the truth of grace in them But this we take to be a mistake And that there is no true grace we mean none of the grace that accompanieth Salvation or is the grace of Gods elect only for this only and not common grace we call True grace in any measure or degree in the heart of any Hypocrite nor is any thing so to be accounted as it comes from him Somewhat that is like unto it we admit to be in an Hypocrite As painted fire is like to true fire and Artificiall Pictures are like to the things they set forth and an Artificiall Flower is like to the true naturall Flower but it is not the thing it selfe So that which is in the heart of the Hypocrite is not true Grace 2 Tim. 3. 5. the which we affirme for these following reasons 1. The Hypocrite in his heart is as a corrupt tree twice dead and pluckt up by the Rootes Iude 12. Luke 6. 43. and therefore cannot but bring forth corrupt fruit he cannot bring forth living fruit he bringeth forth Fruit but it is not good fruit For untill the tree be made good the fruit cannot be good Mat. 7. 16 17 18. Ye shall know them by their fruits Doe men gather grapes of Thornes or figgs of Thistles Even so every good tree bringeth forth good fruit But a corrupt tree bringeth forth evill fruit He is also a corrupt Fountain Iames 3. 11 12. Doth a Fountain send forth at the same place sweet water and bitter Can the Figtree beare Olives c. Mat. 12 34 35. O generation of vipers how can ye being evill speak good things For out of the abundance of the heart the mouth speaketh A good man out of the good treasure of his heart c. Luke 6. 42. 2. If there be an unfeyned and Sincere grace an unfeyned repentance Faith and Love then there must be something like to it that may be called a feyned and counterfeit Repentance Faith and love But there is the one and therefore the other 2 Cor. 6. 6. 2 Tim. 1. 5. 2 Jo. 1. Acts 8. 37. Ephes 6. 24. 1 Pe. 3 4. 1 Jo. 3. 9. 10. If there be an incorruptible and immortall grace then there is a corruptible and mortall grace But there is the one and the other 1 Pe. 1. 22. 23. 1 Cor. 15. 19. Mat. 13. 22 23. Mat 16. 16 17. If there be a living Faith and hope then there is a dead Faith and hope But there is the one and the other 1 Pe. 1. 3. Iames 2 26. And if there be a speciall grace proper and peculiar to the elect then there is another kind of generall grace which is common and is the seeming grace of Hypocrites But there is the one and therefore there is the other Tit. 1. 1. And if there be a grace that accompanieth Salvation then is there somewhat else like to it which doth not carry to Salvation But there is the one and therefore there is the other Heb. 6. 9. And that this is a good kind of Argument we have Calvin in his Institutes lib. 3 cap. 2. Sect. 12. pag 188. in these words Nec Paulus requireres à filiis Dei fidem non fictam 1 Tim. 1. 5. nisi quia multi sibi audacter arrogant quod non habent inani fuco vel alios interdum seipsos fallunt 3. If saving grace lye only in the degree and measure then how shall a man know the Truth of his grace or ever get assurance of his own good estate thereby For who can discern the parting poynt who can say just such a degree of Love Faith Repentance is sincere and saving and the next degree is short of it and not saving 4. By the Scripture it selfe and by the experience of Antient and Moderne times we find it thus That the grace of most Christians is at the first as the strength of Children very small and weake and doth commonly grow strong by degrees and in time Mat 6. 30. 8. 10. Luke 7. 9. And that some when they are perfectly grown up are not so able shining as others And that it is in this as it is in the naturall body 1 Cor 15. 41. Dan. 12. 3. 1 Jo. 2. 13. We find also that some true Christians who for measure and quantity of saving grace have had as much thereof as most men yet some times by occasion of some temptation without the working of their own corruption within and by Gods leaving of them to their own strength have fallen fowly and deepely in appearance almost at least in their own sense to the losse of all saving grace within them So David Psal 51. 11. prayeth that God would restore his holy spirit againe to him which argues That in his present apprehension he had utterly lost it 2 Cor. 12. 1 8 9. And it is in this in Christ Mysticall as it is in the Naturall body of man which may fall into a swoune or disease by which it may be as dead for the present no symptomes of life appearing and yet life in the body still Also we find some of Gods people under sad desertions all the daies of their life and even as dead men and nothing but a little Faith appearing in them It hath been all darknesse and no light with them the Clouds have been between the light of Gods countenance and them always And yet the Sun hath shined The light of Gods countenance hath been upon them though they have not seen it Who shall doubt of these mens Sincerity and that they are pretious Saints notwithstanding Esay 50. 10. Who is among you that feareth the Lord that obeyeth the voyce of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God Ps 88. 1. O Lord God of my salvation c. ver 4. I am accounted with them that goe down into the pit I am as a man that hath no strength free amongst the dead c. ver 14. Why hidest thou thy face from mee c. Also we find sometimes such as have little Grace in appearance yet by an additionall strength given in on a suddaine from God made able to doe very great things Heb. 11. 34 35 36. Of Weaknesse were made strong c. Women received their dead c. 1 Cor. 1. 27 28. But God hath chosen the foolish things of the world to confound the wise And God hath chosen the weak things of the world to confound the things that are mighty And Base things of the World and things which are despised hath God chosen yea and things which are not to bring to naught things that are 2 Cor. 12. 9 10. My strength is made perfect in weaknesse c. Esay 40. 28 29. The everlasting God fainted not c. He giveth power to the faint and to him that hath no might he increaseth strength That is he maketh his might to appeare in mans weaknesse
the sincere Christian is compleat and entire also as to him that obeyeth for it is the obedience of his whole man body and soul The obedience of the Hypocrite is commonly counterfeit and not from his heart sometimes with a part of his heart only and never with his whole heart Ezek. 33. 31. There is action without affection the lips are without the heart in it It cometh coldly from him without any vigour or life of the inner man Ezech. 33. 31. their heart goeth after their covetousness Isa 29. 13. This people draw nigh to mee with their mouth but their heart is far from me Ps 78. 34 35 36. They returned and enquired early after God nevertheless they did flatter him with their mouth c. for their heart was not right with him c. Jer. 3. 10. And yet c. her treacherous Sister Judah hath not turned unto me with hgr whole heart but feignedly c. Amos 8. 5 6. Hosea 7. 14. But the new obedience of the sincere Christian is a cordial and affectionate obedience of the whole inward and outward man both together That which he beleeveth and that which he doth or leaveth undone it is all frrom his very heart Rom. 6. 17. You have obeyed from the heart the Doctrine c. And it is with the whole heart Ps 119. 10 145 With my whole heart have I sought thee c. So that what he doth he doth with his whole soul mind conscience wil affections all concurring with him therein He doth with all his might and strength desire and endeavour to doe the whole will of God Psal 119. 10. 34. 69. I will keep thy precepts with my whole heart Acts 8. 37. If thou believest with al thy heart c. His grace within and his work without is unfeigned 2 Tim. 1. 5. 2 Cor. 6. 6. 1 Sam. 12. 20. Ezek. 11. 19 20. Rom. 12. 8. 5 As he is careful to doe all God requireth and with the whole man so is he careful to doe no more than God requireth But the Hypocrite hath additions of his own and other mens inventions Jer 32. 35. Ps 106. 39. Mat. 15. 2 3. c. 6 The new obedience of the sincere Christian is a real obedience 1 That of the Hypocrite is onely verbal and complemental Mat. 21. 28 29 30. A certain man had two sons and he said to one of them Goe and work to day in my vineyard And he said I go sir but went not 1 Ioh. 3. 17 18. Let us not love in word neither in tongue but in deed and in truth Luke 6. 45. And why call ye me Lord Lord and do not the thing which I say But the obedience of the sincere Christian is an obedience that is in deeds as well as in words Rom. 15. 18. Col. 3. 17. 2 That of the Hypocrite is feigned and counterfeit as we have shewed Ps 78. 36. But this of the sincere Christian is as he himself is indeed what he seemeth 7 This new obedience of the sincere Christian as it is exact and compleat for the matter so for the manner of it and the mind of the doer therin The Hypocrite he onely mindeth the worke done and not how it bee done or with what minde hee doth it But the sincere Christian is careful not only what he doth but how with what mind he doth it And for this he doth and suffereth it i. in Christs name where the Hypocrite doth dare adventure to goe to God in his own name and upon his own account without the name of Jesus Christ as Mat. 22. 1 2 13 c. He saw there a man that had not on a wedding garment c. Luke 18. 11 the Pharisee praied and said God I thank thee I am not c. Iohn 6. 64. and 7. 5. or otherwise ask doubtingly Iames 1. 7 8. The sincere Christian he dares not come to God but with Iesus Christ in his heart and mouth and so coming he beleeves that he shall be accepted both in his person and service Hee doth ask in faith his Prayer is the prayer of Faith Iames 5. 15 16. 1 Tim. 2. 8. Iames 1. 6. Heb. 11. 4 6. By Faith Abel offered to God a more excellent sacrifice than Cain c. But without Faith it is impossible to please him for he that cometh to God must beleeve Iohn 16 23 24. 14 6. 2 He doth and suffereth preparedly where the Hypocrites heart in his coming to God in service is altogether unprepared for it as being voyd of the love and fear and reverence of God in it 2 Chron 12. 14 and 20 23. Psal 78. 34 35 36. Isa 29. 13. The sincere Christian his heart is ready and prepared to and for his obedience in doing or suffering as an instrument when set in tune is ready to be plaid upon He loves and fears God hee hath high holy and reverend thoughts of Gods name wayes and worship c. 2 Chron. 30 9. Psalm 108. 1. Psal 57. 7 Rom. 1 15 Mal 1. 6 7 8 17. Deut. 10. 12. Acts 21. 13. 3 He doth it sincerely where the Hypocrite doth it with a double and deceitful heart all that he doth Psal 78. 34 c. James 4. 8. The sincere Christian he doth it with a true plaine heart Heb. 10 22. Rom. 12. 8 9. 1 Pet. 1 2. So the Magistrate ruling Rom. 12. 7 8. The Minister in preaching 2 Cor. 1. 12. 1 Thes 2. 4 5 6 c. but to this we have spoken before 4 He doth it cheerfully and joyfully Where the Hypocrite is in his obedience especially in the service of God unwilling to and unchearfull in it and takes little or no delight but is soon weary of and tyred in it Amos 8. 5. When will the new Moon be gone c. Mal. 1. 15. Behold what a weariness it is Job 27. 10. The true Christian he delights in it it is his meate and drink the yoak herein upon him is an easie yoake to him Psal 40 8. Mat 11. 30. Psal 119 47. I shall delight my self in thy Commandments 2 Cor 8. 19. 1 Pet 5. 2. 2 Cor 9 7. Isa 58. 13. If thou call the Sabbath a delight 1 Cor. 29 9. Heb. 10. 34. Ye took joyfully the spoyling of yourgoods Judges 5. 2. And hence are the sincere Christians said to be a willing people Ps 110. 3. 5 He doth it patiently Where the Hypocrite is commonly in that which he doth and suffereth impatient and complaining against God Mal. 3. 14 15. Ye say it is in vain to serve the Lord c. 2 Kings 6. 33. This evil is from the Lord what should I wait c. Ezek. 18. 25 29 and 33. 17. 20. Numb 14. 17. Psal 106. 25. Mat. 20. 12 15. Mat. 25. 23 24. The sincere Christian hee is patient and doth quietly submit to the will of God therein 1 Sam. 3. 17 18. It is the Lord let him do what seemeth him good 2 Kings 20. 19
