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
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.
and with a loud voice glorified God Psalm 26. 7. 2 Sam. 7. 18. But the Hypocriee having high thoughts of himself and his own worth and works as if God were beholding to him for his service to him he is commonly very unthankful for what he receives from God Luke 17. 14 15. As in nine of the ten Leapers Isa 58. 3. We have fasted and thou regardest it not 7 The sincere Christian hee is careful to submit to Gods means and goe Gods waies for the attainment and accomplishment of Gods ends But the Hypocrite hee wil not stick at the use of any unlawful meanes to bring to passe Gods end when it may also sute with his own end therein Hab. 2. 3 4. 8 The sincere Christian hee doth much more labour against the sins of his own family and relations But the Hypocrite he looks al abroad and takes no care at home hee is bitter against the sinnes of others and seems very active many times in the reformation of the evil that is abroad but doth nothing at hom Mat. 7. 1 3. Mat. 23. 15. Why seest thou the mote c. 9 The sincere Christian is commonly of a more composed spirit and behaviour in prosperitie and adversitie than the Hypocrite is Phil. 4. 11. I have learned in whatsoever state I am therewith to bee content Job 2. 9 10 and 21. The Lord hath given and the Lord hath taken c. But the Hypocrite in such times is commonly more discomposed and disturbed in time of adversitie he doth despair 2 Kings 6. 33. What should I waite for the Lord any longer And in time of prosperity hee is lifted up to forget the Lord and himself both Psal 106 throughout 10 Hee is and doth shew himselfe to bee really more merciful just true loving meek humble and peaceable in heart word and work than the Hypocrite is who is and very often shews himself more fraudulent unjust ambitious cruel envious contentious John 1. 30. and 3. 28. 1 Cor. 4. 6. Micah 6 8 Mat. 33. 5 6 12 13. 3 Joh. 9. Luke 18. 10 12. Isa 65 5. Job 31 throughout 11 And lastly some sincere Christians are by the witnesse of the Spirit of God in them some more some lesse assured of their interest in Christ and their part in eternal life 1 Io. 5. 6 7 8 9 10. Hee that beleeveeth c. hath the witness in himself c. Heb. 10. 15. 1 Iohn 4. 13. Hereby know we that wee dwel in him and he in us because he hath given us of his Spirit Rom. 8. 16. The Spirit it self beareth witness with our spirit that we are the children of God Ephes 1. 13. Ye were sealeo by that holy Spirit of promise And in this the Hypocrite hath no share at all But many of them lye and dye under the feare of eternal vengeance from God as the just reward of his Hypocrisie and none of them ever had any true and well grounded assurance Ier. 33. 14. The sinners in Sion are afraid fearfulness hath surprithe Hypocrites Rev. 6. 16. SECT XXIII So that now upon the whole matter wee may perceive that the sincere Christian doth out strip and go beyond the Hypocrite throughout 1 Quoad principium gratiae as to his Foundation Root or Spring the immortal and incorruptible seed of Grace in the New Creature he is Regenerate But the Hypocrite is not so And therefore that which is wrought in him is a corruptible thing that will never come to good 2 Quoad incrementum gratiae as to the increase of Grace he doth more or less grow and increase in Grace But it is otherwise with the Hypocrite who commonly after a little while doth grow worse and worse 3 Quoad exercitium gratiae as he hath every grace so it is as true that his graces put him upon the exercise of them but the graces of hypocrites are but seemingly such their faith being but a dead Faith And as for that work of Grace in a sincere Christian which lyeth in the external actings hee doth excell also in these things 1 That which he doth he doth by the right rule of Gods Word which shews the wil of God and he doth all that But the Hypocrite he followeth his own and the will of other men and at the most he doth but a part of Gods wil only 2 Hee doth that which hee doth in a right manner with the whole heart But the Hypocrite otherwise 3 He doth that which he doth to the right end to Gods glory and not to the praise of himself as the hypocrite doth SECT XXIV But by all this we have spoken of the compleat and exact obedience of the sincere Christian we do not intend nor would be understood that the sincere Christians life is perfect and without sinne for that is to affirm contrary to what the Holy Ghost affirmeth and experience hath evidenced to us of the lives of all men and the best men that ever lived that they all had their faults and to assure us thereof some of them yea very many of them are recorded in Scripture and left us for our learning to let us know that there is not a man that liveth sineth not The phrases of speech therefore which we have used and that which we have affirmed of the obedience of the sincere Christian that hee leaveth all sinne and doth all duties at all times and in all places cases c. And the Phrases of the Scripture applyed to the Saints that they followed the Lord fully were in all the commandements of God blamelesse and were perfect they are to be understood not in a legal or in a litteral but in an Evangelical sense For doubtlesse the utteâ—most obedience that is expected or that can be performed by the most absolute and perfect Christian that is most sincere is That hee hath a real and unfained will and desire and a real intention and purpose and doth his endeavour with all his might to doe and fulfil the whole wil of God therein And he is grieved that he cannot doe it more perfectly And that which he doth of it he doth in sincerity And when he hath done all he thinketh himself to be but an unprofitable servant and to have done lesse than was his duty to doe And he doth not trust to himself therein but to the Righteousness of God in Christ And in this only or especially in this point doth the sincere Christian eminently excel and outstrip all the Hypocrites yea the most refined Hypocrites in the world who have not any such unfained wil desire purpose or intention but rather the contrary thereof in them Nor do they endeavour at all so to doe in all things as we have shewed elswhere at large And this progress towards the perfect doing in the sincere Christian is esteemed with God as the perfect doing of the thing it self Heb. 11. 17. By Faith Abraham when hee was tried offered up Isaac c. 1 Cor. 8. 12.
