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
another opiniō I know also what they say with much Rhetorique and little reason with great confidence but unlesse I mistake much with little logique or good consequence as might easily be made appeare were it hujus loci aut pensi Rat 4. Princip Common grace as the understanding of many tongues a great measure of knowledge of many Divine truthes and an Assent to them c. is a I say generally for the knowledge of many tongues and Intelligence of many divine truthes and the Scriptures have been and possibly may still be immediately Infused by God Yet now miracles ceaseing they are generally acquired by Art and Industry Deus quandoque infundit homini illos etiam Habitus qui naturali virtute possunt causari sicut Apostolis dedit scientiam Scripturarum Linguarum quam homines per studium vel consuentudinem acquirere possunt licet non adeo perfectè Aquin. 1. 2. Quaest 51. Art 4. In Corp. Articul generally a disposition or Habit produced by our natural understandings advanced by education and Industry and so depending onely upon a mutable principle the will and understanding may be lost again by the negligence or malice of the same facultyes as is evident and on all sides confessed But saveing faith is such as being immediately produced by the eternall and immutable regenerateing Spirit of Christ it is b 1 Pet. 1. 23. incorruptible and c John 17. 3. eternall This is eternall life to know thee c. He speakes of the knowledge of God by faith which is not onely our d Heb. 10. 38. life but e John 6. 47 51 54. eternall life which cannot possibly perish Eternall life is not corruptible cannot perish or cease to be but the life of faith which we have by our new birth and regeneration is eternall life and therefore cannot perish Our naturall life receaved from corruptible parents by corruptible seed and a naturall generation may be lost but our Spirituall life receaved from incorruptible parents by incorruptible seed in our regeneration cannot be lost being like the a a John 113. 1 John 3. 9 5 1 4 18. Parent seed from whence it comes incorruptible and eternall The Apostle in b Confer 1. John 3. 9. cum 1 John 5. 18. expresse termes tells us so Whosoever is borne of God doth not commit sinne for his seed remaineth in him nor can he commit sinne because he is borne of God There is nothing but sin can rob us of this life of faith which we have by the Spirit in our reggneration and that we cannot sin so as to deprive us of this life he proves by 2 Arguments the 1. drawne from the Parent which begat us the 2. from the seed by which we are begotten Thus. 1. Whosoever is borne of God committeth not sin be cause the seed remaines in him None in whō the seed remaines commit sin In all that are borne of God the seed remaines ergo None who are borne of God commit sin This from the seed 2. He that is borne of God cannot sin so as to render his life corruptible because he is borne of God Thus none who are borne of God commit sin every regenerate person is borne of God ergo No regenerate person commits sin So that the immortality of our faith spirituall life is not from us but. 1. From its parent the liveing and immortall God 2. From the nature of the seed from whence our faith and spirituall life springe which the text calls incorruptible The truth is S. Johns meaneing is not that the regenerate sin not at all for he himself expressely confutes that glosse telling us that we a 1 John 1. 8. deceave our selves and b 1 John 1. 10 make God a lyar if we say we sin not But that they sin not so as to be overcome and conquered and kill'd by sin to the losse of their spirituall life for he expressely tells us that all those who are borne of God are Soldiers at war with the world but also that they are allwayes Conquerors and their faith Victorious c 1 John 5. 4. Whatsoever is borne of God overcometh the world and this is the victory that overcometh the world even our faith They sin not so as to sinke under it they keepe d 1 John 5. 18. Gratia conservat eos ne peccatum ad mortem committant si in quibustibet spro humana fragilitate deliquerint ne ab'hoste maligno possint sangi defendit Venerab Beda in locum pag. 149. themselves from the wicked one so that he toucheth them not or as S. Peter expresseth it e 1 Pet. 1. 5. They are kept by the power of God through faith unto salvation f Ven. Beda in 1. Pet. 1. 5. Neque enim quisquam suae libertatis potentiâ custodiri valet in bonis sed illius per omnia quaerendum est auxilium ut perficiamur a quo initium bonae action is accepimus All this considered I suppose temporary and eternal corruptible and incorruptible are differences which inferre a greater distinction then in degree onely and ergo Temporary and common beleife differs from saveing faith more then in degree Rat. 5. Princip Itis a knowne and receaved principle in Schoole Divinity and Philosophy too that Habits are distinguished specifically by their formal objects The meaneing is not that those objects are intrinsecal and essential differences constituteing and distinguishing such Habits But à posteriori in ordine ad nos we who know not the essential formes and differences of such Qualities doe à posteriori rationally too and certainely collect what kind of distinction is between them from the different habitudes and relations those Habits have to their formal objects Now although common and saveing faith may at least in a For saveing faith beleives diverse things which Hypocrites by their common faith neither doe nor can upon any iust ground beleive Vid. Rob. Baronium Exercit. 3. Art 30. ¶ 5. pag. 280. part have the tame objectum material◠to witt sacred truthes revealed by God in the Ghospel Yet the formalis tendentia habitudo utriusque Habitus ad hoc objectum is different and ergo The Habits more then gradually distinct Now the different tendentia habitudo which common and saveing faith have to their objects is taken from the several mediums and motives induceing such assent For instance That Jesus Christ is the Sonne of God that he dyed rose againe ascended into heaven c. These Conclusions are beleived to be Divine truthes both by common and saveing faith but upon far different mediums and motives The common faith is built upon humane mediums and arguments such as the natural understandings of irregenerate persons helped with learneing education and Industry may attaine unto which have no absolute certainty and Infallibility in them and so must of necessity beget an assent proportionable to themselves that is uncertaine and fallible But
