sea and land to make a proselite c. SECT III. 2 In their zeale The Hipocrite may have and hath as wee have shevved a zeale and this zeale may bee upon religious grounds as is and must bee the zeale of the true Christian and according to the dictates of his Conscience But vve shall find a vvidc difference betvvene the zeale of the one and of the other in these things 1. The true Christians zeale is after knovvledge received from the Word of God and it is for Christ and his truth Isa 8. 16. Rev. 3. 19. Tit. 2. 14. Numb 25. 11 13 But the zeal of the Hypocrite is nofter the knowledge of Gods Word but after his own or other mens opinions and inventions Rom 10 2. They have a zeal of God but not according to knowledge Mat. 15. 9 Gal. 4. 17 18. and against Christ as that of Paul was at first Phil. 3. 6 9. 2. The true Christians zeal is and springs from the work of Gods Spirit and his own faith in Gods word Jer 20. 9. Acts 19 19 20. But the Hypocrites zeal ariseth from some humane Motive Tradition Custom Education or some such like thing without and the corruption of his own heart within Act. 22. 3. I was zealous toward God as ye all are this day Mat. 15. 9. Teaching for doctrines the coÌ„mandments of men Joh. 4. 20. 3. The true Christians zeal is accompanyed with a deep sense of his original and internal wickedness which the Hypocrite mindeth not Luke 18. 10 11 12. The Publican went up to pray c. He stood afar off c. 4. The true Christian being sensible of his own heart-empâ—iness of Grace and the insufficiency of all things without Christ to fill it sets a low value upon all other things in comparison of Christ and longs after and looks for all from Christ Phil. 3. 8. Luke 1. 53. But the Hypocrite hath with his zeal a heartfulness and self-confidence of his own sufficiency Luke 1. 53. Mat. 5. 6. Rom. 10 2 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness c. SECT IV. 3 In their love to God And the properties of true love to God The true Christian loveth God and so he must for this is the whole duty of man Mat. 22. 37. And so perhaps the Hypocrite may doe But there is a wide difference betwixt the one love and the other love thus The sincere love of the true Christian is 1 A rational and understanding love it ariseth from the knowledge of God his excellencies loveliness goodness beautie and works and especially as he is revealed in Christ by the Gospel Psal 63. 2 3. O God thou art my God early will I seek thee my sonl thirsteth for thee c. to see thy power and thy glory c. For thy loving kindness is better than life c. Psal 9. 10. Heb 1. 3. Joh. 14 9. 2 It ariseth from Gods love and the sense thereof to him and the apprehension he hath that God is a reconciled Father to him 1 Joh. 4 10. We love him because he first loved us Joh. 3. 16. Luke 7. 47 2 Thes 2. 16. 3 It is a natural love as the love of a childe to the father arising from his new nature as he is born and brought forth a childe of God And so he loveth God as in the relation of a Father to him Gal. 4. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Rom. 8. 15. 4. It is a pure love he loves God for his own sake and for the good he seeth to be in him and for the good he doth to others as well as for the good he doth to him And in this it is like to the true love of a man to a woman when he loves her only for her person and qualities sake and not for her portion Psal 34 8. Cant. 1. 4 15. Psal 63. 1 2 3. 5 It is an open and ingenuous love it moves the heart towards God as the heart of one faithful friend to another James 2 23. Ioh 3. 29. Ioh. 15. 14 15. 1 Cor. 13. 4. 6 It is a strong transcendent and supernaturall love And more and greater than his love is to his Father Mother Brother Sister Wife Children Self or any thing else in the world for he looks on God as his chief good and cannot be satisfied with any thing else in the world without him can acquiâ—sce in and be satisfied with him without all things else and for his sake he can and will do or suffer any thing and for the enjoyment of him he can and will part with his right eye right hand or any thing else whatsoever never so near or dear to him and in him is all his delight Mat. 10. 37. Heb. 11. 24 25 26 27 28 35. Rev. 12. 11. Cant. 8 6 7. Luke 18. 28. Psal 63. 1. 116. 7 8 4. 2. 5 7. Psal 37. 25. Luke 14. 27. 7 It labours to improve it self by all advantages and thaâ— it may love more Psal 116. 1. 8 It is a laborious and working love Gal. 5. 6. 1 Thess 1. 3. 9 It is a true love that runs through the whole man inward and outward The Thoughts 1 It will make them be all upon him Ps 113. 13. and 63. 6. ubi amor ibi oculus ibi animus 2 The Judgement it will cause it to set a great value on him Lam. 3 24. 