discovered for disordered p. 30. l. 11. r. right c. p. 31. l. 8. r. Now for No. p. 48. l. 28. r. or for and p. 66. l. 10. r. leave for fear p. 94. 1. 5. r. his for their p. 106. l. 7. r in the fruit p. 117. l. 24. r. â—0 14. 9. p. 11 8. l. 27. r. 10. p. 125. l. 12. r. clear p. 129. l. 29. r. not after p. 134. l. 24. r. Pro. 22. 9. p. 136. l. r. or suspension p. 137. l. 9. r. â—â— 6. 69. p. 145. l. 14. r. gestures p. 146. l. 17. r. beleeved for beloved p. 147. l. 21. r. 1 13. p. 149. l. 17. r. Luke 3. 19. p. 154. l. 15. r. were born p. 155. l 3 r. Acts 16. p. 161. l. 11. r. wickedness p. 166. l. 3. r. degrees p. 173. l. 20 r. Christ for Chist p. 178. l. 9. r Ps 19 12 13. p 179. l. 17. dele customary l. 18 r. leave it p. 184. l. 5. dele not p. 193. l 10. r. flourishing l. 13. r. from p. 202. l. 21. adde Phill. 1. 17. p 203. l. 24. r. further then p. 207. l. 6. r. Bride for Bridegroom p. 211. l. 6. r. Mat. 23. p. 217. l. 21. r. word for wod p. 225. l. 13 r. 2 4. p. 225. l. 22 r. the power of p. 233. l. 16. r. other side p. 214. l. 9. r. 1. 12. p. 247 l. 16. r. 16. 8. p. 250. l. 20 r own case p. 288. l. 11. r. 25 p. 289. l. 28. r. do not name p. 302 l. 4. r. seene for seem p. 303. l. 23. r. yea his for this p. 326. l. 15. r. univocally p. 340. l. 20. r. Grotium for Grotius p. 344 l. 22. r. affore for affari p. 369. in marg l. 9. r. Martinez p. 376. l. 13 in marg for altj r. alios p. 380. l. 24. for tame r. some p. 395 l. 12 in marg for vides is r. videsis p. 406. l. 9 for for r far p. 407. l. 17. for assent r. assents CHAP. 1. What Sincerity is and what Hypocrisy is The Nature of them OUr work being to shew to man his uprightnesse towards God Job 33. 23. And therein to shew the right way to Salvation and to unmark the Hypocrite we shall for the doing hereof observe this method We shall first of all for a ground-work or Foundation lay downe what sincerity and what hypocrisy in men professing Religion are the nature of them and who is the sincere Man and who is the Hypocrite and the severall kinds of Hypocrisy and Hypocrites and wherein Sincerity and Hypocrisy consist and this in a way of Explication And then in the second place we shall make some kind of inferences thereupon In which we shall set forth these things 1. How far the Hypocrite may goe in the way with the true Christian towards Heaven 2. What is lacking in the Hypocrite wherein he and the true Christian differ the Hypocrite doth come short the true Christian doth goe beyond him 3. The signes or degrees of Sincerity 4. Motives or Encouragements to it 5. The signes or degrees of Hypocrisie 6. Arguments to perswade against it 7. And in the last place we shall adde some other things And all this in a way of Application We shall begin with the first and open the nature of Sincerity and Hypocrisy together Sincerity what Sincere man who Sincerity is that holy Frame of soule wrought in it by Gods spirit whereby the soule stands right to God in its purpose and endeavour to understand his mind from his word that thereby it may exactly please him in all things which he requireth therein And such a heart wherein this Sincerity is is called a right heart Acts 8. 21. Psal 51. 10. a whole heart Psal 9. 1. 119. 2. a perfect heart 1 Kings 11. 4. 15. 14. c. A pure heart Psal 24. 4. Mat. 5. 8. and a single heart Ephes 6. 5. And he that hath such a heart we call the true or Sincere Christian or the Christian indeed Ioh. 1. 47. The Nature of Sincerity To open this a little This Sincerity lieth within it is a heart work or businesse in the Soule wherein the spirit of God doth dwell And therefore it is set forth in Scripture by the Metaphor of the Root of a Tree Mat. 13. 21. or Foundation of a building Mat. 7. 24. It is a frame of the heart it spreads it selfe through the whole heart or Soule understanding conscience will and affections And there is an habitualnesse and constant tenor and temper in it And it is such a thing as like a spring that runs it streams makes them relish of it doth run into all the motions and operations of the Soule and body called by one the proper quality of our obedience if it may be said to be a grace of it selfe and not a thing that doth mingle it selfe with all graces and as one calls it the Spirituall tune of all the graces in the Soule it is then certainly a grace made up of many spirituall and choyce graces like as was the holy oyle powred on the head and garments of the High-Priests compounded and made up of many precious Ingredients For it must spring from the new life of the new Creature the Soule whereof is Christ which hath within it and must include Faith love and the rest of the Graces that accompany salvation For it must flow from the pure and even workings of the internall Principles towards their ends And therefore if a man act never so much in duties and have not a divine Spirituall Spring a heart impulsed and moved by Gods spirit acting in it If there be not an acting of all the graces together in a harmony purely and really towards God this Sincerity is not there 1 Cor. 13. 1 2. c. We call it the work of the Spirit and so it must needs be for as the naturall life of the body springs from the Soule within so all the life of grace in the Soule springs from the spirit of Christ within the Soule Ioh. 6. 63. We say the work begins with a mind savingly enlightned by the Word and Spirit of God Iames 3. 17. Prov. 17. 2. Ephes 1. 18 19. Psal 36. 10. Mat. 11. 25. For without knowledge the heart cannot be good and without this there can be no Faith no foundation of any Sincerity nor any thing wherein or whereby it may shew it selfe And therefore when the Apostle Phil. 1. 9. 10. prayeth for the Philippians that they might be sincere he begins with this And thus I pray that your love may abound yet more and more in knowledge and in all judgement that ye may approve things that are excellent that ye may be sincere c. So that the Sincere Christian is not only true cordiall and reall in what he thinketh saith and doth but that which he thinketh saith and doth is generally according to the truth of the Gospell Gal. 6. 16. And as
they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his Covenant Psal 50. 16. But to the wicked God saith What hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction Esay 1. 10 11. c. To what purpose the multitude of your Sacrifices c. Hosea 7. 14 15 16. They have not cryed to me with their heart when they howled on their beds c. they return but not to the most high they are like a deceitfull bow c. Tit. 1. 16. They professe that they know God but in workes they deny him Esay 41. 1 2 3. c. Heare ye ô howse of Iacob which are called by the name of Israell which came forth of the waters of Judah which sweare by the name of the Lord and make mention of the God of Israell but not in truth they call thēselves of the holy City c. thou art obstinate c. 2 Tim. 1. 2. 5. Having a forme of Godlinesse but denying the power thereof 1 Tim. 4. 2. Speaking lyes in Hypocrisie Tit. 1. 10. Deceivers c. Teaching for lucres sake Esay 58. 1 2 3. They seek me daily c. Esay 65. 5 8. Which say stand by thy selfe come not neare to me for I am holier then thou Mich. 3. 11. They leane upon the Lord and say c. Psal 106. 12. Then believed they his words They sang his praise they soon forgat his workes c. Mat. 7. 22. Luke 13. 27. Not every one that saith Lord Lord c. In thy name have we prophecied cast out Devills and done wonderfull things We have eaten and dranke in thy presence and thou hast taught in our streets c. I know you not c. Such were the whole Nation of the Jewes that professed themselves to be Gods people and did not live like his people that gloryed in their having of the Law of God and kept it not that they were the Children of Abraham but did not walk in his steps that boasted of the Temple and worship but were unholy in their lives that came of Israel but were not the Israel of God nor true Israelites indeed Esay 10. 6. Rom 9. 6 7 8. Gal 6. 10. Io. 1. 46 47. Rom 2. 23 29. Esay 41. 1. Io 8. 33. Mat 3. 9. Such were the Scribes and Pharisees Mat. 23. 13. c. and 15. 7 8 9. The five foolish Virgins Mat. 25. 1 2. c. The three sorts of bad Hearers Luke 8. 12 13 14. And such are they that are spoken of in Psal 69. called the enemies of David and Christ and his Church v. 4. under the name of his Brethren and Mothers Children v. 8. and in Psal 139. throughout So in Psal 58. throughout 2 Pe. 2. 3. Col 2. 22. Iob 27. 8 9 10. Iosh 1. 16. Deut. 5. 20. And such are Intended by the Tares and bad fish in Mat 13. 25 38 48. And the house built upon the sand Mat 7. 23 24 25. Of such is it spoken Amos 5. 21. Micha 6. 7. Hosea 9. 4. and 8. 13. Ier 5. 1 2 3. and 9. 10. and 7. 21. Phil 1. 18. Psal 58. 1 2. Ezek. 1. 2. c. Ier. 11. 15. Mat. 7. 15. Rom. 16. 17 18. Acts 20. 30. Esay 66. 1 2 3 c. Esay 42. 1 2 3. c. 43. 24. Ezech 14 1 2. Psal 35. 16. compared with Psal 41. 6. And in divers other places of Scripture And all these in Scripture sense and in some degree are to be accounted Hypocrites And these Hypocrites in Scripture Language are How called called and said to be fooles Mat. 23. 17. Sinners evill doers Esay 1 4. Wicked and ungodly Jude 4. Psal 50. 16. Prov 15. 8. The children of the Divell Jo 8. 44. 1 Jo 3. 12. Devils Jo 6. 70. A generation of vipers Mat 3. 7. and 12. 34. The perverse Pro 12. 8. Such as are without the Spirit of Christ Jude ver 19. Such as forget God Psal 50. 16 22. Reprobates 2 Tim 3. 8. Out of Christ for he knoweth them not Mat. 7. 23. Treacherous Jer. 12. 1 2. Deceitfull Psal 109. 2. Unbelievers Jo 6. 64. 70. Workers of Iniquity Matth. 7. 