. 1675?; Barlow, Thomas, 1607-1691. Tract annexed to prove.	1658 (1658)	Wing S3210; Thomason E1822_1; ESTC R209797	215,937	433

14. 23. 1 Ioh. 2. 3 5. 5 By a desire after fellowship and communion with God in Christ Psal 42. 2. 6 By a tenderness and respect of Gods glory manifested and declared 1 By a mans own personal obedience to God Ioh. 15. 8. Mat. 5. 16. 2 By his stirring up of others to obedience to him Ps 67. 1 2 3 3 By his affection to Gods cause and interest in the world which when hindred he grieveth Ps 119. 136. when prospering he rejoyceth Ps 97. 1. and 122. 1. 4 And by his adventure of himself in it Mat. 26. 58 69. 11 It makes him that hath it to desire and labour to be like to God Psal 17. 15. 12 It is communicative and open it makes him that loves open handed and ready to communicate himself and all that he hath to and for God and his service 2 Cor. 9. 11. Pro. 7. 9. 13. It wil make a man do all that he can for and nothing against God Prov. 31. 12. 14 And it will make him in whom it is to suffer any thing for Gods sake Gen. 30. 20. But the false love of the Hypocrite if he can love God at all ariseth from some false perswasion that he may have of Gods love to him in this that he doth him no hurt but good because he doth prosper in the world is healthy great and rich and the like or because he may have a fancy that the promise of the Gospel and Christ doth belong to him or he may have a little kind of seeming love to God for his selfe ends and for some present use or need he hath of him as Soul did love David or he may live in hope that God will or may doe him good or do him no hurt for some such causes or upon and by some such motives as these somewhat like to love or some little weak and corrupt love may be in an Hypocrite but really he is a lover of himself and loves the world more than God 2 Tim. 3. 2 4. He is a lover of his belly Phil. 3. 19. Mat. 19. 21 22. He loveth evil more than good Psal 52. 3 4. Or he loveth God and the world both together Mat. 6. 24. I●●●es 4. 4. Hee seekes the praise and favour of men more than the praise and favour of God He doth not love God more than Father Mother Wife c. Mat. 10. 37. He doth not delight himself in the Almighty Iob 27. 10. Ob. But here it may be said out of Rom. ● 30. and 8. 7. Iohn 15. 19. That the Hypocrite being still in his natural estate is a hater of God Ans It is true the Hypocrite being still in his natural estate is a hater of God in his heart and that which is of love or the appearance thereof therein is but forced and against his nature and is a kind of restraint of suspension of hatred so a Lyon tamed may be brought to seem to like and to converse with the Lamb but retains his nature still and upon the first occasion will shew it or at the best it is but a politick artificial or carnal and corrupt love from self respects and to self ends as a man that loves a woman for her portion onely and not for her person or parts SECT V. 4 In their love of Christ The properties of this love The true Christian loves Christ And so he must for without this he cannot be a true Christian 1 Cor. 16. 22. 1 Cor. 13. 1 2. And the Hypocrite may have a kind of love to Christ also Mat. 19 16. But herein also we shall find a wide difference between them 1 The true Christian he ha thnot onely a good will to Christ Ioh 3. 26. to 30. Ioh. 3. from 1 to 11. but a longing desire after him Cant. 1. 2. Rev 22. 17 20. And satisfaction in him Cant. 3. 1 2 3 4 5. 2 The love of the true Christian to Christ is like to his love to the father and so doth manifest it self as the love of the child of God doth manifest it self to God As 1 It ariseth from the knowledge of Christ by the preaching of the Gospel and that discovery he hath thereby of Christs beauty glory excellency and necessity in reference to his soul Psal 45. 2. c. Cant. 2. 3. and 5 10. 6. 1 Joh. 6. 6. 68. Lord to whom shall we goe thou hast the words of eternal life And from his faith in him Iohn 69. And we believe and are sure that thou art the Christ the Son of the living God 1 Pet. 1 8. whom having not seen ye love c. Yet believing c. And from the good which he hath experimentally got by him Cant. 1. 3. 4. 15. and 2 3 4 5 6. and 5. 10. Luke 7. 38 c. Psal 45 6 11. 15 Isa 33. 17 and 45. 22. 3 It ariseth from Christs love and the sense thereof to him Ephes 5. 2. Rev. 1. 5. to him that loved us and washed us in his blood 4 It is pure also for he loves Christ as well for himself and the loveliness he sees to be in him his odoriserous smel and for his sweet tast as for the need he hath of him and the benefit he may have by him Cant. 1. 3 4 15. Ioh. 7. 7. and 21. 16. 17. 