they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his Covenant Psal 50. 16. But to the wicked God saith What hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction Esay 1. 10 11. c. To what purpose the multitude of your Sacrifices c. Hosea 7. 14 15 16. They have not cryed to me with their heart when they howled on their beds c. they return but not to the most high they are like a deceitfull bow c. Tit. 1. 16. They professe that they know God but in workes they deny him Esay 41. 1 2 3. c. Heare ye ô howse of Iacob which are called by the name of Israell which came forth of the waters of Judah which sweare by the name of the Lord and make mention of the God of Israell but not in truth they call thēselves of the holy City c. thou art obstinate c. 2 Tim. 1. 2. 5. Having a forme of Godlinesse but denying the power thereof 1 Tim. 4. 2. Speaking lyes in Hypocrisie Tit. 1. 10. Deceivers c. Teaching for lucres sake Esay 58. 1 2 3. They seek me daily c. Esay 65. 5 8. Which say stand by thy selfe come not neare to me for I am holier then thou Mich. 3. 11. They leane upon the Lord and say c. Psal 106. 12. Then believed they his words They sang his praise they soon forgat his workes c. Mat. 7. 22. Luke 13. 27. Not every one that saith Lord Lord c. In thy name have we prophecied cast out Devills and done wonderfull things We have eaten and dranke in thy presence and thou hast taught in our streets c. I know you not c. Such were the whole Nation of the Jewes that professed themselves to be Gods people and did not live like his people that gloryed in their having of the Law of God and kept it not that they were the Children of Abraham but did not walk in his steps that boasted of the Temple and worship but were unholy in their lives that came of Israel but were not the Israel of God nor true Israelites indeed Esay 10. 6. Rom 9. 6 7 8. Gal 6. 10. Io. 1. 46 47. Rom 2. 23 29. Esay 41. 1. Io 8. 33. Mat 3. 9. Such were the Scribes and Pharisees Mat. 23. 13. c. and 15. 7 8 9. The five foolish Virgins Mat. 25. 1 2. c. The three sorts of bad Hearers Luke 8. 12 13 14. And such are they that are spoken of in Psal 69. called the enemies of David and Christ and his Church v. 4. under the name of his Brethren and Mothers Children v. 8. and in Psal 139. throughout So in Psal 58. throughout 2 Pe. 2. 3. Col 2. 22. Iob 27. 8 9 10. Iosh 1. 16. Deut. 5. 20. And such are Intended by the Tares and bad fish in Mat 13. 25 38 48. And the house built upon the sand Mat 7. 23 24 25. Of such is it spoken Amos 5. 21. Micha 6. 7. Hosea 9. 4. and 8. 13. Ier 5. 1 2 3. and 9. 10. and 7. 21. Phil 1. 18. Psal 58. 1 2. Ezek. 1. 2. c. Ier. 11. 15. Mat. 7. 15. Rom. 16. 17 18. Acts 20. 30. Esay 66. 1 2 3 c. Esay 42. 1 2 3. c. 43. 24. Ezech 14 1 2. Psal 35. 16. compared with Psal 41. 6. And in divers other places of Scripture And all these in Scripture sense and in some degree are to be accounted Hypocrites And these Hypocrites in Scripture Language are How called called and said to be fooles Mat. 23. 17. Sinners evill doers Esay 1 4. Wicked and ungodly Jude 4. Psal 50. 16. Prov 15. 8. The children of the Divell Jo 8. 44. 1 Jo 3. 12. Devils Jo 6. 70. A generation of vipers Mat 3. 7. and 12. 34. The perverse Pro 12. 8. Such as are without the Spirit of Christ Jude ver 19. Such as forget God Psal 50. 16 22. Reprobates 2 Tim 3. 8. Out of Christ for he knoweth them not Mat. 7. 23. Treacherous Jer. 12. 1 2. Deceitfull Psal 109. 2. Unbelievers Jo 6. 64. 70. Workers of Iniquity Matth. 7. 23. And all this is true of them and therefore hereby also we may see who is not a child of God or in Christ but a Reprobate a wicked person or a Child of the Divell We will now passe to the sorts or kinds of Hypocrisie and Sincerity CHAP. II. Of the severall kinds of Hypocrisy and Sincerity And of the Severall sorts of Hypocrites HYpocrisie and so Sincerity also as to the kinds thereof are considerable in men diverse wayes 1. In reference to the man in whom it is in generall as it respects his heart in what he doth whether he be rotten or sound therein So Christ calleth the Pharises Hypocrites in Mat. 23. often 2. With reference to the matter wherein it is acted and sheweth it selfe And so it is considerable also Either in relation to the inward affections and motions of the heart or the words of the mouth or the works of the hands It is considerable as to the affections and motions of the heart within whether they be indeed as they seem to be in shew by the words and works without For a man may pretend to true Faith Love Repentance and other Graces and works of the Spirit whereof there may be some appearance or likenesse upon him and which he may think he hath in truth within him but hath it not indeed nor any thing but the picture and Image thereof only For there are some things like to that are not saving Graces and there is no saving Grace in truth in a Saint but there may be and is the likenesse of it in an Hypocrite There are naturall gifts and works arising from the naturall constitution and temper of a man And so a man may be naturally meeke loving kind mercifull curteous and peaceable There may be and are many very commendable qualities wrought in a man by Education reading example and the like And hereby some have attained to virtues like to saving Graces And there are Spirituall Gifts or common operations of the spirit of God distinct from saving grace which is called unfeighned grace 1 Tim. 1. 5. Acts 8 37. The grace of Gods Elect and Grace which doth accompany Salvation Tit. 1. 1. Heb. 6. 9. And so a man may have the appearance of any saving Grace and yet not have the Grace it selfe Mat. 23. 27 28. Jo. 2. 24. Psal 78. 36 7. Acts 8. 21 23. Psal 136. 11 12 13. Exod 14. 31. Rom. 12. 9. 2. Hypocrisie and Sincerity also are considerable as to the words whether they be so in the intention of the Speaker in themselves and may produce the effect they doe prima facie seeme to be and to produce Or they be not lyes spoken in Hypocrisie 1 Tim.