3 The Desires it will make them to goe much after him Isa 26. 9. 4 It will make him content to wait for him Isa 26. 8 9. Psal 40. 1. 5 It will make him to be patient under delay and suffering till he come Psal 40. 1. 6 It will make the Will to close with him hold him fast and not to let him go Cant. 3. 4. Psal 18. 21. 7 It will make him rejoice in his presence and mourn for his absence c. Ps â—2 1. 11. 19. 8 It will make his tongue to be still talking of him Psal 119. 27. and 63. 3. and 145. 21. 9 It will make his hands still ready to be working for him 10 It will make the whole man to be ready to doe or suffer any thing for his sake Psal 119. 168. And not be satisfied but mourn that he can do no more for him 10 It is a lasting constant unchangeable and never dying love Cant. 8. 6 7. 11 It cannot be quenched and it doth manifest it self by these and such like signs and effects 1 By the hatred of evill Psal 97. 10. Yee that love the Lord hate evill 2 By the love of the godly 1 Ioh. 5. 1. Every one that loveth him that begat loveth him that is begotten of him 1 Pet. 1. 8. 1 Joh. 3. 13 14. 3 By pittying of and yeelding help to them in time of misery 1 Ioh. 3. 17. 4. By care to keep the Commandements of God Ioh.
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
many as walk according to this rule c. 3 Ioh. 4. 2 Ioh. 3. 4. I rejoyced greatly that I found of thy Children walking in truth as we have received a commandement c. Coll. 1. 13 2 3 4. 5. For otherwise let what will be done and let a man act in what he doth never so much ex animo from his very heart and sincerely according to the light he hath received as many doe upon false Principles yet may he be called an Hypocrite Who were such By the Sincere Christian therefore throughout this Work we understand such a one as the Scripture noteth Nathaniel to be Io. 1. 47. Behold a true Israelite indeed in whom is no guile And such were David 1 Kings 11. 4. Ps 78. 72 Iosiah 2 Kings 23 25. Hezekia 2 Chron. 29 2. Abraham Gen. 17. 1. and 24. 40. 2 Kings 22. 2. Asa 2 Chron. 20. 32. 1 Kings â—1 14. Iob Iob. 1. 1. and 2. 3. Noah Gen. 6 9. Iehosaphat 2 Chron. 20 32. Paul after his conversion and the rest of the Apostles 2 Cor. 1. 12. 6. 20. Acts 24. 16. Abâ—l Gen. 4. 4. 5. Heb 11. 4. and others whose Sincerity is thus described of some of them That their hearts were perfect with the Lord of others that they did that which was right in the sight of the Lord of others That they walked with God of others that they walked before God of others that they did turne to the Lord with all their heart with all their Soule and with all their might of others That they laboured to keep their Consciences voyd of offence c. And these kind of men in Scripture language are some-times called Holy men or Saints Psal 37. 14 28. Sometimes wise men Mat. 25. 1. 2. Mat. 7. Sometimes perfect men Gen. 6 9. Sometimes upright men Psal 37. 14 18 37. Sometimes righteous Men Psal 37. 14 16. Sometimes just Men Gen. 6. 9. Sometimes plaine men Gen. 25. 27. 11. 14. Sometimes innocent men Mat. 10. 16. Sometimes the true worshippers that worship God in Spirit and Truth Io. 4. 23. Sometimes such as love the Lord Jesus in Sincerity Ephes 6. 24. Sometimes the pure in heart Math. 5. 8. Psal 24. 4. Sometimes the undefiled Psal 119. 1 3. Sometimes the poore and needy Mat. 5. 3. 7. Psal 37. 14. Sometimes good men Psal 37. 14 23. For the Sincere Christian is a compleat Christian Coll 2. 10. 4. 12. A perfect and entire Christian James 1. 4. Heb. 13. 21. And he that wants one grace or one grace in truth wants all grace That known position in Ethiques Quod virtutes sunt connexae is as true in Divinity as Morality so that he that hath not all hath indeed none at all and hence it is that true blessednesse is annexed to one of them Mat. 5. 3. Bles-sed are the poor in spirit c. And the sincere Christian is more or lesse all this Holy Wise Just Righteous c. So that by this work we shall see as in a glasse as well who is the Holy Just and Righteous man as who is the Sincere man This Sincerity now and the Sincere man are opposed to Hypocrisie and the Hypocrite And that they may more lively appeare in their colours we shall set them the one beside the other and in the next place give a description of Hypocrisy and the Hypocrite Hypocrisie What. Hypocrite Who. Hypocrisie is an evill frame of Spirit whereby a man would seem to be right towards God and to be carried to act really for him but in truth it is not so Or where a man pretends to more good towards God or Men without then is within him or whereby he would seem to himselfe or others to be better then he is He that hath this heart is said to have a heart and a heart or a double heart Psal 12. 