saveing faith is built upon better principles as proceeding from the Spirit of Christ and being built upon his immediate illumination and testimony which is evidently divine and infallible and so begets an assent of faith like the cause and principle from whence it comes divine and infallible Now this latter assent must of necessity differ from the former more then in degrees Now I beleive that no sober and intelligent person who understands Philosophy and Metaphysiques will say that an assent which is humane dubious and Incertaine differs onely gradually from an assent which is divine and most infallibly certaine as proceeding from and relying immediately upon the Testimony of the regenerateing Spirit of Christ For the further explication of this take this Instance This conclusion Omnis homo habet potentiam Intellectivam is the same material object of Science properly so call'd and Opinion but formally different So that those 2. Habits though they have the same objectum materiale yet they have objectum formaliter diversum Which formal difference is taken from the tendentia and Habitudo those two Assents have to that object in relation to severall a Vide Martini Smiglecii Logicam Dispurat 11. Quaest 2. pag. 414. mediums produceing such assents For he that assents to this conclusion Omnis homo habet potentiam Intellectivam per medium necessarium demonstrativum his assent like the medium which produces it is necessary and scientifical But he that assents per medium probabile onely his assent proportionable to the medium which inferres it is onely probable and opinative So that although that Conclusion be the object of science and opinion too and be materially the same yet it is formally a different object from whence ariseth not only a gradual but a formall and specificall difference between science and opinion For many probable mediums may dispose to an higher probability and produce an habituall and more firme opinion but all the probable mediums in the world can never produce science a necessary and infallible assent that being an assent of a higher not degree onely but nature which no argument lesse then demonstrative can possibly produce So that as opinion and science though about the same conclusion are Habits specifically distinct and knowne and confessed to be so by reason of the different mediums which produce such assents so likewise are common and saveing faith more then gradually different by reason of the several mediums and motives which are the Premisses and foundations upon which those assents are built and constitute their objects in a several formality and habitude in relation to those Assents To bring all this home to our present purpose I grant that common and saveingly beleiveing Christians may beleive these and such like conclusions Christ dyed for us satisfyed Gods justice interceeds for us with his Father c. to be divine truthes 2 But they can have no greater assurance of the divine truth of these conclusions then they have of the mediums and premisses which inferre them 3. Hypocrites and impious persons who may have common faith have no premisses to inferre them but such as are humane and dubious at least not absolutely infallible that is they have onely Topicall and probable arguments such as the authority of their teachers of councells Fathers and Tradition c. If it be said they have Scripture for them I reply that the same Question returnes what mediums and motives have they to beleive that to be Gods word for their assent to the divine truth of Gods word can be no firmer and certaine then the premisses which inferre that assent Now Hypocrites neither have nor can have any premisses or motives to beleive the Divinity of that word but such as I named before that is Topical and probable inducements and ergo their assent proportionable to those motives must of necessity be onely probable and opinative But on the other side regenerate persons who are borne of God and have true saveing faith have surer and more infallible principles which induce them to beleive and know the divine truth of those conclusions For besides all those inducements which Hypocrites have they have the inward testimony of the Spirit of God beareing witnesse to those truthes That this may appeare I say 1. That 't is evident that all regenerate persons have the a Rom. 8. 9. Spirit of Christ dwelling in them 2. It is as evident that this good Spirit of Christ gives testimony to these saveing truthes and conclusions Inlightening the understandings of his childeren that they may know the truth and omnipotentissima facilitate induceing their assents for 1. Our Soviour saith b John 7. 17. If any man will doe his will he shall know of the truth of the doctrine whether it be of God c. He shall know when others shall not And ergo holy regenerate persoÌ„s have some c Deus illustrat eos qui vitiis suis non patrocinantur H. Grotius in Joh. 7. 17. Glossa Ordin Si â—is intelligere crede Si quis credit in filium Dei cognoscet de Doctrina c. better meanes of knowing truth then Hypocrites have 2. Hence the regenerate are said to be ledd by the d Rom. 8. 14. John 16. 13. Spirit of God and he leads them into all truth at least all necessary truth if it be e And if in this place it be granted to be meant onely of the Apostles yet you have the same expression by he same John extended to other beleivers 1 Joh. 2. 20. meant of any but the Apostles And no question the Spirit of truth doth in some proportion teach the truth and illuminate the understandings of all those who are borne of God He is as Tertullian calls him Vicarius Christi Spiritus his deputy as to his prophetical Office and as Christ taught he truth in person while here so he still teacheth it by his Spirit being gone 3. If you continue in my word saith our a John 8. 32. Saviour then are you my disciples indeed and ye shall know the truth They shall when Hypocrites shall not who continue not in his word and therefore are not his disciples indeed Ye shall know the truth by the illumination of the Spirit and his confirmation of you in it Whence it is said that we are b 2 Cor. 1. 21. 22. unxit nos scilicet Spiritu Sancto Primasius in locum Vide Johan Calvini Instir lib. 3. cap. 2. Staplet de sola fide Justif lib. 8. cap. 25. pag. 399. c. annoynted sealed by the Spirit and established and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pignus the earnest given in part to assure us of all the promises c Ambrosius seu Comment quisquis sit in 2 Cor. 1. 22. pag. 886. in edit Eras Qui signavit nos dando Spiritum Sanctum nobis pignus ut non ambigamus de promissis ejus Hypocrites those who have common faith onely have no