named particulars within this Section See Numb 23. 10. Let me dye the death of the Righteous Numb 24. 2 3 c. 1 Cor 11. 30 31 32. For this cause many are weake c. If we would judge our selves c. but when we are judged we are chastned of the Lord that we be not condemned c. which would seem to have this intimation that notwithstanding all your gifts Parts and progresse in Christianity if you have secret evills and do not labour to find them out and judge your selves for them you may be condemned with the world 1 Cor 15. 19. If in this life only we have hope in Christ c. which words seem to imply thus much That if all our Parts gifts desires works c. reach and look no farther and last no longer then for this present life that our Faith Hope c. be but temporary moved from and carried to something that is not beyond this life we are in a sad case it will doe us no more good then the wealth glory and good things which Dives had Luke 16. 25. Io. 6. 27. 1 Cor 13. 8 13. 1 Pet. 1. 22 24 25. Seeing ye have purified c. Being borne again not of Corruptible seed c. By which words are intimated thus much That unlesse you manifest the work of the spirit within you in obedience to the truth by having your hearts purifyed and by an unfeyned pure and fervent love of the Saints beyond that work which is wrought in the hearts of Hypocrites you will not have the evidence within you of that Regeneration which is true and effectually wrought of God by his spirit through the word by which there is effected an immortall seed of Grace that abideth for ever But if it be only some morall vertues or common gifts be they never so excellent and glorious that have the face of the new Creature and he in whom they are be not a new Creature indeed they are reckoned with God but as flesh which is as grâ—sse and the flower of the field they will doe a man no more good nor last any longer then riches honours and such like things which are but for this life only Phil. 3. 4 5. 2 Pe. 3. 4 It is said Psal 106. 11 12. then believed they his words that is when they had seen such signall manifestations of Gods power and working for them against their enemies they were for the present as full of Faith in God his promise and joy as a bladder of wind they soon forgat c. it had no root nor well grounded principle they fell back But lusted exceedingly c. Mat. 13. 21 22. Phill 3. 4 5 19. 1 Tim 6. 5. 2 Pe. 3 4. Exod 14. 31. compared with 15. 23 24. Numb 13. 26 27. c. 14. 1. 27. c. And thus he may strive in his inward as well as in his outward man to enter into heaven and not be able Luke 13. 24. SECT IV. What it is that doth carry the Hypocrite thus farre And why he goeth no farther If it be asked how it comes to passe that an Hypocrite doth goe so farre We answer 1. That he may be drawn or driven to it by some or all of these following means 1. He may be drawn hereunto by the work of his naturall Conscience Rom 2. 15. Rom. 1. 32. For when the Gentiles that have not the law doe by nature the things contained in the Law these having not the Law are a Law to themselves which shew the work of the Law written in their hearts their Consciences also bearing witnesse c. Prov. 20. 27. The spirit of a man is the Candle of the Lord searching all the inward parts of the belly Or by occasion and reason of some eminent and miraculous work of God done before their eyes Io. 4. 41 44 45 46. c. Except ye see signes and wonders ye will not believe or by occasion of some eminent work of Gods Providence done for his people or against their enemies or by the feare of death or some great affliction upon him Psal 78. 34. When he flew them then they sought him c. Psal 106. 11 12. And the waters covered their enemies c. then believed they his words they sang his praise they soon forgat his works c. Or by occasion of some light breaking in and some powerfull conviction upon the Conscience by the word and Spirit of God whereby it is pressed and moved to doe what it doth Perhaps it cannot otherwise be in peace It may be it is convinced there are some good and desireable things to be had and duties to be done in the profession of the Christian Faith and happily it may find more temporall good in such a life then in a wicked loose life 2. He may be moved or brought hereunto by Education discipline or example of Parents or such like persons under whom he hath been brought up So by Education many Creatures have been brought to be quite contrary to their nature and so doe many strange things And by this means he hath perhaps taken in some truths and taken up a profession or customary practise of doing some good And by custome herein he hath as it were gotten another nature and now doth act almost as freely as he that acts Naturally by grace and so he doth continue till by strength of temptation he be taken off and so discovered Luke 8. 12 13 14. This seems to be the case of Joash who continued good all the dayes of Jehoiadah 2 Kings 12. 2. This being that which moved him when this was gone his Action ceased 3. But there are many carnall and corrupt ends that draw in and bring on so many into a profession of Religion and that doth make them to engage so farre as to follow Christ a great way and a great while therein For some enter into a profession of Religion out of a designe and desire to doe mischiefe in it And this sometimes doth make men act vigorously as if Religion were their principall aime So some â—â—ve joyned themselves to the Church of Christ and preached and made profession of the Gospell of purpose to destroy the Gospell and overthrow the Church of Christ Gal. 2. 4. False brethren c. who came in privily c. that they might bring us into bondage Phil 1. 16 17. Some preach Christ of envy c. supposing to add afflictions to my bonds that is by drawing away the more to the Profession of the Gospell and so enraging the enemy the more against mee or by exalting and preferring of themselves before me so as to hinder the fruit of my Ministry Some engage in a profession of Religion that thereby they might cover some wickednesse they are intending to doe or in doing Prov. 7. 14. 1 Kings 21. 9 12. But most commonly and most men herein are carried forth in their profession of Religion from selfe love to and for selfe-ends as
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