2. Iames 1. 8. A crooked heart or perverse heart Prov. 12 8. and a divided heart Hosea 10. 2. 7. 14. And he that hath such a heart is he we intend by and call the Hypocrite The Nature of Hypocrisie But to open this Hypocrisie and the nature of it and to shew who we mean by this Hypocrite we are to know first of all that Hypocrisy stands in opposition to the Truth and reality of a thing and it stands also in opposition to the Sincerity of a mans intention in the thing and so Hypocrisy may be with reference to either of these 2. By the Hypocrite in generall we doe not intend one that appears worse then he is indeed as Peter did when he denied his Lord ' which yet he did not without Hypocrisy being so well acquainted with him Nor by the Hypocrite doe we intend one that acts this part for once or is deceitfull in one thing as Peter and some others with him were Gal. 2. 3 14. And as the best men sometimes may be and are unfainedly sorry for the same afterwards Nor doe we intend by the Hypocrite in generall such a man as by humane frailty only falleth into lesser sinnes Rom. 7. 17 19 For in many things we offend all Iames 3. 2. And there is not a man that liveth and sinneth not 1 Kings 8. 47. 1 Io. 1. 7 8. Deut. 32. 5. Nor doe we hereby intend him that by strength of Temptation may fall into greater sinnes against his purpose whereof he doth afterwards repent as David Solomon Peter and others did and the best of Gods own people may doe For as a man may be in some Acts without Hypocrisie and yet be an Hypocrite so a man may be Hypocriticall in some Acts and yet be sincere and there is some Hypocrisie in the best who at one time or other or in some things may appeare better then they are 3. But by the Hypocrite we meane him that is an Hypocritie through his heart and life one that for holinesse and goodnesse seems to others and perhaps also to himselfe to be what he is not but yet ought to be or one that desires to make a faire shew without of that goodnesse and holinesse which he hath not nor any root or foundation of within him He is one that seems to be and to act the part of a true Christian but is none he appears in the shape of a living Christian but is dead Rev. 3. 1. Thou hast a name to live but art dead Rom. 2. 28. He is not a Iew that is one outwardly He doth seem to be a Saint or Angell of Light and is a Devill Io. 6. 70. 2 Cor. 11. 14. Hence it is that Hypocrites are compared to Tares which are like to Wheat Matth 13. 25. As Hypocrisie is compared to Leaven Luke 12. 1. which cannot be known by sight so the Hypocrite is compared to a wolfe in a sheeps skin Mat. 7. 15. For the likenes and agreement that is in appearance between him and the true Christian for they are indeed very hardly to be known the one from the other And the
and 3. 9. Which say they are Jewes and are not but the Synagogue of Satan 2 Cor. 11. 13 14. False Apostles deceitfull workers transforming themselves into the Apostles of Christ c. Rom 16. 18. By good words and faire speeches deceive the hearts of the simple to serve their bellies c. So many Papists and others at this day keep their formes and wayes of worship and pretend they are in the right way to salvation when they themselves know the contrary And that they doe so of purpose for some advantage to themselves The lesse Grosse Hypocrite we call him that is a grosse Heretick or Idolater as a Papist Arrian and the like or one that together with his profession is very loose in his conversation as those Hypocrites Isa 1. 1 2. c. and 2 Tim. 2. 3 4 5. The Refined Hypocrite is also more refined or lesse refined The Refined Hypocrite The more Refined Hypocrite is he that pretends to any thing of Grace and true Godlinesse without the which is in part only or he taketh to be altogether within The Nature of his Hypocrisie him So many a man in the profession of the Gospell and his carriage with-out pretends to truth of Grace within where there is something like it and he doth judge it to be there in Truth and that he is not an Hypocrite but upright And it is not to be doubted but that a man may be an Hypocrite and not know it He may doe all things according to the letter of the word right in appearance and as to the reality of what he doth in Truth and be hereupon perswaded that he hath grace in his heart in uprightnesse is in the favour of God and in a happy and safe estate and so continue to his dying day and yet be damned at last Prov. 14. 12. There is a way that seemeth right to a man but the end thereof are the wayes of death Prov. 30 12. There is a generation that are Pure in their own eyes and yet not washed from their filthinesse So Paul 1 Tim. 1. 