many as walk according to this rule c. 3 Ioh. 4. 2 Ioh. 3. 4. I rejoyced greatly that I found of thy Children walking in truth as we have received a commandement c. Coll. 1. 13 2 3 4. 5. For otherwise let what will be done and let a man act in what he doth never so much ex animo from his very heart and sincerely according to the light he hath received as many doe upon false Principles yet may he be called an Hypocrite Who were such By the Sincere Christian therefore throughout this Work we understand such a one as the Scripture noteth Nathaniel to be Io. 1. 47. Behold a true Israelite indeed in whom is no guile And such were David 1 Kings 11. 4. Ps 78. 72 Iosiah 2 Kings 23 25. Hezekia 2 Chron. 29 2. Abraham Gen. 17. 1. and 24. 40. 2 Kings 22. 2. Asa 2 Chron. 20. 32. 1 Kings â—1 14. Iob Iob. 1. 1. and 2. 3. Noah Gen. 6 9. Iehosaphat 2 Chron. 20 32. Paul after his conversion and the rest of the Apostles 2 Cor. 1. 12. 6. 20. Acts 24. 16. Abâ—l Gen. 4. 4. 5. Heb 11. 4. and others whose Sincerity is thus described of some of them That their hearts were perfect with the Lord of others that they did that which was right in the sight of the Lord of others That they walked with God of others that they walked before God of others that they did turne to the Lord with all their heart with all their Soule and with all their might of others That they laboured to keep their Consciences voyd of offence c. And these kind of men in Scripture language are some-times called Holy men or Saints Psal 37. 14 28. Sometimes wise men Mat. 25. 1. 2. Mat. 7. Sometimes perfect men Gen. 6 9. Sometimes upright men Psal 37. 14 18 37. Sometimes righteous Men Psal 37. 14 16. Sometimes just Men Gen. 6. 9. Sometimes plaine men Gen. 25. 27. 11. 14. Sometimes innocent men Mat. 10. 16. Sometimes the true worshippers that worship God in Spirit and Truth Io. 4. 23. Sometimes such as love the Lord Jesus in Sincerity Ephes 6. 24. Sometimes the pure in heart Math. 5. 8. Psal 24. 4. Sometimes the undefiled Psal 119. 1 3. Sometimes the poore and needy Mat. 5. 3. 7. Psal 37. 14. Sometimes good men Psal 37. 14 23. For the Sincere Christian is a compleat Christian Coll 2. 10. 4. 12. A perfect and entire Christian James 1. 4. Heb. 13. 21. And he that wants one grace or one grace in truth wants all grace That known position in Ethiques Quod virtutes sunt connexae is as true in Divinity as Morality so that he that hath not all hath indeed none at all and hence it is that true blessednesse is annexed to one of them Mat. 5. 3. Bles-sed are the poor in spirit c. And the sincere Christian is more or lesse all this Holy Wise Just Righteous c. So that by this work we shall see as in a glasse as well who is the Holy Just and Righteous man as who is the Sincere man This Sincerity now and the Sincere man are opposed to Hypocrisie and the Hypocrite And that they may more lively appeare in their colours we shall set them the one beside the other and in the next place give a description of Hypocrisy and the Hypocrite Hypocrisie What. Hypocrite Who. Hypocrisie is an evill frame of Spirit whereby a man would seem to be right towards God and to be carried to act really for him but in truth it is not so Or where a man pretends to more good towards God or Men without then is within him or whereby he would seem to himselfe or others to be better then he is He that hath this heart is said to have a heart and a heart or a double heart Psal 12. 2. Iames 1. 8. A crooked heart or perverse heart Prov. 12 8. and a divided heart Hosea 10. 2. 7. 14. And he that hath such a heart is he we intend by and call the Hypocrite The Nature of Hypocrisie But to open this Hypocrisie and the nature of it and to shew who we mean by this Hypocrite we are to know first of all that Hypocrisy stands in opposition to the Truth and reality of a thing and it stands also in opposition to the Sincerity of a mans intention in the thing and so Hypocrisy may be with reference to either of these 2. By the Hypocrite in generall we doe not intend one that appears worse then he is indeed as Peter did when he denied his Lord ' which yet he did not without Hypocrisy being so well acquainted with him Nor by the Hypocrite doe we intend one that acts this part for once or is deceitfull in one thing as Peter and some others with him were Gal. 2. 3 14. And as the best men sometimes may be and are unfainedly sorry for the same afterwards Nor doe we intend by the Hypocrite in generall such a man as by humane frailty only falleth into lesser sinnes Rom. 7. 17 19 For in many things we offend all Iames 3. 2. And there is not a man that liveth and sinneth not 1 Kings 8. 47. 1 Io. 1. 7 8. Deut. 32. 5. Nor doe we hereby intend him that by strength of Temptation may fall into greater sinnes against his purpose whereof he doth afterwards repent as David Solomon Peter and others did and the best of Gods own people may doe For as a man may be in some Acts without Hypocrisie and yet be an Hypocrite so a man may be Hypocriticall in some Acts and yet be sincere and there is some Hypocrisie in the best who at one time or other or in some things may appeare better then they are 3. But by the Hypocrite we meane him that is an Hypocritie through his heart and life one that for holinesse and goodnesse seems to others and perhaps also to himselfe to be what he is not but yet ought to be or one that desires to make a faire shew without of that goodnesse and holinesse which he hath not nor any root or foundation of within him He is one that seems to be and to act the part of a true Christian but is none he appears in the shape of a living Christian but is dead Rev. 3. 1. Thou hast a name to live but art dead Rom. 2. 28. He is not a Iew that is one outwardly He doth seem to be a Saint or Angell of Light and is a Devill Io. 6. 70. 2 Cor. 11. 14. Hence it is that Hypocrites are compared to Tares which are like to Wheat Matth 13. 25. As Hypocrisie is compared to Leaven Luke 12. 1. which cannot be known by sight so the Hypocrite is compared to a wolfe in a sheeps skin Mat. 7. 15. For the likenes and agreement that is in appearance between him and the true Christian for they are indeed very hardly to be known the one from the other And the
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
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
selfe-praise or Applause Acts 20. 30. Mat 6. 2. Selfe honour or advancement Mat. 23. 6 8. Selfe-greatnesse in office or command James 3. 1. 1 Pet 5. 3. Mat 23. 4 5 6 7 Selfe profit or gaine Mat 23. 14. 2 Pet. 2. 3. Selfe-case Mat. 23. 4 Selfe content Gen 34. 18 19. Selfe-pleasure 2 Tim. 2. 3. and so to satisfy their lusts Iames 4. 3. There are many professors of the Christian Religion now as heretofore that suppose gaine to be Godlinesse 1 Tim 6. 5. that is that the Religion which brings most worldly advantage to the professors thereo◠〈◊〉 the best Religion And whose God is their belly c. who mind earthly things Phill. 3. 18 19. That serve not the Lord Jesus but their own bellyes c. Rom. 16. 18. That serve the Creature more then the Creator c. Rom. 1. 25. that are lovers of pleasure more then Lovers of God 2 Tim 3. 4. That are lovers of their own selves c. Men of corrupt minds 2 Tim. 3. 2 5 7. That seek their own not the things of Iesus Christ Phill 2. 21. Phill 1. 16 17. That love the wages of unrighteousnesse 2 Pet. 2. 15. And these things or some of them doubtlesse were the things that carried forth and made so many followers and disciples of Christ in the dayes of his flesh They might see and Historically believe what was prophesied of him and by this and what they heard from and saw in him might expect he would be great and able to doe great things for them and some good they had at the present by him And this was it that doubtlesse did make Judas engage so farre with him Io. 6. 26. Io. 12. 6. And hereof Christ did sometimes give caution to his Disciples who were all of them a little sick of this disease Io. 6. 27. Marke 10. 14. Luke 18. 17. Mat. 18. 