he pretending to be a Christian be so indeed 1 Tim. 5. 3. Ioh. 1. 47. 8. 31. That he be by the immorrall seed of the word of God brought to be a believer in Christ and so in Christ by his Faith and Christ by his spirit in him For otherwise there is no being of a Christian no more then there is of a man that hath a Body and no Soule Gal 2. 20. Coll. 3. 12. and 1. 27. And if so then Christ is formed in him and he is thereby made at the same instant a new Creature like to Christ himselfe 1 Pe. 1. 23. Io. 1. 12. 13. Io 3. 4 5. Gal. 4. 19. That there be within him the foundation or root of Repentance from dead Works and Faith in God Heb. 4. 1. And thereby that Jesus Christ be laid in the heart for hereby only a man doth become a living and true Christian 1 Cor. 3. 11. Mat. 13. 21. herein lyeth a foundation for sincerity And Hypocrisie lyeth in the contrary hereof where a man shall pretend to be a Believer in Christ assume the body name and shape of a Christian and pretend to be a new Creature and true Christian and is not so indeed He is not as yet begotten againe 1 Pet 1. 3. He never saw his case by nature his need of Christ never was broken in heart went to Christ laden and as a sick man to his Physitian he never sought by Faith to have him into his heart but if he did look after Christ it was perhaps for some thing else Io. 5. 40. Esay 66 2. Mat 11. 28. Io. 3. 13 14 15. 16. Io. 6. 26 27. This man seemeth to be a living Christian but is dead Rev. 2. 1. as a building without any foundation Mat. 7. 24 25. c. A tree without a root Mat. 13. 21. Rev. 3. 9. That say they are Jews and are not Rom. 9. 6. They are not all Israel that are of Israell c. Nor are all they that appeare to be Christians and are so called Christians indeed Io. 1. 47. Rom. 2. 28 29. He is not a Jew that is one outwardly c. But he is a Jew that is one inwardly c. Esay 48. 1 2 3 c. and 41. 1. Rom. 2. 17. and 9. 6. Io 8. 33. Mat. 3. 9. And this may be the case of many professing Christians in the World at this day among Protestants of all sorts Lutherans Cal. vinists Presby erians Independents new Baptized men 5 Monarchie men Arminians Quakers and the rest and also amongst Papists SECT II. As he is taught of Christ 2. It lyeth much in this as the Professor is taught of Christ The true Christian he doth first of all come to Christ and is taught of him by his word and knows the Truth of the Gospell as it is in Jesus and carrieth the same with him to direct his way in his opinion and conversation For the first thing that the true convert doth at his conversion is to aske what he is to doe As did Paul Acts 9. 6. and the Gaylor Acts 16. 30. And the Converts Act. 2. 37 38. and to learne the knowledge of Gods ways Esay 22. Ephes 1. 18 19. Mat. 11. 25. 1 Cor. 2. 14. 2 Ioh. 1. 2 3. c. By this knowledge of the truth only are men regenerate 1 Cor. 4. 15. 1 Pet. 1. 3. And by this knowledge are men saved 1 Tim. 2. 4. Ephes 1 13. And therefore all the saved are said to be such as know the truth 2 Io. 1. 1. On the other side Hypocrisie lyeth in this That a man pretending to be a true Christian is ignorant and hath no ground or warrant for what he holdeth or practiseth but is led aside by his own or other Fancies into error in opinion or practise be he never so cordiall in it yet it is a peece of Insincerity 1 Tim 4. 2. Speaking lies in Hypocrisie Hence is that exhortation Eccles 5. 1. and 1 Chron. 28. 8. And so was Paul Hypocriticall in what he did before his conversion 1 Tim. 1. 13. Hence is that Phill. 1. 9. Io. 6. 45. Pro. 17. 2. Gal. 6. 16. 1 Cor 2. 13 14. SECT III. As he is obedient to what he is taught 3. It lyeth much in his Obedience to what he is taught The sincere Christian doth give himselfe up wholly to the obedience and practise of the will of Christ so revealed to him by his word that he is not only a hearer but a doer thereof and is made conformable to it and to bring forth the fruit of it his heart is so dissolved and melted by the work of the Spirit in it that it is become like wax made soft As this will take any impression of the Seale so that any Impression of the Spirit That he doth believe any thing which God doth promise and will doe any thing which God doth command especially the Gospell and doctrine of Salvation by Jesus Christ which he receiveth in the love thereof and resignes up himselfe to his obedience and is exact and circumspect in a holy walking with God according to the will of Christ Psal 119 1. 3. Phil 3. 17. 3 Io 4. Psal 26. 1. 6. Tit 2. 11 12. Act. 9. 6 7. Io. 1. 45 46 47. 2 Cor. 3 18. Acts 2. 37. 38 42. Acts 16. 31 32. c. Isa 2 2. Let us learne the knowledge of his ways and we will walk therein Rom 2. 13. Iames 1. 22. Mat. 3. 8. 9. Mat. 13. 22 23. the good hearer But otherwise for a man to heare Gods word never so much and so carefully and constantly to have or seem to have some love to and delight in it and to profit never so much in the knowledge of it and not at least in his desire and endeavour to live up and be made conformable â—o it but to be loose and carelesse in his conversation and life is but a piece of Hypocrisie And so are all that are enemies to or the false friends of Jesus Christ Mat. 7. 22 23. Many will say we have prophesied in thy name c. Luke 13. 26. We have eaten and drank in thy presence and thou hast taught in our streets but he shall say I know ye not depart from me ye workers of Iniquity Notwithstanding all their faire pretences more then most have they were workers of iniquity even then when they wrought miracles For he saith I never knew you Mat 7. 23. that is I never loved you nor approved of you no not then when you eat in my presence preached in my name and by a faith of Miracles which Hypocrites may have cast out Devills The three sorts of bad hearers Herod Luke 6. the Pharises Luke 19. 14. Jo. 15. 18. 2 Thes 2. 10. Hosea 7. 8 14. Ezek. 33. 31. They heare thy words but doe them not Rom 16. 17. Amos 5. 10. Esay 1 13 2. c 48. 1 2. c. Psal 50. 16 17. thou hatest to be reformed c. 1
Tim 1. 2. c. Psal 58. 2. SECT IV. As he labours to cleanse his heart 4. Sincerity and Hypocrisie lye much in a mans labour or neglect to cleanse his heart The sincere Christian he doth desire and labour not only the cleansing of the outside and to seem to be good but also and especially the cleansing of the inside and rather to be then seem to be good Psal 119. 80. Let my hart be sound 1 Pet. 3. 3 4. whos 's adorning let it not be the outward adorning c. but let it be the hidden man of the heart c. Mat. 23. 27. 1 Tim 1. 5. The end of the Commandement that is the scope or substance of it is love out of a pure heart of a good conscience Psal 58. 2 and 52. 3. Acts 20. 13 20 21. Jo. 13. 26 27. SECT V. As he is more or lesse universall and compleat in his obedience 5. Sincerity and Hypocrisie lye also much in the universality and partiality of a mans obedience The true Christian his desire and labour is to be universally holy pure obedient and conformable to the whole will of God in opinion and practise in heart and life and to be compleat and perfect he will doe no more nor lesse then what God requireth in reference to Religion and what is betwixt God and him And in reference to his converse and commerce with men Either as to his office or to his calling or to his Trading or to his Family or to the poore or to the Rich Iob 31. 24 25 26 27 33. Psal i 78 72. And in his externall obedience to the word to be the same in all things He doth all that is commanded He is for all kind of works workes of Piety Charity Justice and Righteousnesse And for all sorts of Duties publique and private greater lesser those that are in and those that are out of request he is for prayse as well as prayer Luke 17. 