13. The foolish Virgins Matt. 25 and the young Man Matt. 29. Were all of them reall in what they made shew of and pretended to And yet they were Hypocrites and so are all such as shall doe likewise as many doe at this day who pretend to be true Christians and Saints c. And doe make a profession of that and doe appeare to others and themselves to be such as they are not for they would be thought to be true Christians and yet have not the Soule of a true Christian within them Rom. 2. 28. For he is not a Iew that is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Rev. 2. 2. Thou hast tryed them that say they are Apostles and are not and hast found them lyars The lesse refined Hypocrite we call him that possibly may either hold some more grosse opinions as some Superstitious Persons that are only Popish in some points or some worse practises or are not so exact in their lives as the former sort And yet perhaps may be secure and judge themselves in an estate good enough Ia. 1. 25. 26 So that we call them more or lesse Grosse as there is more of their wills and purposes by designe in their Profession and painted outside of good to device Or as their evill opinions and practises they hold or doe are more or lesse evill And more or lesse Refined as they are more or lesse privy to their own mistake and deceit or as the opinions or practises they hold or act are more or lesse dangerous This difference of Hypocrites the Apostle seems to hold forth 1 Tim. 1. 13. Acts 3. 17. I did it ignorantly so that there is a simple ignorant as well as a willfull knowing Hypocrite The first sort of these Hypocrites deceive others only But the latter sort deceive themselves also Iames 1. 21 26. If any seem to be Religious c. that deceiveth his own heart c. So the foolish virgins that were never disordered by the wise nor themselves till the gate of grace was shut upon them Some make a third sort of Hypocrite between the two forenamed ones and make him such a one that doth somewhat suspect himselfe and yet for some selfe ends continues and bears up in his profession as long as he can And amongst these diverse sorts of Hypocrites there are found these differences Or they may be distinguished thus 1. There is a malitious or spitefull Hypocrite and he is such a one as doth hate and maligne the true Christian and will doe to him all the mischiefe he can And this is such a one as for this is compared to a Viper or Serpent for his venome and mischiefe against and danger to the true Church And such were the Scribes and Pharises Matt. 12. 24. and 23. 33. Io. 6. 70. and 8. 44. called therefore Gods enemies Psal 109. 4 29. and 79. 26. 14. Esay 56. 6. your Brethren that hate you c. 2. There is a loose or carelesse Hypocrite one that together with his profession of Religion is very licentious and loose in his conversation Such were those in Esay 1. 1 10 11 12. c. and those in 2 Tim. 3. 1 2 3 4 5. 3. There is a strict or an exact Hypocrite one that for his outward conversation is as faire and looks as beautifull as the most Sincere Christian but is rotten within Such were the Foolish Virgins Mat. 25. 1 2. c. Hosea 7. 11. Mat 22. 17. Ob But it may be objected That we call him an Hypocrite that doth what he doth really and from his heart which is no Hypocrite Ans 1. We grant that men may be and are in their hearts within oft times in that which is evill in opinion and practise the same as they are in their profession and appearance without So we find in Pauls case Acts 28. 9. I verily thought with myselfe that I ought to doe many things against the name of Iesus c Christ tells his Disciples Io. 16. 2. that the time was coming that whosoever should kill them should think they did God service in it And we are perswaded that most of the Common people under the various formes of Religion in these times as Papists Quakers and the like are cordiall and doe take themselves to be in the right But 2. If we say to this farther that a man may doe many things well and in his own judgement and opinion according to the Law and Gospell of Jesus Christ and yet the person so doing be so farre from being a Sincere good Christian that he is all the while a desperate sinner and in that sense we now speak of an Hypocrite So it