is sincere is perfect 2 Kings 20. 3. Iob 1. 8. and 2. 3. Ps 125. 4. Gen. 6. 9. 12 God himself is most upright and doth in uprightness all that he doth and so is Christ and so is all that he doth faith If. 26. 7. Thou most upright doest weigh the paths of the just Jer. 32. 41. I will rejoice over them to doe them good c. with my whole heart and whole soul Psal 25. 8. Good and upright is the Lord c. And it is said of Christ 1 Pet. 2. 22. There was no guile found in his mouth 13 There is and will be nothing but up rightness in heaven Ps 143. 10. Lead me into the land of uprightness 14 The Saints in all times have been and the Saints now are all of them upright and they have been carefull to be and continue so and to decline hypocrisie Is 26. 7. The way of the just is uprightness Cant. 1. 4. the upright love thee John 1. 47. Ps 32. 2. and in whose spirit there is no guile Rev. 14. 5. and in their mouths was found no guile Prov. 13. 5. a righteous man hateth lying c. Zeph. 3. 13. 15 All that a man hath let him have what he can And all that a man doth let him doe what he can without Sincerity is nothing This is the Christians master peece and makes him to excel amongst men For God esteems every man and he is accepted in what he doth and hath within him and without him as he is sincere 1 Cor. 13. 1 2. And though I have all knowledge c. and have not love c. I am nothing c. it profiteth me nothing c. Gen 4. 4. Heb. 11. 4. God had respect to Abel and his offering by faith Abel offered a more excellent sacrifice than Cain c. God testifying of his gifts c. Prov. 15. 8. The praier of the upright is his delight And if a man be sincere notwithstanding he hath many weaknesses and his services be but mean and defective for the matter and manner thereof yet he is accepted and shall be rewarded for the good is in him and done by him So Asa 2 Chron. 14. 2. compared with chapter 16. 1 2 3 7. 10. and 1 Kings 15. 11 14 15. and 15. 5 6 c. compared with 2 Chron. 30. 15 18 19. But on the other side if hee be an Hypocrite albeit he have many singular gifts and doe many glorious things he is no body hee is not regarded nor shall bee rewarded And no work that the Hypocrite doth though never so glorious pleaseth God but his most glorious workers though of Gods own Institution are abominable to him for the Hypocrites sake that doth them Therefore of the most glorious workes that Hypocrites ever did or can doe the Lord speaketh after this manner Who hath required these things of you Isa 1. 11. Psalm 50. 16 17. To what purpose are they Isaiah 1. 11. Your labours are but in vain in it Mat. 15. 8 9. I am not pleased with them I shall not accept or regard them Micah 6. 7. Psalm 66. 18. Malach. 1. 10. Hosea 8. 13. Nor shall I reward them Mat. 7. 21 22 23 c. 1 Cor. 13. 3. They are to mee sinfull Isaiah 1. 11. Psalm 109. 7. Isaiah 66. 1 2 12 13. Grievous abhominable and hatefull Amos 5. 21. Hosea 9. 4. Isaiah 62. 1 2 12 13. Prov. 15. 8. See 2 Kings 10 1 2 3 c. 16 17 c. compared with Hosea 1. 4. 1 Sam. 15 16 17. and 14. 35. and 13. 12 13. 2 Chron. 25. 2 4 7 8 9. 16 God seeth knoweth and judgeth of every man what he is and as he is not as he seems or thinks himself to be or as men do see him And every man shall be made known and seem to the world as he is And shall receive of God according to what he is in Gods acccount whether it be good or evil Isa 26. 7. Thou most upright doest weigh the paths of the just Prov. 21. 2. Every way of a man is upright in his own eyes but the Lord pondereth the hearts 1 Chron. 28. 9. And thou Solomon know the Lord God c. for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts c. 1 Cor. 3. 13. Every mans work shall be manifest for the day shall declare it Prov. 16. 2 and 21. 2. The waies of a man are clean in his own eyes but the Lord weigheth the spirits 2 Cor. 5. 9 10. Wherefore we lobour that whether present or absent we may be accepted of him For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Rev. 2. 2. Luke 12. 3. Therefore whatsoever yee have spoken in darkness shall be heard in the light and that which yee have spoken in the ear in closets shall be proclaimed upon the house-tops Mat. 10. 26. there is nothing covered that shall not be revealed Job 31 4. doth not he see my waies and count all my steps Rev. 2. 23. Ps 7. 10. and 26. 2. 17 Sincerity is that onely that can and will in this world distinguish us from Hypocrites and devils who may and can as we have shewed at large make a fair shew in the flesh and do and suffer as much therein as the best Christian in the world Numb 22. 40. Luke 8. 28. 1 Cor. 13. 1 2 c. Job 2. 1. Mat. 13. 29. 18 If a man be an Hypocrite he is still unregenerate and in his naturall estate and so long all that is in him and comes from him is evil in Gods eye he cannot doe a good work That he doth as to God is as the breath of one that hath an unsavory breath let him speak never so good words his breath is notwithstanding unsavory still His thoughts Gen. 6. 5. Ps 50. 16. All his actions civill Prov. 21. 4. Titus 1. 15. Religious Prov. 15. 8 9. and 28. 9. Is 58. 1. c. Hosea 1. 4. albeit it may be materially good and so rewarded of God as Iehu's work yet is it Theologically evill And so they are but glorious sins And so it is of al his moral actions works of Charity Mercy and Justice Mat. 6. 5. So his words he may speak and think of good things but cannot have good speeches nor good thoughts As on the other side a good man may think of evil things and yet his thoughts thereof be good yea this very wisdom of the Hypocrite is sin Rom 8 7. Col 2. 18 19. How can a corrupt tree bring forth good fruit Mat 7 18 He wants love to God and seeks not God but himslfe in what he doth and therefore cannot be accepted 1 Cor 13. 1 2 c. No more than a woman in all her observances of her Husband when she loves another man better
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. Actâ— 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 coÌ„miseration 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. â—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 waÌ„t 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
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
have it 2. He thinks he hath true grace and will not be perswaded to the contrary as one of a thing he dreameth 3. That the Hypocrite himselfe be he here a member of a true visible Church and never so glorious a professor is in Gods account and in truth no Christian no more then the picture of a man is a man Nor is part of Christs mysticall body more then an artificiall Eye Tooth or Legge is a part of the body to which it is annexed And yet for his outward appearance he is said to be in Christ Io. 15. 2. Every Branch in me that beareth not fruit c. Rom. 2 17. Matt. 23. 27. Ye are like painted Sepulchres which appeare beautifull c. Rom. 2. 28 29. He is not a Jew that is one outwardly c. Rev. 2. 9. Them that say they are Jewes and are not c. Rev. 2. 2. and 3. 9. That the works done by the Hypocrite albeit they are sometimes said to be works done because they seem so to others and so they think themselves Psal 78. 35 36. Yet are they not works really and truly done nor done to or for God and therefore he doth look upon and account of them as workes not done at all or as evill deeds Hosea 10. 1. Israel is an empty vine c. Esay 1. 11. To what purpose is the multitude of your sacrifices c. Who hath required this at your hands c. Bring no more vaine oblations c. Esay 58. 5. Is this the fast that I have chosen c. Zach. 7. 6. When ye fasted c. did ye at all fast unto me even to me And when ye did Eat and when ye drink in your holy feasts did ye not Eat for your selves and drink for your selves Hos 7. 14. They have not cryed unto mee when they howled c. For as the prayer of the heart not uttered by the mouth is notwithstanding a Prayer in Gods account so the Prayer of the tongue not in the heart may be said to be no Prayer to God at all 1 Sam 1. 13. In this sense Rom. 2. 28. it is said that Circumcision outward and not in the heart is no Circumcision And so for the common Graces or gifts that are in the heart of an Hypocrite albeit they be sometimes for the likenesse they have to the true Graces called by their names Esay 48. 2. Io 2. 23. Esay 58. 2. Micha 3 11 17. yet coming from an evill man and out of an evill heart they cannot be good Mat 7. 11. 12. 35 The Lord doth not account of them nor are they to be esteemed in a Theologicall or spirituall sense as any Graces at all no more then painted fire is fire or a thing a man doth fancy in his dreame the thing it selfe or counterfeit coyne true coyne And as God herein takes the will for the deed in that which is not so in that which is the deed without the will not to be at all hence it is Io. 6. 64 70. that Judas albeit he had a temporary faith yet he is said not to believe But for the Text objected in Mat. 23. 24. That from him that hath not that hath not indeed shall be taken what he hath These words are in Luke 8. 18. Resolved and expounded thus And whosoever hath not from him shall be taken even that which he seemeth to have or thinketh he hath Ob. It may perhaps be farther objected that the oyle which the foolish Virgins that were Hypocrites had was the same kind of oyle which the wise Virgins had Matt. 25. 