God and staying it selfe vpon his authoritie Or Acquired which is produced by the light of reason discourse and created testimony The latter is to bee found in the diuels for they beleeue and tremble And in the Papists for their faith is no better according to their grounds and principles My reason is this briefly for I will deliuer my selfe of this point in a word The Iesuites by their iugling haue cast themselues into a circle about the faith of the truth and diuinitie of Scriptures and that is this Ask any Papist in this land how he beleeues Scripture to be the word of God and diuinely inspired he will answere Because thâ— Church deliuereth it so to be And why beleeueth he the testimonie of the Church Because it it is infallibly guided by the spirit And how doth that appeare Because it is so contained in Scripture as in Iohn 16. The Spirit will leade you into all truth And how shall wee know this scripture of Iohn to bee the word of God and diuinely inspired Because the Church deliuereth it so to bee and so they must needs run round in this circulation Now I would propose to the Papists the choice of these three one of which they must of necessitie accept First whether they wil run round in this circle wax giddy and fall and sink into that pit where Poperie was first hatcht or they wil break the circle at the authoritie of the Scriptures and so by consequent they must fall to our side and the truth or they will breake it at the testimonie of the Church and so all their faith as I told you must needs be onely acquired because it depends on a finite and created testimonie and consequently comes farre short of saluation I doubt not but the Papists will acknowledge and approoue that difference betwixt infused and acquired faith consented vpon by the Schoolemen That infused faith relieth immediately vpon an increated authoritie but acquired vpon a finite and created testimonie I know the Iesuites a kind of men inspired with a transcendencie of Antichristian imposture labour busilie to passe plausibly and handsomly out of this circle but if their shifts be thorowly sisted they followed with force of argument it is certaine they will either be driuen into the circle againe or enforced to start out at the one of those breaches I told you of Becaâ—us one of them after hee had long tired himselfe in this circle and at last by the helpe of Gregorius de Val. and former Iesuites got out but with shamefull absurditie and inconuenience in a poore reuenge to relieue himselfe he threatens vs with another circle and so writes a Treatise de Circulo Caluinistico but very weakely and falsly as might be demonstrated euen out of the sounder Schoolemen in their question of the last resolution of faith But I intended no discourse of controuersie but of sanctification and therefore I proceed and take the formall hypocrite along further towards the state of grace For besides knowing and assenting to the truth of Gods word by an historicall faith hee may by the vertue of a temporarie faith adde three degrees moe That is He may moreouer professe it in outward seruices of religion He may inwardlie reioice in it He may bring forth some kind of fruit But these things are onely found in him so long as they do not mainely crâ—sse but are compatible with his worldly peace wealth libertie and other delightfull contentments Here therefore I must leaue him and acquaint you with those workings and degrees of sauing faith which qualified as I shall propose them are peculiar to Gods child and so distinguish and diuide the regenerate man from the state of formall hypocrisie They are these A feeling and speciall approbation of the word of life and promises of saluation a most feruent expetition and thirsting for the enioyment of them an effectuall apprehension a particular application a full perswasion a delight and ioy thence rising sound and vnconquerable That you may vnderstand these you must conceiue that the soule of Gods child comming fresh out of the pangs and terrors of his new-birth a mysterie to the formall hypocrite humbled vnder the mightie hand of God by a sight and sense of his sinnes lookes vpon the whole body of diuine truth as vpon a precious iewel wherin Christ his gratious promises shine vnto him especially as a stone of inestimable worth and valuation whereupon with a peculiar dearenes he sets such a liking that with it hee holds himselfe an heire of heauen without it a child of endlesse perdition Hence followes an expetition and desire of it enforced with groanes vnutterable and a gasping for it as the dry and thirstie ground for drops of raine Thirdly hee apprehends it with a fast and euerlasting hold Fourthly hee applies it closely and particularly to his owne soule Fifthly he is truely and fully perswaded by Gods good spirit out of a consideration of his vniuersall change that it is his owne for euer