the best of the time and place as he did 1 Sam. 14. 33 34. observe all Gods commands and desire to know what is lacking Mat. 19. 20. In a way of Religion he may advance farre and goe beyond others comply with the designe of Christians and professe and doe as the true Christian and so doing hold out till Christ come Mat. 25. And be drawn to all this by the operation of the word so that for his outside he may seem to be as glorious as the house built upon the Rock Mat 7. 24 25 26 27. and as faire for heaven as the wise Virgins Mat. 25. 1 2 3. c. Gal 1. 13 14. Ye have heard of my conversation in time past in the Jews Religion c. and profited above many of my equalls Phill. 3. 4 5 6. If any other man thinketh he hath whereof he might trust in the flesh I more Circumcised the 8th day c. touching the Law a Pharisee concerning zeale persecuting the Church touching the righteousnesse which is in the Law blamelesse 2 Pet. 2 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they be againe entangled and overcome c. it happeneth to them according to the Proverb The Sow that was washed to be wallowing in the myre Mat 12. 43 44 45. So the foolish Virgins Mat. 25. 1 2 3 c. The man not having on the wedding garment Mat. 22. 11 12. The young man Mat. 19. 20. The pharisee Luke 18. 11 12. Herod Mark 6. 20. Ioash 2 Chron. 24. 25 26. But yet more particularly for this Outwork 1. The Hypocrite being a master of a Family or Magistrate he may goe very farre and doe and suffer very much in the work of Reformation for the suppressing of evill and the advancement of good so did Iehu 2 Kings 10. 16 17 18. c. v. 29 30. and Ioash 2 Chron 23. 1 2 c. 2. And being a Minister or other Officer of the Church he may Preach or write or both as much and as well for the truth as any man and seem very zealous therein And thereby or otherwise in Goverment of the Church he may be very active and doe very much toward the advancement of Christs and overthrow of Satans Kingdome So Iudas Mat. 10. 1 2. c. Luke 9. 1 2 c. Demas Coll. 4. 14. 2 Tim. 4. 10. Philemon 24. And for any man he being publickly trusted he may be faithfull to his trust in any publick work Esay 8. 2. Nehem 13. 13. 3. A man may be externally called Heb. 3. 1 2. Or be converted to Christianity 1 Tim. 1. 20. 1 Cor 1. 2 3 c. He may be Baptized 1 Tim. 1. 20. Acts 8. 9 13 18. He may make a publick confession of his Sinnes and of particular Sinnes and of his Faith in Christ and his voluntary subjection to him 1 Tim 1. 20. 1 Cor 5. 1 20. Mat. 7. 22. 23. 1 Sam 15. 24 30. Mat. 3. 16. compared with Io. 5. 35. He may be convinced that a Church of Christ is a blessed Society and upon this become a member of a visible and pure Church and walk orderly by Christs rule therein 1 Tim 1. 20. Phill 1. 5. 1 Cor 5. 1 2 3. All this must needs be true of them who were cast out of the Church for they could not have been cast out if they â—â—d not been in the Church 1 Io. 2. 19. He may be a bold Professor of the Faith Acts 16. 17. Mat. 25. 1 2 3 4. c. He may associate himselfe with Saints Mat 25. 1 2 3. He may dispense the Sacraments divinely and purely He may Preach the word by voyce or pen or both have a singular gift and take much pains therein 1 Cor. 13. 1. Luk 9. 1 2. Mat. 7. 22. Many will say to me in that day Lord Lord c. then will I professe unto them I never knew you c. And in his Preaching or writing he may be a sharp reprover of Sinne he may cry out against the prophanenes of the wicked civill honesty and Hypocrisy of others coldnesse of the best And perhaps say very much against Hypocrisie it selfe Io. 12. 3 4 5 6. Mat 7. 3 4 5. He may partake of the Lords Supper Luke 13. 25 26. And ye shall knock and say Lord open to us And he shall answer I know you not whence yee are then shall yee begin to say we have eaten and drank in thy presence and thou hast taught in our streets But he shall say I tell you I know you not whence ye are depart from me c. He may heare and repeat Sermons Heb. 4. 1 2. Perhaps heare and delight to heare the best and most searching Preachers Io. 5. 35. He may read and study the Scriptures much so did the Pharises and were by this means exceeding skilfull therein He may Prophesy or expound Scriptures and have a great gift and take much paines therein 1 Cor 13. 2. And though I have the gift of Prophesy c. He may pray and pray much and fast and pray and fast and pray often and have a singular gift of the Spirit in prayer and make long prayers and seem very devout therein 1 Cor. 13. 1 2. Though I speak to God or man with the tongue of Angells c. Mat. 23. 14. and 9. 14. Luke 11. 1. He may use to pray alone or perhaps in private Luke 11. 10. and 18. 10. But see more for the proofe of all these things Mat. 10. 7. 1 Cor. 5. 1 2 c. Rom. 2. 20. 1 Tim. 4. 16. c. Luke 22. 14 15 16 c. 2 Tim. 4. 10. Isa 1. 11 15. Mark 3. 12 19. He may in all this service of God be very diligent and industrious Esay 58. 