23. And all this is true of them and therefore hereby also we may see who is not a child of God or in Christ but a Reprobate a wicked person or a Child of the Divell We will now passe to the sorts or kinds of Hypocrisie and Sincerity CHAP. II. Of the severall kinds of Hypocrisy and Sincerity And of the Severall sorts of Hypocrites HYpocrisie and so Sincerity also as to the kinds thereof are considerable in men diverse wayes 1. In reference to the man in whom it is in generall as it respects his heart in what he doth whether he be rotten or sound therein So Christ calleth the Pharises Hypocrites in Mat. 23. often 2. With reference to the matter wherein it is acted and sheweth it selfe And so it is considerable also Either in relation to the inward affections and motions of the heart or the words of the mouth or the works of the hands It is considerable as to the affections and motions of the heart within whether they be indeed as they seem to be in shew by the words and works without For a man may pretend to true Faith Love Repentance and other Graces and works of the Spirit whereof there may be some appearance or likenesse upon him and which he may think he hath in truth within him but hath it not indeed nor any thing but the picture and Image thereof only For there are some things like to that are not saving Graces and there is no saving Grace in truth in a Saint but there may be and is the likenesse of it in an Hypocrite There are naturall gifts and works arising from the naturall constitution and temper of a man And so a man may be naturally meeke loving kind mercifull curteous and peaceable There may be and are many very commendable qualities wrought in a man by Education reading example and the like And hereby some have attained to virtues like to saving Graces And there are Spirituall Gifts or common operations of the spirit of God distinct from saving grace which is called unfeighned grace 1 Tim. 1. 5. Acts 8 37. The grace of Gods Elect and Grace which doth accompany Salvation Tit. 1. 1. Heb. 6. 9. And so a man may have the appearance of any saving Grace and yet not have the Grace it selfe Mat. 23. 27 28. Jo. 2. 24. Psal 78. 36 7. Acts 8. 21 23. Psal 136. 11 12 13. Exod 14. 31. Rom. 12. 9. 2. Hypocrisie and Sincerity also are considerable as to the words whether they be so in the intention of the Speaker in themselves and may produce the effect they doe prima facie seeme to be and to produce Or they be not lyes spoken in Hypocrisie 1 Tim.
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
the heart of an Hypocrite is without root or foundation the 〈◊〉 e is no spring within to feed or maintaine it but it is as a plant ungrasted or as water in a poole or cisterne Mat. 13. 21. Mat. 7. 26. The parables of the severall sorts of hearers and of the house built on the sand 2. True grace in the heart of a true Christian doth flow naturally from it as the water out of a spring that will still issue forth and as the operations of life move in a living body which cannot be stopt while the body is alive Acts 19. 20. We cannot but speak the things we have seen and heard Io. 7. 38. Out of his belly shall flow rivers of living water this he spoke of the spirit which they that believe on him should receive c. 1 Io 3. 3. Acts 15. 9. Phill. 2. 20. Psal 119. 174. and 40. 8. and 39. 3. Pro. 10. 11. 1 Pe. 2. 2 But the motions and operations of that seeming grace which is in the heart of an Hypocrite are forced and come heavily as water drawne up by a Pumpe bucket or such like engine and as the motions of seeming life in a dead body made by art after the fashion of men and beasts which have been made to act and doe like to living beasts and men He is as a Cisterne that hath no water any longer then it is powred in it Mat. 13. 21. Yet hath he not root in himself but dureth for a while 3. The true grace in the heart of a true Christian is for the most part quick lively active and vigorous as the spring water is and the motions of life in the living part of the body are the more it doth the more it may move and act Heb. 6. 10. Your labour of love Acts 15. 9. Purifying their hearts by Faith 1 Io. 3. 3. And every man that hath this hope in him purifyeth himselfe c. Jo. 7. 38 39. 1 Pe. 1. 3. Vnto a lively hope c. But the common work of the spirit in the Hypocrite is not so but dull dead and ineffectuall Iames 2. 20. Faith without works is dead He is not so active within in his heart towards God as he is without in his tongue but his heart acts another way for this doth naturally in him work wickednes Ps 58. 2. Ezek. 33. 33. With their mouth they shew much love but their heart goeth after their coveteousnesse And he doth no more in his heart towards the things that are good then an Artificiall leg or tooth to the motions of life in the body Jam. 2. 17. 4. True grace out of the heart of a true Christian doth commonly flow out abundantly as the water out of a lively Spring Jo. 7. 38 39. Out of his belly shall flow Rivers c. But that which is within the heart of an Hypocrite is but little and of another kind That therefore that the Hypocrite receiveth herein is compared to a Tast that which is as by a Gargarisme in the mouth received in but that the true Christian receiveth to eating and drinking or to the vertue and strength he gets by strong a Cordiall which remaineth Heb 6. 4 5. 5. The true grace in the heart of the true Christian is fixed constant and certaine as the Root of a tree and doth establish him that hath it Heb. 13 9. But that which appeares in an Hypocrite is fleeting transient and incertaine like to a thin vapour or Cloud Jade v 12. Clouds they are without water carried about with wind Hosea 6. 4. Your goodnesse is as a morning cloud and as the early dew it goeth away 6. The true grace in the true Christian is commonly increasing growing as the young tree or child Psal 84. 7. They goe from strength to strength 2 Thess 1. 3 Your faith groweth exceedingly Psal 1. 2. But otherwise it is in that which is in the Hypocrite because it lacketh root it doth not grow but wither away Ma. 13. 6 21. Because they had no root they withered away 7. The true grace albeit it doth grow yet it doth commonly grow leasurely and by degrees Heb 5. 12. Jer 14 9. Luke 24. 25. But that which is in the Hypocrite is soon up and groweth very fast Mat 13. 20 21. And in him the proverb is fulfilled Soon ripe soon rotten 8. True Grace in the true Christian as it is pure in it selfe so is it of a purifying and cleansing nature it worketh out sinne and corruption out of the heart As the Spring the dirt that is within it Acts 15. 9. Purifying their hearts by faith 1 Pe. 1. 22. Seeing ye have purified your soules c 1 Io. 3. 3. Io 7. 38 39. But otherwise it is in the heart of the Hypoc 〈◊〉 ite which is still as filthy as ever it was Acts 8. 23 Thou art in the gall of bitternesse c. Mat. 23 25 27. Within they are full of wickednesse 9. The true Grace in the heart of the true Christian is very powerfull prevalent and victorious as a lively Spring or flood of water that doth carry all before it it will make its way through all difficulties till it hath attained its end 1 Io. 5. 4. Whatsoever is borne of God overcometh the World Ro. 8. 35 38 39. What shall separate us c Ephe. 1. 19. And what is the exceeding greatnesse of his power to us word who believe c. Cant 8. 6 7. Love is as strong as death Rom. 8. 37. We are more then conquerors c. 1 Cor. 4 20. The kingdome of God is not in word but in power 1 Thess 1. 5. But the common work of the Spirit in the heart of an Hypocrite hath no such power or prevalency in it but it may be easily interrupted and abated by temptation or opposition Mat. 13. 6 21. Job 8. 13. 12. And lastly true Grace out of the heart of the true Christian doth issue continually without end as a lively Spring that is seldome or never dry Io 7. 38 39. Psal 1. 3. But it is otherwise with the common work in the heart of the Hypocrite this like a standing poole in a dry Summer doth often faile altogether it is therefore said to be mortall and corruptible 1 Pe. 1. 23. And very often Hypocrites doe discover themselves by a totall and finall Apostasie Job 8. 13. Mat. 13. 6 21 22. 1 Io. 2. 9. If yet you shall desire to see more particularly the differences that there are between the true Christian and the Hypocrite we shall in the next place lay downe some of them CHAP. VII The differences that are between the true Christian and Hypocrite in some particulars AND now having hinted at the generall differences that are between the operations of true of counterfeit grace in the heart of a true and false Christian we shall descend to some particulars and speak to these heads 1 The difference that is between the outside or the outward