Lastâ—y he lies downe in peace that passeth all vnderstanding He is filled with ioy that no man can take from him He delights in the grace apprehended as in a treasure farre more deare vnto him then the glory of infinite worlds or life it selfe From the power and workings of this inward grace spring outward actions both in his generall calling of Christianity and his particular vocation which by the mercies of God are faithfull constant vniforme impartiall resolute vniuersall comfortable Whereas those which are produced by the more weake and inferiour degrees of temporarie faith incident to the formall hypocrite are weake wauering many times interrupted variable guided much by occasions the time forced by hope or feare swayed by secret respects to priuate ends and worldly contentments But these more inward markes of difference howsoeuer by a sweete and gratious experience they be felt and acknowledged of the child of God yet generally and to the vnregenerate they are hidden mysteries and vndiscernable to the brightest eye of the naturall man Therefore I will come to those markes of difference betwixt the state of formall hypocrisie and sauing grace which are more outward familiar and more generally and casilie discernable Of which one may be this The power of grace doth beget in a regenerate man a watchfulnesse care and conscience of smaller offences of secret sins of sinfull thoughts of appearances of euill of all occasions of sinne of prophane companie of giuing iust offence in indifferent actions and the like whereas the formall hypocrite taketh not such things as these much to heart but either makes no conscience of them at all holding it a point of precisenes to be too conscionable or else proportions it to serue his owne turne or to giue satisfaction to others And in forbearance of sinnes he hath an especiall eye onely at those that may notoriously disgrace him in the world entangle him in danger of law or vexe his conscience
vnsearchable corners thereof Hath it humbled it with the sight of thy sinnes and sense of Gods iudgements Hath it filled it with fearefull terrours compunction remorse and true sorrow for thy life past Hath it after quieted and refreshed it with a sure faith in Christ Iesus and a delight in heauenly things Hath it mortified thy inward corruptions and broke the heart of thy sweet sinne Hath it planted a holy moderation in all thy affections that whereas heretofore they haue been enraged with lust with immoderate anger with ambition with insatiable desire for the enlargement of thy wealth possessions and greatnesse and with hatred of Gods dearest seruants and their holinesse are they now inflamed with zeale for Gods honour truth and seruice with a feruent loue vnto the Lord and his Saints with Christian courage to oppose against the sinnes of the time to defend goodnesse and good causes to contemne the lying slanders and prophane scoffes of worthlesse men Hath it begot in â—hy will an hunger and thirst after the spirituall food of thy soule the Word and Sacraments so that thou haddest rather part with any worldly good then not enioy the incomparable benefit of a conscionable and constant ministery Are thy thoughts of which heretofore thou hast made no great conscience but letten them wander vp and downe at rondom wickedly idely and wantonly are they now I say bounded within a sacred compasse and spent vpon holie things and the necessary affaires of thy honest and lawfull calling Is thy vnderstanding informed and acquainted with the mysterie of saluation which the world and the wise men thereof account nothing but madnesse and follie Is thy memorie which hath heretofore been stuffed with trash and toies vanities and follies now capable and greedy of diuine knowledge Are thy words which heretofore haue been full of prophanenesse and worldlinesse now directed to glorifie God and to giue grace vnto the hearers Nay yet further besides this inward renouation of the faculties of thy soule hath the power of grace sanctified all thy outward actions Dost thou now order in euery particular al the businesse of thy vocation religiously conscionably and by direction out of the word of God Art thou inwardly affected and faithfull in the performance of religious duties as in hearing the word of God in sanctifying the Sabbath in prayer and the rest Dost thou now heare the word of God not onely of course and custome but of zeale and conscience to reforme thy selfe by it and to liue after it Doe not the weeke daies duties and worldly cares drowne thy mind on the Sabbath but that thou dost the whole day entirely freely and cheerefully attend the worship of God Dost thou exercise daily with fruit and feeling prayer that precious comfort of the faithfull Christian Thou being conuerted dost thou labour the conuersion of others especially of those which are committed any way to thy charge