1 2. c. Ans For Answer to this we say 1. That Theologica parabolica non est argumentativa 2. That it is true that the text saith that the foolish Virgins had oyle in their Lamps but it cannot appeare by the text to be of the same kind of oyle that the wise Virgins had Nor is it probable to be so for the wise had their supply about them but the foolish theirs from without them We grant the Hypocrite to have seeming Grace or gifts but not of the same kind with the true Christian whose oyle is of another kind fed by the spirit of God within him which spirit the Hypocrite hath not His seeming grace hath no rooting as the feed of the stony and High way ground and the building on the sand It hath not the causes of the true Graces that are in the heart of the true Christian it is not so rooted and bottomed upon Christ and his spirit it works not so downward to break and humble the heart for sinne and that out of a deep sense of the love of God and Christ so as to engage and fasten in it a root and foundation of love towards God and his people for his sake that can never be razed out but will be increasing and growing still according to the promise of our Saviour Ioh. 14. 16. 17. And I will pray the Father he shall give you another Comforter that he may abide with you for ever The Hypocrite is a tree that beareth fruit like as the true Christian doth but not a good tree and therefore bringeth not forth good fruit as the true Christian doth But the common grace of the Hypocrite is a loose and slight piece of work in the soule an opinion and fancy of Faith Joy and Peace like to a building on the Sand and to a rootlesse plant standing on his own bottome and loose and not engrafted into the tree Without any true love to Christ sense of sinne change of the heart or any such like thing and therefore will not stand under any storme will not abide any Temptation but will fall downe dry and wither away and come to naught Ob. But it may perhaps be farther objected out of the Parable of the divers sorts of hearers Mat 13. That the same kind of grace that was in the bad hearers was also in the good hearer and differed only in degrees Ans To this we answer That the scope of that Parable is only to comfort and satisfy the Disciples as touching the fewnesse of them that did receive the Gospell and profit by the Preaching thereof And it was to lay open the various effects of the Preaching of the Gospell the meanes of begetting and increase of the saving grace of Gods elect and of the common grace of the Hypocrite by the comparison of the Sower and his sowing of seed corne in the ground That the effect thereof is various according to the ground in which it is cast That where the word falls into a stony heart Ezech. 36. 26. and a heart lost in the love of the world Jer. 4. 4 James 4 4. 1 Jo. 2. 19. Which is alwaies a wicked heart there it is fruitlesse and lost But where the word meets with a good and honest heart which is a heart broken and contrite for sinne and a heart that loveth God more then the world of
named particulars within this Section See Numb 23. 10. Let me dye the death of the Righteous Numb 24. 2 3 c. 1 Cor 11. 30 31 32. For this cause many are weake c. If we would judge our selves c. but when we are judged we are chastned of the Lord that we be not condemned c. which would seem to have this intimation that notwithstanding all your gifts Parts and progresse in Christianity if you have secret evills and do not labour to find them out and judge your selves for them you may be condemned with the world 1 Cor 15. 19. If in this life only we have hope in Christ c. which words seem to imply thus much That if all our Parts gifts desires works c. reach and look no farther and last no longer then for this present life that our Faith Hope c. be but temporary moved from and carried to something that is not beyond this life we are in a sad case it will doe us no more good then the wealth glory and good things which Dives had Luke 16. 25. Io. 6. 27. 1 Cor 13. 8 13. 1 Pet. 1. 22 24 25. Seeing ye have purified c. Being borne again not of Corruptible seed c. By which words are intimated thus much That unlesse you manifest the work of the spirit within you in obedience to the truth by having your hearts purifyed and by an unfeyned pure and fervent love of the Saints beyond that work which is wrought in the hearts of Hypocrites you will not have the evidence within you of that Regeneration which is true and effectually wrought of God by his spirit through the word by which there is effected an immortall seed of Grace that abideth for ever But if it be only some morall vertues or common gifts be they never so excellent and glorious that have the face of the new Creature and he in whom they are be not a new Creature indeed they are reckoned with God but as flesh which is as grâ—sse and the flower of the field they will doe a man no more good nor last any longer then riches honours and such like things which are but for this life only Phil. 3. 4 5. 2 Pe. 3. 4 It is said Psal 106. 11 12. then believed they his words that is when they had seen such signall manifestations of Gods power and working for them against their enemies they were for the present as full of Faith in God his promise and joy as a bladder of wind they soon forgat c. it had no root nor well grounded principle they fell back But lusted exceedingly c. Mat. 13. 21 22. Phill 3. 4 5 19. 1 Tim 6. 5. 2 Pe. 3 4. Exod 14. 31. compared with 15. 23 24. Numb 13. 26 27. c. 14. 1. 27. c. And thus he may strive in his inward as well as in his outward man to enter into heaven and not be able Luke 13. 24. SECT IV. What it is that doth carry the Hypocrite thus farre And why he goeth no farther If it be asked how it comes to passe that an Hypocrite doth goe so farre We answer 1. That he may be drawn or driven to it by some or all of these following means 1. He may be drawn hereunto by the work of his naturall Conscience Rom 2. 15. Rom. 1. 32. For when the Gentiles that have not the law doe by nature the things contained in the Law these having not the Law are a Law to themselves which shew the work of the Law written in their hearts their Consciences also bearing witnesse c. Prov. 20. 27. The spirit of a man is the Candle of the Lord searching all the inward parts of the belly Or by occasion and reason of some eminent and miraculous work of God done before their eyes Io. 4. 41 44 45 46. c. Except ye see signes and wonders ye will not believe or by occasion of some eminent work of Gods Providence done for his people or against their enemies or by the feare of death or some great affliction upon him Psal 78. 34. When he flew them then they sought him c. Psal 106. 11 12. And the waters covered their enemies c. then believed they his words they sang his praise they soon forgat his works c. Or by occasion of some light breaking in and some powerfull conviction upon the Conscience by the word and Spirit of God whereby it is pressed and moved to doe what it doth Perhaps it cannot otherwise be in peace It may be it is convinced there are some good and desireable things to be had and duties to be done in the profession of the Christian Faith and happily it may find more temporall good in such a life then in a wicked loose life 2. He may be moved or brought hereunto by Education discipline or example of Parents or such like persons under whom he hath been brought up So by Education many Creatures have been brought to be quite contrary to their nature and so doe many strange things And by this means he hath perhaps taken in some truths and taken up a profession or customary practise of doing some good And by custome herein he hath as it were gotten another nature and now doth act almost as freely as he that acts Naturally by grace and so he doth continue till by strength of temptation he be taken off and so discovered Luke 8. 12 13 14. This seems to be the case of Joash who continued good all the dayes of Jehoiadah 2 Kings 12. 2. This being that which moved him when this was gone his Action ceased 3. But there are many carnall and corrupt ends that draw in and bring on so many into a profession of Religion and that doth make them to engage so farre as to follow Christ a great way and a great while therein For some enter into a profession of Religion out of a designe and desire to doe mischiefe in it And this sometimes doth make men act vigorously as if Religion were their principall aime So some â—â—ve joyned themselves to the Church of Christ and preached and made profession of the Gospell of purpose to destroy the Gospell and overthrow the Church of Christ Gal. 2. 4. False brethren c. who came in privily c. that they might bring us into bondage Phil 1. 16 17. Some preach Christ of envy c. supposing to add afflictions to my bonds that is by drawing away the more to the Profession of the Gospell and so enraging the enemy the more against mee or by exalting and preferring of themselves before me so as to hinder the fruit of my Ministry Some engage in a profession of Religion that thereby they might cover some wickednesse they are intending to doe or in doing Prov. 7. 14. 1 Kings 21. 9 12. But most commonly and most men herein are carried forth in their profession of Religion from selfe love to and for selfe-ends as
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