And sometimes he takes offence at some word or work of God or by some other occasion and falls clean away by Apostasy 1 Jo 2 19. 2 Tim. 4 10. 1 Sam 13. 8. 28. 7. Luke 18. 22. Mark 6. 20. And thus much of the differences between them in their outside SECT II. The Differences between the saving work of Gods Spirit in the true Christian and the common work in the Hypocrite We come now to the Second head to speak of their Inside And herein shall observe the differences that there are between the saving and reall Graces of the true Christian and the counterfeit Graces of the Hypocrite in some particulars 1. In their Knowledge The true Christian hath and must have the knowledge of God for without this the heart cannot be good Prov. 19. 2. And so the Hypocrite may have and hath also But there are these differences between the knowledge of the one and the knowledge of the other 1. The knowledge of the true Christian is commonly a more clerae and distinct knowledge Phill. 1. 9 10. Mat 13. 11. But that of the Hypocrite a more generall confused and obscure knowledge and such was the knowledge of the Scribes and Pharisees of the Scripture 2. That of the true Christian is more certain as being grounded upon the Scripture and also upon some practise and experience of the things known And it is like to the knowledge that a man hath of meats drinks and medicines by the view tast and trial over and besides his reading of them And to the knowledge that a man hath of a Country that he hath dwelt walked in and beheld with his own eyes over and above his knowledge thereof by the Mappe Phill. 1. 9 10. Heb 5. 14. Psal 34. 8. 1 Pet 2. 3. But that of the Hypocrite is only speculative and discoursive like to the knowledge that a man hath of a farre Country by a Mappe or by reading of it or to the knowledge that a man hath of the vertues of meats medicines by the reading thereof only Mat. 23. 16. 17. Jo 3. 10. Acts 22. 3. Phill. 3. 4 5 6. 3. That of the true Christian is alwaies accompanied with a desire and labour of increase thereof and the more he hath the more he desireth and laboureth to have still Phill. 1. 9 10. Coll 1. 10. 2 Pet 3. 18. But in that which the Hypocrite hath it is otherwise for he being full cares for no more thereof nor doth he desire it farther then it will make to his advantage in his designe he drives Job 21. 14. Rev. 3. 17 18. 4. That of the true Christian is a Spiritualizing knowledge it doth spirituallize the man and his heart in whom it is 2 Cor. 5. 16. 1 Cor 2. 7 14. Mat. 13. 11. But that of the Hypocrite is carnall earthly naturall and sensuall as the man in whom it is is And hence it is that he takes things yea the most spirituall things carnally Io. 3. 4 9. and 6. 41 45 52 60 63 66. 2 Cor 2. 14. and 4. 3. 5. That of the true Christian is a lively effectuall and working knowledge that produceth great and lasting effects in the heart and life of him in whom it is It is like to fire that doth not only give light but heate purify consume and otherwise work according to the matter on which it cometh and wherewith it meeteth and so it is 1. A heart affecting knowledge For thereby and therewith there is wrought and kindled in the heart deere affections towards the things known God Christ Word Christians and other known spiritualls a high esteem of a vehement love to delight in an ardent and strong appetite as of the child after the mothers breast after the enjoyment of them Psal 119. 72 97 103 162. 1 Pe. 2. 3. Phill 3. 8. and 1. 9. 1 Cor. 2. 2. 1 Cor 8. 1. 1 Io. 4. 7 8. Cant. 6. 1. But that of the Hypocrite is a remote knowledge that doth swimâ—â—e in the braine onely and doth never come neer to the heart it is a cold flat and dead knowledge that either doth not at all affect the heart with any life or hear or if it doth it is but sleightly and for a little time and it is soon quenched againe Ezech 33. 31. Mat. 13. 11 20. Mark 4. 6. 2. It is a heart purging knowledge for hereby the heart is more and more purged from its sinne and wrought and changed into an holy frame after the likenesse of the word as the wax to the Seale put upon it 2 Cor. 3. 18 1 Pet. 1. 22. Ye have purified your soules in obeying the truth c. 1 Pe. 2. 3. Jam 3. 17 1 Io. 3. 6. But it is not so in the heart of the Hypocrite his heart is not changed at all or not changed throughly and to purpose Heb. 4. 5 6 and 11. 12 but he continues therein as bad or worse then ever he was Acts 8. 21. 22. Rom. 1. 32 3. It is a heart humbling and Souleabasing knowledge It makes a Christian vile and despicable in his owne eyes the more he sees of God and Divine Mysteries the more humble selfe emptie selfe denying and selfe abhorring he is Iob. 42. 5. 6. Rom. 7. 18. 24. Gal. 2. 20. Phil. 3. 7. 8. 1 Cor. 15. 9 Ephes 3. 8. 1 Tim. 1. 15. But that of the hypocrite doth puffe him up So the knowledge of the Pharisees puffed them up Io. 9. 40. Are we blind also 1 Cor. 8. 1. And this knowledge in Gods account is no knowledge at all 1. Cor. 8. 2. 4. It is a life-reforming knowledge and obedientiall and practical knowledge and makes him in whom it is fruitfull in all good workes 1 Ioh. 2. 3. Hereby we know that we know him if we keep his commandements Iames 3. 17. the wisdome that is from above is c. full of good workes 2 Cor. 3. 18. But we all with open face beholding the glorie of the Lord are changed unto the the same Image 1. Ioh. 4. 6. Joh. 13. 17. But that of the Hypocrite is but seldome so and if it doe worke upon him any change of reformation it is but in the outside only but generally he is a hearer and Talker but no Doer of the word Mat. 23. 3. they say and doe not v. 27. ye appear beautifull outward but within c. are ful of all uncleaner 1. Jo. 2. 3. 4. 6 The knowledge of the true Christian is a communicative knowledge in order to the edification of others wife children servants neighbours c. It is still scattering and dispering it selfe abroad Prov. 15 7. His lips disperse knowledge Psal 112. 9. He hath dispersed c. Psal 51. 12. 13. But the Hypocrite he either hides his Talent or if he doe imploy it he doth it to advance his owne prayse or to further his owne corrupt ends Mat. 25. 25. I was afraide and hid my Talent c. Mat. 23. 15. ye compasse
commandement of God and rebelled against him Isa 58. 6 7 8. Gen. 4. 13 14. 2 Much after the same manner is the repentance and sorrow of the Saints upon their particular falls into gross sins Psal 51. 1. And for their daily weaknesses and frailties there is a daily and continual repentance and mourning for it Rom 7. 24. SECT XIII 12 In their Humilitie The true Christian must be and is of an humble and lowly frame of spirit and hath low and mean thoughts of himself and of his own works and worth and hath an humble confidence in the free Grace of God in Christ only for all the good he looks for here and hereafter Mat. 18. 8. Psal 131 1. Gen. 32. 10. The Hypocrite we grant hath a kind of humility also Col. 2. 18 23. The difference between them lyeth in this 1 The true Christian being truly humble doth declare it by his whole conversation in word deed Psal 131. 2. Neither doe I exercise my self in great matters or in things too high for me The Hypocrites humility is shewed onely in some particulars and in other things he sheweth himselfe very proud Mat 23. 5 6. The true Christian doth prefer other men and their gifts before himself and his own gifts and hath an honourable esteem of all such as are of worth but suspecteth himself 1 Tim. 1. 15. Christ Jesus came into the world to save sinners of whom I am the chief Luke 18. 13. But the Hypocrite having high thoughts of himself and his works and worth â—tusts to himself and despiseth others better than himself Luke 18. 11. The Phaiisee stood up and praied thus with himself God I thank thee that I am not as other men are Extortioners unjust adulterers or even as this Publican Hab. 2. 4. Behold his soul that is lifted up is not upright in him c. SECT XIV 13 In their joy and delight in God The true Christian doth may and must rejoice and delight in God and Christ and in the things of God 1 Chron. 29. 9. 17. Psal 119. 47. But the Hypocrite hath also some delight and joy in God and in his Word c. But there is a great difference between this affection in the one and in the other 1 The true Christian doth rejoice and delight in God and Christ and the matters of God for themselves and the goodness and holiness therof Psal 27. 1 2 c. Psal 63. 1 2 c. and 84. 2 3 c. Rom. 7. 22. But the Hypocrite doth not delight in God at all Iob 27. 10. Will he delight himself in the Almighty Or if his delight be in the Word of God it is for some good it seems to hold forth or that he apprehends in it to himself 2 The delight and sweetness that is wrought in the heart of the true Christian ariseth from an inward principle or new nature that is within him which was formed by the power of the Spirit of Christ Ps 110. 3. But there is none of this in the Hypocrite for he is without the Spirit of Christ Jude 19. and he was never changed by it 3 The joy and delight of the true Christian is a deep large and transcendent joy Ps 119. 14. 72. Phil. 4 7. It passeth all understanding Ps 71. 23. Psal 4 7. But the joy of the Hypocrite is but a shallow sleight and superficiall joy compared to the taste of a thing Heb. 6. 10. He hath much more joy and delight in his just as Iudas in his covetousness and Herod in his Herodias than in God and the things of God Psal 4. 8. 4 The joy of a true Christian is a clear and pure joy and there is no sorrow in it Prov. 10. 22 But the joy of the Hypocrite is an obscure and mixed joy Prov. 14. 13. Even in laughter their heart is sorrowful c. 5 It is in the upright accompanied with godly sorrow that goeth before or with it Psal 2. 11. Acts 2. 37 38. But all the joy that is in the heart of the temporary is without this as in Herod Mark 6. 20. Ezek. 33. 32. Mat. 13. 20. 6 The joy of the upright man grows up by grees and leisurely Acts 2 37. 38 46. Isa 64. 5. But the Hypocrites joy is up and very high upon a suddain Mat. 13 20. 7 The joy of a sincere man is a lasting and permanent joy Isa 35. 10. Psal 35 10. But the joy of the Hypocrite is but for a moment it is soon up and soon down Job 20. 5. Mat. 13. 20 21. Psal 106. 12. 13. Then beleeved they his words they sang his praise they soon forgat his works c. 8 There is strength in the joy of the sincere man Neh 8. 10. For it will help him to bear his cross Rom. 5. 1 2. Psal 119 92. Phil. 4. 7. But otherwise it is of the Hypocrites joy for when tribulation comes he falls off and hath no strength to bear it Mat 13. 21. Luke 8. 31. 9 It will make him that is sincere more carefull and active for God whiles he is on his feet and when he falls it will help to recover him Luke 1. 74 78 79. Acts 9. 18 19 20. Psal 119. 32 93. Psal 77. 6. SECT XV. 14 In their desires The true Christian hath and must have good desires motions and dispositions to good Ps 37. 4. Isa 26. 8 9. 2 Cor. 7. 11. The Hypocrite also hath somewhat like to this Numb 23. 10. Joh. 6. 34. Luke 14. 15. But there is a great difference 1 Those desires of the sincere Christian are eager and earnest 1 Cor. 14. 1. Psal 42. 1. As the Hart panteth c. Cant. 2. 5. I am sick of love Psal 143. 7 and 119. 20. Mat 5. 4 6. But these of the Hypocrite are weak and faint desires that can away with delay and denial Numb 23. 10. Iohn 5. 34 35 36. 2 The desires of the upright are laborious and diligent desires that make a man industrious in the use of all means to attain them as in the bodily hunger which will break through stone walls as that in Paul Phil. 3. 8 9. I count all things but losse c. and dung to win Christ verse 13 14. I presse towards the mark c. and David Ps 119 20 40 c. But these of the Hypocrite are sloggish and he is notwithstanding them lazie like to the sluggard Prov. 21. 22. 26 and 13. 5. So those Iohn 6. 34 35. So Balaam Numb 23. 10. desired to die the death but would not take the pains to live the life of the righteous 3 The true desires are constant and restless desires Psal 119. 20. My soul breaketh for c. at all times Psal 84. 2. My soul longeth c. But these of the Hypocrite are unconstant and sickle desires Iames 1. 7 8. a double minded man is unstable c. and he is like a deceitful bow Hosea 6. 16. SECT XVI 15 In their