2. Yet they seek me daily and delight to know my ways as a Nation that did Righteousnesse and forsook not the Ordinances of their God they aske of me the Ordinances of Justice they take delight in approaching to God He may in case of some trouble or upon some other speciall occasion make a solemne engagement to God and man of amendment of life and in especiall to forbear such and such things or doe such and such duties Psal 78. 34 35 36. He may have or seem to have and take some delight in all these things Isa 58. 2 3. He may doe as much in the outworke or upon the outward man in mortification and selfe-deniall by fasting and the like and goe as farre in appearance of like zeale and devotion without by Teares c. as any true Christian shall doe Mat. 6. 16. so Jehu and Paul when a Pharisee Phill. 3. 6. Acts 22. 3. He may bestow much to good uses and doe many singular good works He may build Churches give maintenance to Ministers for Preaching give to the poore and the like Yea he may give all that he hath to such uses
than him and useth her observances onely to cover and conceal it 19 It is a high point of wisdome to be sincere and a huge peece of folly to be deceitfull for a man takes as much pains to destroy himself as would save him and he is utterly deceived and disappointed in all that he doth and thinketh in it ps 101. 1. 2. I will behave my self wisely in a perfect way c. Mat. 7. 24 27. the wise and foolish builders Job 15. 35. they conceive mischief and bring forth vanitie c. Mat. 25. 1 2. The wise and foolish Virgins 20 Sincerity will breed a constancy and evenness in all our outward behaviour Grace and Nature both begin at the heart as the center and from thence goeth to the circumference But Art Hypocrisie begin with the face and outward lineaments Iames 1. 8. He is unstable in all his waies Iames 4. 8. 21 There is no good to be expected by any means of Grace while we be hypocritical Ier 9. 6. Through deceit they refuse to know me saith the Lord. 1 Pet. 2. 1. Laying aside all malice guile and hypocisie c. As new born babes c. But the Word of God and means of grace shall be good to the upright Mic. 2. 7. Do not my words do good to him that walketh uprightly 22 Hypocirisie doth commonly end in Apostasie 1 John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us 1 Tim. 1. 20. 2 Tim. 2. 18. But the upright shall never fall Ps 15. 5. Hee shall never be moved and 37. 31. none of his steps shal slide Mat. 24. 24. they shall deceive if it were possible the very elect 23 The Hypocrite dishonoureth God Rom. 2. 21 24. The name of God is blasphemed through you c. And he hurteth and grieveth men Mat. 13. 35. 4. As the tares annoy the wheat Deut. 29. 18 19. Heb 12. 15. least any root of bitterness c. trouble you and thereby many be defiled 24 No Hypocrite shall ever enjoy God for he will never give himself to be possessed and enjoyed of a spiritual Adultress who doth affect any other lover more or besides him Mat. 6. 24. No man can serve two Masters c. 25 Honour and glory attends upon Sincerity But shame and dishononr doth follow Hypocrisie Psa 119. 8. Let my heart be sound in thy statues that I be not ashamed 26 Sincerity is a sure signe of our being in the state of Grace the true and living members of Christ mystical body Hee that is sincere onely is a true member of the Church Militant here and shall be a member of the Church Triumphant in heaven Rom. 2. 29. He is a Iew that is one inwardly c. Psal 15. 1 2 6. Lord who shall dwel in thy holy hill He that walketh uprightly .. c. Hee that doth these things shall never be moved 2 Cor. 1. 12. 1 John 3 21 But the hypocrite in Gods account and by the judgement of the Word of God is a wicked and ungodly man Psal 69. 27. Adde iniquity to their inquitie and let them not come into thy righteousness Psal 50. 16. But unto the wicked God saith what hast thou to doe c. Jude 4. ungodly men turning the grace of God c. and therefore to have his portion with unbeleevers Luke 12. 46. compared with Mat. 24. 51. Psal 24. 4. 27 All the promises of God for good as to this life and that to come are made to him that is sincere in Religion and to him only 1 Generally That he shall be blessed here and for ever Mat. 5. 8. Blessed are the pure in heart Ps 112. 2. The generation of the upright shall be blessed Ps 84. 2. The generation of the upright shall be blessed Ps 84. 2. He is a sunne and a sheild will give grace and glory and no good thing will he withhold from them that walk uprightly Psalm 32. 2. Ps 119 1 2. But all the threatnings of evil for this life and that to come are against the Hypocrite by name and as fully and severely as against any wicked or ungodly person whatsoever and against them all That the Hypocrite shall be cursed here and for ever Prov. 28. 