SINCERITY AND hypocrisy. OR, The Sincere Christian, and Hypocrite in their lively Colours, standing one by the other. Very profitable for this Religion Professing time. By W. S. Sergeant at Law. Together with a Tract annexed to prove; That true Grace doth not lie so much in the Degree, as in the Nature of it. Joh. 1. 47. Behold an Israelite indeed, in whom is no gale. Rom. 2. 29. He is a jew 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. OXFORD, Printed by A. Lichfield, Printer to the University, for Rob, Blagrave. 1658. To all that pretend in any form of Worship to call on the Name of the Lord. Friends, I Having had cause myself to suspect mine own condition, have been put to search & try myself, and not willing to be mistaken in a point of so high concernment, I did lay and bind up together these Meditations (tending to the anatomising, and the turning of the inside outward of a Christian) to be as a Looking-glass or Touchstone for my help herein. And finding them somewhat useful for mine own purpose, and supposing they may be so also to some others in my case; And having vehement cause to suspect, that many thousands amongst us in this golden time, go with the wind and tide in the general profession of the Gospel, and know not (because they try not) what they are, or whither they are going, or what they do: Therefore I have sent it amongst you as a watchword. And now consider, were there any one amongst you to have a goodly Manor in a remote country for which he hath a conveyance for the payment down of a little sum of money, and is to go shortly thither to show his conveyance, pay his money, and take his possession: And should I tell him his couveyance hath a flaw in it, and this is to be helpen before he go, and that the money he iutends to carry will not pass for currant there; will he not be willing to hear and receive advice from me? To this purpose is all this that I am saying; That your Evidence as it now stands is not good for Heaven, the money you intent to carry with you, that you have to lay down for Christ, will not be taken for currant there. If I should tell any of you that are trading with your whole stock, whether you shall thrive or not, or that you are in the way to be undone, and how you may thrive and be exceeding rich: Or if I should tell you that are now going a voyage by Sea in a Ship, wherein you adventure your lives and all your estate in a dangerous passage between Rocks and Sands: Or you that are going about a work of mighty concernment, in a journey by land, in a solitary way, where are Robbers, Lions, Bears, Wolves, Brakes, Pits, etc. and there is but one way of safety only, and that you are in the dangerous way, and should offer to put you in the safe way: Or if I should tell any of you that stand to be chosen to a place of Preferment, that the having of it will make him, and the losing of it will undo him, that he is out of the way for it, and which way he may be sure of it, who would not hearken to me? How acceptable would my conusel be to such? My design therefore in this word of Advice is, to show you how amongst all your get you may get wisdom * Prov. 4. 7. , and in your trading purchase that incomparable Pearl, which to get with the loss of all is an incomparble purchase * Mat. 13. 45, 46, 47. ; and to put you into the narrow way to eternal life, which so few find, and so many are mistaken in, who then would not but hearken to it? who would but be at the cost and pains to buy and read it? And now if any one by the reading hereof shall find himself to be mistaken and out of the right way, it will be his advantage to be guided into it: It is better to run again than to run amiss, Melius est recurrere quam male currere. and to begin all again than to end that which being ended will be to no purpose. And for others that are in the right way, albeit they may be hereby somewhat affrighted and shaken, yet it Bonum est timere. will make to their faster settlement at last. The last chapter of the Book * Hag. 2. 7. 9 Eph. 5. 6. Prov. 28. 