5 It is a strong and transcendent love that is in the soul of the true Christian to Christ it will part from all rather than part from him Cant. 8. 6 7. It is as strong as death the coals thereof are coals of fire which have a most vehement flame Many waters cannot quench love neither can the floods drown it Luke 18. 28 and 14. 26 c. 10. 37 38. Rev. 12. 11. Acts 21. 13. 6 It is a laborious love Heb. 10. 6. Iames 1. 4. 7 It is a constant lasting and unchangeable love Cant. 8. 6 7. it cannot be quenched 8 And it is a love that is like to the love of a dear Wife to her loving Husband or the love of a contracted Virgin betrothed to her lover a young man where the love is exceeding strong and doth manifest it self by such like effects as these 1 By a high esteem of his love and all the manifestations thereof by tokens letters kisses c. Cant. 1. 2. and 7. 10. 2 She looks upon all that ever he is and doth as lovely Cant. 1. 4 6. and 2. 1. and 5. 10. 3 She doth highly esteem all that is about him and doth concern him So hath every true Christian an high esteem of Christs love and the manifestations of it thinks well of all he is and doth loves all his ordinances and graces Cant. 2. 3. and 5. 10. 4 She thinks much of him in his absence 5 She hath an earnest desire after a fuller assurance and evidence of his love and the full and perfect enjoyment of him that as man and wife they may for ever dwel together and never be sundred any more And

which there are few there it doth bring forth more or lesse fruit So that the seed sowen in all the grounds is the same but the fruit not the same for the bad ground it is said of the seed sowen in it that it had no root and that it brought forth no fruit So that although it be the same word that wo●ks the common grace in the Hypocrite and the speciall grace in the Elect yet that which is wrought thereby in one is not the same that is wrought in another hearer thereof 2 Cor 2. 16. And now by all this that hath been said it may appeare that Sincerity lyeth more in the quality and nature then in the quantity and measure of the thing But there will be something more added we hope for the clearing of this poynt by a better hand in the last Chapter of this book And therefore we shall leave it in this place and proceed We have done now with the explicatory and shall come next to the Applicatory part of our discourse And out of what hath been already said may we not now draw up this conclusion That there is great cause to suspect That Sincerity towards God and Christ amongst the Professors of the Christian Religion is rare and that the Sincere Professors thereof are few But that Hypocrisy amongst these professors is very common and that the false Professors thereof are very many And now we shall make some Inferences and uses of that we have formerly laid downe CAP. V. Wherein the true Christian and Hypocrite may agree And how farre the Hypocrite may goe SECT I. ANd now we shall make some Inferences upon and improvement of all that we have said in our Explicatory part The first improvement we shall make of these things we have laid downe shall be For the tryall of our selves upon these heads 1. How farre an Hypocrite may goe in his perswasion practice and performance Or what he may be or have within or doe without him that the true Christian is hath and doth 2 What is lacking in him and what the true Christian is must be have and doe more then the Hypocrite And wherein he doth goe beyond and excell him And then secondly for the tryall of our works services 1. For the first 1. This is agreed in the generall by all men That a man may be not only almost but altogether at least in his perswasion converted from being a Jew Turke or Heathen to be a Christian from being a Papist or other Heretick to be a Protestant and Orthodox from being prophane and unrighteous to be a morall or civill man from being an Atheist or irreligious to be a Formalist or a man seemingly Religious and all this by the Preaching of the Gospell and yet be an Hypocrite So Judas Mat. 27. 1 2 c. Symon Magus Acts 8. 1 2 c. and many others Acts 5. 1 2 Mat. 23. 15. 2 The Hypocrite may be as rich honourable and prosperous in the world as the true Christian Psal 52. 1 2. 1 Sam. 22. 9. 3. He may come of a Godly Parentage and have a Godly education Phil 3. 4 5. Acts 22. 3. 4. The Hypocrite may have and enjoy as much in the outward Ordinances and Priviledges of the Church as the true Christian may have and enjoy 1 Cor. 10. 1 2. 9. 4 5. Moreover brethren I would not that you should be ignorant how that all our Fathers were under the cloud and all passed through the Sea And were all Baptized unto Moses in the cloud and in the Sea and did all eat the same spirituall meat and did all drink the same spirituall drink for they drank of that spirituall Rock that followed them and that Rock was Christ that is to say that the Fathers did upon the matter enjoy the same spirituall benefits and outward Sacraments But with many of them God was not well pleased c. Heb 3. 