and for whom thou must giue a more strict account as if thou be a master of a family dost thou pray with them and instruct them in the doctrine of saluation and waies of godlinesse Dost thou now not onely sticke at and forbeare great and grosse sinnes but dost thou euen hate the garment spotted of the flesh and al appearance of euill Doth the tendernes of thy conscience checke thee for the least sinnes and make thee fearefull to offend though it bee but in a wandring cogitation After euery fall into infirmities art thou carefull to renew thy repentance and learne wisedome and watchfulnesse to auoid them afterwards Doest thou feele thy selfe profit grow and encrease in these fruits and effects of grace And hast thou such a gratious tast of the glory of God and of eternall life that thou art euen willing and desirous to meet thy Sauiour in the clouds not so much for to be rid out of the miseries of this life as to be freed from the heauie burthen of sinne which hangs on so fast and to enioy his presence in the heauens for euer In a word as thy soule giues life spirit and motion to thy whole body and euery part thereof doth the spirit of God euen so inspire thy soule and body and all thy actions with the life of grace Why then thou hast past the perfections of the formal hypocrite and art possest of the state of true blessednesse thou art then happie that euer thou wast borne thy way is certainely the way of life And I can assure thee and I dare boldly pronounce it that thou art already vtterly out of the reach of all the powers of hell Satan is chained vp for euer doing thee any deadly hurt All the creatures are reconciled vnto thee and at league with thee Thou hast filled the Angels with joy at thy conuersion they will for euer guard thee Thou shalt neuer more be afraid for any euill tidings Though the earth be moued and though the mountaines fall into the midst of the sea thy heart shall abide strong vnshaken and comfortable When thou fallest downe vpon thy bed of sicknes thou shalt find no mortall poyson in thy flesh no sting in death no darkenes in the graue no amazement at that great and fearefull day For all the merits and sufferings of Christ are thine all the comforts of Gods children are thine all the blessings in the booke of God are thine all the ioyes of heauen are thine euen all things are thine and thou art Christs and Christ is Gods Onely stand fast in the faith quit thy selfe like a man and be strong gird thy sword vpon thy thigh buckle fast vnto thee the whole armour of God ride on because of the word of truth and the Lord thy God be with thee Breake thorow for a while with vndaunted courage the bitternesse of the worlds malice the keene razours of empoysoned tongues thâ— teares and tediousnesse of a few wretched daies for thou art nearer the price of the high calling then when thou first beleeuedst Shine more and more in faith in patience in loue in knowledge obedience and all other Christian graces vntill the perfect day vntill thou reach the height of heauen and the full glory of the Saints of God I now proceed more distinctly to other markes of difference betwixt the state of grace and formall hypocrisie Some notes of distinction for my purpose may be raised out of those places of Scripture which I proposed for to acquaint you with the kinds of perfection and degrees of goodnesse whereof a man as yet vnregenerate is capable and may bee partaker In the 8. of Luke the hearer resembled vnto the stonie ground is the formall hypocrite Hee receiues the word of God with ioy as doth the faithfull Christian though â—ot in the same measure But here is the speciall point and marke that differenceth the one from the other The word and faith in the formall hypocrite haue no roots They are not deepely and soundly rooted and planted in his vnderstanding conscience thoughts
Killing of soules from nonresidency Enuie and flatterie from a base and vnmanly weakenes of minde Violent ambition from a distrustfull independency vpon God Scorning of godlinesse from a reprobate sense but this sinne springetâ— from a faire and vnsuspected fountaine euen from zeale godly duties and good actions Secondly other grosse sinnes spread themselues vniuersally ouer the whole corrupt masse of all the sons of men but this doth single out the chosen of God and takes vp his seate in the sanctified soule Thirdly this sinne doth vnauoidably wind it selfe into the heart of a man with a slie and peculiar kind of insinuation For when a godly man for a good action or inward grace doth seeme to disclaime pride in his conscience hee may be proud that he is not proud euen of his humilitie and that he is able to descrie his pride and corruptions more then others can doe So endlesse are the mazes of Satans circular temptations Fourthlie there is no depth of knowledge no measure of grace no eminencie of zeale can bee