14 is a piece of another man's, an Addition to the fourth chapter of the Book; for the further clearing of this point; That true Grace doth not lie in the degree or quantity, but in the nature and quality. And it is like to the man, learned indeed. All the defects and mistakes of my part of the work, must be imputed to me & the Printer. All the good of it (if any be therein) must be attributed much of it to other men, some living, some dead, from whom I borrowed it. But (be it whose it will) if you get any good by it; give to God the glory, for to him it doth belong; And look on me as a poor well wisher to all that inquire what they may do to be saved. W. S. A Table of the Contents of the whole Book. A. APpearing to Christ. To long for it a sign of Sincerity. chap. 7. page 207 Apostasy. What induceth to it. c. 5. p. 102, 103. c. 13. sect. 3. C. Christ. How to know we are in him. c. 9 sect. 1 Love of Christ. See Love's Conviction. What conviction may be in an Hypocrite. c. 5. p 84 Wherein this and the conviction of the true Christian differ. c. 6. p. 125 Christian. Who so indeed. How described. c. 3. sect. 1. c. 9 sect. 3, 4, 5. The weakest Christian. c. 9 sect 4, 5 The difficulty of the Christian life. c. 11 Directions and helps in it. c. 11. throughout Conversation. Holy conversation a mark of Sincerity. c. 8. p. 223 D. Delight in God, goodness, and good men, and their company. See Joy. Desires. What good desires may be in an Hypocrite. c. 5 Wherein these, and the desires of the true Christian differ c. 7. p. 166 F Faith. What faith an Hypocrite may have. c. 5. p. 86 Wherein this, and the faith of the true Christian differ. c 7. p. 152, 154 Signs of true faith in Christ. c. 7. p. 154. Fear of God. What fear of God may be in an Hypocrite. c. 5. p. 85 Wherein this, and the true fear of God in the true Christian differ. c. 7. p. 168 G. God. See Fear, Love, Knowledge, Joy, etc. Grace. What there is of true Grace in an Hypocrite, c. 4. p. 53 Whether the truth of Grace lie in the degree or nature of it. c. 15. throughout. Desire of perfection thereof a sign of Sincerity, c. 8. sect. 11 Grewthin Grace a sign of sincerity. c. 7. p. 184 The leasi degree of saving Grace. c. 9 sect. 4 What seeming Grace a Hypocrite may have, c. 5. p. 91, 92, etc. Difference between true & counterfeit grace, p. 96, 97, 98, 99 The difference between the spring and motion of true grace in the heart of the true Christian, and the spring and motion of counterfeit grace in the heart of the Hypocrite, c. 6. p. 106, etc. H. Hatred of the godly a sign of hypocrisy, c. 8 Of sin a sign of sincerity, c. 6. sect. 18 Heart. Cleansing of it a sign of sincerity, c. 3. p. 39 c. 8. 224. sect. 3. 14. 17 Hypocrisy. See Hypocrisy. Hypocrite. See Hypocrite. Holiness of heart and life a sign of sincerity, c. 8. sect. 4, 6 What appearance hereof may be in an Hypocrite, c. 8 sect. 4, 6 Humility. What of this may be in an Hypocrite, c. 7. p. 1 69 Wherein this and the true humility in the true Christian differ, c. 7. p. 163 A sign of sincerity, c. 7. p. 209. c. 8. sect. 5. 13 Hypocrisy. What it is, c. 1. p. 7 The nature of it, c. 1. p. 7. c. 2. p. 21 The parts or kinds of it, c. 1. p. 11. c. 2. p. 17 Some particular kinds of hypocrisy, c. 2, 3 Wherein it consisteth, c. 3. throughout. How it may be in a thing done from the heart, c. 2. p. 29, 30, 31 Hypocrite, who, p. 7 How called, p. 16 Who were such, p. 12 The gross Hypocrite, c. 2. p. 20 The refined hypocrite, c. 2. p. 24 How far an hypocrite may go in the way to heaven. And what he may do and have in common with the true Christian, c. 5. throughout. c. 8. p. 217 In general, c. 5. p. 73 In particular for his outside, c. 5. p. 76 For his inside, c. 5. p. 82, 83, etc. For his inside and outside together, c. 7. sect. 18, 19, 20 What it is that carrieth him so far, p. 93 Why he goeth no further, p. 101 Wherein they differ. And the true Christian goeth beyond the Hypocrite, c. 6. throughout. c. 9 sect. 3. In his inside: In the principle and spring of Grace in the heart, c. 6. p. 106 In the exercise or proceed of it, p. 111. c. 7 In the frame of his heart, in the good he doth, & evil he suffereth for