the heart of an Hypocrite is without root or foundation the 〈◊〉 e is no spring within to feed or maintaine it but it is as a plant ungrasted or as water in a poole or cisterne Mat. 13. 21. Mat. 7. 26. The parables of the severall sorts of hearers and of the house built on the sand 2. True grace in the heart of a true Christian doth flow naturally from it as the water out of a spring that will still issue forth and as the operations of life move in a living body which cannot be stopt while the body is alive Acts 19. 20. We cannot but speak the things we have seen and heard Io. 7. 38. Out of his belly shall flow rivers of living water this he spoke of the spirit which they that believe on him should receive c. 1 Io 3. 3. Acts 15. 9. Phill. 2. 20. Psal 119. 174. and 40. 8. and 39. 3. Pro. 10. 11. 1 Pe. 2. 2 But the motions and operations of that seeming grace which is in the heart of an Hypocrite are forced and come heavily as water drawne up by a Pumpe bucket or such like engine and as the motions of seeming life in a dead body made by art after the fashion of men and beasts which have been made to act and doe like to living beasts and men He is as a Cisterne that hath no water any longer then it is powred in it Mat. 13. 21. Yet hath he not root in himself but dureth for a while 3. The true grace in the heart of a true Christian is for the most part quick lively active and vigorous as the spring water is and the motions of life in the living part of the body are the more it doth the more it may move and act Heb. 6. 10. Your labour of love Acts 15. 9. Purifying their hearts by Faith 1 Io. 3. 3. And every man that hath this hope in him purifyeth himselfe c. Jo. 7. 38 39. 1 Pe. 1. 3. Vnto a lively hope c. But the common work of the spirit in the Hypocrite is not so but dull dead and ineffectuall Iames 2. 20. Faith without works is dead He is not so active within in his heart towards God as he is without in his tongue but his heart acts another way for this doth naturally in him work wickednes Ps 58. 2. Ezek. 33. 33. With their mouth they shew much love but their heart goeth after their coveteousnesse And he doth no more in his heart towards the things that are good then an Artificiall leg or tooth to the motions of life in the body Jam. 2. 17. 4. True grace out of the heart of a true Christian doth commonly flow out abundantly as the water out of a lively Spring Jo. 7. 38 39. Out of his belly shall flow Rivers c. But that which is within the heart of an Hypocrite is but little and of another kind That therefore that the Hypocrite receiveth herein is compared to a Tast that which is as by a Gargarisme in the mouth received in but that the true Christian receiveth to eating and drinking or to the vertue and strength he gets by strong a Cordiall which remaineth Heb 6. 4 5. 5. The true grace in the heart of the true Christian is fixed constant and certaine as the Root of a tree and doth establish him that hath it Heb. 13 9. But that which appeares in an Hypocrite is fleeting transient and incertaine like to a thin vapour or Cloud Jade v 12. Clouds they are without water carried about with wind Hosea 6. 4. Your goodnesse is as a morning cloud and as the early dew it goeth away 6. The true grace in the true Christian is commonly increasing growing as the young tree or child Psal 84. 7. They goe from strength to strength 2 Thess 1. 3 Your faith groweth exceedingly Psal 1. 2. But otherwise it is in that which is in the Hypocrite because it lacketh root it doth not grow but wither away Ma. 13. 6 21. Because they had no root they withered away 7. The true grace albeit it doth grow yet it doth commonly grow leasurely and by degrees Heb 5. 12. Jer 14 9. Luke 24. 25. But that which is in the Hypocrite is soon up and groweth very fast Mat 13. 20 21. And in him the proverb is fulfilled Soon ripe soon rotten 8. True Grace in the true Christian as it is pure in it selfe so is it of a purifying and cleansing nature it worketh out sinne and corruption out of the heart As the Spring the dirt that is within it Acts 15. 9. Purifying their hearts by faith 1 Pe. 1. 22. Seeing ye have purified your soules c 1 Io. 3. 3. Io 7. 38 39. But otherwise it is in the heart of the Hypoc 〈◊〉 ite which is still as filthy as ever it was Acts 8. 23 Thou art in the gall of bitternesse c. Mat. 23 25 27. Within they are full of wickednesse 9. The true Grace in the heart of the true Christian is very powerfull prevalent and victorious as a lively Spring or flood of water that doth carry all before it it will make its way through all difficulties till it hath attained its end 1 Io. 5. 4. Whatsoever is borne of God overcometh the World Ro. 8. 35 38 39. What shall separate us c Ephe. 1. 19. And what is the exceeding greatnesse of his power to us word who believe c. Cant 8. 6 7. Love is as strong as death Rom. 8. 37. We are more then conquerors c. 1 Cor. 4 20. The kingdome of God is not in word but in power 1 Thess 1. 5. But the common work of the Spirit in the heart of an Hypocrite hath no such power or prevalency in it but it may be easily interrupted and abated by temptation or opposition Mat. 13. 6 21. Job 8. 13. 12. And lastly true Grace out of the heart of the true Christian doth issue continually without end as a lively Spring that is seldome or never dry Io 7. 38 39. Psal 1. 3. But it is otherwise with the common work in the heart of the Hypocrite this like a standing poole in a dry Summer doth often faile altogether it is therefore said to be mortall and corruptible 1 Pe. 1. 23. And very often Hypocrites doe discover themselves by a totall and finall Apostasie Job 8. 13. Mat. 13. 6 21 22. 1 Io. 2. 9. If yet you shall desire to see more particularly the differences that there are between the true Christian and the Hypocrite we shall in the next place lay downe some of them CHAP. VII The differences that are between the true Christian and Hypocrite in some particulars AND now having hinted at the generall differences that are between the operations of true of counterfeit grace in the heart of a true and false Christian we shall descend to some particulars and speak to these heads 1 The difference that is between the outside or the outward
sea and land to make a proselite c. SECT III. 2 In their zeale The Hipocrite may have and hath as wee have shevved a zeale and this zeale may bee upon religious grounds as is and must bee the zeale of the true Christian and according to the dictates of his Conscience But vve shall find a vvidc difference betvvene the zeale of the one and of the other in these things 1. The true Christians zeale is after knovvledge received from the Word of God and it is for Christ and his truth Isa 8. 16. Rev. 3. 19. Tit. 2. 14. Numb 25. 11 13 But the zeal of the Hypocrite is nofter the knowledge of Gods Word but after his own or other mens opinions and inventions Rom 10 2. They have a zeal of God but not according to knowledge Mat. 15. 9 Gal. 4. 17 18. and against Christ as that of Paul was at first Phil. 3. 6 9. 2. The true Christians zeal is and springs from the work of Gods Spirit and his own faith in Gods word Jer 20. 9. Acts 19 19 20. But the Hypocrites zeal ariseth from some humane Motive Tradition Custom Education or some such like thing without and the corruption of his own heart within Act. 22. 3. I was zealous toward God as ye all are this day Mat. 15. 9. Teaching for doctrines the coÌ„mandments of men Joh. 4. 20. 3. The true Christians zeal is accompanyed with a deep sense of his original and internal wickedness which the Hypocrite mindeth not Luke 18. 10 11 12. The Publican went up to pray c. He stood afar off c. 4. The true Christian being sensible of his own heart-empâ—iness of Grace and the insufficiency of all things without Christ to fill it sets a low value upon all other things in comparison of Christ and longs after and looks for all from Christ Phil. 3. 8. Luke 1. 53. But the Hypocrite hath with his zeal a heartfulness and self-confidence of his own sufficiency Luke 1. 53. Mat. 5. 6. Rom. 10 2 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness c. SECT IV. 3 In their love to God And the properties of true love to God The true Christian loveth God and so he must for this is the whole duty of man Mat. 22. 37. And so perhaps the Hypocrite may doe But there is a wide difference betwixt the one love and the other love thus The sincere love of the true Christian is 1 A rational and understanding love it ariseth from the knowledge of God his excellencies loveliness goodness beautie and works and especially as he is revealed in Christ by the Gospel Psal 63. 2 3. O God thou art my God early will I seek thee my sonl thirsteth for thee c. to see thy power and thy glory c. For thy loving kindness is better than life c. Psal 9. 10. Heb 1. 3. Joh. 14 9. 2 It ariseth from Gods love and the sense thereof to him and the apprehension he hath that God is a reconciled Father to him 1 Joh. 4 10. We love him because he first loved us Joh. 3. 16. Luke 7. 47 2 Thes 2. 16. 3 It is a natural love as the love of a childe to the father arising from his new nature as he is born and brought forth a childe of God And so he loveth God as in the relation of a Father to him Gal. 4. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Rom. 8. 15. 4. It is a pure love he loves God for his own sake and for the good he seeth to be in him and for the good he doth to others as well as for the good he doth to him And in this it is like to the true love of a man to a woman when he loves her only for her person and qualities sake and not for her portion Psal 34 8. Cant. 1. 4 15. Psal 63. 1 2 3. 5 It is an open and ingenuous love it moves the heart towards God as the heart of one faithful friend to another James 2 23. Ioh 3. 29. Ioh. 15. 14 15. 1 Cor. 13. 4. 6 It is a strong transcendent and supernaturall love And more and greater than his love is to his Father Mother Brother Sister Wife Children Self or any thing else in the world for he looks on God as his chief good and cannot be satisfied with any thing else in the world without him can acquiâ—sce in and be satisfied with him without all things else and for his sake he can and will do or suffer any thing and for the enjoyment of him he can and will part with his right eye right hand or any thing else whatsoever never so near or dear to him and in him is all his delight Mat. 10. 37. Heb. 11. 24 25 26 27 28 35. Rev. 12. 11. Cant. 8 6 7. Luke 18. 28. Psal 63. 1. 116. 7 8 4. 2. 5 7. Psal 37. 25. Luke 14. 27. 7 It labours to improve it self by all advantages and thaâ— it may love more Psal 116. 1. 8 It is a laborious and working love Gal. 5. 6. 1 Thess 1. 3. 9 It is a true love that runs through the whole man inward and outward The Thoughts 1 It will make them be all upon him Ps 113. 13. and 63. 6. ubi amor ibi oculus ibi animus 2 The Judgement it will cause it to set a great value on him Lam. 3 24. 3 The Desires it will make them to goe much after him Isa 26. 9. 4 It will make him content to wait for him Isa 26. 8 9. Psal 40. 1. 5 It will make him to be patient under delay and suffering till he come Psal 40. 1. 6 It will make the Will to close with him hold him fast and not to let him go Cant. 3. 4. Psal 18. 21. 7 It will make him rejoice in his presence and mourn for his absence c. Ps â—2 1. 11. 19. 8 It will make his tongue to be still talking of him Psal 119. 27. and 63. 3. and 145. 21. 9 It will make his hands still ready to be working for him 10 It will make the whole man to be ready to doe or suffer any thing for his sake Psal 119. 168. And not be satisfied but mourn that he can do no more for him 10 It is a lasting constant unchangeable and never dying love Cant. 8. 6 7. 11 It cannot be quenched and it doth manifest it self by these and such like signs and effects 1 By the hatred of evill Psal 97. 10. Yee that love the Lord hate evill 2 By the love of the godly 1 Ioh. 5. 1. Every one that loveth him that begat loveth him that is begotten of him 1 Pet. 1. 8. 1 Joh. 3. 13 14. 3 By pittying of and yeelding help to them in time of misery 1 Ioh. 3. 17. 4. By care to keep the Commandements of God Ioh.