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
was with S. Paul Acts 23. 1. where he saith I have lived in all good Conscience before God untill this day His meaning is though he had fiercely persecuted the Servants of Jesus Christ yet he thought he did well his conscience though erring concurring with him so that he sinned not against his conscience but acted according to that light which was in him even then when he sinned against the Law of God and the Gospell 3. A thing may be done truly as to the reallity of it but not truly as to the formality of it Hypocrisie therefore is said to lye in two things or to be considered two wayes 1. As it stands in opposition to the truth and reality of a thing 2. As it stands in opposition to the Sincerity of a mans intention in the thing A man out of Christ is not a Christian indeed no more then a dead corps without a Soule is a man And that he doth let him doe it never so really and cordially cannot be good because he that dot it is evill Gen 4. 4. Mat 12. 33. And if the thing to be done be evill let it be done never so cordially and really it cannot be good And the thing done albeit it be for the manner well done as to the reality and intention yet if the thing done be in the matter and in its own nature evill it cannot be good a thing also that in its own nature is good may yet for the manner and forme of doing it be evill And to this therefore we are to know That the thing that the thing that is said of done is for the matter of it good or evill If good yet it may be done amisse in the manner In 2 Chron 25 2. It is said of Amaziah that he did that which was right that is that which was according to his will and pleased him well but not with a perfect heart though the thing he did as also the greatest part of that which Iehu did was according to Gods command and that which for the matter of it God approved when done yet they did it with an eye to themselves only out of selfe-love and for their selfe interest and advantage only and not of any love to God or care or desire to please or glorify him in it Esay 10. 6 7. But if the thing for the matter of it be it opinion or practice be evill the doing or saying thereof from the heart will not make it good or better then it is For if by this the opinion or Action may be justified or absolutely excused then must the most horrid opinions and practises that ever were held or done by this be so farre countenanced such as the opinions against Christs Divinity and that to eat flesh is as bad as to eate Soules and the practice of the killing of the Saints of God and the sacrificing of mens children to Idolls and the worshipping of the Hoast of Heaven For all this those that did maintaine and act them at least some of them were perswaded of the lawfulnesse of And if no men of any Judgement or perswasion amongst us shall judge themselves only to be the true Christians and all others Antichristians and shall take up this perswasion and perhaps from those Scriptures Rev. 16. 6. Psal 137. 8 9. That as they are able they may and must destroy all the rest Or being of a levelling judgement that they may take away as they are able from others that have much to make an equality May they therefore doe it or is the thing ever the better because they are perswaded they may nay it may be that they must doe it and is not the thing being sinfull and against Gods law sinfull still notwithstanding their perswasion This poynt and case of Conscience is cleared and determined to our hands by the Apostle Paul himselfe in his own case who tells us in 1 Tim. 1. 13 14. that he in what he did was a blaspheamer a persecutor and injurious but that he obtained mercy And we doe not find that the opinions or practises of those Hereticks in Jude and 2 Pe. 2. and 2 Tim 3. are said to be ever the lesse sinfull or dangerous to some because they did probably believe them to be Truth We grant it to be true that it doth somewhat lessen the offence because it is of Ignorance in them that are misled and yet we affirme that it is so much the greater again as there is more of the will in it 5. But there is much of Hypocrisie also in these persons in these cases For they pretend to be indeed the only enlightned men and Saints to have the spirit That the truth is with them and that their way is Gods way and the true and the right way Whereas they are in truth but Hypocrites False Teachers Devills in the appearance of Angells of Light understand not what they say not having the Spirit and going themselves and leading others with them to destruction Jude 2 Pe. 2. Acts 20. 30. Prov 2. 10 11. We shall in the next place lay down some particular instances of the Hypocrisie Sincerity we are treating of and wherein they doe each of them consist CAP. III. Wherein Sincerity doth especially consist And some particulars thereof And wherein Hypocrisie doth especially consist And some particulars thereof IT will much make towards the clearing of our matter in hand that we lay downe some things more particularly wherein Sincerity and Hypocrisie in men professing Religion or pretending to any way or forme of Godlinesse do consist And for the doing hereof we shall offer these considerations following for the things in such Persons wherein they doe especially appeare and consist That he that thus makes a profession of Religion that is of the Christian Religion Faith in God by Jesus Christ That cryeth Lord Lord Mat. 7. 21. that shall make an open confession of Christ and his hope in him That nameth the name of Christ 2 Tim 2. 19. Luk. 9. 20. Psal 50. 1. that is a hearer of his word That hath a forme of Godlinesse 2 Tim. 2. 1 5. That professeth he knows God Tit. 1. 16. That is a Christian in shew or outwardly Ro. 2 28 29. Jo. 1 47. Rev. 3. 1 9. Ro. 9. 6. That calls himselfe or is called or reputed by others to be a Christian Rev. 2. 9. Jer. 14 9. A Disciple of Christ Luke 6. 40. Jos 8. 31. Of the holy Seed of Gods Children Esay 7. 13. Of the holy City the Church of God Esay 48. 2. Acts 11. 26. That layeth claime to and boasteth of the Gospell and the rest of the priviledges of the Church of Believers Ma. 3. 8. Rom. 2. 23. Io. 8. 37 38 39. SECT I. As he is a Christian indeed The Sincerity or Hypocrisy of such a Professor will appeare and lye much in this as he hath or hath not within him a Principle and Foundation for what is acted and doth appeare without him That