13. Hee that hideth his sin shall not prosper Isa 10. 6. As to this life 1 In general God may seem sometimes to neglect the upright man and may be thought to favour the Hypocrite but hee doth not so The sincere man may be weak in himselfe be compassed with many spitefull enemies and bee hated and suffer the more for his sincerity hee may have many troubles yet God knoweth it and him in it and will be with him He will be his strength support him under and deliver him out of them and order all events to his good He shall have good things in his possession here have peace in his end and for ever For it is said they shall remain in the land for ever and leave their inheritance to their children who shall be blessed after them Prov 14. 11. The Tabernacle of the upright shall flourish 1 Kings 3. 6. And Solomon said thou hast shewed unto thy servant David my father great mercy according as he walked before thee in truth and in righteousness and in uprightness of heart with thee c. Psal 35. 18. Psal 24. 4 5. He that hath clean hands and a pure heart He shall receive the blessing c. Prov. 28. 10. Psal 94 15. 64. 10. But the contrary of all this shall come upon the Hypocrite for he shall be cursed Mal. 1. 14. Cursed be the deceiver c. Psal 69. throughout Isa 9. 17. Therefore the Lord shall have no joy in their young men neither shall have mercy on their fatherlesse and widdows for every one is an hypocrite and an evil doer and every mouth speaketh folly c. Job 15. 34. The congregation of Hypocrites shall be desolate Job 18. 9 19. and 20. 22 23. and 8 6. Jer. 42. 20 21 22. But more particularly in this life the sincere man shall be blessed for he shall have great prosperity and outward blessings Deut. 11. 13 14 Plenty of corn wine and oyl Isa 33. 16. Bread shall be given him his water shall be sure And for this end fruitfull seasons c. The sincere man shall be blessed in his children Prov. 20. 7. The just man walk the in his integrity His children are blessed after him But the children of the Hypocrite shall be cursed Psal 109. 9 10. c. Let his children be continually vababonds and beg Let them seek their bread also out of their desolate places The sincere man shall be established and continue in his prosperitie 1 Kings 9. 4 5. 2 Sam 22. 24. 26. But the prosperity of the Hypocrite shall bee but for a little while Psal 58. 1 8. 9. Doe ye speak righteousness c. do ye
Eye Visus is there also c. So if diffidence be in the understanding confidence or Fiducia must of necessity be there too Now that Diffidence is in the understanding not the will he proves thus take it in his owne words Quia diffidentia quâ aliquis dicitur diffidere sibi aut rebus suis non significat odium aut aversationem voluntatis sed out dubitationem de viribus suis aut per suasionem de imbecillitate suâ quae proculdubio ad Intellectum pertinent And indeed he saith true for the proper Mediums whereby we worke certainty and confidence or take away diffidence are demonstrations and certaine and evidently concluding arguments which the will is not capable of whereby we convince the understanding of the certaine and necessary truth of any conclusion and that done all diffidence and doubting vanish which is an evident argument that diffidence doubtings are formally in the understanding as their proper subject beeing indeed adjuncts of our assent which is undeniably an act of our understandings which assent with confidence or diffidence according to the quality and nature of those Mediums which the understanding brings to move our assent to any conclusion For if the Mediums brought be onely Topicall and probable then our assent is accompanied with diffidence or doubting according as those arguments carry a greater or lesse probability it beeing a known certaine truth in Logique that such Mediums can produce onely assensum opinativum which is allwaies joyned cum formidine oppositi But if the Arguments brought be demonstrative they produce assensum scientificum which satissfyes the understanding and absolutely excludes all diffidence and doubteings whatsoever Whence it sollowes 1. That seeing fiducia diffidentia confidence and diffidence are aojuncta gradus humani assensus they must of necessity be in that faculty where such assent is that is in the understanding 2. That seeing those Mediums which expell and take away diffidence and produce confidence are onely rationall and intellectuall such as come not within the compasse of the proper and formall object of the will but are the effect and object of our understandings it will be evident that both fiducia and diffidentia which are the product of such Mediums must be in the understanding which alone and not the will is capable to be affected by them 2. His second argument is this which that I may not wrong him and confesse from whom I had it I shall give you in his owne words thus a Rob. Baron Ubisupra exercit 3. Art 19. ¶ 4. pag. 241. Vide Tilenum in Syntagmat Part. 2. Disput 40. Thes 16. 