that kind of trust he hath in God is a groundless trust it hath no root Micah 3. 11. Luke 8. 13. 2 The true faith and trust of the true Christian brings forth obedience and submission to all Gods will in doing and suffering Hab. 2. 4. The just shall live by his faith Isa 25. 9. Psal 40. 1. But the faith and hope of the Hypocrite is fruitless to himself and others Job 8 14. The hope of the Hypocrite shall fail him and be as the spiders webb Ps 106. 6 7 13. 3 It is a continuing and a growing trust but the faith and trust of the Hypocrite is a temporary and vanishing faith and trust Psal 106. 12 13. Then beleeved they his words c. they soon forgat his works c. Exod. 14. 31. Mat. 13. 6 20 21. Ps 78. 34 35. SECT XI 10 In their Faith in Christ Signs of it The true Christian is such a one as doth believe in Christ and so he must John 14. 1. But the Hypocrite as we have shewed may believe in Christ also John 2. 23 24 25. Luke 8 13. But there is a vast difference between the faith of the true and the faith of the false Christian herein 1 The one the unfeigned faith of the true Christian is a grace of the Regenerating Spirit and alwaies accompanied with Regeneration John 1. 12 13. But as many as received him to them he gave power to be the Sons of God even to them which beleeve in his Name which was born not of blood c. Eph. 2. 8. Gal. 5. 22. John 3. 5. 2 The faith of the true Christian is grounded upon the promise and is alwaies accompanied with the knowledge of the promise of the Gospel it doth beleeve Ephes 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel c. Isa 53. 11. By his knowledge shall my righteous servant justifie many c. John 17. 3. It is life eternal to know thee c. 1 John 5. 10 11. Rom. 10. 14. 3 He takes accepts and receives Christ for salvation and that upon his own terms Luke 9. 23. If any man will come after me let him deny himself John 1. 12. Acts 6. 31. 4 It is a faith whereby a man takes Christ to him and gives himself up to Christ Heb. 11. 13. Having seen the promises afar off c. and embraced them c. Phil. 3. 12. John 5. 24. and 6. 37 38. Rom. 12. 1. 5 It is a soul melting faith Zach. 12. 10. They shall look on him whom they have pierced and they shall mourn c. 6 It is a soul-purifying faith Acts 15. 9 Purifying their hearts by faith c. and 26. 18. Which work it doth 1 By application of the VVord against sin John 17. 17. 2 By application of Christs blood Zach. 13. 1. 3 By an inward efficacy and operation so it is a part of sanctification Gal. 5. 22. 7 It is a soul-conflicting Faith it hath many doubts fears and difficulties to encounter with Mark 9. 24. And stratway the father of the child cried out and said with tears Lord I beleeve help thou mine unbelief Phil. 2. 12. Work out your own salvation 8 It is an obedient-making faith it makes a man sincerely obedient Heb 11. 7. 8. 17. and fruitfull in good works Gal 5. 6. But faith which worketh by love Tit. 3. 8. Heb. 11 throughout James 2. 17 20. and ready and chearful therein Gal. 5. 7 9 It is a soul-supporting faith in time of trouble Hab. 2. 4. But the just shall live by his faith Job 13. 15 16. and 19. 26. 27. 10 It is a prevalent and a conquering faith it makes a man able to doe the hardest things to break through all difficulties overcome all temptations part with his dearest interests trample under his feet all the threats pleasures profits and honours of the world and makes a man hang loose from them James 4. 7. 1 Per 5. 9. Heb. 11. By faith Noah c. prepared an Ark c. ver 24. 25. By faith Moses when he came to years refused c. chusing rather c. 2 Thes 1. 11. 1 Thes 1. 3. Acts 17. 32 34. 11 It is a quickning powerful lively and a laborious faith 1 Thes 1. 3. Remembering without ceasing your work of Faith c. Rom. 1. 17. Gal. 2. 20. James 2. 18. 12 It is very apprehensive of unbelief Mark 9 24. Luke 17. 5. And the Apostles said to the Lord Increase our faith 13 It hath with it a spirit of Prayer Rom. 10. 14. Psal 116. 10. 14 It hath with it some peace Rom. 5. 1. Being justified by faith we have peace with God 15 It is a growing and increasing faith 2 Cor. 10. 15. Rom. 1. 17. 2 Thes 1. 3. Your faith groweth exceedingly But the faith of the Hypocrite is a groundless faith that for which he hath no promise it is either Historical onely as was that of Agrippa Acts 26. 27. and of the devils James 2. 19. that he doth beleeve the things written in the VVord to be true The devils beleeve and tremble Or that of miracles which Judas and others had by which they did miraculous and wonderfull things Mat. 27. 22 23. Or an imaginary fearless and confident faith a meer fancy and dream of the brain whereby a man doth conceive his estate to be good and in Christ and yet is still in his carnal estate without any fruits of faith James 2. 14 17 20 26. And this indeed is presumption Or it is a temporary faith which doth usually vanish like a Comet in time of trial and he that hath it falls away by Apostasie Luke 8. 13. with Mat. 13. 20 21. Mark 10. 17. And is not accompanied with the purification of the heart or reformation of the life or any such lively effects as we have before observed to be in the faith of the true believer but it is like the corn either withered by the Sun or choaked by the thorns Luke 8. 5 6 7 12 13 14. Acts 8. 21 22. SECT XII 11 In their Repentance The true Christian must be convinced of his sin inwardly grieved and humbled for his sin and this before and after his calling and conversion and must be changed and converted in heart and life from it Luke 13. 3. Acts 17. 30. Acts 11. 18. Isa 1. 11. to 29. Tit. 1. 15. Psal 66. 18. Wee find also that there is a kind of grief and sorrow and that there are gripings and affrightings in the heart and some effects thereof in the life of the Hypocrite Mat. 27. 3. Psal 68. 35 36. But there is between the one and the other a great difference 1 In the first conversion and repentance for sin in general And 2 in particular conversions upon particular falls As to the first That of the true Christian is wrought by the VVord of God with the operation of the Spirit discovering to him his sin and
danger thereby Acts 2. 37 38. Jer. 31. 19. After that I was instructed I smote upon my thigh But the repentance of the Hypocrite may arise out of the working of his natural conscience and the fear of eternal vengeance which he may have so much faith to beleeve will light upon sinners 2 In the ordinary way of Gods working on the heart in true Repentance Hee first of all convinces of the sinfulness and danger of sin and then wounds the heart as John 16. 18 19. Acts 26. 18. Ezek. 36. 31. Hosea 2. 6 7. Acts 2. 37. Luke 15. 17 18 19. And by this as by a preparative makes way for repentance and conversion and a coming to Christ so Acts 2. 37 38. where Peter adviseth the Iews then pricked in their hearts to repent compared with Mat. 11. 28. and Mat. 9. 13. And so being in Christ there is a true turning to God Hosea 7. 16. and 2. 5. and 3. 5. But the conviction and sorrow of the Hypocrite is without any turning to Christ as Iudas Mat. 27. 3 or to God in Christ either he goeth to the devil 1 Sam. 8. 28. or wicked men with Iudas Mat 7. 2 4. or to the creature or from one sin to another he returneth not to the Lord his returning is therefore compared to a cake half baked Hosea 7. 8 14 15 16. 3 The sorrow of the true Christian is a deep and thorough sorrow Zach. 12. 10 11 12. And they shall mourn as one for his only son c. Mat. 26. 75. He wept bitterly Ier. 31. 18 19. Ezek. 33. 10. But that of the Hypocrite is a sudden flash or sleight qualm of grief only Ps 78. 36. 1 Kings 21 29. 4 The sorrow of the true Christian is a durable sorrow it lasteth as long as his sin lasteth Ps 51. 3. and 42. 5. Rom. 7 24 2 Cor. 7. 10. But that which is in the heart of the Hypocrite is a short transient sorrow like to the fit of an Ague or Sea sickness Hosea 7. 14. They have not cried to mee with their hearts 5 The sorrow of the true Christian is for all sin alike Ps 51. 5. 14. But that of the Hypocrite is commonly for some speciall sin that hath as he supposeth brought or may bring some special evil upon him so Iudas Mat. 27. 3 4. 6 The sorrow of the true Christian is a godly sorrow Zach. 12. 10. 2 Cor. 7. 8 9 10. But the sorrow of the Hypocrite a worldly sorrow That of the true Christian it is a godly sorrow For 1 it is joyned with a holy shame confusion of face and self abhorring Ezek. 36. 31. Then shall ye remember your own evil wayes c. and shall loath your selves c. Ezek. 33. 10. Isa 26. 11. 2 It hath more respect to the sin than to the punishment 2 Sam. 24. 10 17. I have sinned c. But these sheep what have they done let thy hand be on me c. 3 It is heightned with the thought of this that it hath broken the Law of God which it doth know to be holy just and good Rom. 7. 12. 22. 4 There is in it a grief and displeasure a rising from hence especially that thereby hee hath offended a gracious Father and shewed himself unkind to a gracious Redeemer it is as the mourning of a Son over an offended Father Zach. 12. 10. I will pour out my spirit c. and they shall mourn for him as one would mourn for his onely son c. Psal 51. 4. 5 It hath with it the hatred of the sin Rom. 7. 15 16. For what I would that doe I not c. but what I hate that doe I c. O wretched man that I am c. 6 It hath also in or with it the fear of God offended by its sin Acts 9. 6. And he trembling and astonished said Lord what wilt thou have me to doe 2 Cor. 7. 11. 7. There is with it or in it a resolution never so to offend God again Psal 17. 3. I am purposed that my month shall not transgress 8 It is alwaies accompanied with a change of heart and life Ezâ—k 18. 31. Hee is changed in his heart Ro. 8. 2. From a carnal to a spiritual estate from darknes to light Acts 26. 18. Eph. 5. 8. From a death in sin to a life in grace Eph. 2. 1 Luk. 15. 32 From wickednlss to holiness from being under the power of Satan into the kingdome of Christ Acts 26. 18. Rom 6. 17 18. and 10. 13 The conversation of this man is also changed for he is wrought from a sinfull to a gracious course of life and doth conform himself to and comply with the whole will of God in all things Acts 9. 6. Lord what wilt thou have me to do Mat. 18. 3. Isa 55. 7. And much of this we have together in that place Jer. 31. 18 19. I have surely heard Ephraim bemoaning himself thus thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turn thou me and I shall be turned for thou art the Lord my God Surely after that I was luâ—ned I repented and after that I was instructed I sâ—oâ—e upon my thigh I was ashamed yea even confounded because I did bear the rrpeoach of my youth But the sorrow of the Hypocrite that is for and about his sin is a worldly and carnal sorrow It is either because he cannot sin so much or prosper so well in his sin as he would or because of some evil of punishment within or vvithout feared or felt It may be he is under the sense of the guilt of his sin the fear of the wrath of God and the suffering of eternal vengeance for it and so under the anguish of a tormenting and unquiet conscience And hee takes more care to be rid of this than of his sin and more troubled with this than with the sin And so he may mourn for his sin and resolve upon some kind of reformation for feare that his sin otherwise may be his ruin And this is as the grief of the slave for fear of the whip Gen. 4 13 14. My punishment is greater than I can bear c. Exod. 8. 28 and chap. 10. 16 17. Forgive I pray thee my sin c. and entreat the Lord to take away this death And in his case there is no Reformation accompanying or following of it for he is at the least in his heart worse and not better afterwards Mat. 12 43 45. and 23. 27. Prov. 27. 25. So Ahab 1 Kings 21. 27 29. Seest thou how Ahab humbleth himself before mee c. And Saul 1 Sam. 15. 24 30. I have sinned yet honour me amongst the people c. And Judas Mat 27. 7. I have sinned betraying innocent blood c. Numb 14. 39 40 41 44. compared with Deut. 21. 41 42 43. they mourned c. for we have sinned c. and yet notwithstanding they did presently transgresse the