1. Luke 22 24 26. So that it is in the state of the Kingdome of Christ and where the Preaching of the Gospell is as where a man hath a corrupt stomack and all the meats the purest and the best he taketh in do corrupt in it And as the Sunne by his shining upon a stinking dunghill draws forth the smell and doth make the stink thereof to be the more and the greater So the foulenesse and corruption of some mens hearts is so great and so much that it corrupts all the pure truths of the word of God that comes in it And the word gives occasion to them or rather they take occasion by it to shew forth their heart-corruption the more And to them it is a savour of death unto death 2 Cor 2. 16. And where the preaching of the Gospell is there is begotten in man occasionally and by accident from the same Gospell and from the corruption of mans heart together a Resolution to become a Gospell professor that is like to a false Conception Phill. 1. 16. 2 Pet. 2. 3. out of which at last there is bred and brought forth by a seeming act of Regeneration a kind of changed or a new Creature like to a false Birth one like to a Christian but one that is no Christian indeed And this being made up of such corrupt matter as the principles foundation and ends thereof which are altogether carnall It is said to be a Birth of the flesh and the will of man and not of God by his Spirit and word as the Regeneration of the true Christian is Mat. 16. 16 17. Io. 1. 13. 1 Pet. 1. 23 24 25. And therefore these men as they are but dead pictures of the true Christian so are all the seeming works gifts and graces of such men but the similitude and appearance only of the graces and works of the true Christian 2 Tim. 3 5. Psal 78. 35 36. And hence it is that they and their graces and works are said to be carnall temporall perishing for this life only and of the nature of all earthly things which are but as grasse and the flower of the field that withereth falleth away Io 3. 6. That which is borne of the flesh is flesh that is carnall and savoureth of the things of flesh and corrupt nature But that which is borne of the spirit is spirit that is is spirituall and savoureth the things of the spirit or of a nature renewed by the spirit 1 Pet. 1. 21 22. Being borne again not of corruptible seed but of Incorruptible by the word of God which liveth and abideth for ever for all flesh is as grasse and all the glory of man as the flower of the grasse the grasse withereth c Phill 3. 4 5. If any man thinke he hath whereof he might trust in the flesh I more circumcised c. 1 Cor 15. 19. Mat 13. 22 23. Io. 6. 26. 1 Cor. 8. 13. 2 Cor. 1. 12. James 3. 15. Jude 19. And this corrupt matter we speak of hath frequently a great influence upon men professing Religion in their actings in publick works that whiles they act much and goe very farre therein they are carried forth in it by some of these sinister respects So Rulers in Churches and Commonwealths in their work of Ruling and Preachers of the Gospell in their work of Preaching whereof the Prophet complaineth Micah 3 11. The Heads judge for reward and the Priests thereof teach for hire and the Prophets thereof Divine for money yet leane upon the Lord c. 2 Pet. 2. 15. Ro. 16. 18. And it is much to be feared that in this golden time wherein it is with us as it was with the Jewes in the time of Esther Esther 8. 17. The Jewes had joy and gladnesse a feast and a good day and many of the people of the land became Jewes For the feare of them fell upon their enemies So now the profession of the Gospell of Christ is so much in request that the same is the high way to advancement and favour To be a zealous able Preacher of the Gospell or a carefull painfull Magistrate in the Common wealth after the example of the greatest men of the time is a way to bring much furtherance to a mans selfe-ends And therefore it is to be doubted that these selfe-ends and sinister respects may have a great influence now upon some of the Preachers of the Gospell That their engagement therein may be and is only or especially that they may be Rulers of Congregations masters of Assemblies Lords over Gods Heritage or for filthy lucres sake to have a livelihood and maintenance to live by and not to glorify God winne the soules of men feed the flock of Christ and the like the which hath been and ought alwaies to be the main and principall motive of the servants of Christ herein 1 Tim 3 3 8. 1 Pet 5. 2. Tit. 1. 7 11. 2 Cor. 4. 2. 1 Cor. 10. 33. Rom 10. 11. Psal 78. 72. Io. 21. 15. 1 Pet 5. 2. And it is very probable that some of these corrupt ends
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
not his brother 2 Cor. 6. 6. 1 Iohn 2. 10. 6 Victory over the world 1 Iohn 5. 4. Whosoever is born of GOD overcometh the world 7 A strong love to and desire after the Word of God and a conformity of heart and life to it Psalm 119. 97. Oh how I love thy Law c. I have esteemed the words of his mouth better than my necessary food Iob 23. 12. Luke 8. 15. 1 Pet. 2. 3. SECT III The summe of all this Head Now of all that wee have spoken as to this point in hand and head of tryal this is then the summe That a man may enjoy all outward Gospel Priviledges such as the manifestations of Gods presence c. all Gospel Ordinances and means of Grace as Word Sacraments Sabbaths all advantages imaginable by parents education society c. Have great gifts and parts and doe much with them as Preach Pray and the like That he may in appearance be converted from the world be changed in his outward conversation cast off all his outward pollutions be so much reformed that hee may appear unblameable in the sight of men have much light from the Word of God be clearely convinced of the truth of it have such a taste of perswasion that the good thereby promised and offered doth belong to him as thereby to bee drawn to come to Christ in an open profession and some inward affections close with his Church be a Church-member bee taken of others and take himselfe to bee a true member ' seemingly own Iesus Christ for his Lord and submit to his Law live orderly with Christians in Church-fellowship and there make a glorious profession of the Gospel proceed to have many singular gifts and seeming graces do many excellent things and so live and dye yea live and dye a Martyr in the defence of the Gospel hee professeth yea he may have such a discovery of the Grace of God in Christ by the Gospel and such a seeming worke of Faith and Love in his soul as that he may bee perswaded that Christ and Heaven is his And upon this have a little love or shew of love to God and his people and live in a kinde of hope joy and expectation of Heaven to his dying day and yet be in his corrupt and unregenerate estate and perish And that he onely that is regenerate renewed by the Holy Ghost and VVord of God in his nature to be like Christ shall bee reputed sincere and so saved at last But to give a shorter account hereof let the summe of all bee this That the most certaine and infallible character of the true and living Christian and one that is a Christian indeed John 1. 47. And that whereby he may bee best known and distinguished from the counterfeit and painted Christian the Hypocrite is by that which is within him where the Kingdome of God is Luke 17. 20 21. Hee is the sincere Christian that is so inwardly Rom. 2. 29. And in him these things following are to bee found The Spirit of God and Christ is given unto him 1 Iohn 3. 24. 1 Iohn 4. 3. Rom. 8. 10 11 15. Galat. 4. 6. Rom. 8. 9. 1 Cor. 2 12. 1 Iohn 4. 13. And according to the new Covenant Isaiah 44 3. and 32. 15. Ezek 39. 29. Ioel 2. 29. Zachar. 12. 10. compared with Acts 2. 17. This spirit hee receives in the Preaching of the Gospel Galat. 3. 2. By this spirit in the Gospel hee is convinced of his own desperate and helplesse case out of Christ and that his help is in Christ alone Iohn 26. 8. And thereupon is drawne to Christ whom hee doth embrace by Faith Iohn 6. 44. Hebrews 11 13. Philip. 3. 12. Ephes 3. 16 17. Iohn 6. 56. 2 Corinth 4. 13. This Spirit and GOD the Father in it abideth and dwelleth in him 1 Corinth 3. 24. 1 Iohn 4. 13. Iohn 6. 56. Ephes 2. 22. And hee in whom this Spirit is abideth and dwelleth in GOD. 1 Corinth 3. 24. 1 John 4. 13. John 6. 56. By this Holy Spirit Christ and the soule are firmely united together and doe become even as Husband and VVife Romans 7. 4. Canticles 1 2 c. and are so joyned as the Tree and Branches Iohn 15. 1 c. Head and Body 1 Cor. 11. 3. Eph. 5. 23. Body and Soul Ephes 2. 