assent to and believe the truth of the whole word of God James 2 19. The Divells believe and tremble 11. He may not only heare but entertaine and feelâ— the word quick and powerfull and have some false perswasion or fancy that the promise of the Gospell doth belong to him and that Christ and Salvation by him is his Luke 8. 13. They on the Rock are they which when they heare receive the word with joy and have no root which for a while believe and in time of Temptation fall away Io 2. 23 24. Many believe in his name c. But Iesus did not commit himselfe to them for he knew what was in man c. Ezek. 33. 31 32. Acts 8. 13. Simon himselfe believed also v. 19. 20 21. c. Io 4. 41 42 45 46 48. c. In his Peace of Conscience joy c. 12. He may from the discovery made to his soule of the blessed estate of the Believers and the false perswasion of his heart bred and fed by Satan and his own flattery of himselfe that he is one of them and shall have his part in heaven with them have some slight impressions of joy within him and some kind of peace of Conscience He may have a kind of hope and patience to wait and look for the thing he doth believe he shall have And by all this think that his estate is very good and better then other mens And for the proof of all these things see Mat. 13 20 21. But he that received the seed into stony places the same is he that beareth the word and anon with joy receiveth it yet hath he not root in himselfe Io. 5. 35. They did for a season rejoyce in the light c. Heb. 6. 4 5. For it is impossible for those who were once enlightned that is that are instructed by the Gospell of Christ in the way of salvation by Christ Ephes 1. 18. And have tasted that is have had a little relish of the word whose heart and affection is for a time taken with the newnesse and pleasantnesse of the Christian doctrine and hath some transient motion by it or generall disposition towards Christ in it a Tast like that the Cook hath by dipping his finger in the dish and the licking of it that is not fed or strengthned by it or like as the child that catcheth at the breast and doth not suck is never the better for it The heavenly gift That is either Christ the gift of God Io. 4. 10. Or the heavenly calling Heb 3. 1. or a Temporary Faith which seems to be all one for Christ by Faith received is the only food of the Soule Jo. 4. 14. and 6. 33 35. And by this doth the soule live as the body doth by the receiving in of its naturall food And were made partakers of the Holy Ghost that is Either of the common work and operation thereof in generall or such extraordinary gifts thereof which the Church had for that time for the present necessity thereof as Miracles Prophesy and happily some inward Revelations and Inspirations that do not continue to this day in ordinary with the Church And have tasted the good word of God that is haâ—h some passionate apprehensions of the necessity goodnesse sweetnesse and profit of Christ the subject of it and the Gospell and promises of Christ c. and some groundlesse perswasion that it belongs to him he hath a little relish hereof as a child that will not or cannot take the breast and doth but snatch at it hath only a tast of it and is not fed and nourished by it as the child is that doth hold and suck its belly full As the true believer who doth so desire and receive the word that he doth grow thereby 2 Pe. 2. 2. And the powers of the world to come that is which hath had a tast which must be supplyed of the powers of the world to come By these words some understand all the Spirituall blessings and Priviledges of the Gospell Church as a tast of Christ the common gifts of the spirit outward Prophesy Prayer and the like Inward as Faith Hope Joy and the like And others understand by it the joys of Heaven And so that as the Israelites did tast of the fruits of the Land of Canaan and never came there to eat thereof So some Hypocrites may have some litle tast of the ioves of Heaven that shall never come there And in both senses but especially in this last sense it seems to be thus farre intended that upon his contemplation of Heaven he may be in a rapture the other things being included in the former words See for this Mat. 13. 20 21 22. Numb 23. 10. and 24. 2 3 c. and 13. 26. and 14. 27. c. In his love of God 13. He may perhaps hereupon or for some other good felt apprehended or hoped for by him from God have some seeming love to God and Christ 2 Tim 3. 4. Ephes 6. 24. In his Love of the Godly He may also have some seeming love to and delight in the company of the Saints and true Christians so the foolish Virgins seem to have a love to and delight in the fellowship of the wise Virgins Mat 25. 1 2 3. c. In his Love of Ordinances 14. He may also have some seeming love to and delight in the Ordinances of God Ezek. 33. 31. Esay 58 2. Yet they seek me daily and delight to know my wayes c. Mat. 13. 20 21. In his Love of Graces 15. He may have some seeming love to and some desire after the Gifts and Graces of Gods Spirit Mat 25. 1 2 6. c. So the foolish Virgins seemed to desire the oyle of the wise Virgins Acts 8. 18 19. 16. He may seem to lament after God and after the visible signes and manifestations of his presence departed from him 1 Sam 28. 15. In his other seeming Graces 17. He may perhaps get some appearance of all the other gifts and graces of the Spirit as Humility Mercy Meeknesse Patience and the like For there is no kind of grace or duty required by God but there is a like to it nor work done by the true Christian but the Hypocrite can imitate Therefore we find a like to true Faith Repentance and Love And the Hypocrite may be perswaded that he hath indeed those very graces and doth indeed those very works as the foolish Virgins Mat. 25. 1 2 c. In a growth of Grace 16. He may in appearance thrive and grow herein towards perfection As the three sorts of bad hearers did Luke 8. 12 13 14. c. and Mat. 13. 25. 17. And by all this he may get a great name and esteeme amongst men for a true Christian Mat. 25. 1 2. c. 18. And he may thus continue without any suspicion to his dying day Luke 25. 11. and 13. 25 26 27 28. But for the farther clearing of all these last
have carried forth some amongst us that have of late times appeared so eminently and singularly in ways of new light Quaking and the like that it hath been to draw away disciples after them or some other such like advantage to be made thereby to themselves Jude 11. 2 Pet 2. 3 15. Acts 20. 30. If it be asked why the Hypocrite doth stick here and go no farther what is lacking and how it is that he and the work wrought upon him doth miscarry and why he doth not hold out and come to perfection as the sincere Christian doth We shall answer 1. He is not within the purpose of Gods Election in Christ 1 Pet. 1. 2. Elect according to the fore-knowledge of God c. 2 Thess 2 13. 2. He never was upon or within the foundation of Christ by Faith Ephes 2. 20. 1 Cor. 3. 10. Other foundation can no man lay then what is laid Jesus Christ Ephes 2. 20. 3. He never had the spring of the spirit of God within him Io. 4. 13 14. The water that I shall give him shall be in him a well of water springing up to everlasting life Io 7. 38. He that believeth on me out of his belly shall flow c. this he spake of the Spirit that they that believe on him should receive 4. He hath not within him that good and honest heart compared to the good ground Mat. 13. 23. Which is the new heart promised Ezech. 36. 26. 5. He never had in him the true love of God for that never failes 1 Cor. 13. 8. 6. He never did throughly know because he did never throughly examine his own heart and state Io. 3. 20. 2 Cor. 13. 5. 7. He hath too hastily that is without good ground taken in the apprehension of the promise of Christ and supposed him to be his and so that his estate is sure Mat. 25. 1 2 3. as the foolish Virgins Mat 7. 22. Luke 18. 21. 8. He did not when he first entred upon the profession of Religion sit down and cast what it would cost him and provide accordingly Luke 14. 25 26 27 28 29 30. c. And there went great multitudes with him and he turned and said unto them if any man come to me and hate not his Father c. And whosoever doth not beare his Crosse cannot be my Disciple For which of you intending to build a tower sitteth not downe first and counteth the cost c. Or what King c. So likewise whoever he be of you that forsaketh not all that he hath he cannot be my Disciple 9. He will not goe to the price he will not be at the cost and paine required to have Christ he will not forsake all for him sell all that he hath to purchase him Mat. 6. 24. he would be content to serve Christ and the world together but not to leave the world for Christs sake Luke 18. 