13 15. And avoydeth all that God forbiddeth as David Psal 119. 6. 128. Zacharias and Elizabeth Luke 1. 6. and the Apostles Acts 2. 42. Ephe. 5. 1. Mat 16. 24. Phil. 2. 12. doth so in al times and alwayes In times of prosperity as well as in times of adversity In times of the flourishing as well as in times of the persecuted estate of the Gospell as David Psal 119. 44. 112. and 34. 1. and Cornelius Acts 10. 2. Phil 2. 12. In all places secretly and openly abroad and at home Psal 101 1 2. Phil 2. 12. Mat 6. 5 6. In all Cases in Health in Sicknesse in peace in trouble in plenty in want Psal 119. 54. 81 82 83. In all Companies good or bad Friends or Enemies Psal 119. 46 and 18. 21 23. 24. And it lyeth much in this as he is in his acts of Truth Mercy Justice and Righteousnesse towards men Mat. 23. 14 23. Esay 1. 11 12 17 Psal 119. 10â— I have refrained my feet from every evill way that I may keep thy word And on the other side herein lyeth much of Hypocrisie that a man doth not labour to be holy throughout but in part perhaps in his life only and doth allow of some evill in his heart against the will of God And for this that his externall obedience is lame and defective in some things that either he doth too much he joyneth with Gods commands the commands of men with the Counsells of the word humane Traditions and his own fancies So the Pharisees Mat 15. 2 3 c. Luke 18. 10 11 12. and the Jewes Hosea 5 1 2 c. Zeph 1. 2 3 5. Esay 65. 1 2 3 4 5 7. Mat 5. 19. or he doth too little and lacketh something as the young man Luke 18. 22. Either he doth not all that is commanded or he doth not avoid all that is forbidden or he doth by halves that he doth as the Pharisees Mat. 15. 3 6. as Herod Marke 6. 20 21 27. and Jehu 2 Kings 10. 1 2 31. c. and the Jewes Exod 16 28 29. and as some think Naaman 2 Kings 5. 18. and Saul 1 Sam 10. 10. compared with 14. 33 34. Hosea 7. 8 13 16. and Balaam Num. 31. 11. the Jews Isa 1. 12 13. c. the Pharises Mat. 23. 23. or that a man doth all that is required but not at all times not in time of adversity as in time of Prosperity so Jobs Hypocrite Joh. 27. 10. So Saul 1 Sam 13. 8 9 10. and 28. 7. and 15. 22 23. Psal 78. 33 34 35 36. Nor alwaies but doth start aside or fall quite away 2 Tim. 4. 10. 1 Jo 2. 19. Mat. 13. 20 22 23. Or not in all places he is better abroad then at home in publick then in private Psal 101 1 2 Mat. 6. 2 5. Or not in all cases in Religion Flourishing Cases but not in Religion Suffering Cases as Jobs Hypocrite Iob. 27. 10. the stony ground Mat 13. 20 22 23. 2 Tim 3. 10 16. or that a man is not the same in all company 2 Chron. 24. 2. Gal. 2. 13. SECT VI. As he is more or lesse Cordiall in what he doth 6. Sincerity and Hypocrisie lye much in these things as a man is more or lesse Reall and cordiall in what he appeareth to be and that he doth more or lesse really and cordially what he doth Eccles 9. 10. And for this 1. As he doth more or lesse appeare the same or otherwise then he is Or is indeed and Truth as he is in word or shew or as he is more or lesse in shew and not in Truth and Substance or as he is all leaves and no fruit Or 2. As he is more or lesse one and the same in his sayings doings or is all for saying nothing for doing or as his Saying and doings be not alike 3. As he doth more or lesse pretend to what he doth not intend Or that what he pretendeth be not intended either for the matter or end thereof 4. As he doth more or lesse in what he doth feignedly or against the heart in all or part And as he doth ' more or lesse entirely or partially throughly or by halves effectually or ineffectually act what he did intend to doe Ier. 12. 2 Mark 7. 6. Esay 29. 13. Psal 119. 10. 1 Tim 1. 5. Rom 6. 17. Psal 78. 34. 35. Mat 23. 13. Rev 3. 9. Rom 2. 28 29. And therefore where a man doth pretend to be Religious his Sincerity will lye in this that he be so indeed where a man doth pretend to Repentance Faith Reformation of life Fasting Prayer c. that he doe it truly and not in a flattering or feyned way or by halves much lesse to cover over any horrible wickednesse or to a wicked end as those in Hosea 7. 7 8. and Zeph 1. 5. 2 Kings 17. 32 33. and Psal 78. 32 33 Iames 4. 3. 1 Kings 21. 8 9 c. Mat 5. 1 2 3 c. Esay 29. 13. Psal 119. 10. Ier 3
And sometimes he takes offence at some word or work of God or by some other occasion and falls clean away by Apostasy 1 Jo 2 19. 2 Tim. 4 10. 1 Sam 13. 8. 28. 7. Luke 18. 22. Mark 6. 20. And thus much of the differences between them in their outside SECT II. The Differences between the saving work of Gods Spirit in the true Christian and the common work in the Hypocrite We come now to the Second head to speak of their Inside And herein shall observe the differences that there are between the saving and reall Graces of the true Christian and the counterfeit Graces of the Hypocrite in some particulars 1. In their Knowledge The true Christian hath and must have the knowledge of God for without this the heart cannot be good Prov. 19. 2. And so the Hypocrite may have and hath also But there are these differences between the knowledge of the one and the knowledge of the other 1. The knowledge of the true Christian is commonly a more clerae and distinct knowledge Phill. 1. 9 10. Mat 13. 11. But that of the Hypocrite a more generall confused and obscure knowledge and such was the knowledge of the Scribes and Pharisees of the Scripture 2. That of the true Christian is more certain as being grounded upon the Scripture and also upon some practise and experience of the things known And it is like to the knowledge that a man hath of meats drinks and medicines by the view tast and trial over and besides his reading of them And to the knowledge that a man hath of a Country that he hath dwelt walked in and beheld with his own eyes over and above his knowledge thereof by the Mappe Phill. 1. 9 10. Heb 5. 14. Psal 34. 8. 1 Pet 2. 3. But that of the Hypocrite is only speculative and discoursive like to the knowledge that a man hath of a farre Country by a Mappe or by reading of it or to the knowledge that a man hath of the vertues of meats medicines by the reading thereof only Mat. 23. 16. 17. Jo 3. 10. Acts 22. 3. Phill. 3. 4 5 6. 3. That of the true Christian is alwaies accompanied with a desire and labour of increase thereof and the more he hath the more he desireth and laboureth to have still Phill. 1. 9 10. Coll 1. 10. 2 Pet 3. 18. But in that which the Hypocrite hath it is otherwise for he being full cares for no more thereof nor doth he desire it farther then it will make to his advantage in his designe he drives Job 21. 14. Rev. 3. 17 18. 4. That of the true Christian is a Spiritualizing knowledge it doth spirituallize the man and his heart in whom it is 2 Cor. 5. 16. 1 Cor 2. 7 14. Mat. 13. 11. But that of the Hypocrite is carnall earthly naturall and sensuall as the man in whom it is is And hence it is that he takes things yea the most spirituall things carnally Io. 3. 