Good is the word of the Lord. Job 1. 21. The Lord gave and the Lord hath taken c. 6 He doth it diligently where the Hypocrite is commonly in his obedience especially in Gods service careless and negligent Mal. 1. 14. Which hath in his flock a male and sacrificeth to the Lord a corrupt thing c. Mat. 25. 24. He that had but one talent The sincere Christian is usuually very diligent and exact herein 2 Pet. 1. 12. I will not be negligent c. 2 Cor. 8. 22. 1 Tim. 4. 14. 7 Hee doth it humbly where the Hypocrite doth his work proudly and conceitedly as the Pharisee Luke 18. 11. The sincere Christian doth it with the sense of his sinne and with a broken and contrite heart Luke 18. 13. 8 He doth it fervently where the Hypocrite is cold and perfunctory in his service Rev. 3. 15. The sincere Christian is fervent in spirit and doth what hee doth fervently Coll. 4. 12. James 5 16. Rom. 12. 14. 9 He doth it lovingly where the Hypocrite doth it often with corrupt affections James 15. 16. amd 1. 19 20. The sincere Christian doth it with love to God and man 1 Tim. 2. 8. 1 Cor. 13. 1. 1 Cor. 5. 8. Hee doth it not with the leaven of malice tnd wickedness but with the unleavened bread of sinceritie and truth 10 He doth it purely and holily The obedience of the sincere Christian is not onely pure for the manner but it flows from pure principles and motives and is done by a pure rule and â—o pure ends 2 It comes from a pure heart That of the Hypocrite comes from a filthy heart Acts 8. 21 22. Mat. 23. 25. But this of the sincere Christian comes from a pure heart a heart purified by the blood of Christ and by the Spirit of Christ 1 Tim. 1. 5 2 It is pure in the motives by and from which it is moved and carried That which doth move and carry the Hypocrite in his obedience is his self-love and self-ends and not any thing at all of God he loveth not the commander the command nor the thing commanded for themselves Or if there be any thing of God in it it is so much only as may serve his own ends therein Mat. 6 1 2 c. Mat. 23. throughout So Jehu Saul Judas and the rest Hee may sometimes bee kept from the doing of evil perhaps by the fear of men but very seldom by the fear of God Mark 12. 12. Luke 20. 19 22. 2 John 9. 22. and 7. 17. and 19. 38. Mat. 14. 5. Mark 11. 32. Gen. 39. 9. But that especially which doth move the sincere Christian in his obedience is the love and fear of God And from thence his desire to please and his feare to offend God the goodness of the thing to bee done or suffered the conscience of his duty therein and of his obligation thereunto by the love of God Hee beleeves the promises because God saith and obeyes the commands because God gives them He loves the Law maker that commands the Law or command it self and the thing commanded These and such like things as these doe especially stir up and carry on the sincere Christian to his obedience So Heb. 11. 7. By Faith Noah being warned of God of things not seen moved with fear prepared an Ark c. Psalm 119. 161. My heart standeth in awe of thy word 2 Cor. 5. 14. For the love of Christ constraineth us c. 1. 17. Some out of love Psalm 116. 1. I love the Lord c. John 21 15. and 16 17. Ps 119. 97. 127. I loae thy Law Psalm 40. 8. I delight to doe thy will O God Gen 39. 9. Job 31. 4. 14. 23. 2 Chron. 19. 6 7. Ephes 6. 6 7. And this fear of God makes him careless of the commands and threats of men Exod. 1. 17. The Midwives feared God c. Heb. 11. 27. By Faith be forsook Aegypt not fearing the wrath of the King 2 It is pure in the Rule by which his obedience is governed The Hypocrite he makes his own fancie and the commands and inventions of other men his rule and warrant for what he doth therein Mat. 15. 2. Why doe thy disciples transgress the traditions of the Elders c. Gal. 1. 14. John 4. 21 22. Acts 17. 22. Mat. 23. 16 17. But the sincere Christian he makes the pure Word of God alone his rul e and warrant for whatsoever he beleeveth doth and suffereth Col. 3. 10. The new man is said to be renewed in knowledge Gal. 1. 9. Gal. 6. 16. Acts 13. 36. 3 It is also pure for the manner of it as is already shewed 4 This new obedience is pure in the ends of it The Hypocrites end in all that he doth and suffereth is himself as he is moved in his obedience from self-love so is he carried to self-ends He seeks himself not God and Christ his main design and intention in all that hee doth and suffereth from the beginning to the end thereof is especially if not only his own glory or praise his own profit or pleasure or some way or other to satisfie his own lusts He lookes no furthan at earthly pleasures comforts and advantages in this world God is not in al his thoughts or if hee be it is onely to thinke how hee may serve himself upon him And if God be in his eye yet he lookes at something beyond above above or before him In shew he seeks God but in truth he seeks himself He seems to follow God and Christ but it is not for God and Christ but for his own sake He follows Christ for the loaves as the nine Leapers to be healed onely Iohn 6. 26. Luke 17. 12. And as the sheep doe follow the shepheard as long as the bottle of hay is in his hand and no longer and not as a childe that follows the father out of love who wil follow him every where The Pharisees did pray and give almes to be seen of men Mat. 6. 2. They made long praiers to the end they might devoure widowes houses Hosea 7. 14. Ye assemble for wine and corn Zach 7. 5. Did ye at all fast unto me c. Micah 3. 11. They judge for ieward and divine for money and yet lean upon me c. Acts 20 30. Phil. 1. 17. Preached Christ out of envy But the sincere Christian in all his active and passive obedience as hee is carryed forth therein especially from the love and feare of God and Christ so doth he act therein for God and Christ as well as for himself And indeed God is his great object motive end and all in all He followeth them as wel for their owne sakes as for his owne sake They are his principal and ultimate end and the center to which he tends in all that he doth and suffereth His main scope and special aim therein to which all is in his intention referred is to glorifie God and advance
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
therein from some corrupt or sinister respect and not by or from any love or fear of God at all 1 Cor. 13. 1. 2. Though I speak with the tongue of men and Angels and have not Charity I am become as sounding brasse or a tinkling cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing See more for this Ps 33. 18. 34. 18. 138. 6. 147. 6 51. 16 17. 1 Cor. 3. 16. 3 That there bee a warrant or rule for the thing to bee done and suffered And for this 1 That the thing to be done or suffered be commanded or at the least not forbidden 2 That it be known too and beleeved by him that doth or suffereth it 3 That it bee done according to this rule or command by him known and beleeved For the first The thing to be done must be good either it must be commanded or at least it must not be forbidden by Gods Word For if so it be that the thing be forbidden be it don never so cordially or that a man be pressed never so much to it by his conscience yet is the thing nevertheless evill And therefore their sin in offering their children to Molech Lev. 20. 2. Jer. 32. 35 36. and in the killing of Christs Disciples was nevertheless sinful for this nor will a good intention or meaning in this case help And therefore we finde in 1 Sam. 13. 8 9 11. Saul and 1 Chron. 13. 8 9 10 11. Vzzah both of them severely punished for the doing and probably with a good intention of that which was good in it self to have been done by another but evill in them because it was a thing prohibited to them And of this nature is their Popish whipping of themselves pilgrimage fasting and such like things amongst them and the imitation of them by others Col. 2. 18. 23. Touch not taste not c. which things indeed have a shew of wisdom in will-worship and humilitie c. And God will say of this as Isa 1. 12. who hath required these things at your hands and as Jer. 32. 35. which I commanded them not neither came it into my mind Deut. 12. 8. 2 The thing done must bee knowingly and beleevingly done that is hee must know it to be commanded allowed or warranted by Gods Word for otherwise be it never so lawful as the eating of flesh yet if a man doubt of the lawfulness of it it is not lawful to him so long as he doubteth For whatsoever is not of Faith is sinne Rom. 14. 1 2 3. c. 23. And it must bee done with a perswasion that God will accept it being so done Gen. 4. 4. Heb. 11. 4 6. By faith Abel offered unto God a more excellent sacrifice than Cain c. But without faith it is impossible to please God c. For he that cometh to God must beleeve that God is c And for the third It must be done for matter and manner according to the rule of the Word laid down for the doing thereof Gal 6. 16. And to as many as walk according to this rule peace be on them c. Acts 13. 36. But David after he had served his own generation by the will of God c. But the error in this principally is when a man in that he doth and suffereth hath his eye altogether or chiefly upon his own fancy or upon humane Traditions Commands and Inventions Iohn 4. 21 22. Ye worship ye know not what Mat. 15. 9. In vain they doe worship me teaching for doctrines the commandements of men Acts 17. 