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
we say in the Proverb spun with a fine thred it cannot be spyed by another Nay it is in some cases hard to be found by him in whom it is The refined hypocrisie and hypocrite are in themselves in some cases very hard to be found at all And the gross Hypocrisy after a long continuance therein is by him in whom it is hardly discerned also for it is with him as a lyar who by oft repeating of his lyes beginneth to beleeve them to bee true so the Hypocrite at length deceives himself Iames 1. 26. And because the Hypocrite is of God judicially blinded and hardned in it it being just with God to punish deceit with deceit and therefore Hypocrisie doth very often end in hardness and gross blindness Hosea 12. 7 8. And Ephraim said yet I am become rich c. In all my labours they shall find no iniquitie c Isa 30. 1 2. 6 It is now become a gainfull and profitable sin 7 It is hardly to bee cured not onely because it is hardly discerned but also because he that is sick of it is not willing to be cured of it for it is his trade of life and seldome or never doe we hear of such an Hypocrite converted from his Hypocrisie for the Hypocrite can hardly be drawn to see more hardly to be sensible of and most hardly to use the means for the cure of his disease Or if he doe use means such is the nature of Hypocrisle that it turns the medicine into poyson and it a boseth Religion to the feeding of the humour to the destruction of the soul nor can hee expect any good by the means whiles he doth so continue Ier. 9. 6. 8 It is a kind of Idolatry and Atheism both together It is in effect to say God cannot see for all the profession speaking acting and thoughts of the Hypocrite are alwaies for himself he makes himself his primum principum and his finis ultimus and so sets himself in the place of or rather above God to give to God the worst and to himself a sinful man the best 9 There is a kind of blasphemy in it Rev. 2. 9. 1 Tim. 1. 13. 10. It is a peece or degree of the sin again the Holy Ghost Mat. 12. 24 29 30 31. 4 It is as a dangerous so a loathsom and abominable sin abhorred of God and all good men for it is a lye and a lye to God Hos 11. 12. Yea it is abhorred even of nature in self and therefore no man can endure to be called Hypocrite or dissembler It is therefore as one saith of it the plague of all plagues in its own nature a desperate sinne a deadly disease for it smites at the vital parts of a man it eats out all life goodness out of the will in time puts out the eyes of the mind deadeth and seareth the natural conscience eats out the good affections in the heart It is a rottenness at the core leaven in the midst poyson in the Fountain it corrupts the heart from whence it diffuseth it selfe as it were through all the veins of the whole conversation And Sincerity will keep a man from all this danger 5 Sincerity is a most amiable and desirable thing in it self for if the appearance of godliness be so desirable that the Hypocrite doth assume it what is the thing it self that must needs be much more disirable And if the appearance of sin be so dangerous and abhorred much more then is the sin it self 6 Sincerity is of God a fruit of his Spirit in us Iames 3. 17. 1. 17. The wisdom that is from above is first pure c. without hypocrisie c. Every good gift is from above c. But Hypocrisie is from the devil and our own corrupt hearts 7 Sincerity is commanded of God Iosh 24. 14. Now therefore fear the Lord and serve him in sincerity and truth Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God c. with all thy heart and with all thy soul Prov. 23. 16. My son give me thy heart But Hypocrisie is forbidden of God Eph. 6. 6 7 Not with eye-service as men pleasers c. Mat. 6. 16. Moreover when ye fast be not as the Hypocrites c. 8 Sincerity is commended of God and good men Iohn 1. 42. Behold an Israelite indeed in whom is no guile Behold him as if he had said It is a rare sight and of high praise to be admired where it is where is there such another shew him me if you can who can be compared to him Job 1. 1. Whose name was Iob and that man was perfect and upright c 1 King 11. 4. His heart was not perfect with the Lord his God as was the heart of David bis Father 2 Chr. 22. 9. Iehosaphat who sought the Lord with all his heart Rom. 2. 29. Hee is not a Iew that is one outwardly but he is a Iew that is one inwardly whose praise is not of men but of God 2 King 23. 25. And like unto him was there no king c. that turned to the Lord with all his heart 3 Joh. 5. Luke 19. 17 18. But Hypocrisie is dispraised of God and good men Act. 8. 23. Thou art in the gall of bitterness and bond of iniquity Mat. 23. throughout 9 By Religion and by Sincerity therein a man may be saved Mat. 58. Blessed are the pure in heart for they shall see God Ps 15. 1. He that walketh uprightly c. he shall never be moved But without sincerity in Religion a man can no more be saved than by prophaness or wickedness of life Jude v. 5. The Lord having saved c. afterward destroyed them that beleeved not c. 1 Cor. 10. 1 2 3 4 c. Psal 119. 2. 10 God loveth desireth and delighteth much in sincerity and in the sincere man his eye is never off him Ps 51. 6. Behold thou desirest truth in the inward parts Ps 11. 7. For the righteous Lord loveth righteousness and his countenance doth behold the upright Prov. 11. 20. They that are of a froward heart are an abomination to him But such as are upright in their way are his delight 1 Chron. 29. 17. I know c. that thou triest the heart and hast pleasure in uprightness Is 66. 2. But to this man will I look even to him that is poor c. Job 36. 7. But God hateth Hypocrisie and the Hypocrite for it Mal. 1. 10. I have no pleasure in you saith the Lord of hosts Zach. 11. 8. and my soul loathed them and their soul abhorred me c. 11 All the perfection a Christian can have in this life is in his sincerity And the sincere man only is the good and perfect man And God accounts him perfect that is sincere It is said for this that the same word in Hebrew serves for both to shew us that he that