4 9. and 6. 41 45 52 60 63 66. 2 Cor 2. 14. and 4. 3. 5. That of the true Christian is a lively effectuall and working knowledge that produceth great and lasting effects in the heart and life of him in whom it is It is like to fire that doth not only give light but heate purify consume and otherwise work according to the matter on which it cometh and wherewith it meeteth and so it is 1. A heart affecting knowledge For thereby and therewith there is wrought and kindled in the heart deere affections towards the things known God Christ Word Christians and other known spiritualls a high esteem of a vehement love to delight in an ardent and strong appetite as of the child after the mothers breast after the enjoyment of them Psal 119. 72 97 103 162. 1 Pe. 2. 3. Phill 3. 8. and 1. 9. 1 Cor. 2. 2. 1 Cor 8. 1. 1 Io. 4. 7 8. Cant. 6. 1. But that of the Hypocrite is a remote knowledge that doth swimâ—â—e in the braine onely and doth never come neer to the heart it is a cold flat and dead knowledge that either doth not at all affect the heart with any life or hear or if it doth it is but sleightly and for a little time and it is soon quenched againe Ezech 33. 31. Mat. 13. 11 20. Mark 4. 6. 2. It is a heart purging knowledge for hereby the heart is more and more purged from its sinne and wrought and changed into an holy frame after the likenesse of the word as the wax to the Seale put upon it 2 Cor. 3. 18 1 Pet. 1. 22. Ye have purified your soules in obeying the truth c. 1 Pe. 2. 3. Jam 3. 17 1 Io. 3. 6. But it is not so in the heart of the Hypocrite his heart is not changed at all or not changed throughly and to purpose Heb. 4. 5 6 and 11. 12 but he continues therein as bad or worse then ever he was Acts 8. 21. 22. Rom. 1. 32 3. It is a heart humbling and Souleabasing knowledge It makes a Christian vile and despicable in his owne eyes the more he sees of God and Divine Mysteries the more humble selfe emptie selfe denying and selfe abhorring he is Iob. 42. 5. 6. Rom. 7. 18. 24. Gal. 2. 20. Phil. 3. 7. 8. 1 Cor. 15. 9 Ephes 3. 8. 1 Tim. 1. 15. But that of the hypocrite doth puffe him up So the knowledge of the Pharisees puffed them up Io. 9. 40. Are we blind also 1 Cor. 8. 1. And this knowledge in Gods account is no knowledge at all 1. Cor. 8. 2. 4. It is a life-reforming knowledge and obedientiall and practical knowledge and makes him in whom it is fruitfull in all good workes 1 Ioh. 2. 3. Hereby we know that we know him if we keep his commandements Iames 3. 17. the wisdome that is from above is c. full of good workes 2 Cor. 3. 18. But we all with open face beholding the glorie of the Lord are changed unto the the same Image 1. Ioh. 4. 6. Joh. 13. 17. But that of the Hypocrite is but seldome so and if it doe worke upon him any change of reformation it is but in the outside only but generally he is a hearer and Talker but no Doer of the word Mat. 23. 3. they say and doe not v. 27. ye appear beautifull outward but within c. are ful of all uncleaner 1. Jo. 2. 3. 4. 6 The knowledge of the true Christian is a communicative knowledge in order to the edification of others wife children servants neighbours c. It is still scattering and dispering it selfe abroad Prov. 15 7. His lips disperse knowledge Psal 112. 9. He hath dispersed c. Psal 51. 12. 13. But the Hypocrite he either hides his Talent or if he doe imploy it he doth it to advance his owne prayse or to further his owne corrupt ends Mat. 25. 25. I was afraide and hid my Talent c. Mat. 23. 15. ye compasse
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.
so the Christian hath after Christ and therefore the true Christian soul doth long for his appearing and the consummation of all things Cant. 2. 4. 8. 6. and 7. 12. And till this may be attained and for the present he hath a desire of union with him an earnest desire after and delight and reioycing in the manifestations of his presence by his Spirit within and amongst his people and in his ordinances without as the wife hath in as near an approach to and entercourse with her Husband as she may Cant. 1. 2. and 2. 4. and 8. 14. and 4. 16. and 7. 11 12. Is 26. 2. Jer. 22. 24. In order to this 1 The Spouse of Christ doth alwaies entreat him and wooe him for his company Cant. 2. 7 8 9. 2 She doth enquire after him where she may meet with him and they may have conference together Cant. 1. 7. 3 She makes her way through all difficulties to come to him Cant. 5. 7 8 9. and 8. 7. 4 She when she hath gotten him labours by all means to keep him with her and not to let him go And for this 1 She is glad and takes hold of all opportunities whereby she may manifest her love to him Cant. 7. 12. 2 She labours in every thing to please him give him all the content she may and every way to seem as lovely to him as she may and is very careful not to grieve him Cant. 2. 12. and 8. 2 3. And therefore 1 She is mighty careful to keep his commandements as a wife to keep the charge of her husband in head heart tongue and life Iohn 14. 15. 21. 23. and 15. 10 14. 2 She will suffer any thing from him as his rebukes c. John 21. 15 16 17 or for him 1 Cor. 13. 4. 3 She will part with any thing to him or for his sake Luke 13. 28. 1 Cor. 1. 4. 4 She loves all his friends and doth manifest it by doing all she can for them especially for their soules and is extreamly glad with their prosperity and sad in their adversity 1 Pet. 1. 8. 1 John 3. 13 14. Iohn 21. 15 16. 3 And she is extreamly troubled when he is gone especially if she find he hath received any discontent and she will not be quiet till they be friends and he come again Cant. 3. 1 5 6 and 6. 2. But the love of Christ that is in the heart of the Hypocrite it is not such a love it is not so rooted and grounded in Christ or in the heart and therefore fadeth and dyeth in times of persecution nor doth it arise from the love of Christ to him and the view of Christs loveliness nor is it a pure love for Christs sake but from the love of himself nor are there such effects as we have observed to be in the heart and life of the true Christian but the contrary therof are found to be in him For this pretended love towards Christ such as it is is onely or especially for some outward advantage that hee that loveth hath or hopeth to have by Christ as Saul loved David for the ease he gave him by his Musick 1 Sam. 16. 21. And so many of them that followed Christ and had some love to him that they did herein was doubtless for their outward advantage only therfore upon the least occasion of dislike they took offenâ—e at something in his work or words when they saw it to be more for their outward advantage to leave him they fell off from him Luke 9. 57. A certain man said unto him Lord I will follow thee whither soever thou goest And Jesus said unto him Foxes have holes c. but the Son of man hath no where to lay his head Mark 10 17 18. 