5. Hence followeth presently a very great an universal change of the soul within appearing in the life without The change is from darkness to light from bondage to liberty from sinne to grace from death to life c. and is called Regeneration by which here is produced a new creature the soul whereof is this Spirit of God abiding in him compared to the natural generation conception and birth Iohn 3. 6. Iohn 12. 13. 1 Pet. 1. 22. Tit. 3. 5. Galat. 4. 19. 2 Cor. 5. 17. Galat. 5. 15. This Spirit of God being as the soul in the body in this new creature doth animate it Ephes 2. 5 6. Rom. 8. 11. And by it the old man is changed into a new man there is a new nature hee partakes of the divine nature 2 Pet. 1. 4. a new life Gal. 2. 20. Col. 3. 21. 1 Iohn 5. 12. This change is from the state of nature to the state of grace from the likeness of the old to the likenesse of the new Adam he hath now in him the minde of Christ Ephes 4. 24. Phil. 2. 5. 1 Cor. 15. 46 47. Phil. 3. 9. Hee now lives the life of Christ 1 Pet. 4. 6. 1 Iohn 2. 5 6. 1 Iohn 3. 24. and according to the Gospel of Christ 2 Cor. 3. 18. The Holy Spirit thus dwelling and animating in and acting of this new creature and being in it self a spirit of light life and grace Zach. 12. 10. Rom. 1. 4. 1 Pet. 1. 4. It governs him in whom it is and hee is led by it and walks after it according to the Word of God 1 Pet. 1. 22. 2 Cor. 3. 18. And as the lively pure spring doth worke out the mire and mudde out of it self so this spirit doth work out of the heart the ignorance and corruption thereof and make and keep it pure Acts 15. 9. It killeth sin Rom. 8. 10 13. Destroyeth the workes of the Devil and Flesh 1 Iohn 3. 8. Such as are Adultery Uncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulation VVrath Strife Sedition Heresies Envyings Murder Drunkenness and such like Gal. 5. 17. And quickneth inclineth and disposeth the whole heart and consequently the whole man to grace and goodnesse Rom. 8. 10. And such like fruits as these following Righteousnesse Joy Love Long suffering Gentlenesse Faith Goodnesse Meeknesse Temperance and the like Gal. 5. 19. Rom. 14. 17. and the manifestation and exercise thereof in the life are the natural and proper works fruits effects of this spirit Gal. 5. 22 23. Rom. 14. 17. 2 Cor. 5. 13. Rom. 8. 26. 2 Cor. 8. 17. Acts 2. 4. Gal. 4. 6. And
when he doth it either to still the noyse of his own conscience or to get him a name or to procure himself some outward advantage in the world thereby Joh. 6. 26. Ye follow me for the loaves c. or at the most to save his soul by it and because that cannot be done otherwise And without any love to God to whom the work is done or love of the work done And without any respect at all to Gods glory or the good of other men Ephes 6. 5. Col. 3. 22. Not with eye service as men pleasers Matth. 6. 2 10. Ye doe it to be seen of men Mat. 23. 14. That ye may appear to men c. Or for a worse end James 4. 3. Ye ask amiss that you may consume it on your lusts Phil. 1. 17. 2 Cor. 4. 2. 5. 12. See more for this in Chap. 7. Sect. 21. Object It may be asked whether a man in the good he doth and evil he suffereth may not have an eye also to his own good a temporal reward here as wel as to his eternal salvation hereafter Answ To which we answer Yes doubtlesse 1 For God doth set this before him to encourage him in it and no Scripture motive can draw out any unlawful affection and whatsoever Gods VVord requireth the Spirit of God worketh by degrees in the heart of the Beleever 1 Pet. 5. 4. 2 The servants of God it is true have within them an ingenuous and supernatural principle whereby they love God and holy things because of the excellency of them even as a carnall man loveth sin because of the sutablenesse of it with his own heart And yet Gods servants in the things they have done and suffered have had an eye yea a fixed and constant eye upon their owne temporal and eternal good also for their encouragement therein Heb. 11. 14 26. For they that say such things declare plainly that they seek a Country For hee had respect unto the recompence of reward 3 Our Lord Jesus in that he did suffered had an eye to this Heb. 2. 2. Looking unto Iesus c. who for the joy that was set before him endured the cross c. And therefore all amor mercedis is not amor mercenarius Some make Gods glory and our happiness to differ as the supream and subordinate ends some as coordinate ends onely but to be sure GOD hath so infallibly eonjoyned them together that one cannot bee without the other So that by all this now wee may try our selves as to our workes and our works themselves whether they be such as God will approve whether they be wrought in God Gal. 6. 4. But let every man prove his own works and then shall he have rejoycing c. The more they doe answer to these rules the more perfect they are and the more they swerve from them the more they savour of Hypocrisie in them VVee shall now in the next place make some other uses of and infereuces upon all that wee have sayd and therein a little enlarge our selves upon the whole matter before layd down CHAP. XI Other Conclusions and Inferences upon all the premises HAving opened and laid down the main differences that are between the sincere Christian and the Hypocrite and how and wherein the true Christian doth and must goe beyond the Hypocrite in heart and life And having in this set forth the difficulty pains and charge of a true Christian life and how far many men goe therein and yet come short of heaven and how much there doth go to the making up of a sincere Christian we shall make some other inferences thereupon and uses thereof for the edification of our selves and others in the Christian Faith Some of which will be for Information or Instruction some for caution or admonition and some for exhortation SECT I. 1 For Information 1 To shew us somewhat of the reason of the Disciples speech to Christ and his answer to them in Luke 23. 23 24. Lord are there fâ—w that shall be saved And hee said unto them strive to enter in at the strait gate for many I say unto you will seek to enter and shall not be able c. And of Christs words Matth. 7. 13 14. Strait is the gate and narrow is the way that leadeth to life and few there bee that finde it And of that in 1 Pet 4. 18. If the Righteous scarcely bee saved where shall the ungodly and sinners appeare 2 To shew us that there is great cause to doubt that amongst the many glorious Professors of Religion in these days there may be very few sincere very many And if so may we not in our time take up the complaints and lamentations of the holy men of former times and of such times wherin were godly Kings and wherein Religion flourished as in the time of the Prophet David Psal 12. 1 Help Lord for the godly faile c. and of the Prophet Jeremiah Ierem. 5. 1 run too and fro c. and see c. and seeke if he can find a man if there be any that executeth judgment that seeketh the truth c. And of the Prophet Isaiah Isai 59. 15. Yea truth faileth and he that departeth from evill maketh himselfe a prey And of the Prophet Micah Micah 7. 1. 2. 4. the good man is perished out of the earth and there is none upright amongst men they are as the grape gleanings of the vintage c. the best of them is as a brier the most upright is sharper then a thorn-hedge where we have the best of them of the time compared to thorns and briers which are of a hurtfull catching scratching pricking vexing greiving nature to all that come neer unto or medle with them Ezech 28. 24. Numb 34. 55. Iudges 9. 14. 15. Iosh 23. 13. And are not most of the glorious Proffessors of Religion of our dayes such one towards another VVhat meaneth else the bitter Envy malice wrath jealousie contempt and evill surmisings of mens hearts within And from without the strife debate contention whispering back-biting slandering censuring judging threatning provoking scoffing scorning rayling reproaching sleighting by gestures words and deeds pass from one of them towards another And what else mean the manifold Heresies Seditions Calumniations Invectives Confusions and evil works that are to be found every where amongst the eminent Professors of the Gospel agreeing together in the Head Christ and substance of Doctrine about differences of ceremonie and circumstance Have not parties factions and interests almost devoured and eaten up all appearance of Sinceritie amongst us Prov. 20. 6. Most men proclaim every man his goodness but a faithfull man who can find 3 To shew that the sincere Christian is a rare piece and precious jewel in Gods account his delight is much in his heart is much upon him John 1. 47. Behold an Israelite indeed c. Psal 11. 7. His countenance doth behold the upright c. 4 To shew the gross mistake