these imbraced the Ghospel when yet many of the poore ignorant people did a John 7. 48. Vide Hug. Grotium in loc Theophylactum Grae. Latin pag. 647. Have any of the Rulers or Phrasees beleived on him was a confiderable Quaestion to this purpose intimateing that few or none had So elsewhere b Luk. 7. 30. The Pharisees and Lawyers rejected the Councel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or within themselves when yet the common people otherwise ignorant of the law at least in comparison of the Pharisies who certainely knew more did really beleive in our Saviour and submitted to the Ghospell For that 's the meaneing of what followes a Luk. 7. 49. but this people which knoweth not the law is cursed And S. Paul more fully to the same purpose b 1 Cor. 1. 26 27. You see your calling brethren how that not many wise men after the flesh not many mighty not many noble are call'd vocatione interna externâ enim omnes aequè vocabantur but God hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eos qui a mundo ob eruditionis penuriaÌ„ penè pro stultis habebantur Grotius in loc Illiteratos quos mundus stultos putat Vid. Primasium Uticens in loc pag. 68. Dionys Carthusian pag. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foolish things of the world to confound the wise c. Those that wanted the common graces of learneing and knowledge in morality and Divinity came in sooner to Christ then their great Doctors their Rabbyes and learned Philosophers Not that great knowledge and understanding in sacred or civil things which may be in hyhocrites is ex natura suâ any way opposite much lesse contradictory to the Ghospell bur ex accidente vitio personae cui insunt such persons wanteing faith and so spirituall prudence to make a right use of them A good sword may be of good use for defence but not in a mad mans hand Before saveing faith we are carnally minded fooles and mad as to spirituall and saveing knowledge and that knowledge which the most knowing naturall men have is not onely no disposition fitting us to receave saveing faith but many times an Indisposition and obstacle which hinders our conversion Whence it is that S. Paul tells us that a 1 Cor. 8. 7. Lyranus in locum Scientia sine charitate facit superbire Glossa Ordinaria Interlinearia Per se inutilis est scientia cum charitate Vtilis Primasius Uticensâ—s Scientia Inflat Illaque stultitia est apud Deum Dionys Carthusianus Scientia inflat id est Occasio est superbiendi hoc tamen est per accidens non per se Vide Concilium Carthag 3 Canon 4. knowledge pusseth up non ex natura sua sed vitio personae for that I would have remembered especially in the irregenerate who want true grace and saveing faith to sanctify it seeing even in the regenerate themselves in whom Relliquiae Danaum and priscae vestigia culpae the remaines of Originall corruption remaine still such knowledge many times is a dangerous temptation to pride and selfe conceitednesse So we see evidently in S. Paul to whom by the good providence of God an Angel of Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given for though it was an affliction yet it was and he tooke it for a gift and blessing to buffet him that he might not be exalted above measure by reason of his much knowledge and many revelations In short I beleive it is an evident truth if we will with humility submit to the Ghospel of Jesus Christ and the divine manifestations of truth therein contained that there are no qualities whatsoever preceeding faith and regeneration which in any propriety can be call'd dispositions disposeing and fitting us to saveing faith and concurreing with the subject to the Introduction of it as naturall or morall Dispositions doe to introduce an Habit it being manifestly repugnant to the nature of an Infused Habit to have any such precedaneous Dispositions This is that which the Fathers of the Aransican Councel doe in terminis affirme against the Pelagians a Conciliuro Arausicanum 2 Can. 6. apud Francis Joverium Sanctionum Eccles Classe 2. pag. 31. Col. 4. Si quis sine gratia Dei credentibus volentibus desiderantibus conantibus petentibus pulsantibus nobis miseriocordiam dicit conferri non autem divinituâ— ut credamus velimus vel haec omnia sicut oportet agere valeamus per infusionem Sancti SPiritus in nobis fieri confiretur resistit Apostolo dicenti Quid habes quod non accepisti c. And againe a Concil Arausicanum idem ibid. Canon 7. pag. 35. Col. 1. Vide Pet. Lombardum Sent. 1. 2. Dist 26. Gregor Ariminens Ibidem Quaest 1 Art 1. pag. 95. Johan Martinez Ibid Conclus 1. pag. 286. 287. Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet Vitae aeternae cogitare aut eligere sive salvari id est Evangelicae predicationi consentire posse confirmat absque illuminatione inspiratione Spiritus Sancti haeretico fallitur Spiritu c. And hence it is that the Fathers and ancient SchoolemeÌ„ tell us against the Pelagians that we can neither doe any good thing any way pleaseing to God nor dispose our selves to the doeing of it Sine gratia praeveniente as they call it and if it be demanded what this gratia preveniens is Pet. Lombard tells you b Pet. Lomb. Sent. lib. 2. Dist 26. pag. 226. D. Et si diligenter attendas monstratur tibi quae sit ipsa gratia voluntatem preveniens PRAEPARANS scilicet FIDES CVM DILECTI ONE c. So that Faith is that which first Disposeth and prepares the soule to good and therefore there are noe previous Dispositions which doe Morally or Evangelically dispose to it I know the a Vid. Ger. Joh. Vossium Historiae Pel. lib. 3. 4. Pelagians the b Vid. Catech. Racoviens de Christi munere Proph. cap. 10. Relig. Christ Instit brevem per Christ Ostorod cap. 19. alii passim Socinians some c Vide Johan de Lugo de Virtute Fidei divinae Disp 5. Sect. 3. Num. 46. pag. 183. Archang Rubeus in 2. Sent. Dist 27. Distinct 12. 13. pag. 100. probare satagit hominem posse se disponere ad primam gratiam Et ibid. pag. 156 Scotus Durandus Gabriel c. Idem docuerunt scilicet posse hominem sine gratiâ se preparare ad gratiam Contra quas disputat Estius in 2. Sent. Dist 26. ¶ 34. pag. 352. Papists and some d Vide Censuram Theologorum Leidensium cap. 10. Apologiam Remonstrantium seu Examen istius Censurae cap. 10. pag. 118. 119. 120. Vide etiam inter Socinianos Dispur Jonae Schlichtingii à Bukowiec adversus Balth. Meisnerum Articulo de Baptismo pag. 898. c. Remonstrants who magnify our naturall abilities too much to the prejudice of Grace are of