19 c. There came one running and kneeled to him saying Good master what shall I doe that I may inherit eternal life c. And he said Go sell that thou hast c. and thou shalt have treasure in heaven c. and follow me And he was said at that saying and went away grieved for he had great possessions The stony ground hearers Mat. 13. 21. when tribulation or persecution ariseth because of the Word by and by he is offended Joh. 6. 26. Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled Labour not for the meat which perisheth c. Joh. 6. 66. From that time many of his Disciples went back and walked no more with him SECT VI. 5 In their love of the Saints The properties thereof The true Christian doth love the godly and those that are true Christians and so he must doe or he cannot be a true Christian Joh. 13. 35. By this shall all men know ye are my disciples if ye love one another 1 Joh 2 9 10 11. and 3. 14 15. And so we have said that there is and may be in an Hypocrite a kind of love to the godly also but with these differences 1 The sincere love of the true Christian ariseth from Gods love in him 1 Joh 5. 1 2. Every one that loveth him that begat loveth him that is begotten of him 2 It is a pure love For 1 It is from the heart that is pure being purified by Faith 1 Tim. 1. 5. 1 Pet. 1. 22. 2 Because God commands it 1 Iohn 4 21. 3 He loves all the Saints Phil. 1. 1. Col. 1. 3 4. 4 It is for Gods sake as the child that doth love for the Fathers sake because he beleeveth them to be Saints beloved of God and because he seeth the true Image of God upon them which is beautifull in his eye and the more thereof he seeth upon them the more he loveth them And because there is a likeness and relation between them and him as children of the same Father there is a Brotherhood between them and they are follow members of one body 1 Iohn 5. 2 3 and 4. 21. and 5. 1 2. Mat. 10. 12. 1 Pet. 2. 17. 1 Cor. 12. 12 25 26. 3 It is an unfeigned love moved and carryed out for the good of him that is beloved 1 Pet 1. 22. Vnto unfeigned love of the brethren c. Heb. 6. 10. 1 John 3. 17. 18. Rom 12. 9. 4 It is a kindly affectioned love Rom. 12. 10. like the dear love between Father and Children 5 It is a courteous love it maketh him courteous towards him that is beloved of him 1 Pet. 3. 8. Love as brethren c. be courteous 6 It is a servent love 1 Pet 1. 22. See that yee love one another out of a pure heart servently 1 John 3. 16. 7 It is a real love 1 Iohn 3. 16 17 18. Wee ought to lay down our lives c. But whose hath this worlds good and seeth his Brother have need and shuteth up his bowels of compassion c. Let us not love in word c. but in deed and in truth 8 It is uniting
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
the sincere Christian is compleat and entire also as to him that obeyeth for it is the obedience of his whole man body and soul The obedience of the Hypocrite is commonly counterfeit and not from his heart sometimes with a part of his heart only and never with his whole heart Ezek. 33. 31. There is action without affection the lips are without the heart in it It cometh coldly from him without any vigour or life of the inner man Ezech. 33. 31. their heart goeth after their covetousness Isa 29. 13. This people draw nigh to mee with their mouth but their heart is far from me Ps 78. 34 35 36. They returned and enquired early after God nevertheless they did flatter him with their mouth c. for their heart was not right with him c. Jer. 3. 10. And yet c. her treacherous Sister Judah hath not turned unto me with hgr whole heart but feignedly c. Amos 8. 5 6. Hosea 7. 14. But the new obedience of the sincere Christian is a cordial and affectionate obedience of the whole inward and outward man both together That which he beleeveth and that which he doth or leaveth undone it is all frrom his very heart Rom. 6. 17. You have obeyed from the heart the Doctrine c. And it is with the whole heart Ps 119. 10 145 With my whole heart have I sought thee c. So that what he doth he doth with his whole soul mind conscience wil affections all concurring with him therein He doth with all his might and strength desire and endeavour to doe the whole will of God Psal 119. 10. 34. 69. I will keep thy precepts with my whole heart Acts 8. 37. If thou believest with al thy heart c. His grace within and his work without is unfeigned 2 Tim. 1. 5. 2 Cor. 6. 6. 1 Sam. 12. 20. Ezek. 11. 19 20. Rom. 12. 8. 5 As he is careful to doe all God requireth and with the whole man so is he careful to doe no more than God requireth But the Hypocrite hath additions of his own and other mens inventions Jer 32. 35. Ps 106. 39. Mat. 15. 2 3. c. 6 The new obedience of the sincere Christian is a real obedience 1 That of the Hypocrite is onely verbal and complemental Mat. 21. 28 29 30. A certain man had two sons and he said to one of them Goe and work to day in my vineyard And he said I go sir but went not 1 Ioh. 3. 17 18. Let us not love in word neither in tongue but in deed and in truth Luke 6. 45. And why call ye me Lord Lord and do not the thing which I say But the obedience of the sincere Christian is an obedience that is in deeds as well as in words Rom. 15. 18. Col. 3. 17. 2 That of the Hypocrite is feigned and counterfeit as we have shewed Ps 78. 36. But this of the sincere Christian is as he himself is indeed what he seemeth 7 This new obedience of the sincere Christian as it is exact and compleat for the matter so for the manner of it and the mind of the doer therin The Hypocrite he onely mindeth the worke done and not how it bee done or with what minde hee doth it But the sincere Christian is careful not only what he doth but how with what mind he doth it And for this he doth and suffereth it i. in Christs name where the Hypocrite doth dare adventure to goe to God in his own name and upon his own account without the name of Jesus Christ as Mat. 22. 1 2 13 c. He saw there a man that had not on a wedding garment c. Luke 18. 11 the Pharisee praied and said God I thank thee I am not c. Iohn 6. 64. and 7. 5. or otherwise ask doubtingly Iames 1. 7 8. The sincere Christian he dares not come to God but with Iesus Christ in his heart and mouth and so coming he beleeves that he shall be accepted both in his person and service Hee doth ask in faith his Prayer is the prayer of Faith Iames 5. 15 16. 1 Tim. 2. 8. Iames 1. 6. Heb. 11. 4 6. By Faith Abel offered to God a more excellent sacrifice than Cain c. But without Faith it is impossible to please him for he that cometh to God must beleeve Iohn 16 23 24. 14 6. 2 He doth and suffereth preparedly where the Hypocrites heart in his coming to God in service is altogether unprepared for it as being voyd of the love and fear and reverence of God in it 2 Chron 12. 14 and 20 23. Psal 78. 34 35 36. Isa 29. 13. The sincere Christian his heart is ready and prepared to and for his obedience in doing or suffering as an instrument when set in tune is ready to be plaid upon He loves and fears God hee hath high holy and reverend thoughts of Gods name wayes and worship c. 2 Chron. 