18 26. But some when they heard did provoke c. And to whom did he sweare c. but to them that believed not Luke 13. 25 26 27. When the Master is up and hath shut the doore c. and ye begin to stand without and to knock saying Lord Lord open to us And he shall answer and say I know you not whence yee are then shall yee begin to say We have eaten and drank in thy presence and thou hast taught in our streets But he shall say I tell you I know not whence yee are Heb. 4. 2. For unto us was the Gospell Preached as well as unto them but the word Preached did not profit them c. Jude 4. Acts 22 3. 5 The Hypocrite may have as great a share in the Manifestation of Gods presence with a people by outward protections deliverances Salvations and Mercies as the true Christian may have Jude v. 5. I shall therefore put you in remembrance though yee once knew it how that the Lord having saved the people out of the Land of Egypt afterward destroyed them that believed not 1 Cor 10. 1 2 c. 6. The Hypocrite for his outward station and condition may be placed as nigh to God as the best Christian may be He may be the chief officer of a Church or a Nation or the like Jude v. 5. And the Angells which kept not their first estate but left their own habitation he hath reserved in everlasting chaynes under darknesse c. So Judas Rev. 2. Demas Philemon 24. and others But more particularly SECT II. How farre the Hypocrite may goe in his outside with the true Christian The Hypocrite as to his practise and performance and for his outside and appearance therein may be visibly changed into another man 1 Sam 10. 6. He can and may doe as much and goe as farre as the best Christian whatsoever Nay he may possibly doe and suffer as much and in appearance before men with as great and as much Spirit and zeale as any man Yea seem more glorious and for matter and manner both go beyond the best Christian as the lustre of false gold may exceed the lustre of true gold and as an Artificiall picture and painted face may excell the naturall face and as a Stage-player may more lively act a man or thing said or done then the man or thing he doth act to be said or done He may therefore leave not only some but all the outward evills of his life and do in appearance all that is good he may seem to deny all ungodlinesse and worldly lusts and live soberly righteously and Godly and so in shew make a compleat outward reformation He may take up the whole forme of Godlinesse and Religion go round from day to day in the practise of piety keep the Sabbath Pray heare read conferre expound receive the Sacraments Fast and pray and do all other duties publick and private incumbent on a Christian he may seem good amongst good as Saul 1 Sam 10. 10. and better then most of

when he doth it either to still the noyse of his own conscience or to get him a name or to procure himself some outward advantage in the world thereby Joh. 6. 26. Ye follow me for the loaves c. or at the most to save his soul by it and because that cannot be done otherwise And without any love to God to whom the work is done or love of the work done And without any respect at all to Gods glory or the good of other men Ephes 6. 5. Col. 3. 22. Not with eye service as men pleasers Matth. 6. 2 10. Ye doe it to be seen of men Mat. 23. 14. That ye may appear to men c. Or for a worse end James 4. 3. Ye ask amiss that you may consume it on your lusts Phil. 1. 17. 2 Cor. 4. 2. 5. 12. See more for this in Chap. 7. Sect. 21. Object It may be asked whether a man in the good he doth and evil he suffereth may not have an eye also to his own good a temporal reward here as wel as to his eternal salvation hereafter Answ To which we answer Yes doubtlesse 1 For God doth set this before him to encourage him in it and no Scripture motive can draw out any unlawful affection and whatsoever Gods VVord requireth the Spirit of God worketh by degrees in the heart of the Beleever 1 Pet. 5. 4. 2 The servants of God it is true have within them an ingenuous and supernatural principle whereby they love God and holy things because of the excellency of them even as a carnall man loveth sin because of the sutablenesse of it with his own heart And yet Gods servants in the things they have done and suffered have had an eye yea a fixed and constant eye upon their owne temporal and eternal good also for their encouragement therein Heb. 11. 