such principle to assure them of the promises and therefore no such infallibility in their faith And a most learned Commentator on the same Text to the same purpose on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that establisheth you with us and annoints you is God Adds thus a Hug. Grotius in 2 Cor. 1. 21. pag. 459. Qui confirmat nos in Christo i. e. In side Christi Et unxit nos spirituali unctione Spiritus Sancti Dionys Carthusianus in loc pag. 260. A Deo procedit ista Vnctio id est Spiritus operatio interior FIDEM in Christo FVLCIENS ET ROBORANS So that in the regenerate not so in hypocrites and those who have onely common faith the internal operation of the Spirit doth support and roborate and confirme their faith in Christ 4. And to this purpose is that of S. John b 1 John 2. 20. Hinc fit ut docente vos interius Spiritu Sancto minus indigeatis hominum Institutione Beda in loc pag. 119. But ye have an unction from the holy Ghost and know all things and need not that any man teach you save as that annointeing teacheth you Whence it is evident that the holy Ghost teacheth the regenerate all things that is all necessary things at least in reference to their seducers c Grotius in 1 John 2. 20. Quod ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellige quae ad vitandos impostores erant necessaria And although the Papists miserably pervert this Text yet they grant that by unction here the Holy Ghost is meant d Estius in 1◠John 2. 20. pag. 1267. col 6. c. Quo velut oleo mentes fidelinm persundit Christus multiplicem eis gratiam largiendo tum Doctrine tum Scientiae 5. Lastly by the Testimony of the Holy Spirit within they who are borne of God may and doe know that God is reconciled to them and is now their a Rom. 8. 15. 16. Father that he b 1 John 3. 24. dwelleth in them and therefore that their sins are pardoned c. This blessed Spirit is a c 1 eohn 5. 6. witnesse in the hart of all true beleivers and d 1 John 5. 10. Rom. 8. 16. Ephes 1. 17. testifyes of the truth of their faith and as S. Paul tells us beareth witnesse with our Spirits that we are the Childeren of God But enough of this if not too much for I am persuaded there is hardly any thing in Scripture more manifest then this That all regenerate persons have the Spirit of Christ in them which testifyes and beares witnesse to the truth of the Ghospel beleived by them illuminates their understandings that they may know it and is a seale and confirmation of their assent to it So that saveing faith in regenerate persons relying upon the inward testimony of the Spirit of Christ which common beleivers have not a Divine and Infallible Testimony their faith must of necessity differ from the faith of Hypocrites more then onely in degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat demonstrandum And here give me leave to ad these considerations 1. That they of Rome laugh and jeare at our Divines when they speake of this Inward testimony and call it a Vid. Tho. Stapletonum de Authorit Interpretandi Scriptur Controvers 6. lib. 10. cap. 4. pag. 359. c. 360. private Spirit and so thinke to fright us out of our true faith with false calumnies and a good opinion with bad names Ans Non sic abibunt odia We will not cannot be jeared out of our profession and a manifest Ghospell truth All we say is this 1. That the regenerateing Spirit of Christ is in all his reall members in every true Christian who is indeed borne of God 2. That the good Spirit is 1. A Spirit of illumination inabling them to know 2. Of corroboration and confirmation inabling them to assent to the truth so discovered and knowne and. 3. A Spirit which workes adhesion constancy and perseverance in that truth by beareing witnesse with our Spirits and giveing testimony to that truth and victoriously assisting the regenerate in continueing in it against all temptations and persecutions whatsoever Whereas the want of this is the reason why those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common and temporary beleivers fall away and loose that which they seeme to have Now this Spirit which onely we assert is noe private Spirit as they ignorantly or malitiously would make the world beleive but the publick spirit of the true Catholique Church the Mysticall body of Christ which actuates and animates every member of of that great body and communicates spirituall life to it a Vid. Johan Calvini Instit lib. 3. cap. 2. penè per totū Calvin nor any sober Protestant Divine sayes no more and they b Vid. Thom. Stapletonum de Authoritate Interpretandi Script Controvers 6. lib. 10 cap. 4. pag. 359. 360. sequēt Aquin. 1. 2. Quaest 68. Art 1. in resp ad Arg. 2. 3. themselves though with much Sophistry and impertinency they would palliate the businesse after great Tragedies and longe harangues to obscure the truth in the Issue neither dare nor doe say lesse 2. Why but all heresies and sects pretend to the spirit Anabaptists Seekers Quakers c. And possibly at least some of them really beleive they have it and yet run into wild and monstrous errors both of saith fact fitter to be conceal'd and buryed in eternall silence then repeated And therefore little heed to be given to this pretēce of the spirit Answere 1. That this our age and Country hath been unhappily fruitful quae est fundi nostri calamitas in produceing wild herefies and I feare it is the crime of our Nation as well as the calamity 2. That these as nothing else in the world come by change a Pagan could tell us a Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 385. pag. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the good providence of God which for reasons infinitely wise in themselves though many times unknowne to us permits their ingresse into the world puts limits and bounds to and orders their progresse to the glory of his name the good of his owne and the punishment of others and for their egresse will in his good time put a period to them That he will speedily doe it is my b Bona quaedam spes habet animum meum fore◠ut hanc Ecclesiae tempestatem dominus inscrutabili suo Consilio vertat in bonos exitus excitetque nobis Irenaeos aliquot qui compositis dissidiis pacem orbi restituant D Erasmus Epist Nuncuparoria Epis Tridentino Jrenaeo praefixâ hope and prayer Haereses orationibus suspiciis Lacrimis sunt refellendae their refutation may possibly be as soon effected by our prayers and piety as by our pens 3. But what if Heretiques falsely pretend to the Spirit of truth shall their lye make the direction and illumination of that