30 9. Psalm 108. 1. Psal 57. 7 Rom. 1 15 Mal 1. 6 7 8 17. Deut. 10. 12. Acts 21. 13. 3 He doth it sincerely where the Hypocrite doth it with a double and deceitful heart all that he doth Psal 78. 34 c. James 4. 8. The sincere Christian he doth it with a true plaine heart Heb. 10 22. Rom. 12. 8 9. 1 Pet. 1 2. So the Magistrate ruling Rom. 12. 7 8. The Minister in preaching 2 Cor. 1. 12. 1 Thes 2. 4 5 6 c. but to this we have spoken before 4 He doth it cheerfully and joyfully Where the Hypocrite is in his obedience especially in the service of God unwilling to and unchearfull in it and takes little or no delight but is soon weary of and tyred in it Amos 8. 5. When will the new Moon be gone c. Mal. 1. 15. Behold what a weariness it is Job 27. 10. The true Christian he delights in it it is his meate and drink the yoak herein upon him is an easie yoake to him Psal 40 8. Mat 11. 30. Psal 119 47. I shall delight my self in thy Commandments 2 Cor 8. 19. 1 Pet 5. 2. 2 Cor 9 7. Isa 58. 13. If thou call the Sabbath a delight 1 Cor. 29 9. Heb. 10. 34. Ye took joyfully the spoyling of yourgoods Judges 5. 2. And hence are the sincere Christians said to be a willing people Ps 110. 3. 5 He doth it patiently Where the Hypocrite is commonly in that which he doth and suffereth impatient and complaining against God Mal. 3. 14 15. Ye say it is in vain to serve the Lord c. 2 Kings 6. 33. This evil is from the Lord what should I wait c. Ezek. 18. 25 29 and 33. 17. 20. Numb 14. 17. Psal 106. 25. Mat. 20. 12 15. Mat. 25. 23 24. The sincere Christian hee is patient and doth quietly submit to the will of God therein 1 Sam. 3. 17 18. It is the Lord let him do what seemeth him good 2 Kings 20. 19
not his brother 2 Cor. 6. 6. 1 Iohn 2. 10. 6 Victory over the world 1 Iohn 5. 4. Whosoever is born of GOD overcometh the world 7 A strong love to and desire after the Word of God and a conformity of heart and life to it Psalm 119. 97. Oh how I love thy Law c. I have esteemed the words of his mouth better than my necessary food Iob 23. 12. Luke 8. 15. 1 Pet. 2. 3. SECT III The summe of all this Head Now of all that wee have spoken as to this point in hand and head of tryal this is then the summe That a man may enjoy all outward Gospel Priviledges such as the manifestations of Gods presence c. all Gospel Ordinances and means of Grace as Word Sacraments Sabbaths all advantages imaginable by parents education society c. Have great gifts and parts and doe much with them as Preach Pray and the like That he may in appearance be converted from the world be changed in his outward conversation cast off all his outward pollutions be so much reformed that hee may appear unblameable in the sight of men have much light from the Word of God be clearely convinced of the truth of it have such a taste of perswasion that the good thereby promised and offered doth belong to him as thereby to bee drawn to come to Christ in an open profession and some inward affections close with his Church be a Church-member bee taken of others and take himselfe to bee a true member ' seemingly own Iesus Christ for his Lord and submit to his Law live orderly with Christians in Church-fellowship and there make a glorious profession of the Gospel proceed to have many singular gifts and seeming graces do many excellent things and so live and dye yea live and dye a Martyr in the defence of the Gospel hee professeth yea he may have such a discovery of the Grace of God in Christ by the Gospel and such a seeming worke of Faith and Love in his soul as that he may bee perswaded that Christ and Heaven is his And upon this have a little love or shew of love to God and his people and live in a kinde of hope joy and expectation of Heaven to his dying day and yet be in his corrupt and unregenerate estate and perish And that he onely that is regenerate renewed by the Holy Ghost and VVord of God in his nature to be like Christ shall bee reputed sincere and so saved at last But to give a shorter account hereof let the summe of all bee this That the most certaine and infallible character of the true and living Christian and one that is a Christian indeed John 1. 47. And that whereby he may bee best known and distinguished from the counterfeit and painted Christian the Hypocrite is by that which is within him where the Kingdome of God is Luke 17. 20 21. Hee is the sincere Christian that is so inwardly Rom. 2. 29. And in him these things following are to bee found The Spirit of God and Christ is given unto him 1 Iohn 3. 24. 1 Iohn 4. 3. Rom. 8. 10 11 15. Galat. 4. 6. Rom. 8. 9. 1 Cor. 2 12. 1 Iohn 4. 13. And according to the new Covenant Isaiah 44 3. and 32. 15. Ezek 39. 29. Ioel 2. 29. Zachar. 12. 10. compared with Acts 2. 17. This spirit hee receives in the Preaching of the Gospel Galat. 3. 2. By this spirit in the Gospel hee is convinced of his own desperate and helplesse case out of Christ and that his help is in Christ alone Iohn 26. 8. And thereupon is drawne to Christ whom hee doth embrace by Faith Iohn 6. 44. Hebrews 11 13. Philip. 3. 12. Ephes 3. 16 17. Iohn 6. 56. 2 Corinth 4. 13. This Spirit and GOD the Father in it abideth and dwelleth in him 1 Corinth 3. 24. 1 Iohn 4. 13. Iohn 6. 56. Ephes 2. 22. And hee in whom this Spirit is abideth and dwelleth in GOD. 1 Corinth 3. 24. 1 John 4. 13. John 6. 56. By this Holy Spirit Christ and the soule are firmely united together and doe become even as Husband and VVife Romans 7. 4. Canticles 1 2 c. and are so joyned as the Tree and Branches Iohn 15. 1 c. Head and Body 1 Cor. 11. 3. Eph. 5. 23. Body and Soul Ephes 2. 5. Hence followeth presently a very great an universal change of the soul within appearing in the life without The change is from darkness to light from bondage to liberty from sinne to grace from death to life c. and is called Regeneration by which here is produced a new creature the soul whereof is this Spirit of God abiding in him compared to the natural generation conception and birth Iohn 3. 6. Iohn 12. 13. 1 Pet. 1. 22. Tit. 3. 5. Galat. 4. 19. 2 Cor. 5. 17. Galat. 5. 15. This Spirit of God being as the soul in the body in this new creature doth animate it Ephes 2. 5 6. Rom. 8. 11. And by it the old man is changed into a new man there is a new nature hee partakes of the divine nature 2 Pet. 1. 4. a new life Gal. 2. 20. Col. 3. 21. 1 Iohn 5. 12. This change is from the state of nature to the state of grace from the likeness of the old to the likenesse of the new Adam he hath now in him the minde of Christ Ephes 4. 24. Phil. 2. 5. 1 Cor. 15. 46 47. Phil. 3. 9. Hee now lives the life of Christ 1 Pet. 4. 6. 1 Iohn 2. 5 6. 1 Iohn 3. 24. and according to the Gospel of Christ 2 Cor. 3. 18. The Holy Spirit thus dwelling and animating in and acting of this new creature and being in it self a spirit of light life and grace Zach. 12. 10. Rom. 1. 4. 1 Pet. 1. 4. It governs him in whom it is and hee is led by it and walks after it according to the Word of God 1 Pet. 1. 22. 2 Cor. 3. 18. And as the lively pure spring doth worke out the mire and mudde out of it self so this spirit doth work out of the heart the ignorance and corruption thereof and make and keep it pure Acts 15. 9. It killeth sin Rom. 8. 10 13. Destroyeth the workes of the Devil and Flesh 1 Iohn 3. 8. Such as are Adultery Uncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulation VVrath Strife Sedition Heresies Envyings Murder Drunkenness and such like Gal. 5. 17. And quickneth inclineth and disposeth the whole heart and consequently the whole man to grace and goodnesse Rom. 8. 10. And such like fruits as these following Righteousnesse Joy Love Long suffering Gentlenesse Faith Goodnesse Meeknesse Temperance and the like Gal. 5. 19. Rom. 14. 17. and the manifestation and exercise thereof in the life are the natural and proper works fruits effects of this spirit Gal. 5. 22 23. Rom. 14. 17. 2 Cor. 5. 13. Rom. 8. 26. 2 Cor. 8. 17. Acts 2. 4. Gal. 4. 6. And