exempted from hazard of surprisal by this last and most cunning encounter of Satan by priuie pride Paul that great instrument of Gods greatest glorie in whom there was a matchlesse concurrence of diuine graces and varietie of all manner of afflictions notable meanes to keepe the heart of man in humilitie yet lest hee should be exalted out of measure through the abundance of reuelations there was giuen vnto him a pricke in the flesh the messenger of Satan to buffet him Reasons taken from the state of the regenerate soule are these First let the best and most mortified man turne the eie of his conscience from the fruitlesse and dangerous speculations of his owne worthinesse and fasten it a while vpon his corruptions and infirmities vpon his many deficiences in religious duties and executions of his calling wants and weaknesses in prayer and inward deuotion his dulnesse and vncheerefulnes in religious exercises his omissions of seruices and occasions for the enlarging of the Kingdome of Christ his cold and sometimes cowardly prosecution of good causes his now and then slinking from a bold profession of sinceritie for feare of the vaine and wretched imputations of worldlings c. and out of this consideration he will be so farre from selfe-conceitednesse and a partiall ouerualuing of his owne gifts and vertues that hee will find much matter and iust cause to renew his repentance to stand vpon his guard against spirituall pride to continue and encrease his humiliation to double his zeale and resolution for the glorifying of God and subduing his owne secret corruptions Secondly let him consider how before his calling hee marched furiously and desperately vnder Satans colours in the pursuite of pleasures vanities and worldly honours with how resolute hatred and contempt he opposed against sinceritie and sauing grace as against needlesse precisenesse and folly how fearelesly and how farre he ran in the paths of iniquitie and the sinful passages of the kingdome of darkenes where no reward was to be expected but shame and miserie But after it pleased the Lord to place his Angell in the way to stop the torrent of his impieties and to set his sacred word before his eies as a glorious light to direct him in the waies of righteousnesse let him remember how often hee hath started aside for false and imaginarie feares how often hee hath stumbled euen in the euen path through his own heedlesnesse how often hee hath stood still in his way either gazing on the painted and lying glory of the world or listening to the allurements and deceitfull charmes of his owne flesh Nay how sometimes he hath bin inforced to retire by some cunning traine and malicious stratageme of Satan So that since his conuersion hee hath but run faintly and slowly and won little ground in the race of godlinesse although there be set before him the price of â— â— high calling the highest aduancement of the soule fulnesse of ioy and the pretious treasures of immortalitie And if he demurre a while soundly vpon this point he may for euer feare lest a selfe-liking of his owne excellencie be iustly plagued with a scandalous fall into some grosse sinne which besides it owne particular sting will vnto his great discomfort awake the old sinnes of his vnregeneration like so many sleeping Lions with open mouthes to charge afresh vpon the conscience with new terrors and fearefull vexations Thirdly let the godly Christian looke vp at the liberall and mercifull hand of God which out of the bottomlesse depth of his owne bountie hath reached vnto him whatsoeuer gifts he hath whether of bodie or mind of honours or outward possessions of nature or grace and he shall find far greater reason to be continually grieued and humbled that the bright and vnspotted beames of Gods sanctifying Spirit are soulely darkened and lessened in his body of death then to be exalted in his owne conceit in that it hath pleased God of his meere and free mercie to illighten the darkenes of his heart without which supernaturall illumination he should haue liued in blindnesse and miserably vntil death and after this life bin cast out into vtter darkenesse and remedilesse desolation Fourthly let him take heed how he harbors and nourishes this viper of spirituall pride in the bosome of his soule lest it taking vnseasonable heate and warmth from his zeale endanger the whole frame of his new man Either by perswading him to embrace some groundlesse singularitie of vnwarrantable opinions which by reason of his vertues will spread more plausibly and by consequent more dangerously For a perswasion of integritie is not onely a motiue to roote an opinion deepely in a mans owne apprehension but also a meanes to make it more currant and passable with the admirers of his graces Or else this spirituall pride may by Gods iust iudgement draw vpon him a deadnesse of heart a dulnes of zeale an intermission