good, c. 7. p. 179 In his outside or outwork, c. 7. p. 120. and so forwards. Some special signs, degrees, or pieces of Hypocrisy, c. 3. throughout, and c. 8. through. The danger of it, and motives against it in general, c. 12. throughout. And in services c. 13. throughout. Helps against it, c. 14, c. 11. throughout. I. Illumination. See Knowledge. Joy. What joy or peace of conscience an Hypocrite may have, c. 5. p. 87 Wherein this, and the true joy of the true Christian differ, c. 7. p. 164 Judgement. See Knowledge. K. Knowledge. What knowledge an Hypocrite may have, c. 3. sect. 3. c. 5. p. 83. c. 7. p. 125 Wherein this and the knowledge of the true Christian differ, c. 3. sect. 3. c. 7. p. 125, 127, 128 L. Light. See Knowledge. Love of God. What love of God may be in an hypocrite, c. 5. p. 89. c. 8. p. 220. Wherein this, and the true love of God in the true Christian differ, c. 7: p. 131. c. 8. p. 221 The signs and properties of this love of God, c: 7. p. 131 Love of Christ: What of this may be in an hypocrite, c. 5. p. 89 Wherein this, and that true love in the true Christian differ, c. 7: p. 136 The signs or work of this Love, c. 7. p. 136 Love of good men: What of this may be in an Hypocrite, c. 5. p. 90. Wherein this, and the true love of the true Christian differ, c. 7. p. 142 How this love doth show itself, c. 7. p. 142 Love of the Word of God: What of this may be in an Hypocrite, c. 5. p. 90. c. 8. sect. 12 Wherein this and the love of the true Christian differ, c. 7. p. 147 Love of Grace, and the means thereof, what of this may be in an hypocrite, c. 5. p. 90. c. 7. p 151 Wherein this, and the true love of the true Christian differ, c. 7. p, 150. 151 Love of enemies a sign of sincerity, c. 7. p. 207 M. Memory. What may be in an hypocrite, c. 5. p. 83. Mortification. What may be in an Hypocrite; and wherein the difference is between him and the sincere Christian, c. 7. p. 184 O. Obedience. What the Hypocrite may do as to his external obedience, c. 3. p. 39, 40. c. 5. p. 76 Wherein the difference lies between his, and the obedience of the sincere Christian, c. 3. p. 39, 40. c. 6. p. 121. c. 7. p. 169, 187, 213, 214. c. 8. sect. 6, 7, 15, 16, 18 P. Patience under reproof of sin a mark of sincerity, c. 4. p. 52. c. 8, sect. 9 Peace of conscience. See Joy. Perseverance a sign of sincerity, c. 3. sect. 8 Pride. See Humility. Purity of heart and life. See Holiness. R. Regeneration: Signs of it, c: 9: sect: 2 Religion: Wherein profession lieth, c. 3: p. 1 Repentance: what of this may be in an hypocrite, c. 5: p: 85 Wherein this and the true repentance in the true Christian differ, c: 7: p: 157 Reproof of Sin. Sceva Patience. Rigour. See Severity. Selfseeking, a sign of an Hypocrite. c. 7. p. 131. c. 8. sect. 1 Selfconceitedness a sign of an Hypocrite, p. 51. c. 8. sect. c. 3. sect. 9 Severity against others more than against himself a sign of Hypocrisy, c. 8. sect. 8 Sin: what sin a true Christian may fall into c. 8. p. 218, 219, 220 The difference between him and the hypocrite in the commission of sin, p. 274, 216 Hatred of sin a sign of sincerity, c. 7. sect. 18 To mourn for the sins of the time a sign of sincerity, c. 7. p. 207 Sincerity what it is, c. 1 The nature of it, c. 1, 2 How called in Scripture, c. 1. p. 6 Wherein it consisteth, c. 3. throughout Certain marks of it, c. 8. throughout Motives to labour to get, keep, and use it, c. 12, 13, throughout Means and helps to get and keep it, c. 14 throughout Spirit. Signs of the Spring being in us, c. 9: s. 1 Simpathizing with Christians in their trouble a sign of sincerity, c. 7. p: 208 T. Trust in God. See Faith. W. Word of God. What love of it may be in an Hypocrite, c. 5. p. 85. See Love. Wherein this and that of the true Christian differ, c. 7. p. 147. See Love Works. What is a good work, and when well done, c. 10: throughout World. Contempt of it a sign of sincerity, c. 7. p. 209 Z. Zeal. What of this may be in an Hypocrite, c. 5. p. 84 Wherein this, and the true zeal of the true Christian differ, c. 7. 