77. Fiducia est subjectivè in Intellectu Quia si formaliter esset Actus voluntatis nihil aliud esset quà m desiderium aur amor objecti sed hoc est quotidianae experientiae contrarium multi enim ardenter amant desiderant objectum aliquod qui tamen non habent fiduciam de eo obtinendo If Fiducia be in the will it must either be an ardent love or desire of some object and then the more ardently we loved or desired any object we should be the more fiducially confident to attaine it which is manifestly false seeing all know that we may love and desire earnestly many things which we are so far from beeing confident to attaine that many times we against our wills are sure enough we shall never injoy or compasse them 3. In short 't is evident by the nature and use of the words in all good Authors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducia confidentia relate to the understauding and not to the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so a Budaeus verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus would have it writt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comperire deprehendere ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena deprehensio manifestum indicium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Josephum plena rei investigatae perceptio You see that the whole explication of the word relates to the understanding And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certior fio exploratum habeo Latini dicunt procerto scio as the same Author tells us sometimes they render the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Hesychius verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Glossae Ver. per Bonav Vulcanium pag. 96 fiducia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a firme assent without feare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidentia And In Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is persuasia plena certioratio still relateing to the understanding In Scripture it is yet more evident if possible where you have a Col. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullnesse certainty or confidence of knowledge and b Luk. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things certainly knowne Once more to put it out of all doubt The c Rom. 4. 21. Apostle exhorts the Romans to a fiduciall confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lett every one be fully fiducially persuaded and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne minde or understanding Whence I conclude that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fiducia we now speake of is not in the will but understanding I shall add no more but a saying of the incomparable d L. Viscount Falkland in his Defence of his Tract of Infallibility against his Adversary Father H. L. Viscount Falkland to his Catholique Adversary in the like case He that after all this and much more which might be said shall still say Fiducia is in the will I will not say he is impudent but sure a little thing will not make him blush Lastly That I may in obedience to your command clearely give you my opinion I doe really beleive 1. That this Assertion Common and speciall grace are essentially the same is not only erroneous but far more dangerous then many nay most men thinke especially those who in Questistions of this nature want ability or time to consider and know the consequences of it 2. I beleive that the other proposition That a Majoristae quoque detestandi sunt quia miscent fidem dilectionem in ipso actu justifications Tileman He-shusius in I Cor. 13. Pag. 268. charity is essentiall to justifying faith is a worse mistake then the former in respect of the many ill consequences which inevitably follow it not onely improbable but indeed impossible repugnant to the plaine and knowne principles of true Divinity and Philosophy too as has allready been evidenced by many and further may and shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is necessity or any just opportunity to doe it I confesse there are 2. sorts of Heretiques pardon me if I call a spade a spade and a stone a stone which make charity essentiall to faith 1. Socinians b Vide Jonam Schlicthingiū à Bucowiec Disp contra Balth. Meisne-rum de Art Fundament pag. 49. Mich. Gittichium de satisfatione contra Ludov Lucium