passim Tractatus sex Faust Socini de Justficat Racov. 1616. Catechis Racov. de Prophet Christi munere cap. 9. pag. 246. 247. who haveing denyed the satisfaction of our blessed Saviour and the imputation of his righteousnesse would have saith formally to justify us and then tel us that faith is universall obedience which includes charity and hope c. 2. Pipists a Aquin. 1. 2. Quaest 62. Art 4. in Corp. Durandus in 2. Sent Dist 23. Quaest 8. Estius in Jacobi cap. 2. v. 26. commentatores Pontificii ibidem who to magnify charity and undervalue faith make charity the forme of faith against scripture and cleare reson deduced from it which is indeed the perpetuall concomitant of saveing faith and the great b Vid. Phil. Melanct. in 1. Cor. 13. pag. 267. c. Et Tilem Heshusium ibidem effâ—ct and consequent of it As is and may be evident to any who will not shut their eyes against the cleare light which scripture and nature afford us Now I conceave with all humble submission to better judgements that both these opinions are demonstrately untrue as has been shewed by many here tofore and if I mistake not much in part even in these present papers and further might much more were it hujus loci aut pensi Sr. These things are to me c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mich. Apostolius Prov. Cen 1. pag. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat hoc Proverb Scholia Graeca sic habent Proverbium de ingratis injucundis rebus dictum Schottus in Adagiis Pag. 175. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unpleseing discourses who hartily wish all disputes of this nature were for ever laid a sleepe amongst Christians especially Protestants that so we might all say the same things mantaineing the Vnity of the Spirit in the bond of peace But seeing we live in faece Romuli in the last and worst times wherein charity in cold and our dissentions hott in a time wherein every one may as the Historian said in another case Sentire quae velit lequi quae sentiat such a liberty or rather destructive licentiousnesse of prophesying being generally I doe not say given yet taken by all that too many dare and that impunè too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely question but deny the most ancient Catholique and sacred truthes a time wherein that of the Satyrist is most true Scribimus indocti every one scribles and spoiles paper the presse is weary and swetts nay insaelici puerperto unhappily brings forth not onely impertinencies but impious and monstrous Heresies I say seeing the times are such that every man takes the liberty to write to a Sola Scripturarum ars est quam sibi passim omnes vendicant Scribimus indocti c. Hanc garrula anus delirus senex sophista verbosus universi praesumunt lacerant docent antequam discunt Alii inter mulierculas de sacris liter is Philosophantur Alii discunt proh pudor a faminis quod viros doceant imò quod ipsi non intelligunt cum agricolae coementarii caeteri qui vilia opusoula fabricantur absque doctore esse non possunt quod cupiunt Heironymus Epist ad Paulinum expound scripture and medle with the greatest and most sacred mysteries of Divinity stulium est periturae Parcere chartae why should not I use the like liberty and take the benefit of that priviledge which is denyed to none Sure I am it is and should be as lawfull for me to write in the defense of truth as for any man as too many doe to write againsT it This and some other considerations joyn'd with your command have animated me to this discourse concerneing which much more might be said with more perperspicuity and consequence had men of riper yeares and judgements the manageing of it or I how impertinent soever a little more time seriously to review and digest the reasons allready brought or consult Authors to collect better But I doubt this may be to much and therefore I humbly beg your pardon for this longe and I feare loose scrible Which though nothing else may signify thus much that I am more willinge then able to serve you and have a great confidence in your goodnesse and candor seeing I dare and doe trust you with all my infirmityes For the discourse it selfe I give you absolute power over it you may burne or preserve read it your selfe onely or communicate it to others Onely I shall for some reasons desâ—â—e you to conceale my name not that leither doubt of the truth or am ashamed or affraid to owne it for if occasion be I shall both owne and vindicate it but that the meanesse and inconsiderablenesse of my parts and person may be no prejudice to it I am far from haveing any such high opinion of this hasty scrible or the reasons contained in it as to thinke them of that strengh or evidence that they will convert M. Baxter or any else of a contrary judgement yet I beleive they are such as may move them to a further explication and confirmation of their new and I beleive untrue hypothesis If any shall thinke either me or the reasons I have tumultuarily put together so considerable as to deserve an answere I shall be obliged to them for their good opinion and the honor they will doe me by a confutation But withall I must desire them not to fall too severaly on mistakes by the by of which there may be many in this little pamphlet but candidly and really answere to the maine of this discourse otherwise I must crave leave to tell him whoever he be that shall trouble himselfe to give an answere to this discourse that if he doe it with animosity passion or impertinency he may have my prayers pitty but no reply potui bonas horas non sic perdere I have other businesse then to trouble my selfe with any reply to any mans passion rayling or rhetorique signify nothing to me but that the man wants reason and better arguments that useth them But if any with that civility and meakenesse which becomes a man much more a Christian shall candidly and rationally answere this paper evidently overthrowing my reasons and makeing good his owne I shall be so far from beeing angry with him or makeing any reply that I shall thanke God and him for discovering to me my error publikly acknowledge my selfe to be his disciple and thankefull Profelyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