27 28. Mat 13. 46. Mat. 10. 37. Mat. 19. 21. Goe sell all that thou hast and come and follow me c. Mark 10. 21. Luke 12. 33. 22. 36. 10. He doth sometimes take offence at the crosse of Christ or meet with some other Temptation in his profession that he expected not and was unprovided for and thereupon falls away Luke 8. 13. They on the rock c. And in time of temptation fall away Mat 13. 21. When tribulation or persecution ariseth because of the word by and by he is offended 11. He hath rooted in his heart with the seeming and ungrounded good so much grounded and and rooted evill that it eats up and destroyeth all the seeming good that is there Luke 8. 14. They that fell amongst thornes c. they go forth and are choaked with cares and riches and pleasures of this life Mat 13. 22. 12. The Hypocrite and the work that is wrought upon him and in him as it is wrought by man and is of the will of man and but an externall work and all the work he doth is from corrupt principles to corrupt ends so is it but carnall and therefore corruptible mortall and perishing and will not carry him that hath it in him to everlasting life no more then Honours Riches meat and drink and the like which last but for this life only 1 Pe 1. 22 23. Phill. 3 3 4 5 19. Acts 22. 3. 1 Tim 3. 5 8. Io. 1. 12. 13. 2 Cor 1. 12. Io. 3. 6. 1 Cor. 15. 19 15. Io. 6 27. 2 Pet 3. 4. and 2. 15. Iames 5. 2. Luke 12. 21 25. 16. 25 26. Pro 6. 16. Mat. 6. 19 20. And it is not like to the true saving work of Regeneration and of true grace in the true Christian which is called Spirituall Ro 8. 6. Life Ro. 8. 6. the hidden man 1 Pe. 3. 4. the true Treasure and Riches Luke 16. 11. Mat. 6. 19 20. Iames 2. 5. Heb 11. 26. That which is wrought by God himselfe Mat. 16. 16 17. by his Word and Spirit Io. 3. 2 3. c. And that which is incorruptible 2 Pe. 3. 4. And that which will abide for ever 1 Cor. 13. 8 13. 1 Io 3 9. 1 Pe. 1 23 24. And shall never perish but endure to everlasting life Io. 6. 27. Heb. 10. 34. Eccl. 7. 12. It is therfore to be observed that in the parable of the seed sown in the bad ground amongst thornes and bryars which is in an evill and Hypocriticall heart a heart of a contrary making to the good and honest heart that it miscarried and never came to any perfection Luke 8. and Mat. 13. CAP. VI. Wherein the true Christian and Hypocrite differ And how and wherein the true Christian doth goe beyond the Hypocrite ALbeit there be as we have shewed a very great agreement and likenesse between the true and the counterfeit Christian and between the common speciall work of the Spirit in them yet there is and upon a narrow search there will be found a great and wide difference between them Our next work therefore shall be to lay open this wherein we shall lay down the true differences of the operations that are in the one and in the other And this we shall doe first generally and then particularly In the next place we shall farther lay open those persons 1. by their outside 2 By their inside 3. By their inside and outside both together This only we must premise that the true Christian must be have and doe all that is good in the Hypocrite For a man cannot be a sincere Christian and doe in Sincerity what he doth that doth not seem to be a Christian at all and that doth nothing at all of the work of a Christian there cannot be Truth and a power where there is no forme of Religion for however it be true that the forme is many times seen without the power of Godlinesse yet it is as true that the power is never seen without the forme of Godlinesse although all that doth
works of the true Christian and the Hypocrite 2. We shall lay down the difference that is herein in their inside and in the operations of their hearts to wit the differences between the reall good in the heart of the true Christian and the seeming good in the heart of the Hypocrite 3. We shall lay down some of the differences that are between them both in their inside and outside 4. We shall lay downe some markes or signes of Sincerity and Hypocrisie setting the one in opposition to the other the which may serve to discover both 5. And then lastly we shall lay downe some other characters and signes of Sincerity which are signes of other things that do alwaies accompany Sincerity SECT I. The difference between the true Christian and the Hypocrite in their Outside For the first The difference that there is between the true and counterfeit Christian in their outside or by their externall works we are to know that the Hypocrite As we have said may have as faire an Outside as the best Christian in the World And some Hypocrites are such and continue so to their dying day and can say with that young man Mat. 19 17 18 19. All these things have I kept from my youth up And yet in most of them perhaps if they be narrowly watched some halting may be found in this also as to their conversation The true Christian is altogether a Christian doth follow Christ fully in all things and whether soever he goes and allwaies And he being wrought upon so effectually by the word and spirit as to be cast into the mould or transformed into the likenesse thereof he is for a present compliance with the whole will of God in all things he doth walke in all the commandments of God blamelesse He escheweth all that is evill and doth all that is good Ephes 4. 28. Zach. 13. 4 5 Isa 1. 16 17. He is for all duties to God and duties to man he is for piety justice and sobriety And he is for Godlinesse not only in the forme but in the power thereof he is for greater for lesser for publick for private duties he is for duties that are in esteeme and duties out of esteeme he is for more and for lesse profitable duties and performances for duties of mercy and charity as well as for duties that have outward profits and advantages attending them and in them all he is alike constant and industrious in their proper places And as to all the will of God and duty and work thereby incumbent on man he is universall and uniforme amongst all persons in all times places and cases one and the same and changeth not but continueth so to his dying day Psal 18. 21 23 24. For I have kept the waies of the Lord and have not wickedly departed from my God I was also upright before him And I kept my selfe from mine iniquity Luke 1. 6. It is said of Zacharie and Elizabeth they were both righteous before God walking in all the commandements of God blamelesse Caleb that he did fully follow the Lord in Deut. 1. 36. Numb 14. 24. and 32. 11 12. Of Auna Luke 2 37 She served God with fastings and Prayers night and day Of Cornelius Acts 10 2. He was a devout man and one that feared God with all his house which gave much almes unto the people and prayed to God alwaies Psal 101. 2. I will walk uprightly in the midst of my house Acts 2. 43. And they continued steafastly in the Apostles doctrine Psal 101. 1 2 3 I will set no wicked thing before mine eyes Ephes 5 1. Mat 8. 10. and 16. 24. Jo. 4. 24. 1 Sam. 12. 3 4. 2 Cor. 7. 2. But the Hypocrite is but almost or halfe a Christian doth but some things and follow Christ in part And he as to this is commonly faulty in one of these particulars 1. Either he will put off and delay to doe what he is commanded Luke 9 59. Suffer me first to goe and bury my Father c. 2 Or he will doe it but by halves when he doth it Hosea 7. 8 16. Numb 32. 11. 3. Or he will doe too much more then is given him in command by God being led therein by his own fancy or the commandements of men or some humane Tradition and so it is a Will worship Mat. 15. 2 3 6. c. Why do thy Diseiples transgresse the Traditions of the Elders c. But he answered why doe you also transgresse the commandements of God by your Tradition For God commanded c. In vaine doe you worship me teaching for Doctrines the commandements of men So Jehu 2 Kings 15. 1 2. c. Luke 18. 10 12. Psal 119. 81 82. Hosea 5. 11. 4. Or else and this is more common with him he doth too little he doth lesse then God commandeth and in the rest will doe his own will Hosea 7. 7. 5. Or he is all for the duties of the first table he is towards God religious but towards man unjust cruell unfaithfull c. Esay 1. 11 12 13. For what purpose are the multitude of your sacrifices c. your hands are full of blood c. Mal. 2. 6. Have been partiall in the Law Ezech 22. 26. 6. Or he hath somewhat of both but he hath a reserve he must be borne and dispensed with in some things he hath some beloved sinne or other of Profit and Pleasure as Naaman 2 Kings 5. 18. the Jewes Exod. 16. 28 29. Saul 1 Sam 15. 8. Herod Morke 6. 20. and others 7. Or he is very exact in the lesser but very carelesse in the greater things Mat. 23. 23. Woe to you Scribes c. Ye pay Tithe of Mint Annis and Cummin but have omitted the weighty matters of the Law judgement mercy and Faith c. 8. Or he is all for duties that are more publick and not at all for private 9. Or he is for duties that are in request and of selfe advantage and for none others Acts 8. 21. There is scarce an Hypocrite to be found but lives in some known sinne or other and under the power of some lust which he serveth He will serve two masters Mat 6. 24. He supposeth the love of God and the world may stand toget her and that he may serve both Iames 4. 4 The dog hath his kennell and the Sow her swill And if you mark well his stepps you will finde him in time of Temptation drawn or driven to the omitting of some good or doing of some foule evill And to take the boldnesse at least at some time or in some places or amongst some company or in some case to offend wickedly Ezek. 33. 30 31. compared with Ezek. 8. 7 8 9. 1 Sam 10. 10. and 14. 33 34. Mark 6 20 21 22 27. 2 Kings 5. 18. Mat 13. 22 23. Iob. 27. 10. Isa 65. 3 4 5 6 7. Hos 7. 7 8 9 10. c. Zeph 1. 5. Iob. 27. 10. Luke 17. 15.