then justify them would have saved them had they continued in it it had been impossible it should have beeÌ„ fruitlesse 4. The temporary faith is such as cannot hold out in time of persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 13. They fall away as we render it or they become Apostates as the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficio unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostata Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Macedonibus deficere Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desero Glossae Vet. in calce Cyrilli So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if he had said signa deserunt Apostatae fiunt word signifyes and that not after a long combat and conflict but presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by and by presently they are offended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke has it they Apostatize like a degenerous cowardly Soldier who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazian calls Julian a Runagat who stayes not for an onset but before battle throwes away his buckler and quitting his station runs away This want of courage in a temporary beleiver to hold out in time of persecution is argument enough that his beleife is but spurious true saveing faith is a faith that dare b 1 Tim. 6. 12. fight not onely so but 't is armour of proofe against ALL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eph. 6. 16. Vide Hug. Grotium in 1 John 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darts of the Devil and in the Issue ever is and will be victorious nay victory it selfe So the Apostle tells us d 1 Joh. 5. 4. whatsoever is borne of God overcometh the world and this is the VICTORY that overcometh the world even our FAITH Not your common or temporary feith not a faith without roote or fruit but it must be fides formata per charitatem as a Nicol. Lyranus in 1 Joh. 5. 4. Lyranus tells us such a faith as has good b Qui credit â—ungit digna opera fidei Gloss Inter lin in loc workes joyn'd with it c Gloss Ordinar in 1 Joh. 5. Quae per dilectionem operatur such a faith as is the d Vid Theophyl in John 6. pag. 646. A. B. worke of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Oecumen in 1 John 5. pag. 211. Edit Graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the happy fruit of the Holy Spirit justifying and sanctifying our Soules Intellige non fidem qualemcunque saith a very f H. Grotius in loc learned Commentator sed efficacem Such a faith preserves them so that they cannot be overcome Gratia Christi quâ renati sunt fideles conservat eos ne peccatum ad mortem committant si deliquerint ne ab hoste maligno possint taugi defendit So g Ven. Beda in 1 Joh. 5. 18. Colon. 1541. pag. 149. Bede and many others both before and after him But enough of this if not to much for I see no ground at all to induce us to beleive that temporary faith is a true and justifying faith and thinke that censure of Paraeus not much amisse spoken of those who would have temporary faith to justify a Paraeus in Math. 13. 20. pag. 724. Qui pro temporariâ contendunt fidem veram nesciunt 2. Now though this were enough to shew that common and saveing faith are not specifically the same but that the difference between them is more then graduall yet I shall add some more distinct confirmations of this particularas Rat. 1. A more then graduall distinctioÌ„ may be evinced froÌ„ the nature of the principles causes froÌ„ whence they springe which are toto caelo different Common beleife being generally an acquired Disposition or habit for it may be both and in several times and persons is so produced by the ability of our naturall understandings assisted with good education and industry But saveing faith is of a far higher discent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oecumen in 1 Joh. 5. pag. 211. Veron 1532. Vid. Jo. de Lugo de Virtute fidei Disp 1. Sect. 5. num 65. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli soboles the immediate worke of the Spirit of Christ From which vast difference of their causes Divines generally both Protestants and Papists have conceaved those habits more then gradually even a Habitus est Infusus vel ac quisitus quae divisio formaliter considerata sumitur ex diversis causis efficientibus Si tamen per se consideretur indicaâ— diversitatem essentialem Francis Suares Metap Disp 44. Sect. 13. ¶ 5. essentially distinct calling the one habitus acquisitus the other justifying faith habitus infusus 2. The one of these habits as they stand in relation to the principles from whence they come is call'd habitus ordinis naturalis to wit common beleife as being produced by the naturall power of our understandings assisted with Art Education and Industry The other saveing beleife they call habitus ordinis supernaturalis and justly too as being the immediate effect of a supernaturall cause the regenerateing Spirit of Christ 3. In relation to the same principles common beleife is called fides humana as produced by the power of humane causes saveing faith they call fides divina as being the proper and sole product of the Holy Ghost 'T is true indeed both of them may be and are call'd divine Respectu objecti ad quod terminantur but of this we speake not now But in respect of the principles from whence they flow saveing faith is properly divine common beleife is not as being generally of an humane descent and pedigree Now if an Infused and acquired a supernaturall and naturall an humane and divine habit differ onely gradually I and very many more am much mistaken in my Metaphysiques Sure I am a Vid Suaretii Metaphys Disp 42. Sect. 6. ¶ 15. 16. Aquin. 1. 2. Quaest 49. Art 2. 3. Gabr. Vasquez in 1 2. Disp 78. cap. 3. pag. 531. ¶ 19. Suares one who understood Metaphysiques as well as any out of Aquinas tells us 1. That 't is confess'd that habitus and Dispositio differ per facile difficile mobile by their mutability and permanency in relation to the subject whose habits and dispositions they are 2. That this facility difficulty of seperation from their subjects may distinguish an habit and disposition essentially For thus he saith Qualitates perficientes potentias animae quae veniunt suh nomine disposition is habitus possunt ESSENTIALITER distingui per facile difficile mobile ex naturâ suâ causis propriis Nam qualitas quae natura suâ dependet ex actuali influxu potentiae as commoÌ„ beleife doth inde habet quod sit facile mutabilis ESSENTIALITER differt à qualitate quae naturâ suâ noÌ„ habet talem dependentiam as saveing faith hath
not quia cujusque rei natura non potest melius judicari quam ex habitudine ad suas causas c. If it were granted then what on no just grounds is pretended that Temporary or common faith be it what it will were onely a disposition facile mobilis and saveing faith an habit and difficulteâ— mobilis yet they might differ specifically that difficulty and facility of separation from their subject ariseing from the causes and principles from whence they flow and not onely from the multiplication or continuation of those Acts which first introduced them And thus saveing faith is difficulter mobilis not onely in adultis in old beleivers who are advanced very far in grace towards the measure of the stature of the fulnesse of Christ but even in babes and new-borne Christians as soon as they have true faith even in the least and lowest degree it is a fix'd and permanent quality a 1 John 3. 