1 Cor. 13. 3. And though I give all my goods to feed the Poore and have not love it profiteth me nothing Acts 5. 1. Ananias gave his estate And in all these things he may seem to be the most forward of all others as was Joash 2 Chron. 24. 4 5 6. And in all his externall carriage he may seem to seek after and to follow Christ fully John 6. 2 26 66. and 7. 34 36. Mat. 19. 22. And this he may continue to doe all the time of his life Mat. 25. 11. Mat. 19. 20. And for this he may suffer much persecution all his life time and at the last dye in the defence of the Truth as a Martyr as the thorny ground hearers Mat. 13. 21 22. 1 Cor. 13. 1 2. And though I give my body to be burnt and have not Love it profiteth me nothing See for these things 1 Tim 1. 19 20. 2 Tim. 4. 14 15. Acts 6. 5. Rev. 2. 15. Gal. 3. 4. Ob. Against this it is objected out of Mat. 13. 21. that in time of persecution they fall away Ans This is meant of the one sort of hearers that are represented by the stony ground not them that are noted by the thorny ground which went farther and endured the scorching of the Sun and fell away after 5. And when there were extraordinary gifts in the Church as when there was the gift of Miracles extraordinary Prophesy or the like the Hypocrite had as large a share therein as the true Christian had Mat. 7. 22. 1 Cor 13. 2. Thus a man may strive to enter and not be able Luke 13. 24. And so neere he may come to the Kingdome of God and yet goe without it Marke 12. 34. And how many that are called Christians come short of this SECT III. How farre the Hypocrite may goe in his Inside with the true Christian But the Hypocrite whose heart is yet unchanged may goe farther and neerer to the Kingdome of God which is within Ro 14. 17. then all this and yet come short of it For he may be another man as Saul was 1 Sam. 10. 9. he may be seemingly regenerate come very neere to or have the semblance of all the saving graces and workes of the true Christian in the soule And therefore there are found in some of their hearts all these following things In his Illumination 1. Illumination He may not only heare but receive and entertaine the word Luke 8. 12 13 14. And have as much of the speculative knowledge of God and Christ the word of God and Gospell as is in any true Christian 1 Cor. 13. 2. And though I understand all mysteries and all knowledge c. and have not love I am nothing Heb. 6. 4. It is impossible for those who were once enlightned c. Rom 2. 18 20. Io. 3. 10. 2 Pe. 2. 20. Numb 24. 3 4. In his Memory 2. He may have as good a memory to retain the things that he doth know of God and Christ as the true Christian hath He may by the frequent exercise of it about Heavenly things improve it so as to be able to repeat a Sermon by it which seems to be implied 1 Cor. 13. 2. In his Soundnesse of Opinion 3. He may be as Orthodox and sound in his Judgement about the things of God as the best Christian Rom 2. 20. Rev. 2. 13. In his zeale against the Heterodox 4. He may in appearance be as zealous against them that are unsound and Heterodox in judgement as the best Christian may be Rev. 2. 3 4. Phill. 3. 4 5. In his Selfe conviction 5. He may have a large conviction upon his Spirit as to his Judgement and Reason he may be as Judgement Reason and Perswasion much for good and all that is good as the true Christian and he may goe very farre in his perswasion He may be convinced in his judgement and perswasion of all these things 1. The sinfulnesse of his own ways Rom. 2. 15. Which shew the work of the Law written in their hearts their conscience also bearing witnesse and their thoughts the mean while accusing or else excusing one another Judas Mat. 27. 3. 2. Of the dangerous consequenses of his sinne Rom 2. 15. 1. 32. Who knowing the judgement of God that they which commit such things are worthy of Death c. 3. That there is a necessity of a change 4. Of the Equity and reasonablenesse of Gods ways and commands 5. Of the sweetnesse and goodnesse of Gods ways 6. Of the truth of his promises and threatnings 7. He may have strong inclinations to close with Christ but upon his own and not upon Christs termes 8. He may be perswaded and resolved to close fully with Christ and to comply wholly with his will hereafter but not yet Or to doe it presently but not in all times places and things or to doe all his will in the outside and forme but not in reality and Truth See for proof of all this Luke 8. 13 14. Heb. 6. 5. Mark 6. 20. Mat. 3. 6. Rev. 3. 15. Hosea 7. 8. Luke 9. 59. 61. 57. Ezech. 33. 31. 32. compared with Ezech. 8. 7 8 9. In his Repentance 6. He may hereupon have some shakings and tremblings of heart or a heart wounded for sin be under the feare of eternall vengeance and have a kind of Repentance for his sinne as Judas Mat. 27. 3. I have sinned c. Psal 78. 34 35 36. Saul 1 Sam. 15. 24 30 I have sinned c. In his feare of God 7. He may feare the Lord and his judgements James 2. 19. The Divells believe and tremble Esay 33. 13 14. 15. The sinners in Zion are afraid fearfulnesse hath surprized the Hypocrites Who among us shall dwell with devouring fire c Exod. 14. 31. In his delight in the word of God 8. He may have some delight in the word of God he readeth and heareth and he may desire and delight in the best Preachers and Preaching Heb. 6. 5. It is impossible for such as are enlightned have tasted that is to say the sweetnesse of the good word of God If they fall away c. Luke 8. 13. They on the Rock are they who when they hear receive the word with joy Ioh. 5. 35. Christ speaks to the Jewes of John the Baptist and his Ministry He was a burning and a shining light And you were willing for a season to rejoyce in that light And it is said of Herod that he feared John and heard him gladly Marke 6. 20. Ezek. 33. 32. And Loe thou art unto them a very lively song of one that hath a pleasant voyce or can play with an instrument for they heare thy words and doe them not Esay 58. 23. 9. He may perhaps be devout indeed and take much delight in the service of God Esay 58. 2 Or he may at least seem to doe so Esay 58. 2 Jer. 7. 9. In his Faith 10. He may have an Historicall Faith give