of operations of grace which the child of God doth infinitly more feare then any affliction or crosse that can possibly befall him from prophane men either vpon his body or state or good name These reasons may iustly mooue euery faithfull Christian with much earnestnesse and prayer to labour after and settle surely in his heart a true and vndissembled humilitie as the onely soueraigne meanes to preserue the life and vigour of his graces in his owne soule their fruit and benefit to others their blessing and acceptation with God and with the watchfullest eie of his spirituall wisdome to hold in perpetuall iealousie the cunning sleights and windings of this insinuatiue sinne of priuie pride that both so pestilent a canker may be kept out of the soule and the passage may be stopt to priuie hypocrisie with which I told you before Satan doth endeauor with might and maine to discomfort and disgrace the actions and exercises euen of the child of God The second kind of hypocrisie is grosse hypocrisie by which a
relapses and backslidings A present sensiblenesse of al manner of sinnes whereby his present integritie and vnblameablenes is happily preserued An habituall tendernesse by which he is armed and senced against the corruptions of the time vnconscionable courses and commission of sinnes to come In remorse for sins past I comprise a more ful knowledge an vniuersall reuelation of his sinnes by the light of Gods word and power of his spirit and that both in extension and intension both in number and grieuousnesse a sense and feeling of them in their true waight as they are able to sinke him downe into the bottom of hell Much sorrow and anguish for the staine and guiltinesse they haue left behind them and for that they prouoke to iust wrath so louing and gratious a God And lastly a loathing of them so that hee neuer casts his eies backe vpon them but with an addition of a new and particular detestation He neuer enters meditation of the soule hainous passages of his former life but with shame and horror Euery solemne reuiew of his time of darknes and vnregeneration makes the wound of his remorse to bleed afresh By sensiblenes I vnderstand a quicke and present apprehension and feeling of euery sin whether it bee publicke or priuate open or secret in our selues or others as well in our thoughts and affections as in our words and actions in our generall or particular calling more grosse and infamous or slips and stumblings scandals and appearances of euill Habituall tendernes is a gracious temper disposition of the conscience wherby it is apt to be gauled smart at the first enteruiew with the iniquities of the time and at euery occurrence of corruptions and all vnconscionable attempts These properties of tendernesse aptnesse to smart easines to bleed at the apprehension and approch of sinne are peculiar to a conscience illightened sanctified and purged by the blood of Christ neuer incident to the best naturall conscience or furnished with the choysest notions and perfections of ciuill honesty and formalitie for these are neuer so straite laced but can let downe at the least without distaste or checke common sinnes lesser euils the gainefull and honourable errors and obliquities of the time Hence it is that all prophane and vnregenerate men wanting the curbe of a sober and sanctified conscience haue euer infinite aduantage for getting the start and precedencie in compassing the comforts glory and preferments of the world For they when the atchieuement of any honour happinesse or high place is on foot aduise presently with thâ— ordinarie informers and counsellers of their conscience custome example multitude worldly wisedome the sway of the times and such like but with the word of God and godly Christians onely so farre as they doe not crosse their ends and contradict those plots and contriuances which they haue laid for their aduancement vnto high roomes And thus they may passe with reasonable quietnes without grudging or grieuing of a conscience so guided thorow a a thousand corruptions and indirections basenesse flatteries sinfull engagements vnwarrantable courses Any of which if it should meete with a conscience once soundly frighted with horrour of former sinnes softned and sanctified by the blood of the Lambe would not onely rubbe off the skin and gaule it but make it bleed to death But worldly men are at a point they must and will enioy the world for here they haue their portion and heauen They esteeme it their greatest happines to bee admired and adored aboue others and therefore venture vpon whatsoeuer vnlawfull and indirect procurements which may bring them to high places rather then they will be defeated and disappointed in the pursuit of worldly happinesse they will thorow whether it be thicke or thinne right or wrong force or fraud staine of reputation or wound of conscience Simonie or