129 ERRATA. PAge 3. l. 11. r. And if. p. 13. l. 28. r. as for and. p. 18. r. to it. l. 28. r. 106 for 136. p. 19 l. 7. add 3 these. p. 27. l. 7. r. discovered for disordered. p. 30. l. 11. r. right, etc. p. 31. l. 8. r. Now for No. p. 48. l. 28. r. or for and p. 66. l. 10. r. leave for fear. p. 94. 1. 5. r. his for their. p. 106. l. 7. r, in the fruit. p. 117. l. 24. r. ●0. 14. 9 p. 11 8. l. 27. r. 10. p. 125. l. 12. r. clear. p. 129. l. 29. r. not after p. 134. l. 24. r. Pro. 22. 9 p. 136. l. r. or suspension. p. 137. l. 9 r. ●●. 6. 69. p. 145. l. 14. r. gestures. p. 146. l. 17. r. believed for beloved. p. 147. l. 21. r. 1 13. p. 149. l. 17. r. Luke 3. 19 p. 154. l. 15. r. were born. p. 155. l 3 r. Acts 16. p. 161. l. 11. r. wickedness. p. 166. l. 3. r. degrees. p. 173. l. 20 r. Christ for Chest. p. 178. l. 9 r Ps. 19 12, 13. p 179. l. 17. deal customary. l. 18, r. leave it. p. 184. l. 5. deal not. p. 193. l, 10. r. flourishing. l. 13. r. from. p. 202. l. 21. add Phill. 1. 17. p 203. l. 24. r. further then. p. 207. l. 6. r. Bride for Bridegroom. p. 211. l. 6. r. Mat. 23. p. 217. l. 21. r. word for wood. p. 225. l. 13 r. 2 4. p. 225. l. 22, r. the power of. p. 233. l. 16. r. other side. p. 214. l. 9 r. 1. 12. p. 247 l. 16. r. 16. 8. p. 250. l. 20 r own case. p. 288. l. 11. r. 25 p. 289. l. 28. r. do not name, p. 302 l. 4. r. seen for seem. p. 303. l. 23. r. yea his for this. p. 326. l. 15. r. univocally. p. 340. l. 20. r. Grotium for Grotius. p. 344, l. 22. r. affore for affari. p. 369. in marg. l. 9 r. Martinez. p. 376. l. 13 in marg. for altj r. alios, p. 380. l. 24. for tame r. some. p. 395 l. 12 in marg, for vides is r. videses. p. 406. l. 9 for for r, far. p. 407. l. 17. for assent r. assents. CHAP. 1. What Sincerity is, and what Hypocrisy is. The Nature of them. OUr work being to show to man his uprightness towards God. Job. 33. 23. And therein to show the right way to Salvation, and to unmark the Hypocrite, we shall for the doing hereof observe this method. We shall first of all for a groundwork or Foundation, lay down what sincerity, and what hypocrisy in men professing Religion are, the nature of them, and who is the sincere Man, and who is the Hypocrite, and the several kinds of Hypocrisy and Hypocrites; and wherein Sincerity and Hypocrisy consist; and this in a way of Explication. And then in the second place, we shall make some kind of inferences thereupon. In which we shall set forth these things: 1. How far the Hypocrite may go in the way with the true Christian towards Heaven. 2. What is lacking in the Hypocrite, wherein he and the true Christian differ, the Hypocrite doth come short, & the true Christian doth go beyond him. 3. The signs or degrees of Sincerity. 4. Motives or Encouragements to it. 5. The signs or degrees of Hypocrisy. 6. Arguments to persuade against it. 7. And in the last place we shall add some other things. And all this in a way of Application. We shall begin with the first, and open the nature of Sincerity and Hypocrisy together. Sincerity what. Sincere man who. Sincerity is that holy Frame of soul, wrought in it by God's spirit, whereby the soul stands right to God in its purpose and endeavour to understand his mind from his word, that thereby it may exactly please him in all things which he requireth therein. And such a heart wherein this Sincerity is, is called a right heart, Acts 8. 21. Psal. 51. 10. a whole heart, Psal. 9 1. 119. 2. a perfect heart, 1 Kings 11. 4. 15. 14. etc. A pure heart, Psal. 24. 4. Mat. 5. 8. and a single heart, Ephes. 6. 5. And he that hath such a heart, we call the true or Sincere Christian, or the Christian indeed, joh. 1. 47. The Nature of Sincerity. To open this a little. This Sincerity lieth within: it is a heart work, or business in the Soul, wherein the spirit of God doth dwell. And therefore it is set forth in Scripture by the Metaphor of the Root of a Tree, Mat. 13. 21. or Foundation of a building, Mat. 7. 