it is to all the VVord and that part most of all that shall detect and correct his most secret sin Psal 141. 5. Rom. 7. 12 13 14. 6 It is a fruitfull changing and efficacious love it makes the man in whom it is by the use of this VVord to grow still and be changed into the very likeness of it and so to love the knowledge of it as to fall into the practise and obedience of it He loves to do it as well as to know it 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Rom. 6. 17. But ye have obeyed from the heart that form of doctrine Job 23. 12. Neither have I gone back from the commandement of his lips c. 1 Pet. 1. 22. But the false love and so the short and sleight delight of the Hypocrite to and in this VVord hath none of all this for it is commonly to a part of it onely he cannot brook that part thereof that shall discover and correct his sin especially his secret and beloved sin John 3. 20 21. Mark 6. 17 18. 3 Luk. 19 20. 2 Chron. 18. 7. And that love he hath to the rest doth usually arise from the excellencies or noveltie of the matter treated of therein the singular gifts of the Preacher or some view he hath of the sweet promises of the Gospel contained therein the Redemption by Jesus Christ and the happiness of such as believe in him and that he by mistake doth apprehend he hath a share therein But it works no change at all in him nor is he at all conformed thereunto in his heart and life He doth hear but not doe it he casteth it behinde his back and commonly he hateth it Ezek. 33. 31 32 33. Isa 58. 2. and 59. 2. Ps 50. 16 17. Rom. 2. 13 23. James 1. 22. Jer. 7. 23 24. SECT VIII 7 In their love to Ordinances The true Christian doth love and delight in all the rest the Ordinances of God the Sabboâ—h Sacrament Prayer and the like And some kind of love and delight there may be also in the heart of an Hypocrite but with a great deal of difference The love of the sincere Christian to them is as they are pure Ordinances from God and are by divine institution and serve to his glory and the good of souls and as they serve to bring God and us near together and to maintain our communion with him And it is his meat and drink to use thâ—m Rom. 7. 22. Heb. 8. 10. His Laws are put into their mind and written in their hearts Rom. 7. 22. He doth delight in the Law of God after the inward man And together with his use of them he doth joyn Reformation of heart and life Psal 119. 14 I have rejoyced in the waies of thy Testimonies Psal 119. 10 I have refrained my feet from every evil way Ps 40. 8. But that which is in the heart of an Hypocrite of delight and pleasure in them is very little and short And that is onely for his self ends at the most because he conceiveth there is a necessity of the doing of them in order to salvation And so an Hypocrite may like of and use them as a bridge to goe over to heaven or as men use Physick But commonly he doth account all these things as a burthen and he doth use them as a cloak to his wickedness Isa 58. 2 3 4 c. Isa 59. 2 3 c. Ezech. 33 32. Amos 8. 5. When will the New Moon be gone c. the Sabboth c And he doth continue still in his wickedness at the least of the heart as before Psal 58. 2 3 Yea in heart ye work wickedness c. Mat. 23. 27. Acts 8 22 23. SECT IX 8 In their love to and desire after Grace The true Christian doth and must love and desire Grace And the Hypocrite also as he hath a kinde of love to Gods VVord and to godly men so hath he a kind or appearance of desire and love to Grace But there is a great deal of difference between them For 1 The love desire of the true Châ—istian is a true and natural love arising from his new nature and Gods Spirit in him The love of Grace is Grace and a part of the new creature 2 His love to it is for it self and its loveliness in his eye and the likenesse it hath to God and the agreement that there is between the true Christians changed nature and it and because it makes him like to God But that which is in the Hypocrite is counterfeit and not from a new nature for he is not regenerate neither hath he the Spirit of God in him But that seeming love and desire of Grace which is in him is onely for himself and his own end and so he may have a confused desire of it as apprehending it may be a means to escape the wrath of God and the condemnation of hell and to obtain heaven and happiness for him 3 The true Christians desire after Grace is vehement active and unsatiable Psal 84. 2. 7. Cant. 4. 16. He cannot be satisfied with any measure of it but hungers and thirsts still for more Ps 119. 97. O how I love thy Law c. My soul breakeâ—h for the longing c. Phil. 3. 12. Rom. 7. 24. Luke 1. 53. Mat 5 6. Isa 55. 1 2. But the love that is in the Hypocrite is a weak cold careless and unactive love he thinks he hath enough and cares for no more Rev. 3. 17. Because thou saist I am rich c. Luke 6 25. and 1. 53. Luke 18. 12. But more of this afterwards in the fifteenth Section SECT X. 9 In their faith and trust in God The true Christian doth beleeve and trust in God Iohn 14. 1. Psal 31. 1. And so he must do 2 Chron. 20. 20. Psal 130. 7. The Hypocrite also hath a kind of trust and hope in God Psal 106. 12. Job 8. 14. But there is a great deal of odds between the faith trust and hope of the one and of the other 1 The faith and hope of the true Christian is grounded upon the Word of God and the Promise and Covenant of God in Christ which he doth well understand and wherein he hopes himself to be included Psal 78. 7 8. Psal 119. 42. 94. I am thine save me Psal 9. 10. They that know thy Name will put their trust in thee c. But the Hypocrite doth commonly trust in himself or somewhat else besides God Luke 18. 11. 21. Rom. 10. 3. That which the Hypocrite hath is oft times wrought by something else besides the Word of God Psal 106. 12 13. John 2. 23. and 6. 2. and 4. 48. And
that kind of trust he hath in God is a groundless trust it hath no root Micah 3. 11. Luke 8. 13. 2 The true faith and trust of the true Christian brings forth obedience and submission to all Gods will in doing and suffering Hab. 2. 4. The just shall live by his faith Isa 25. 9. Psal 40. 1. But the faith and hope of the Hypocrite is fruitless to himself and others Job 8 14. The hope of the Hypocrite shall fail him and be as the spiders webb Ps 106. 6 7 13. 3 It is a continuing and a growing trust but the faith and trust of the Hypocrite is a temporary and vanishing faith and trust Psal 106. 12 13. Then beleeved they his words c. they soon forgat his works c. Exod. 14. 31. Mat. 13. 6 20 21. Ps 78. 34 35. SECT XI 10 In their Faith in Christ Signs of it The true Christian is such a one as doth believe in Christ and so he must John 14. 1. But the Hypocrite as we have shewed may believe in Christ also John 2. 23 24 25. Luke 8 13. But there is a vast difference between the faith of the true and the faith of the false Christian herein 1 The one the unfeigned faith of the true Christian is a grace of the Regenerating Spirit and alwaies accompanied with Regeneration John 1. 12 13. But as many as received him to them he gave power to be the Sons of God even to them which beleeve in his Name which was born not of blood c. Eph. 2. 8. Gal. 5. 22. John 3. 5. 2 The faith of the true Christian is grounded upon the promise and is alwaies accompanied with the knowledge of the promise of the Gospel it doth beleeve Ephes 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel c. Isa 53. 11. By his knowledge shall my righteous servant justifie many c. John 17. 3. It is life eternal to know thee c. 1 John 5. 10 11. Rom. 10. 14. 3 He takes accepts and receives Christ for salvation and that upon his own terms Luke 9. 23. If any man will come after me let him deny himself John 1. 12. Acts 6. 31. 4 It is a faith whereby a man takes Christ to him and gives himself up to Christ Heb. 11. 13. Having seen the promises afar off c. and embraced them c. Phil. 3. 12. John 5. 24. and 6. 37 38. Rom. 12. 1. 5 It is a soul melting faith Zach. 12. 10. They shall look on him whom they have pierced and they shall mourn c. 6 It is a soul-purifying faith Acts 15. 9 Purifying their hearts by faith c. and 26. 18. Which work it doth 1 By application of the VVord against sin John 17. 17. 2 By application of Christs blood Zach. 13. 1. 3 By an inward efficacy and operation so it is a part of sanctification Gal. 5. 22. 7 It is a soul-conflicting Faith it hath many doubts fears and difficulties to encounter with Mark 9. 24. And stratway the father of the child cried out and said with tears Lord I beleeve help thou mine unbelief Phil. 2. 12. Work out your own salvation 8 It is an obedient-making faith it makes a man sincerely obedient Heb 11. 7. 8. 17. and fruitfull in good works Gal 5. 6. But faith which worketh by love Tit. 3. 8. Heb. 11 throughout James 2. 17 20. and ready and chearful therein Gal. 5. 7 9 It is a soul-supporting faith in time of trouble Hab. 2. 4. But the just shall live by his faith Job 13. 15 16. and 19. 26. 27. 10 It is a prevalent and a conquering faith it makes a man able to doe the hardest things to break through all difficulties overcome all temptations part with his dearest interests trample under his feet all the threats pleasures profits and honours of the world and makes a man hang loose from them James 4. 7. 1 Per 5. 9. Heb. 11. By faith Noah c. prepared an Ark c. ver 24. 25. By faith Moses when he came to years refused c. chusing rather c. 2 Thes 1. 11. 1 Thes 1. 3. Acts 17. 32 34. 11 It is a quickning powerful lively and a laborious faith 1 Thes 1. 3. Remembering without ceasing your work of Faith c. Rom. 1. 17. Gal. 2. 20. James 2. 18. 12 It is very apprehensive of unbelief Mark 9 24. Luke 17. 5. And the Apostles said to the Lord Increase our faith 13 It hath with it a spirit of Prayer Rom. 10. 14. Psal 116. 10. 14 It hath with it some peace Rom. 5. 1. Being justified by faith we have peace with God 15 It is a growing and increasing faith 2 Cor. 10. 15. Rom. 1. 17. 2 Thes 1. 3. Your faith groweth exceedingly But the faith of the Hypocrite is a groundless faith that for which he hath no promise it is either Historical onely as was that of Agrippa Acts 26. 27. and of the devils James 2. 19. that he doth beleeve the things written in the VVord to be true The devils beleeve and tremble Or that of miracles which Judas and others had by which they did miraculous and wonderfull things Mat. 27. 