9. He that is borne of God sinneth not for the seed remaines in him nor can he because he is borne of God The regenerateing Spirit of God by which faith is wrought is such a principle as gives permanency to its owne product Whence it is that true faith even in the lowest degree of it being difficulter mobilis is in propriety of speach an habit and not a disposition Rat. 2. Another ground from whence we may evince a more then graduall difference between common and special grace is this drawne from the nature proper acts of both Qualities saveing beleife is the first Spirituall life by which a true Christian a Every good Christian hath a twofold life 1. Naturall 2. Spirituall and as his naturall life is either 1. Substantialis as Philosophers say the Soule or 2. Accidentalis the reall effects and operations of it So Spirituall life is proportionably 1. Substantialis So the Spirit of Christ or Christ who is our life Col. 3. 4. Workeing by his Spirit in us is our Vita Substantialis the first principle of all our spirituall habits or operations 2. Accidentalis so faith and all Spirituall motions in us lives The just shall live by faith Heb. 10. 38. it justifyes sanctifyes and saves us But common beleife is no part of our Spirituall life seeing it may be and many times is in those who are dead in trespasses and sins it neither justifyes sanctifyes or saves him that hath it seeing it is evident confess'd that it may be in b Alia munera mea habent non mei linguas prophetiam Scientiam fidem c. Ven. Beda in 1 Cor. 13. impious reprobate persons who live dye in impiety Now if these Qualities differ onely in degree I desire a reason why common beleife should not be our spirituall life though in a lesser degree seeing all qualityes natural moral and Theological affect and denominate their subjects proportionably to that degree they are in So Calor in gradu 3. denominates its subject calidum as well as Calor in 6. gradu though in a lesse and inferior degree So all Morall and Intellectuall Vertues denominate their subjects vertuous proportionable to the degree they are in For instance fortitudo moralis in minori gradu denominat subjectum suum forte according to the measure and number of those degrees it hath as well as fortitudo in gradu eminentiori Rat. 3. 'T is evident that commoÌ„ beleife may in many knowing and studious persons thrive into a radicated habit For there are but. 2. Principal ingredients which make up common faith Notitia assensus Now an impious and irregenerate persons who hath an accute and perspications understanding who is bred to the knowledge of Tongues Antiquity and Scripture who hath good Tutors and is industrious such a one I say may come to a very great measure of knowledge of Divine verities both Speculative and Practical and haveing many Mediums and arguments to demonstrate the truth of those Conclusions may have a firm and radicated assent such as it is proportionable to the many mediums which produce it 2. I suppose that special or saveing faith hath it's many degrees as well as common beleife for there is a a Revel 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Childern So Math. 6. 30 8. 26 14. 31. little and a great a strong and a b Act. 20. 35. Rom. 4. 19. Rom. 14. 1 2 21. 1. Cor. 8. 7 8 9 10 11. weake saveing faith yet all saveing there are babes in Christ and yet in Christ strong men such as are come to a more perfect consistence toward the a Eph. 4. 13. Fidei Christi perfectionem Primasius Vticensis in loc pag. 139. measure of the statute of the fulnesse of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfect men in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius respect of their spirituall growth consistency in it Now take the very lowest degree of saveing faith and it is really our spirituall life it makes us acceptable to God justifyes sanctifyes and saves us whereas the highest degree and most radicated habit of common faith doth no such thing So that it seemes evident to me and generally to all Divines beside that saveing faith is not onely a higher degree of common faith but an other faith specifically distinct from the former differing Respectu essentiae naturae suae although Respectu Inhaerentiae they c Vid. Johan de Lugo de Virtute Fidei Divinae Disp 2. Sect. 2. Num. 91. 92. pag. 114. may be and many times are simul semel in the same subject Cantuariensis Alhazen Vitellio c. Tell us that the light of the Sunne and the lesser light of the Moone in the Aire are not severall degrees of the same specifical light but several lights though at the same time in the same subject essentially differeing haveing both distinct principles from whence they flow and distinct formall effects and operations Lumina say they sunt in medio impermixta distincta and they demonstrate it from their distinct shaddowes c. As all know who know any thing in optiques Now as these 2. Lights in the Aire are essentially distinct and not different degrees of the same light so the lesser light of common and the greater of saveing faith are not different degrees onely of the same faith but two different beleifes distinct in their nature and essence as proceeding from far different Principles and haveing different formall effects and operations Suppose then a Soule enlightned with common faith which is to the soule as that of the moone to the eye but a dimme light and then leâ—t such a one be regenerated so that the sunne a Malach. 4. 2. Luk. 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oriens ex alto lux coelestis matutina Isa 9. 2. of Righteousnesse which is the true light which enlightens every Saint and true servant of his
another opiniō I know also what they say with much Rhetorique and little reason with great confidence but unlesse I mistake much with little logique or good consequence as might easily be made appeare were it hujus loci aut pensi Rat 4. Princip Common grace as the understanding of many tongues a great measure of knowledge of many Divine truthes and an Assent to them c. is a I say generally for the knowledge of many tongues and Intelligence of many divine truthes and the Scriptures have been and possibly may still be immediately Infused by God Yet now miracles ceaseing they are generally acquired by Art and Industry Deus quandoque infundit homini illos etiam Habitus qui naturali virtute possunt causari sicut Apostolis dedit scientiam Scripturarum Linguarum quam homines per studium vel consuentudinem acquirere possunt licet non adeo perfectè Aquin. 1. 2. Quaest 51. Art 4. In Corp. Articul generally a disposition or Habit produced by our natural understandings advanced by education and Industry and so depending onely upon a mutable principle the will and understanding may be lost again by the negligence or malice of the same facultyes as is evident and on all sides confessed But saveing faith is such as being immediately produced by the eternall and immutable regenerateing Spirit of Christ it is b 1 Pet. 1. 23. incorruptible and c John 17. 3. eternall This is eternall life to know thee c. He speakes of the knowledge of God by faith which is not onely our d Heb. 10. 38. life but e John 6. 47 51 54. eternall life which cannot possibly perish Eternall life is not corruptible cannot perish or cease to be but the life of faith which we have by our new birth and regeneration is eternall life and therefore cannot perish Our naturall life receaved from corruptible parents by corruptible seed and a naturall generation may be lost but our Spirituall life receaved from incorruptible parents by incorruptible seed in our regeneration cannot be lost being like the a a John 113. 1 John 3. 9 5 1 4 18. Parent seed from whence it comes incorruptible and eternall The Apostle in b Confer 1. John 3. 9. cum 1 John 5. 18. expresse termes tells us so Whosoever is borne of God doth not commit sinne for his seed remaineth in him nor can he commit sinne because he is borne of God There is nothing but sin can rob us of this life of faith which we have by the Spirit in our reggneration and that we cannot sin so as to deprive us of this life he proves by 2 Arguments the 1. drawne from the Parent which begat us the 2. from the seed by which we are begotten Thus. 1. Whosoever is borne of God committeth not sin be cause the seed remaines in him None in whō the seed remaines commit sin In all that are borne of God the seed remaines ergo None who are borne of God commit sin This from the seed 2. He that is borne of God cannot sin so as to render his life corruptible because he is borne of God Thus none who are borne of God commit sin every regenerate person is borne of God ergo No regenerate person commits sin So that the immortality of our faith spirituall life is not from us but. 1. From its parent the liveing and immortall God 2. From the nature of the seed from whence our faith and spirituall life springe which the text calls incorruptible The truth is S. Johns meaneing is not that the regenerate sin not at all for he himself expressely confutes that glosse telling us that we a 1 John 1. 