flatterie friend or foe all is one though in the meane time they strike their owne poore soules thorow with many sorrowes though when they are most glorious in their owne conceit in the â—ie of the world in the iust censure of God Angels and sound Christians they be most vile contemptible and indeed in this seeming sun-shine of worldly prosperitie they treasure vp vnto themselues strange feares and astonishments snares fire and brimstone and stormie tempests against their latter end It is otherwise with Gods child in such affaires He still takes counsell and direction at the oracle of God with Cornelius resolution to heare or forbeare whatsoeuer is there commanded or forbidden and so followes the comforts of this world onely so farre as it will giue him leaue warrant and assistance But if he be to enter any corrupt course or to passe thorow any vniustifiable meanes for the attainement of his purpose and preferment there presently comes into his mind such considerations as these Hee conceiues with himselfe that the passage into any place of office or honour by corruption is euer attended with the curse of God and so no true comfort to be expected in the enioyment and execution That the restlesse humor and proud spirit of ambition euer haunts and possesses men of least worth and worst conscience That he which truely feares God neuer desires height of place for the glory or gaine but onely with a sobor indifferencie thither enclines and caries his affections and hopes and that with trembling at the waightinesse of the charge where it pleaseth diuine prouidence by honest and lawfull meanes to plant or transplant him for the imployment of his talent and where hee may most glorifie God benefit the Church and keepe a good conscience He thinkes vpon the vanitie and miserie of all things we enioy in this world of that strict and great account hee must very shortly make vnto the Lord and Iudge of all the world of the length of that eternity thorow all which is vnauoidably to be endured an euerlasting estate either in the ioyes of heauen or paines of hell Out of such thoughts as these springs his truely noble Christian resolution that he had rather want preferment while the world stands and end his daies in a retired and innocent obscuritie then by casting himselfe into the common fashions and corruptions of the world forfeit the fruit and comfort of his former integrity wound his conscience and serue the time That he is farre more willing to endure any affliction or disgrace with Gods children then to enioy the pleasures of sin and glory of the world for a season I now come in the third place to tell you that the word of God is not rooted in the thoughts of the formall hypocrite which is the hearer resembled vnto the stonie ground and thence riseth a very notable and most speciall difference betwixt him and the child of God truely possest of the glorious state of Grace And I beseech you marke mee in this point For the thoughts of a man doe farre more cleerely and impartially distinguish the power of
the worke wrought and not chieflie respected the inward affection of the worker had he required onely the ceremoniall action of sacrificing and not the spirituall conformitie of the heart to his will why he had not need to desire sacrifices of them nor expected supplie from their hands as appeareth in that sacred anti royall contestation of God with his people about the question of his worship Psal. 50. I will not reproue thee for thy sacrifices sâ—ith God or thy burnt offerings that haue not beene continually before me I will take no Bullocke out of thine house or Goates out of thy folds For all the beasts of the forrest are mine and the beasts on a thousand â—ils I know all the sowlâ—s on the Mountaiâ—es and the wâ—ld bâ—asts of the fiâ—ld are mine If I be hungrie I will not tell theâ— for the world is mine and all that therein iâ— Will I â—ate the flesh of Bâ—ls or drinke the blood of Goatâ—s Nay if we consider God in his absolute soueraignty and essentiall glory euen that is true of the most sanctified works of Gods child which is in Iob. 35.7 If thou bâ—â— righteous whâ—t 〈…〉 or what receiueâ—h heâ— at thine hand and that of Dauid Psal. 16.2 My weâ—doing extendeth not vnto thâ— For what can that little sparke of holinesse in vs which doth first too proceed from him and is onely darkened in ouâ— corruptions adde vnto that infinite Gâ—ory and 〈◊〉 and 〈◊〉 that no man can attainâ— vnto with which he hath incomprehensiblie liâ—n â—ncompassed froÌ„ alâ—terniâ—y Only iâ—pleâ—seth him of his infinit goodnesse and out of a gratious desire of our saluation to accept our sincerity though mixâ— with imperfections and to crown his owne graâ—â—â— in vs 〈◊〉 then shall appeare the bare outwardnes of hollowhearted Christians If the heart bee wanting what magnificence or glory of outward seruices shall be able to