23. Mat. 23 16 17. And for the manner of that which is done and suffered it ought to be done with Love and Faith and in the feare of God It must bee done in love 1 Cor. 13. 1 2. otherwise i◠is nothing worth In faith 1 to God Heb. 11. 4. For he that cometh to him must beleeve c. 2 In Christ Col. 3 17. and with the whole heart It must bee also willingly and chearfully 1 Pet. 5. 2. Feed the flock of GOD which is amongst you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Ephes 6. 6. Not with eye-service c. doing the will of GOD from the heart with good will doing service c. Heb. 10. 34. Yee took joyfully the spoyling of your goods c. Psalm 110. 3. Deut. 30. 10. Ierem. 31. 33. Gen. 9. 27. 5 The next great thing to bee looked unto and required in the workes we do and things wee suffer to make our work therein acceptable is the end and designe of the heart in it For as a man may speake good words to an evil end Luke 10. 25. Matth. 22. 15. so one may doe good works to an evill end The great and maine end and designe of the heart in every thing a man doth and suffereth ought to bee to and for God that is to please and glorifie GOD and advance the Name of the Lord Iesus by what hee doth and suffereth and by his chearefull service therein to testifie his love to God For this is primarily commanded Exod. 20. 2 3. I am the Lōrd c. Thon shalt have no other Gods before me And this is primarily to be prayed and laboured for Mat. 6. 9. Hallowed be thy Name that is grant us by thy VVord and VVorkes as thou hast manifested thereby especially by the work of Redemption by Iesus Christ rightly to know thee in thy wonderful nature and incomprehensible Attributes and be brought every way in heart word and deed to acknowledge and by a right inward and outward worship of thee to exalt thee VVhence we may thus argue That which is of God chiefly required and of man chiefly to be desired to this must every work of man bee chiefly intended and directed But that already named is that very thing 1 Cor. 6. 20. Yee are bought with a price wherefore glorifie him 1 Cor. 10. 31. Do all to the glory of God John 7. 18. But he that seeketh his glory that sent him the same is true 1 Cor. 13. 1 2. 2 Cor. 5. 14 15. John 17. 4. Phil. 1. 21. Cant. 7. 13. Luke 2. 14 20. Col. 3. 23 24 Eph. 6 67. And in the next place his aym and design must bee to do good to the people especially the Saints amongst whom he doth live 1 Cor. 10 31 32 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved 1 Cor. 9. 19 20. 1 Cor 8. 8 9 10. Luke 7. 5 6. Gal 6. 10. Let us do good to all men especially to them who are of the houshold of Faith But that which maketh the service Hypocritical and unacceptable in this is when he that doth it mindeth himself onely in it
and 2. 12 13. 2 Pet. 3 9. And laying aside every weight and the sin which doth so easily beset us let us run with patience the race that is set before us H. b. 12. 1 2. and 2. 1 2 c. and so much the rather be diligent to adde one grace to another and one degree of Grace to another c. 2 Pet. 1. 6 7. c. And let us work out our salvation with fear and trembling Phil. 2. 12. Let us endure the cross despise the shame Heb. 12. 2. Take up the cross and follow Christ Mark 10. 21. Suffer and die with him 2 Tim. 2. 11 12. Leave all for his sake Mark 10. 28. Strive to enter into Heaven Luke 13. 24. and take it by force Mat. 11. 12. Fight the good fight of Faith and finish our course 2 Tim. 4. 7. do the singular things required of us Mat. 5. 47. Afflict our soules Lev. 16. 29. James 4. 9. Put a knife to the throat Prov. 23. 3. Mortifie the deeds of the body Rom. 8. 13. Crucifie the old man the flesh with the affections and lusts Gal. 5. 21. Rom. 6. 6. Deut. 10 16. Let the fore-skin of our hearts be circumcised and let us circumcise our selves to the Lord and let us break up our fallow grounds Jer. 4. 3. 4. Be crucified to the world and the world to us Gal. 6. 14. Keep down our bodie 1 Cor. 9. 27. Pull out our right eye and cut off our right hand that causeth us to offend Mat. 5. 29 30. Suffer the losse of all things and count them but dung for Christ Phil. 3. 8. 9. Refrain our seet from every evil way Ps 119. 10. Strive for Masterie 1 Cor. 9. 25. and rejoice as not rejoicing 1 Cor. 7. 30. And thus doing we may be sure and certain that we are not cast-awaies 1 Cor. 7. 27 Gods wrath shall not break forth upon us Jer. 4. 4. We shall not come into condemnation John 5 24. nor be cast into hell fire Mat. 5. 29. and 188. that we shall never fall 1 Pet. 1. 10. that wee shall not die but live not perish but have everlasting life and glory John 3. 15. 2 Tim. 2. 9. 10. 11. Mark 10. 30. Rom. 8. 13. And we may be confident that we shall enter into joy Mat. 25. 23. life Mat. 18. 8. rest Heb. 4. 2 Thes 2. 8. live and raign with Christ 2 Tim. 2. 11 12. Rom. 8. 13. Have and enjoy the incorruptible crown of Righteousness life and glory 1 Tim. 4. 8. 1 Cor. 9. 24 25. Rev. 2. 10. be received into everlasting habitations Luke 16. 9. enjoy the fulness of pleasures at Gods right hand Ps 16. 11. and be satisfied Ps 17. 5. Sit down and feast for ever with Christ and his people Mat. 8. 11. and that we shall go into life eternal Mat. 46. And we cannot misse it for ours is the kingdom of heaven we have eternal life and are passed from death to life i. we are as sure of it as if done already Our sixth and last word of Exhortation is to all that now doe or hereafter shall appeare as Christians and follow Christ in the profession of Religion and have a form of godliness To perswade them to Sincerity and against Hypocrisie herein to be pure and upright in heart and life And that they lye not to God and men whiles they pretend to be and have the name of Christians and are not so indeed but counterfeit ones onely To perswade them and oh that we might prevail herein that they would lay aside al manner of guile and deceit herein And labour to be plain simple hearted in thought word deed That they do not compass God about with lyes and flatter and dissemble with him whiles their hearts are not right and perfect before him That they do not pretend to prefer God above all have no other God but him whiles they love fear and trust in themselves and other men and things more than God seeke the praise of men more than the praise of God That they call not God their Father and Master whiles they despise his Name and do not honour him as a sonne his father nor fear him as a servant his master That they doe not teach Gods fear by the precepts of men That they give not to God a worse when they have a better to give him in his service That they do not pretend to enquire after seek serve and obey him with their whole heart whiles they seek themselves and to serve themselves upon God therein That they do not pretend to faith love repentance fear and the like towards God whiles they know there is no such thing but the contrary thereof in their heart That they doe not pretend to draw nigh to God in his worship whiles their hearts are far removed from him it That they do not pretend to form of godlyness whiles they deny the power thereof That they do not say they know him and keep not his commandements That they doe not professe to know God whiles in their works they deny him That they do not say they are Saints whiles they live like not devils That they do name the Name of the Lord unless they depart from iniquity And as for Rulers of Churches Christian Commonwealths and Families Judges and such like men that they say not they rule and judge for God and lean upon him whiles they seek themselves and their own things and not the things of God and the peoples good And for Christian Teachers c. That they say not they are of God sent of Christ Ministers of the Gospel workers with Christ c. whiles they appear to be deceitful workers to speak lyes in hypocrisie to deceive the simple with fair words to seek to please men to seek their own things and not the things of Jesus Christ to serve their bellyes to make merchandize of mens soules to hunt after filthy lucre and so goe themselves and lead others with them to destruction And that neither Heads Priests nor Prophets leane upon the Lord say He is amongst us whiles they judge for reward teach for hire and divine for mony Mic. 3. 11. Ps 50. 16 17. Mat. 23. 27 28. Isa 29. 13. 1 Joh. 2. 4. Mat. 7. 22 23. Is 43. 24. Ps 78. 36 37. But on the other side let us perswade such men professing godlines That they get the new life the immediate principles and habits of Grace and the operations motions effects and fruits thereof And then that they labour for and get a perfect heart a heart perfect with the Lord. 1 Chron. 29. 19. That they walk before God in truth and with a perfect heart 2 Kings 20. 3. 2 Chron. 29. 2. Gen. 17. 1. That they do the thing that is good and right with a perfect heart as in Gods sight 2 Kings 20. 3. 2 Chron. 25. 2. That they draw near to serve seek God with their
whole heart with a perfect heart and willing mind with a true heart in sinceritie and truth 1 Chr. 28. 9. Deut. 10. 12. Heb. 10. 22. Hos 7. 14 15 16. That whatever they do in their profession they doe it to and for the Lord and noâ— to or for themselves or for other men Col. 3. 23. Hos 7. 14 15. That their repentance towards God faith towards the Lord Jesus their love to fear of and joy and delight in God and Christ and their profession and declaration thereof bee unfeigned and with all their heart and soul Prov. 23. 26. Deut. 30. 10. 2 Kings 23. 25. 2 Cor. 6. 6. Ps 78. 34 35 36. That they follow God fully Numb 14. 24. and Christ wheresoever he shall goe or call them Mat. 8. 19. That whatsoever they doe unto men be not done with eye-service as men pleasers but as doing the wil of God from the heart heartily with singleness of heart with good wil as the servants of Christ as serving him fearing God and as unto the Lord. Col. 3. 22. Eph. 6. 6 7 8. That such as pretend to the faith love and obedience of and suffering for the Lord Jesus Christ that they doe it in sinceritie to exalt his honour and the honour of the Father in him Eph. 6. 24. Joh. 5. 23. That whatsoever they speak to men be the truth and from their heart 1 Thes 46 Ps 52. 2. Jer. 9. 5 6 8. Prov. 26. 22 23. c. Gen. 34. 13. 2 Sam. 3 27. Psal 15. And that they talke walk and live like Saints that they be not only hearers and talkers but doers of the Word of God James 1. 2 2. and that their hearts be purified and their hands be cleansed Iames 4. 8. that those as name the Name of Christ depart from iniquity 2 Tim. 2. 19. Mat. 7. 22 23. Psal 119. 1 2 3. That the Rulers be Ministers of God for good to the people revengers to execute wrath upon him that doth evil Rom. 13. 