24. It is a frame of the heart, it spreads itself through the whole heart or Soul, understanding, conscience, will, and affections. And there is an habitualnesse, and constant tenor and temper in it. And it is such a thing, as like a spring that runs, it streams & makes them relish of it: doth run into all the motions and operations of the Soul and body, called by one the proper quality of our obedience (if it may be said to be a grace of itself, and not a thing that doth mingle itself with all graces, and (as one calls it) the Spiritual tune of all the graces in the Soul) it is then certainly a grace made up of many spiritual and choice graces, like as was the holy oil poured on the head and garments of the High-Priests, compounded and made up of many precious Ingredients. For it must spring from the new life of the new Creature (the Soul whereof is Christ) which hath within it, and must include Faith, love, and the rest of the Graces that accompany salvation. For it must flow from the pure and even workings of the internal Principles towards their ends. And therefore if a man act never so much in duties, and have not a divine Spiritual Spring, a heart impulsed, and moved by God's spirit acting in it: If there be not an acting of all the graces together in a harmony purely and really towards God, this Sincerity is not there. 1 Cor. 13. 1, 2. etc. We call it the work of the Spirit, and, so it must needs be, for as the natural life of the body springs from the Soul within; so all the life of grace in the Soul, springs from the spirit of Christ within the Soul. joh. 6. 63. We say the work gins with a mind savingly enlightened by the Word and Spirit of God. james 3. 17. Prov. 17. 2. Ephes. 1. 18, 19 Psal. 36. 10. Mat. 11. 25. For without knowledge the heart cannot be good, and without this there can be no Faith, no foundation of any Sincerity, nor any thing wherein, or whereby it may show itself. And therefore when the Apostle Phil. 1. 9 10. prayeth for the Philippians, that they might be sincere, he gins with this, And thus I pray that your love may abound yet more and more in knowledge and in all judgement, that ye may approve things that are excellent, that ye may be sincere etc. So that the Sincere Christian is not only true, cordial and real in what he thinketh, saith and doth, but that which he thinketh, saith and doth, is generally according to the truth of the Gospel, Gal. 6. 16. And, as many as walk according to this rule, etc. 3 joh. 4. 2 joh. 3. 4. I rejoiced greatly that I found of thy Children walking in truth, as we have received a commandment, etc. Coll. 1. 13 2, 3, 4. 5. For otherwise, let what will be done, and let a man act in what he doth never so much ex animo from his very heart, and sincerely according to the light he hath received (as many do upon false Principles) yet may he be called an Hypocrite. Who were such. By the Sincere Christian therefore throughout this Work, we understand such a one as the Scripture noteth Nathaniel to be, Io. 1. 47. Behold a true Israelite indeed in whom is no guile. And such were David, 1 Kings 11. 4. Ps: 78. 72 josiah, 2 Kings 23 25. Hezekia, 2 Chron. 29 2. Abraham, Gen. 17. 1. and 24. 40. 2 Kings 22. 2. Asa, 2 Chron. 20. 32. 1 King's ●1 14. job, job. 1. 1. and 2. 3. Noah, Gen. 6 9 jehosaphat, 2 Chron. 20 32. Paul after his conversion, and the rest of the Apostles, 2 Cor. 1. 12. 6. 20. Acts 24. 16. Ab●l, Gen. 4. 4. 5. Heb: 11. 4. and others, whose Sincerity is thus described: of some of them, That their hearts were perfect with the Lord: of others that they did that which was right in the sight of the Lord: of others, That they walked with God: of others that they walked before God: of others, that they did turn to the Lord with all their heart, with all their Soul, and with all their might: of others. That they laboured to keep their Consciences void of offence. etc. And these kind of men in Scripture language, are sometimes called Holy men, or Saints, Psal, 37. 14, 28. Sometimes wise men, Mat. 25. 1. 2. Mat. 7. Sometimes perfect men, Gen. 6 9 Sometimes upright men, Psal. 37. 14, 18, 37. Sometimes righteous Men, Psal. 37. 14, 16. Sometimes just Men, Gen. 6. 9 Sometimes plain men, Gen. 25. 27. 11. 14. Sometimes innocent men, Mat. 10. 16. Sometimes the true worshippers that worship God in Spirit and Truth, Io. 4. 