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head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	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

there is no doubt but he and his temporary faith may continue together till death These things premised I shall proceed and that I may doe it with more method and regularity I shall 1. Give you my position 2. The proofe of it The position is this Common temporary or Historicall faith lett them be all one or some way different as a Jac. Vsserius Armachanus in his summe of Christian Religion pag. 197. Zach. Vrsinus part 2. Catech. in Explicat ¶ 2. Quaest 21. pag. 107. c. good Divines thinke rationally enough I shall be content for the Issue will be the same as to my purpose and the proofes I am to bring differ more then gradually from saveing faith which in Scripture is call'd the faith of the b Tit. 1. 1. fidem quam Deus infundit facit credentes quos in prescientia sua elegit Primasius Vticensis in Tit. 1. 1 pag. 182. Fidem electorum i. e. Praedestinatorum qui per fidem salvantur Dion Carthusianus iu locum Elect faith c 2 Tim. 1. 5. vide Calvini Institutiones lib. 3. cap. 2. ¶ 12. pag. 188. unfaigned and an d Gal. 5. 22. effect of the regenerateing Spirit of Christ in his true members Now before I come to the proof of this I must acknowledge that the e Mart. Becan in Compend Manualis lib. 1. cap. 16. Quaest 3. pag. 335. in Summa Theol. part 2. Quaest 8. pag. 802. Maldonatus in Joh. 9. c. Jesuites and some f Pet. Bertius de Apostasiâ Sanctorum pag. 42. 43. Act● Synodalia Remonstrant in Defens Arteculi 5. de Perseverant Sanct. pag. 230. 231. Remonstrants c. are in this particular my adversaryes who tell us that the faith we cal common or temporary is not onely specifically the same with saveing faith but even gradually too so far as to justify those persons that have it and would if they continued in it save them This they affirme as subservient and useful for them in the maintenance of a worse error the final Apostasy of the Saints The arguments they bring to establish their position seeme to me very weake and inconsequent such as deserve cōmiseration pity rather then a solution as may in due time shall be made appeare and therefore I shall passe them by The rather because the learned and ingenuous person with whom I have to deale goes not so far if I mistake not nor beleives Common Temporary Historicall or miraculous faith to justify However that Common faith be it call'd Temporary Historical miraculous or what else you will is not the same with special or saveing faith nor justyfies them that have it which the Jesuits some Remonstrants say may I conceave be manifestly evinced from many circumstances of the sacred a Math. 13. 5 6 21 22. Text. For that common faith we speake of is described in the Parable by 4. Conditions or circumstances which cannot possibly agree to a lively and justifying faith 1. The ground or heart in which it is is hard and stony v. 5. 20. And that in opposition to the good ground vers 8. 23. and therefore the faith which is in that ground that heart cannot be Justifying faith It being impossible that Justifying faith shold grow in a stony heart or so great and good a vertue in bad ground seeing saveing faith necessarily presupposeth the Spirit of Christ from whence onely it springs and is perpetually accompanyed with saveing hope and a Terra petrosa significat duritiam cordis arescit semen qui caret radice charitais Ven. Beda in Math. 13. pag. 42. charity So that Cor molle si non invenit presentia sua facit 2. The text tells us vers 6. 21. that common faith had no roote and therefore it was not justifying faith For that never does nor can want a roote Christ himself and he onely being the b Col. 2. 6 7. Vid. Eph. 3. ●7 roote from whence it springs the true c Joh. 15. 4 5. Vine on which alone this branch can grow It is the fruit of the d Gal. 5. 22. Spirit of Christ in us and cannot possibly come from any other principle and ergo cannot want a roote True beleivers are implanted and ingrafted into Christ the true Vine and from him receave a perpetual supply of sapp and moisture so that they cannot wither for want of a roote or moisture Christ is our a Col. 2. 19. Col. 1. 18. 19. head certainely of all those who saveingly beleive from which all the members receave nourishment Now it is neither an unusuall or insignificant metaphore to call the head in the body natural or mystical the roote of the body Aristoteles calls a man Arbor inversa makeing the head the roote for as sapp and moisture is convey'd from the roote to all parts of the tree so is nourishment to all the members from the head Christ then being and dwelling in his members by his Spirit and being the head or roote from whence they receave all their graces and the nourishment and supplyes of them it is impossible that true saveing faith should wāt a roote ergo that faith in the parable call it what you will which wanted a b Gloss Interli nearia non habent radicem i. e. charitatem Non fundatur semen in humore fidei devotionis Ita Nicol. Lyranus in Math. 13. Ideo fides vera viva non erat charitate destituta roote was not true justifying faith 3. The temporary faith in the parable brought forth no fruit therefore it was not a justifying faith which works by love and never does nor can want fruit 'T is said indeed that the stony ground or heart receaved the seed with joy i. e. was pleased with the word and beleived it but that 's all nothing of any fruite that 's the property of the good ground onely and ergo ' t is emphatically said of it that it brought forth fruit And indeed how could it beare fruit haveing no roote to beare it at least not the true roote Jesus Christ without whom 't is a Joh. 15. 5. impossible to bring forth any fruit Hence b Chrisost Homil 46. in Math. pag. 450. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Pareus in locum aliique passim Chrysostome and the Greek Scholia and Divines generally truely tells us that three parts of the seed perished 1. That by the way 2. In the stony 3. In the thorny ground and brought forth c Quarta pars tantum fecit fructum Nicol. Lyranus in Math. 13. parte stres infructuosae Euthemius in Math. 12. pag. 177. Tres Semin is partes pereunt quarta sola fructificat Aretius in locum Ex pugillis 4. tres redduntur inutiles no fruit but had the faith which receaved the word been a true saveing and justifying faith as they say it was for the time it continued that is did

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

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 co●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 ●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