dazle his sight whose eyes are ten thousand times brighter then the Sunne and sees cleaâ—ely our inmost thoughts Wherewith shall we come bâ—foâ—â— th◠〈◊〉 or what shall we offer vnto him Will the Lord be pleased with ten thousands of rams or with ten thousand riuers of Oilâ— Shall we giue our first borne for our transgression euen the fruite of our bodie for the â—inne of our soule No though weâ— gaue all that wee had to the poore and our owne bodieâ— to bee burnt nay if it were possible that by our meanes we could vindicate the soules of all men now liuing from the iawes of eternall death yet all would profit vs nothing except our harts be first purged by faith pure from an euill conscience and possest of a sound and constant loue to God his word his honour his truth and seruants Let this then be the conclusion to this point Though a man were a moral Saint an Angell amongst the Phrisees absolute in all other perfections yet without the inward power of grace to giue them life he is but a spectacle of commisâ—ration to Angels to meÌ„ euen as that body is which adorned with sundry other exquisite beauties wanteth eye-sight the chiefest grace that nature hath in that kind to bestow Or as a cunning Organist skilful in the outward touch of his instrument yet without wind inspired cannot possibly strike the care or please the heart with any mâ—lodious noise so though his actions be flourished ouer with a faire tincture of outward religiousnesse and he exact in morall honesty yet without the breath and life of grace infused there can be no true spiritual harmony in his affections woâ—ds or conuersation thâ—t either will beget sound ioy and spirituall delight in the soule or be pleasing in the â—ares of almightie God You see then beloued in Christ Iesus that the performances of outward duties of religion euen the best sâ—â—h as are Prayers hearing the word of God recâ—iuing the Sacraments almes-deeds and the like though they bee good in themselues commanded of God necessarie to be done of euerie Christian yet if they be diuided from inward sanctification and sinceritie of heart are so farâ—e from putting vs into possession of true happines that they are odious and abominable in the sight of God I told you in the beginning if you remember that besides outward righteousnesse the formall hypocrite may beleeue for a time and therefore by the inward though more generall and infeâ—iour working of the Spirit may haue a temporarie faith begot in him and this faith may bring forth some fruits and some kinds of inward graces But that all this comes short of saluation appeares in the parable For there the hearer compared to the stonie ground which I call the formall hypocrite is one of the reprobate hearers vpon whom the word is not the power of God to saluation As for those fiue degrees added out of the sixth to the Hebrues of which I told you the formall hypocrite may be partaker it is manifest out of the same Chapter that they come short of the state of grace For a man but so furnished may not onely fall bâ—cke to a worse and more ordinarie state of a râ—probate but euen to the depth of all impietie and apostasie He may not onely haue his measure of inward illumination all his lighter ioy and comfort in Gods word quite extinguisht but become a wilfull and malicious scorner of true godlinesse He may not onely grieue and quench the spirit but hee may tread vnder foot the Sonne of God count the bloud of the Testament as an vnholy thing and despite the very Spirit of grace so that it may be impossible that hee should be renewed againe by repentance In the last place I told you that besides all these the formall hypoâ—rite might entertaine a perswasion of his being in the state of true happinesse and so with contentment and securitie walke in the path that leads to eternall death but how weak and false the reasons and motiues to this perswasion were I haue before largely deliuered It remaines therfore that I should now lay downe certaine markes and properties of difference betwixt the state of formall hypocrisie and sauing grace but I must referre a large prosecution and distinct treatise of them to some other place and time Yet at this time by the grace of God I shall deliuer so much that any man that will deale faithfully with his owne conscience and follow me with attention to the end may in some good measure be informed whether hee lie yet in the shadow of death or liue in the light of grace Some difference then first may arise out of the distinction of the degrees and workings of faith Which that you may better conceiue you must remember three sorts of faith Historicall Temporarie Sauing or Iustifying faith Historicall faith is not only a knowledge of the word of God but also an assent of the heart to the truth of it And this is of two sorts either Infused which is wrought in vs by the illightning spirit of