8. deceave our selves and b 1 John 1. 10 make God a lyar if we say we sin not But that they sin not so as to be overcome and conquered and kill'd by sin to the losse of their spirituall life for he expressely tells us that all those who are borne of God are Soldiers at war with the world but also that they are allwayes Conquerors and their faith Victorious c 1 John 5. 4. Whatsoever is borne of God overcometh the world and this is the victory that overcometh the world even our faith They sin not so as to sinke under it they keepe d 1 John 5. 18. Gratia conservat eos ne peccatum ad mortem committant si in quibustibet spro humana fragilitate deliquerint ne ab'hoste maligno possint sangi defendit Venerab Beda in locum pag. 149. themselves from the wicked one so that he toucheth them not or as S. Peter expresseth it e 1 Pet. 1. 5. They are kept by the power of God through faith unto salvation f Ven. Beda in 1. Pet. 1. 5. Neque enim quisquam suae libertatis potentiâ custodiri valet in bonis sed illius per omnia quaerendum est auxilium ut perficiamur a quo initium bonae action is accepimus All this considered I suppose temporary and eternal corruptible and incorruptible are differences which inferre a greater distinction then in degree onely and ergo Temporary and common beleife differs from saveing faith more then in degree Rat. 5. Princip Itis a knowne and receaved principle in Schoole Divinity and Philosophy too that Habits are distinguished specifically by their formal objects The meaneing is not that those objects are intrinsecal and essential differences constituteing and distinguishing such Habits But à posteriori in ordine ad nos we who know not the essential formes and differences of such Qualities doe à posteriori rationally too and certainely collect what kind of distinction is between them from the different habitudes and relations those Habits have to their formal objects Now although common and saveing faith may at least in a For saveing faith beleives diverse things which Hypocrites by their common faith neither doe nor can upon any iust ground beleive Vid. Rob. Baronium Exercit. 3. Art 30. ¶ 5. pag. 280. part have the tame objectum material◠to witt sacred truthes revealed by God in the Ghospel Yet the formalis tendentia habitudo utriusque Habitus ad hoc objectum is different and ergo The Habits more then gradually distinct Now the different tendentia habitudo which common and saveing faith have to their objects is taken from the several mediums and motives induceing such assent For instance That Jesus Christ is the Sonne of God that he dyed rose againe ascended into heaven c. These Conclusions are beleived to be Divine truthes both by common and saveing faith but upon far different mediums and motives The common faith is built upon humane mediums and arguments such as the natural understandings of irregenerate persons helped with learneing education and Industry may attaine unto which have no absolute certainty and Infallibility in them and so must of necessity beget an assent proportionable to themselves that is uncertaine and fallible But
saveing faith is built upon better principles as proceeding from the Spirit of Christ and being built upon his immediate illumination and testimony which is evidently divine and infallible and so begets an assent of faith like the cause and principle from whence it comes divine and infallible Now this latter assent must of necessity differ from the former more then in degrees Now I beleive that no sober and intelligent person who understands Philosophy and Metaphysiques will say that an assent which is humane dubious and Incertaine differs onely gradually from an assent which is divine and most infallibly certaine as proceeding from and relying immediately upon the Testimony of the regenerateing Spirit of Christ For the further explication of this take this Instance This conclusion Omnis homo habet potentiam Intellectivam is the same material object of Science properly so call'd and Opinion but formally different So that those 2. Habits though they have the same objectum materiale yet they have objectum formaliter diversum Which formal difference is taken from the tendentia and Habitudo those two Assents have to that object in relation to severall a Vide Martini Smiglecii Logicam Dispurat 11. Quaest 2. pag. 414. mediums produceing such assents For he that assents to this conclusion Omnis homo habet potentiam Intellectivam per medium necessarium demonstrativum his assent like the medium which produces it is necessary and scientifical But he that assents per medium probabile onely his assent proportionable to the medium which inferres it is onely probable and opinative So that although that Conclusion be the object of science and opinion too and be materially the same yet it is formally a different object from whence ariseth not only a gradual but a formall and specificall difference between science and opinion For many probable mediums may dispose to an higher probability and produce an habituall and more firme opinion but all the probable mediums in the world can never produce science a necessary and infallible assent that being an assent of a higher not degree onely but nature which no argument lesse then demonstrative can possibly produce So that as opinion and science though about the same conclusion are Habits specifically distinct and knowne and confessed to be so by reason of the different mediums which produce such assents so likewise are common and saveing faith more then gradually different by reason of the several mediums and motives which are the Premisses and foundations upon which those assents are built and constitute their objects in a several formality and habitude in relation to those Assents To bring all this home to our present purpose I grant that common and saveingly beleiveing Christians may beleive these and such like conclusions Christ dyed for us satisfyed Gods justice interceeds for us with his Father c. to be divine truthes 2 But they can have no greater assurance of the divine truth of these conclusions then they have of the mediums and premisses which inferre them 3. Hypocrites and impious persons who may have common faith have no premisses to inferre them but such as are humane and dubious at least not absolutely infallible that is they have onely Topicall and probable arguments such as the authority of their teachers of councells Fathers and Tradition c. If it be said they have Scripture for them I reply that the same Question returnes what mediums and motives have they to beleive that to be Gods word for their assent to the divine truth of Gods word can be no firmer and certaine then the premisses which inferre that assent Now Hypocrites neither have nor can have any premisses or motives to beleive the Divinity of that word but such as I named before that is Topical and probable inducements and ergo their assent proportionable to those motives must of necessity be onely probable and opinative But on the other side regenerate persons who are borne of God and have true saveing faith have surer and more infallible principles which induce them to beleive and know the divine truth of those conclusions For besides all those inducements which Hypocrites have they have the inward testimony of the Spirit of God beareing witnesse to those truthes That this may appeare I say 1. That 't is evident that all regenerate persons have the a Rom. 8. 9. Spirit of Christ dwelling in them 2. It is as evident that this good Spirit of Christ gives testimony to these saveing truthes and conclusions Inlightening the understandings of his childeren that they may know the truth and omnipotentissima facilitate induceing their assents for 1. Our Soviour saith b John 7. 17. If any man will doe his will he shall know of the truth of the doctrine whether it be of God c. He shall know when others shall not And ergo holy regenerate persoÌ„s have some c Deus illustrat eos qui vitiis suis non patrocinantur H. Grotius in Joh. 7. 