14 26. For they that say such things declare plainly that they seek a Country For hee had respect unto the recompence of reward 3 Our Lord Jesus in that he did suffered had an eye to this Heb. 2. 2. Looking unto Iesus c. who for the joy that was set before him endured the cross c. And therefore all amor mercedis is not amor mercenarius Some make Gods glory and our happiness to differ as the supream and subordinate ends some as coordinate ends onely but to be sure GOD hath so infallibly eonjoyned them together that one cannot bee without the other So that by all this now wee may try our selves as to our workes and our works themselves whether they be such as God will approve whether they be wrought in God Gal. 6. 4. But let every man prove his own works and then shall he have rejoycing c. The more they doe answer to these rules the more perfect they are and the more they swerve from them the more they savour of Hypocrisie in them VVee shall now in the next place make some other uses of and infereuces upon all that wee have sayd and therein a little enlarge our selves upon the whole matter before layd down CHAP. XI Other Conclusions and Inferences upon all the premises HAving opened and laid down the main differences that are between the sincere Christian and the Hypocrite and how and wherein the true Christian doth and must goe beyond the Hypocrite in heart and life And having in this set forth the difficulty pains and charge of a true Christian life and how far many men goe therein and yet come short of heaven and how much there doth go to the making up of a sincere Christian we shall make some other inferences thereupon and uses thereof for the edification of our selves and others in the Christian Faith Some of which will be for Information or Instruction some for caution or admonition and some for exhortation SECT I. 1 For Information 1 To shew us somewhat of the reason of the Disciples speech to Christ and his answer to them in Luke 23. 23 24. Lord are there f●w that shall be saved And hee said unto them strive to enter in at the strait gate for many I say unto you will seek to enter and shall not be able c. And of Christs words Matth. 7. 13 14. Strait is the gate and narrow is the way that leadeth to life and few there bee that finde it And of that in 1 Pet 4. 18. If the Righteous scarcely bee saved where shall the ungodly and sinners appeare 2 To shew us that there is great cause to doubt that amongst the many glorious Professors of Religion in these days there may be very few sincere very many And if so may we not in our time take up the complaints and lamentations of the holy men of former times and of such times wherin were godly Kings and wherein Religion flourished as in the time of the Prophet David Psal 12. 1 Help Lord for the godly faile c. and of the Prophet Jeremiah Ierem. 5. 1 run too and fro c. and see c. and seeke if he can find a man if there be any that executeth judgment that seeketh the truth c. And of the Prophet Isaiah Isai 59. 15. Yea truth faileth and he that departeth from evill maketh himselfe a prey And of the Prophet Micah Micah 7. 1. 2. 4. the good man is perished out of the earth and there is none upright amongst men they are as the grape gleanings of the vintage c. the best of them is as a brier the most upright is sharper then a thorn-hedge where we have the best of them of the time compared to thorns and briers which are of a hurtfull catching scratching pricking vexing greiving nature to all that come neer unto or medle with them Ezech 28. 24. Numb 34. 55. Iudges 9. 14. 15. Iosh 23. 13. And are not most of the glorious Proffessors of Religion of our dayes such one towards another VVhat meaneth else the bitter Envy malice wrath jealousie contempt and evill surmisings of mens hearts within And from without the strife debate contention whispering back-biting slandering censuring judging threatning provoking scoffing scorning rayling reproaching sleighting by gestures words and deeds pass from one of them towards another And what else mean the manifold Heresies Seditions Calumniations Invectives Confusions and evil works that are to be found every where amongst the eminent Professors of the Gospel agreeing together in the Head Christ and substance of Doctrine about differences of ceremonie and circumstance Have not parties factions and interests almost devoured and eaten up all appearance of Sinceritie amongst us Prov. 20. 6. Most men proclaim every man his goodness but a faithfull man who can find 3 To shew that the sincere Christian is a rare piece and precious jewel in Gods account his delight is much in his heart is much upon him John 1. 47. Behold an Israelite indeed c. Psal 11. 7. His countenance doth behold the upright c. 4 To shew the gross mistake