2 3. And that they be not a terrour to good works but to the evil That they rule in the fear of God 2 Sam. 23 3. To the glory of God and the good of them that are ruled especially of the people of God amongst them 2 Sam. 23. 2. Ps 78 72. 1 Tim. 3. 4 12. That the Judges professing godlyness be such as feare God men of truth hating covetousness Exod. 18. 21. That in their judgement they doe take heed to what they do and consider that they judge not for man but for the Lord who is with them in the judgement And that the fear of the Lord be upon them and that they doe take heed and doe it as considering that there is no iniquitie with the Lord nor respect of persons nor taking of gifts 2 Chron. 19. 6 7. And that the Teachers and Preachers preach the Truth Feed the Flock of God taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind not as Lords over Gods heritage but as ensamples to the flock 1 Pet. 5. 1 2 3. That herein they seek not their own but the things of Iesus Christ Phil. 2. 21. and the good of others 1 Cor. 10. 24. 33. not to please themselves or men but to please God Gal. 1. 10. 1 Cor. 10. 33. that they give no offence to God or man 1 Cor. 9. 20. And that in all they doe God may bee glorified the Name of the Lord Jesus exalted 1 Cor. 10. 31. 6. 20. the peoples souls saved Gal. 6. 10. and they themselves be able to give up their account therof with joy at the last day Heb. 13. 17. And now for our last word to others that do not so much as appear to be the friends but rather the enemies of Christ Let us perswade them onely to lay down their weapons and give over their opposition against Christ for he will be too strong for them It is hard to kick against the priks Acts 9. 5. 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he Mat. 21. 44. And therefore what the Prophet Ps 2. 10 11. said to great men we say to all Be wise now therefore c. kiss the son c. And now having set forth wherein the Christians life doth consist and the difficulty thereof it is high time we lay down some motives or encouragements and helps therein CHAP. XII Arguments to perswade to Sinceritie and against Hypocrisie in the general THE next thing we have to do is to lay down something by way of motive to perswade not only to a Christian life but also to Sincerity and against Hypocrisie therein And this first in general And in the next place in particular services to perswade us to be Christians indeed to the profession of the Christian faith and to sincerity therein And to move us to labour to bee and to keep sincere in our state or in the general Besides what we have before layd down let us take up and use these following considerations 1 Hypocrisie in Religion is a sin we are all very prone to for every man by nature is an Hypocrite and every true Christian hath more or less hypocrisy in him Job 31. 33. If I cover my transgressions as Adam by hiding mine iniquity in my bosom Gen. 3. 12. Hence it is that Christ bids his Disciples beware of it Mat. 6. 1. Luke 12. 1. 2 Yea it is much to be feared that Hypocrisie in Religion is now very common and that Hypocrites are very many and that Hypocrisie is now become the general disease of the time because there is now more to breed feed it than in former times Religion is now in request the greatest and most of men be religious Religion is now looked upon with a good eye and religious godly men are now in great esteem with the greatest men of the time so that it is now as in the time spoken of in Esth 8. 17. The Iews had light and gladness and joy and honour c. and a good day and many of the people of the land became Iews for the fear of the Iews fell upon them A false heart will work upon this and the man in whom it is will for his outward advantage in the world put himself into any form of Religion 1 Tim. 6. 5. 3 The sin of Hypocrisie in the nature and working of it is a most dangerous sin For 1. It is a soul-pleasing sin being a part of the old man and natural to us Ps 52. 3. thou lovest evil c. and lying c. Hosea 12. 7 8. Col. 3. 9. 2 It is a soul killing sin Acts 8. 21 22 23. 3 It is of a very infectious nature Gal. 2. 12 13. 4 It is as we have said a very common evill where the contagion of the plague is common the danger is greater 5 It is hardly discerned in him in whom it is It is as
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
seeing common beliefe may be many times is in Hypocrites who doe not cannot while such so accept and love Christ For I reason thus That beleife and love which is said to be essentiall to saveing faith must either be 1. A love and beliefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beliefe and love inapperance onely without truth and reality I confesse common beleivers may have such a faith and love as this but this is not it which is essētiall to saveing beleife as I take for granted the assertiō of the contrary being not onely ridiculous but impious 2. Or such a love and beleife as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and truely such which of necessity must be meant and then I deny that Hypocrites or any irregenerat person whatsoever let him have what common faith he will hath any such beleife in or love to Christ 1. For common faith such as is in hypocrites and irregenerate persons Calvin saith thus a John Calvin Institut lib. 3. cap. 2. ¶ 9. 10. Fidei Vmbram obedientiae speciem solum Rectè nam irregeniti fidem amorem Christi verum non habent Nam qui non sunt verè Christiani Christi discipuli fiden veram non habent cum a fide verâ veri Christiani denominantur ficut non est verè sciens qui scientiam veram non habet At irregeniti non obstante fide communi quam habent aut habere poterant non sunt verè Christiani ergo Minor sic constat John 8. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e Si praecepta mea observatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponūtur 2 Epist Joh. 9. est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est observare facere obedire Vide Grotiū Theophylactum in loc Cum ideo irregeniti non obediunt Evangeli◠ergo non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vere Christiani per consequens veram fidem non habent Hypocritae fideles solum sunt per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedientiae speciem solum prae se ferunt fidei umbram solum habent seu Imaginem fidei appellatione indignam a Rob. Baronius exercitat 3. de fide scientia Arr. 30. pag. 280. 281. c. Rob Baronius and others generally have many things to the same purpose I confesse Hypocrites may have so much common faith as really to beleive the whole History of the Scripture to be true as they beleive Livy or Thucydides and even Devils doe as much but that Christ hath actually satisfyed for their sins so as the debt is pay'd and they freed that he hath reconciled his father to them that their sins are pardon'd or they justifyed that they are sonns of God here or shall be heires of Heaven hereafter all these and such like which regenerate men by saveing faith beleive they neither doe nor upon any just ground can beleive but rather that the b Rom. 1. 18. wrath of God lyes upon them and will so longe as they continue in that condition Hyprocrites and such irregenerate persons qui res mundi curant non Christi may have a sceptique speculative and floateing faith such as may beget disputes and opinions in their head by not Christ in their heart fides c Vide Epistolam Eubuli Cordati Monreseosuo dat Romae 1529. Inter Opera Nicolai de Clemang part 2. p. 2. syllogismos in capite non Christum in corde progeneratura 2. The acceptance of Christ as our Lord and Saviour which is here affirmed to be essentiall to saveing faith is not in hypocrites and common beleivers and therefore common and saveing faith are not essentially the same For if they were then every common beleiver though otherwise an impious irregenerate Hypocrite should as such accept of Iesus Christ for his Lord and Saviour But this is manifestly untrue For. 1. The a Rom. 6. 16. Apostle tells us that he is our Lord and we his servants whom we obey it being manifest that we accept him for our Lord to whose commands we obediently submit Now if irregenerate persons submitted themselves to the Ghospell or obeyed the Lord Jesus then indeed they might be said to accept him for their Lord but seeing 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 point blanke contrary seeing they b Ibid. Rom. 6. 12 13 14 16 17 18. obey sin and Satan as their soveraigns which raign over them seeing either their c Phil. 3. 19. Rom. 16. 18. belly or d Col. 3. 5. money or some thing of this world is their e 2 Cor. 4. 4. God and of necessity must be so while they are irregenerate such f Rom. 16. 18. serve not the Lord Jesus saith the Apostle and. ergo accept him not as their Lord. and if so let them have what common faith they will then they not the essence of saveing faith and then it evidently followes that common and saveing faith are not essentially the same Quod erat demonstrandum 2. Christ is offered to us a Lord and Saviour not absolutely but on a M. Baxter Aphorismes of Justification Thes 14. 15. c. pag. 89. c. condition of faith and repentance and erge He that doth not performe the condition receaves him not As if Sempronius tell Titius he will receave him into his seruice and be a good Lord and Maister to him if he will first pay 5l or doe some such thing If in this case Titius pay the 5l and fulfill the condition be what it will 't is evident he accepts the offer and takes Sempronius for his Maister and not otherwise Now I subsume that irregenerate persons notwithstanding any common faith they have or can have doe not performe the b Mark 1. 15. 6. 12. c. conditiō upon which Christ is tendered to them as their Lord and Maister and ergo accept him not And by consequence though they have common faith yet they have not the essence of justifying faith and then common and saveing faith will not be as is pretended essentially the same 2. When 't is said a M. Baxters Aphorisimes of Justifcation In Explicat Thes 69. pag. 266. That love to Christ as our Lord and Saviour is essentiall to justifying faith I subsume But common beleivers such as have onely common faith being indeed hypocrites and irregenerate have no such love to Christ and ergo though they have common faith yet they have not the essence of true saveing faith whence it necessarily followes that common and saveing faith are not essentially the same for if they were he that had one had the essence of both That common beleivers have no such reall love to Christ as their Lord and saviour appeares 1. Because in Scripture onely regenerate and penitent persons are b Exod. 20 5 6. said to love God all others are haters of him For by haters there the