and horrible slander that generally doth pass amongst the worst and against the best men of the time That all they are a sort of notorious Hypocrites who are a sort of the most eminent Professors of the Christian Faith whereas we have made it appear that such a glorious profession is of necessity to make up the sincere Christian And that such Professors if they are not the men they are the most like to them of any men in the world 5 To shew the desperate estate of men that are openly wicked that do nothing at all for or towards their attainment of heaven but al they can against it If the sincere Christian be saved with much difficulty and if they that bid so faire for Christ as some Hypocrites do go without him they that bid nothing at all for him are never like to have him These are not so much as comming towards or neere to the kingdome of God as the young man in the Gospell Mark 12. 34. 1 Pet 4. 18 If the righteous scarsly be saved where then shall the ungodly and sinners appear If the seeming friends followers and servants of Christ that have owned him as their Lord seemed to honour love and respect him and his people and to give some heed to his word and have brought forth some fruit therof unto him that have done many things and some great things for him and suffered also much for him if all these shall bee sent away notwithstanding with a Dep at from me ye that work iniquity I know you not c. Mat. 6. 21 22 23. Luke 13. 24 25 26 c. 1 Cor. 13. 1 2 c. Mat. 13 20 21 22. And if every tree which bringeth not forth good fruit will bee cast in the fire Mat. 3. 10. where shall such appear and what will be the end of them that shew themselves to be the enemies of Christ that hate him and his people for his sake Luke 19 14. Iohn 15. 24 25. That say we wil not have this man to rule over us Luk. 19. 14. But let us break their bonds and cast away their cords Psal 2. 3. and 50. 17. That refuse to hear Christ speaking Heb. 12. 25. That neglect the offer of his grace therein and will have none of him Ps 81. 11. Mat. 23. 37. Heb. 2. 3. That scoff at it Acts 2. 30. That blaspheme and contradict it Acts 13. 15. That persecute it the Preachers and Professors of it Acts 13. 50. and 8. 1. with slanders railings revilings and every way besides even to the death as time doth serve for it Mat. 5 10 17. Mat. 21. 33 34. Mat. 25. 48 49. That bring forth no fruit but wild grapes Is 5. 2. Briars and thorns Heb. 6. 8. What will be the end of these men Their end is to be burned Heb. 6. 8. They shall be dashed in pieces like a Potters vessel Psal 2. 9. They shall be torn in pieces Ps 50. 22. He will miserably destroy such wicked men Mat. 21. 41. They shall be brought forth and slain before his face Luke 19. 27. They shall be cut asunder and have their portion with hypocrites Mat. 25. 50 And they shall not escape Heb. 2. 3. Nor shall there be any to deliver Ps 50. 22. And as to such as were once the professed friends of Christ and after become his professed enemyes what will the end of such men be we have it in the sin and punishment both together in Heb. 10. 26 27. c. in these words For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinns but a certain fearfull looking for of judgement and fierie indignation which shall devoure the adversaries Hee that despised Moses Law dyed without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trampled under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight to the spirit of Grace c. SECT II. 2 Our word for caution or admonition is this That seeing there is so much guile and deceit herein and it is so common an evil amongst Professors of Religion that wee take great heed of it 1 That we be not deceived by others either in their example herein to imitate them Gal. 2. 13. or to trust them before wee have well tried them Acts 9. 26. or in their doctrine especially in and about the main fundamentall points of salvation This caveat Christ and his Apostles gave us Mat. 24. 3 4. 1 Joh. 3. 7. 2 Thes 2. 5. and it is not without cause For 1 we are very prone to be deceived herein Tit. 3. 3. 2 Tim. 3. 13. 2 It is now as it was foretold and it hath been in former times many deceivers are in the world 2 Ioh. 7. Mat. 24. 11. 3 Their deceits as a snare are deeply and dangerously layd Eph. 4. 14. 2. Thes 2. 8 10. Rom 16. 18. 4 Their deceits are very dangerous to the soul 2 Pet. 2. 1. 2 Tim. 2. 18. 5 Many are and shall bee seduced and deceived by them Rev. 11. 23 and 13. 14 16. Mat. 24. 5 11. 6 Yea the very Elect shall be in danger of it Mat. 24. 24. And for this 1 be forewarned of them Mat. 24. 25. 2 Pet. 3. 17. 2 Pray alwaies to bee preserved Mat. 6. 13. 3 Try all things before we trust and hold them 1 John 4. 1. Acts 17. 11. 4 When we see it to be truth receive it and receive it in the love of it 2 Pet. 3. 14. 2 Thes 2. 10. 5 See we grow in grace 2 Pet. 2. 17 18. 2 Let us not go about as Impostors to deceive others Mat. 15. 14. Mat. 21. 15. 1 For we are all very prone to this evil Tit. 3. 3. 2 Tim. 3. 13. 2 Deceivers are evil men 3 They shall wax worse and worse 2 Tim. 3 13. 4 Herein we shall deceive our selves most of all Jam. 1. 22 27. But be ye doers c. and not hearers c. Mat. 23. 23. 5 We may deceive men we cannot deceive God Luke 16. 15. Gal. 6 7. 1 Cor. 15. 15. 33. 3 Let us not deceive our own selves This caution is given us often 1 Cor. 3. 18. Gal. 6. 7. For we are very prone to this also and it may be very pernitious to us Gal. 6. 3. And for our preservation from them let us heed what follows in the nextuses SECT III. Our third word of Exhortation is 1 To the Professing followers and appearing friends of Christ 2 To others to them which seem to be friends of Christ to all such as are entered into the Profession of the Gospel of Christ We perswade them That seeing there is so much deceit and so many are mistaken and do miscarry in it that they do therefore take the more care of themselves and others herein And for
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
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