22 23. Or an imaginary fearless and confident faith a meer fancy and dream of the brain whereby a man doth conceive his estate to be good and in Christ and yet is still in his carnal estate without any fruits of faith James 2. 14 17 20 26. And this indeed is presumption Or it is a temporary faith which doth usually vanish like a Comet in time of trial and he that hath it falls away by Apostasie Luke 8. 13. with Mat. 13. 20 21. Mark 10. 17. And is not accompanied with the purification of the heart or reformation of the life or any such lively effects as we have before observed to be in the faith of the true believer but it is like the corn either withered by the Sun or choaked by the thorns Luke 8. 5 6 7 12 13 14. Acts 8. 21 22. SECT XII 11 In their Repentance The true Christian must be convinced of his sin inwardly grieved and humbled for his sin and this before and after his calling and conversion and must be changed and converted in heart and life from it Luke 13. 3. Acts 17. 30. Acts 11. 18. Isa 1. 11. to 29. Tit. 1. 15. Psal 66. 18. Wee find also that there is a kind of grief and sorrow and that there are gripings and affrightings in the heart and some effects thereof in the life of the Hypocrite Mat. 27. 3. Psal 68. 35 36. But there is between the one and the other a great difference 1 In the first conversion and repentance for sin in general And 2 in particular conversions upon particular falls As to the first That of the true Christian is wrought by the VVord of God with the operation of the Spirit discovering to him his sin and
no more when hee thinketh he is and doth good enough and doth not care to be better than hee and to doe more than he doth And to thinke every man else must keep his pace and that hee that goeth not so farre goeth not far enough And that he that goeth farther and faster goeth too fast and too far Rev. 3. 17. Because thou sayest I am rich c. and have need of nothing c. Psalm 36. 3. He hath left off to be wise and to doe good Luke 6. 25. Wo unto you that are full c. and 18. 12 13. and 1. 53. SECT XII In his affection to the Word 12 It savoureth much of sinceritie to have a great love to and constant delight in the Word of God Ps 119. 20. 97. O how I love thy Laws c. My foul breaketh for the longing it hath to thy Judgements at all times Job 23. 12. I have esteemed the words of his mouth more than my necessary food 1. Pet. 2. 2. As new born babes desire the sincere milk of the Word c. Rom. 7. 22. I delight in the Law of God as to the inward man And it savours of hypocrisie to hate the Word John 3. 20 For every one that doth evil hateth the light c. or faignedly or sleightly or for a time only to love it Ezek. 33. 31. And they heard thy words but will not doe them for with their mouthes they shew much love c. Isa 58. 2. yet they seek me daily and delight to know my waies c. Luke 8. 12 13 14. SECT XIII In the frame of his Spirit as to greatnesse of place 13 It savoureth much of Sinceritie that a man is of an humble spirit that he thinks every man better than himself and himselfe the worst of the company where ever he comes not having he doth not affect nor seek titles of honour and having he doth not value them he cares not for precedency or superioritie but can and doth prefer others perhaps beneath himself in place and parts before him Psalm 131. 2. I am as a weaned child 1 Tim. 1. 15. Sinners of whom I am the chief Mat. 18. 3. Except yee bee converted and become as little children c. Iob 31. 14 15. Rom. 12. 10. And it savours of Hypocrisie in professors ambitiously to desire and seek greatnesse of place or title precedencie or superioritie to think a mans self to be the best of the company wherever he goes and to exalt a mans self over others Mat. 23. 5 6. 7 8 9 10 11 12. They love the uppermost roomes at feasts and the chiefe seats in the Synagogues c. and to be called of men Rabbi Rabbi c. Whosoever shall exalt himself shall bee abased Luke 18. 11. The Pharisee c. 3 John v. 9. Diotrephes who loveth to have preheminence c. Iames 3. 1. Be not many Masters c. SECT XIV In his striving against beloved sinnes 14 It is a great sign of sincerity in a man where he sets himself with all his might and most of all against spiritual and heart sins and inward lusts and amongst them against his most intimate and beloved sins that serve most to answer his worldly ends when hee looks on sinne as a Toad and keeps it as far from his bosom as hee can So David Psalm 18. 22. I was also upright c. and kept me from mine iniquitie Job 31. 1 c. I have made a covenant with mine eyes c. Psalm 19. 12. Cleanse me from secret faults And a great signe of Hypocrisie in a man when hee shall by all means labour to keep conceal and retaine such sins Job 20. 12 13. Though wickedness be sweet in his mouth and he hide it under his tongue c. Mat. 23. 25. compared with Luke 16. 14. the Pharisees were covetous and ful of covetousness and this they did maintain by all the means they might Mat. 23. 14. SECT XV. In his care of private duties 15 It savoureth much of sinceritie in a man when he chooseth to be most carefull of secret and spiritual duties and performances as secret prayer meditation self-examination the like But thou when thou prayest enter into thy closet c. Acts 10. 9. Peter went up upon the house to pray c. Gen. 24. 63. Isaac went out into the field to meditate c. Ps 119. 59. I thought on my waies c. And it savoureth as much of hypocrisie when a man is very zealous of publick or outward but very careless of private and spiritual duties and observances Mat. 23. 5. But all their works they doe to bee seen of men Mat. 6. 1 2 5. They love to pray standing in the sinagogues c. Take heed ye doe not your almes before men c. to be seen c. SECT XVI In the motives and ends of their Actings 16 It savoureth much of Sinceritie and is very much a signe of a sincere man when the motives and ends of all his actings are pure and heavenly when hee doth all that he doth out of a pure heart from the love and fear of God and principally and chiefly for the workes sake to the end to please and glorifie God and not for any corrupt end to himselfe and therefore hee careth not to be seen of men in what hee doth But it is a vehement cause of suspition in a man when hee is not moved at all by such motives nor aimeth at such ends but his motives and ends are corrupt when hee doth what hee doth alone or chiefly for selfe-ends selfe-praise honour or other advantage when he doth ambitiously or vain-gloriously seeke the setting up of himselfe more than God therein Mat. 23. 14. yee make long praiers and under colour thereof devour widdows houses Mat. 23. 5. All their works they doe to be seen of men SECT XVII In his jealousie over himself 17 It is a very good sign of Sinceritie in a man when he is ever doubtful and feareful of himselfe in the general and especially in the point of Sinceritie and when he is often trying and searching of himselfe and doth all that hee can to know himself and is therefore willing to bee discovered and reproved by others glad to have himselfe and his worke brought to the light Psalm 26. 2. I have walked in mine integrity c. Ioh. 3. 21. He that doth truth cometh to the light c. Psalm 26. 2. and 139. 23. Search me c. Iob 31. 6. Psalm 119. 50. And it is a dangerous signe of Hypocrisie in a man when hee is confident of and secure in himselfe herein when hee never suspects himself nor will he endure to be suspected or to put himself or to be put by others upon the trial herein Iohn 3. 20. Every one that doth evil hateth the light c. SECT XVIII In the order of his observance of Gods Commands 18 It savoureth much of sinceritie that a man is orderly in his
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
this That 1 they doe the more fear and suspect themselves that they also may be deceived Is it not seasonable to advise men to take heed what money they receive when there is much counterfeit coyn going abroad amongst men And when we hear of many Shipwracks by Sea of Ships richly laden with many precious Jewels in the way wee and others are to pass is it not then a good time to perswade our selves and others that are to go that way to fear and to look well to our tackling and our way Many there are doubtless very many that think they are good Christians and are accepted and approved of for such amongst others but are not so Rev. 2. 9. call themselves Jews and are not Luke 16. 15. And so it will appear at the last Mat. 7. 21 22 23. Lord Lord in thy name c. and I shall profess I never knew you c. Mat. 25. 1 2 c. 2 In the second place Let us try our selves by the Word of God by the light and heat where of wee may discover the true and sincere from the false and counterfeit persons and things as the Eagle doth her genuine young ones by the light and heat of the natural Sun-beams Let us view our selves well by this Looking glass and see what manner of persons we are whether true or counterfeit Christians And there is great reason for it why wee should so doe 1 It is commanded of God 2 Cor. 13. 5. Try your selves whether you be in the faith or no. 2 The godly do so Psal 139. 23 24. Search me O God c. try me c. Lam. 3. 40. Let us search and try our waies c. 3 The thing is of mighty concernment to us there is life and death yea life and death eternal in it if we bee deceived in this point wee are everlastingly undone Mat. 25. 1 2 3 c. the foolish Virgins Mat. 7. 22 23. 4 It can doe us no hurt nay it cannot but doe us some good to doubt and suspect and to labour to know our selves for all knowledge is sweet but that of our selves sweetest of all And if we finde our case good and safe wee shall be the more settled and established in it If our case be bad and we find out it may be yet amended Psal 50. 1 2 c. v. 16 22. And if now any man ask us what if upon search I find my case doubtful and dangerous what shall I doe Wee answer The best way is to begin all again as a man that hath layd the foundation of his building amiss or is going in a wrong way to his journeys end for the Hypocrite and the worst of wicked men as they are alike evil so is their case alike dangerous Mat. 24. 51. compared with Luke 12. 