17. Glossa Ordin Si â—is intelligere crede Si quis credit in filium Dei cognoscet de Doctrina c. better meanes of knowing truth then Hypocrites have 2. Hence the regenerate are said to be ledd by the d Rom. 8. 14. John 16. 13. Spirit of God and he leads them into all truth at least all necessary truth if it be e And if in this place it be granted to be meant onely of the Apostles yet you have the same expression by he same John extended to other beleivers 1 Joh. 2. 20. meant of any but the Apostles And no question the Spirit of truth doth in some proportion teach the truth and illuminate the understandings of all those who are borne of God He is as Tertullian calls him Vicarius Christi Spiritus his deputy as to his prophetical Office and as Christ taught he truth in person while here so he still teacheth it by his Spirit being gone 3. If you continue in my word saith our a John 8. 32. Saviour then are you my disciples indeed and ye shall know the truth They shall when Hypocrites shall not who continue not in his word and therefore are not his disciples indeed Ye shall know the truth by the illumination of the Spirit and his confirmation of you in it Whence it is said that we are b 2 Cor. 1. 21. 22. unxit nos scilicet Spiritu Sancto Primasius in locum Vide Johan Calvini Instir lib. 3. cap. 2. Staplet de sola fide Justif lib. 8. cap. 25. pag. 399. c. annoynted sealed by the Spirit and established and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pignus the earnest given in part to assure us of all the promises c Ambrosius seu Comment quisquis sit in 2 Cor. 1. 22. pag. 886. in edit Eras Qui signavit nos dando Spiritum Sanctum nobis pignus ut non ambigamus de promissis ejus Hypocrites those who have common faith onely have no
such principle to assure them of the promises and therefore no such infallibility in their faith And a most learned Commentator on the same Text to the same purpose on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that establisheth you with us and annoints you is God Adds thus a Hug. Grotius in 2 Cor. 1. 21. pag. 459. Qui confirmat nos in Christo i. e. In side Christi Et unxit nos spirituali unctione Spiritus Sancti Dionys Carthusianus in loc pag. 260. A Deo procedit ista Vnctio id est Spiritus operatio interior FIDEM in Christo FVLCIENS ET ROBORANS So that in the regenerate not so in hypocrites and those who have onely common faith the internal operation of the Spirit doth support and roborate and confirme their faith in Christ 4. And to this purpose is that of S. John b 1 John 2. 20. Hinc fit ut docente vos interius Spiritu Sancto minus indigeatis hominum Institutione Beda in loc pag. 119. But ye have an unction from the holy Ghost and know all things and need not that any man teach you save as that annointeing teacheth you Whence it is evident that the holy Ghost teacheth the regenerate all things that is all necessary things at least in reference to their seducers c Grotius in 1 John 2. 20. Quod ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellige quae ad vitandos impostores erant necessaria And although the Papists miserably pervert this Text yet they grant that by unction here the Holy Ghost is meant d Estius in 1◠John 2. 20. pag. 1267. col 6. c. Quo velut oleo mentes fidelinm persundit Christus multiplicem eis gratiam largiendo tum Doctrine tum Scientiae 5. Lastly by the Testimony of the Holy Spirit within they who are borne of God may and doe know that God is reconciled to them and is now their a Rom. 8. 15. 16. Father that he b 1 John 3. 24. dwelleth in them and therefore that their sins are pardoned c. This blessed Spirit is a c 1 eohn 5. 6. witnesse in the hart of all true beleivers and d 1 John 5. 10. Rom. 8. 16. Ephes 1. 17. testifyes of the truth of their faith and as S. Paul tells us beareth witnesse with our Spirits that we are the Childeren of God But enough of this if not too much for I am persuaded there is hardly any thing in Scripture more manifest then this That all regenerate persons have the Spirit of Christ in them which testifyes and beares witnesse to the truth of the Ghospel beleived by them illuminates their understandings that they may know it and is a seale and confirmation of their assent to it So that saveing faith in regenerate persons relying upon the inward testimony of the Spirit of Christ which common beleivers have not a Divine and Infallible Testimony their faith must of necessity differ from the faith of Hypocrites more then onely in degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat demonstrandum And here give me leave to ad these considerations 1. That they of Rome laugh and jeare at our Divines when they speake of this Inward testimony and call it a Vid. Tho. Stapletonum de Authorit Interpretandi Scriptur Controvers 6. lib. 10. cap. 4. pag. 359. c. 360. private Spirit and so thinke to fright us out of our true faith with false calumnies and a good opinion with bad names Ans Non sic abibunt odia We will not cannot be jeared out of our profession and a manifest Ghospell truth All we say is this 1. That the regenerateing Spirit of Christ is in all his reall members in every true Christian who is indeed borne of God 2. That the good Spirit is 1. A Spirit of illumination inabling them to know 2. Of corroboration and confirmation inabling them to assent to the truth so discovered and knowne and. 3. A Spirit which workes adhesion constancy and perseverance in that truth by beareing witnesse with our Spirits and giveing testimony to that truth and victoriously assisting the regenerate in continueing in it against all temptations and persecutions whatsoever Whereas the want of this is the reason why those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common and temporary beleivers fall away and loose that which they seeme to have Now this Spirit which onely we assert is noe private Spirit as they ignorantly or malitiously would make the world beleive but the publick spirit of the true Catholique Church the Mysticall body of Christ which actuates and animates every member of of that great body and communicates spirituall life to it a Vid. Johan Calvini Instit lib. 3. cap. 2. penè per totū Calvin nor any sober Protestant Divine sayes no more and they b Vid. Thom. Stapletonum de Authoritate Interpretandi Script Controvers 6. lib. 10 cap. 4. pag. 359. 360. sequēt Aquin. 1. 2. Quaest 68. Art 1. in resp ad Arg. 2. 3. themselves though with much Sophistry and impertinency they would palliate the businesse after great Tragedies and longe harangues to obscure the truth in the Issue neither dare nor doe say lesse 2. Why but all heresies and sects pretend to the spirit Anabaptists Seekers Quakers c. And possibly at least some of them really beleive they have it and yet run into wild and monstrous errors both of saith fact fitter to be conceal'd and buryed in eternall silence then repeated And therefore little heed to be given to this pretēce of the spirit Answere 1. That this our age and Country hath been unhappily fruitful quae est fundi nostri calamitas in produceing wild herefies and I feare it is the crime of our Nation as well as the calamity 2. That these as nothing else in the world come by change a Pagan could tell us a Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 385. pag. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the good providence of God which for reasons infinitely wise in themselves though many times unknowne to us permits their ingresse into the world puts limits and bounds to and orders their progresse to the glory of his name the good of his owne and the punishment of others and for their egresse will in his good time put a period to them That he will speedily doe it is my b Bona quaedam spes habet animum meum fore◠ut hanc Ecclesiae tempestatem dominus inscrutabili suo Consilio vertat in bonos exitus excitetque nobis Irenaeos aliquot qui compositis dissidiis pacem orbi restituant D Erasmus Epist Nuncuparoria Epis Tridentino Jrenaeo praefixâ hope and prayer Haereses orationibus suspiciis Lacrimis sunt refellendae their refutation may possibly be as soon effected by our prayers and piety as by our pens 3. But what if Heretiques falsely pretend to the Spirit of truth shall their lye make the direction and illumination of that