46. In the third place then our Exhortation shal be to such as these that have laid an ill foundation and to our selves and all others who are entring into or entred or shall hereafter enter into the profession of Religion and are following or to follow Christ therein That they and we doe seriously consider of what wee are going about that therein our case is as the case of a man that is going a long and a dangerous journey or run a race for a great prize or engage in a desperate battel alone or with others Eph. 6. 12. 2 Tim. 4. 7. or are going about to set up a great building or going to make a great purchase Mat. 11. 12. It is compared therefore to a pilgrimage and the Christian therein to a Pilgrim Ps 39. 12. 1 Pet. 2. 11. And it was shadowed out by the life travel and difficulty of the Jews passage from Egypt to Canaan And therefore that it wil be our wisdom wel to consider before hand what it is we are going about and how we are prepared for it and to prepare accordingly This is our Saviours advice in the very cose Mat. 14. 25 c. for which of you intending to build a Tower sitteth not down first and counteth the cast And that therefore we doe as men to go such a journey or doe such a work these two things 1 Remove all hinderances 2 Provide our selves with al necessaries for the way and work Amongst other hinderances herein let us take heed 1 of unbelief a dangerous sin by which the Israelites were kept hindered from their entrance into the earthly Canaan Iude 5. Heb. 4. 1 2 c. And this now wil keep a man from entring into the heavenly Canaan Luke 12. 46. 2 The love of the world which like as the weeds amongst corn that do choak hinder the growth of it doth hinder the worke of grace in the heart Mat. 13. 22 23. 2 Tim. 2. 4. And for provision for our journy or our work 1 Let us look wel to our foundation that it be wel laid Mat. 7. 24. 13. 22. that it be layd upon Christ for other foundation can no man lay than that which is already layd which is Iesus Christ. 1 Cor. 33. 11 Eph. 2â— 20. and that we lay it low enough And that for this we find our hearts by the Word and Spirit of God not only deeply convinced of our miserable estate by the sin of Adam and by our owne original and actual sin but that we be broken and humbled in heart for and converted from it Hab. 6. 1. Acts 2. 37 38. Ezek. 36. 31. And having a discoverie made by this VVord and Spirit that there is a Remedy to be had in this case by the Lord Jesus Christ That he will be to the repenting beleeving sinner as the City of Refuge was to the Manslayer Numb 35. And as the poole of Bethesda was to him that was first put into it after the Angel had troubled it 10. 5. 2 c. And as the brazen Serpent was to them that were stung by the fierie Serpent in the wilderness Numb 31. 6. And that in him there dwelleth all fulnesse for the supply of all our wants and cure of all our maladies Joh. 1. 16. Col. 1. 19. And so by faith rowle and leave our selves upon him and take up our eternal rest and lodging in him alone Cant. 8. 5. Joh. 6. 67 68. Mat. 4. 22 Mark 10. 28. Mat. 19. 21. and 13 46 Phil 3. 7 8. 1 Pet. 2. 4 5. Heb. 4. 4 5. And being thus got into Christ by faith let us be assured of help that our sin is pardoned and that we are taken into favour by him Then in the next place let us looke to the progress of our building that being thus rooted engrafted into and built upon Christ we make it out by the work of Regeneration Sanctification in us that we be partakers of the Divine nature that we have a seed principle of grace within us that Christ lives in us and we in him that we are now Christ like of his minde and making and that we live walk and do
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
good spirit ineffectuall to those who are so happy as indeed to have it Was the title of the Athenian merchants any worse to their ships which came into the Piraea or Port of Athens because the madd man in the story thonght and confidently said they were all his May not those who have good and well disposed eyes see and certainely know the objects they looke upon are immoveable and fix'd because they who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus omnia rotari circumferri videntur thinke otherwise The mad man in the Tragedy said and I doubt not beleived it too that he saw two sunnes and another Thebes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet those who were not guilty of so much Phrensie did and might trust their owne eyes that both Thebes and the the sunne were single The Church of Rome was sure enough of the truth of her beleife by the Ghospell and the good Spirit of God confirmeing and witnesseing the truth of it to their soules even then when Donatus sayd that the Church and Spirit of Christ was onely in him and his faction Those first and commonly call'd purest times haveing a Vid. Jrenaei lib. 5. advers Haereses cum Epist Erasmi Nuncupatoria Augustinum de Haeresibus ad Quod vult Deum cum Notis Lamb. Danaei Gen. 1595. Philastrii Brixiensis Catalogum Haeresium cum Supplemento Helm 1611. Epiphanii Responsad Epist Acacii Pauli libros 3. adversus Haereses as many and as wild Heresies as we now The truth is the errors and heresies of those who confidently pretend to the Spirit of Christ but have it not are no prejudice to or argument against those who are so happy as to have it but that they may and ought to rely upon the witnesse and Divine testimony it gives to the truth So that their faith and theirs onely is divine not onely respectu objecti the sacred word of God containeing the truthes beleived but respectu principii too the regenerateing Spirit of Christ from whom their understandings have divine illumination to know and strength and confirmation to beleive and obey the truth 4. I have onely this to add that this witnesse and testimony of the spirit is onely argumentum ad intra a convinceing argument to him that has it whereon he may rely and be assured himselfe not argumentum ad extra whereby he may convince others This is that inward witnesse which did so confirme the primitive persecuted Christians in their faith so persuade and convince their understandings of the present truth of the Ghospel and that all the gratious promises contained in it would be fulfilled and made good for the future that they who could not dispute could and did dy for their faith and that with so much courage and miraculous constancy as amazed their persecutors and made even the Pagan world beleive that such strange courage and confidence in the losse of what this world calls dearest livelyhood life too could not proceed from any principle lesse then divine Whence it was that Sanguis Martyrum was semen Ecclesiae the death of many old gave life to more new Christians Sed manum de tabula enough of this Rat. 6. If saveing and common grace be essentially the same then irregenerate and impious persons who may and many times have common graces might be call'd and indeed were as truely gracions and as truely beleivers as the best Saints and Sonns of God although not in so high a degree For by this hypothesis against which we now dispute they have as true faith and grace as regenerate persons themselves seeing common in the wicked and speciall grace in the regenerate are by this hypothesis essentially the same For as the smallest wire of good gold is as truely gold as the whole wedge though not so much and as a body hot in the second or third degree is as truely hot as that which has heate in the 6. or 8. degree So if common grace in hypocrites and saveing grace in the Saints be essentially the same then such impious persons for common grace may be in such may be justly call'd as true beleivers and as truely gratious as the most regenerate persons in the world But this is certainely untrue and repugnant to the receaved and cleare principles of Divinity and Philosophy too The Morall Philosopher truely tells us that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de moribus lib. 2. cap. 5. Commentatores universi ib. virtus est habitus rectâ ratione electivus prout vir prudens definiverit So that he that has not morall prudens that great Virtus directiva has indeed no morall vertue for all vertues as Philosophers b Vides is Aristotelem Ethic. lib. 6. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem habent A. Aphrodisaeus G. Pachymerius G. Burlaeus Commētatores in Aristotelem universi ut Scholastici ut videre est apud Aquinat 1. 2. Quaest 63. Art 1. c. quem sequuntur Medina Suarez Vasquez Universa Scholasticorum turba universaly aggree sunt in prudentia connexae Now c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Qui voluptate corruptus est ei statim principii videndi facultas eripitur neque cernere potest se hujus rei causa omnia agere opor tere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. lib. 6. cap. 5. Vide Aphrodisaeū Averroem Eustratium Hyperiū eâ de re idē asserentes Aristotle saith truely that no vitious person is or can be prudent vice and the irregular passions in such corrupting that great vertue And ergo wicked men whatever common graces or vertues they may seeme to have neither are nor can be truely vertuous no not in respect of Morall vertues 2. And. ergo much lesse in respect of those vertues we call Theologicall as wanteing faith which is the first and foundation of all Theologicall Vertues and Christian prudence all wicked men being in scripture phrase and really fooles But I shall not insist upon this which I believe no sober person will deny if they should 'tis by a Vid. Baron Exercitat de Fide c. Art 30. pag. 279. Rat. 7. others proved 7. M. Baxter b Aphorismes in explicat Thes 69. pag. 277. tells us 1. That the wills acceptance of Christ is the essentiall forme of saveing and true justifying faith 2. That love to Christ as our saviour and Lord is c Ibid. pag. 266. essentiall to this acceptance Whence I inferre thus If the essence of saveing faith consist in accepting Christ and loveing him as our Lord and Saviour then those who doe not so love and accept him have not the essence of saveing faith but no irregenerate person lett him have what common faith he will doth so accept and love Christ as it evident and ergo No irregenerate person hath the essence of true saveing faith Now this being granted it further followes That common and saveing beliefe are not essentially the same