23. Sometimes such as love the Lord Jesus in Sincerity, Ephes. 6. 24. Sometimes the pure in heart, Math. 5. 8. Psal. 24. 4. Sometimes the undefiled, Psal: 119. 1, 3. Sometimes the poor and needy, Mat. 5. 3. 7. Psal. 37. 14. Sometimes good men, Psal. 37. 14, 23. For the Sincere Christian is a complete Christian, Coll: 2. 10. 4. 12. A perfect and entire Christian, James 1. 4. Heb. 13. 21. And he that wants one grace, or one grace in truth, wants all grace. That known position in Ethiques, Quod virtutes sunt connexae, is as true in Divinity as Morality; so that he that hath not all, hath indeed none at all; and hence it is, that true blessedness is annexed to one of them. Mat. 5. 3. Blessed are the poor in spirit, etc. And the sincere Christian is more or less all this, Holy, Wise, Just, Righteous, etc. So that by this work, we shall see (as in a glass) as well who is the Holy, Just, and Righteous man, as who is the Sincere man. This Sincerity now, and the Sincere man, are opposed to Hypocrisy and the Hypocrite. And that they may more lively appear in their colours, we shall set them the one beside the other, and in the next place, give a description of Hypocrisy and the Hypocrite. Hypocrisy, What. Hypocrite, Who. Hypocrisy is an evil frame of Spirit, whereby a man would seem to be right towards God, and to be carried to act really for him, but in truth it is not so. Or where a man pretends to more good towards God or Men, without, then is within him, or whereby he would seem to himself or others to be better than he is. He that hath this heart, is said to have a heart and a heart, or a double heart, Psal. 12. 2. james 1. 8. A crooked heart, or perverse heart, Prov. 12 8. and a divided heart, Hosea 10. 2. 7. 14. And he that hath such a heart, is he we intent by, and call the Hypocrite. The Nature of Hypocrisy: But to open this Hypocrisy, and the nature of it, and to show who we mean by this Hypocrite; we are to know first of all: that Hypocrisy stands in opposition to the Truth and reality of a thing, and it stands also in opposition to the Sincerity of a man's intention in the thing, and so Hypocrisy may be with reference to either of these. 2. By the Hypocrite in general we do not intent one that appears worse than he is indeed, as Peter did when he denied his Lord ' (which yet he did not without Hypocrisy, being so well acquainted with him) Nor by the Hypocrite do we intent, one that acts this part for once, or is deceitful in one thing as Peter, and some others with him were, Gal. 2. 3, 14. And as the best men sometimes may be, and are unfeignedly sorry for the same afterwards. Nor do we intent by the Hypocrite in general, such a man, as by humane frailty only falleth into lesser sins, Rom. 7. 17, 19 For in many things we offend all, james 3. 2. And there is not a man that liveth, and sinneth not, 1 Kings 8. 47. 1 Io. 1. 7, 8. Deut. 32. 5. Nor do we hereby intent him, that by strength of Temptation may fall into greater sins against his purpose, whereof he doth afterwards repent, as David, Solomon, Peter, and others did, and the best of Gods own people may do. For as a man may be in some Acts without Hypocrisy, and yet be an Hypocrite: so a man may be Hypocritical in some Acts, and yet be sincere; and there is some Hypocrisy in the best, who at one time or other, or in some things, may appear better than they are. 3. But by the Hypocrite we mean him, that is an hypocrity through his heart and life, one that for holiness and goodness, seems to others, and perhaps also to himself, to be what he is not, but yet aught to be; or one that desires to make a fair show without, of that goodness and holiness, which he hath not, nor any root or foundation of, within him. He is one that seems to be, and to act the part of a true Christian, but is none; he appears in the shape of a living Christian, but is dead, Rev. 3. 1. Thou hast a name to live, but art dead. Rom. 2. 28. He is not a jew that is one outwardly. He doth seem to be a Saint or Angel of Light, and is a Devil, Io. 6. 70. 2 Cor. 11. 14. Hence it is that Hypocrites are compared to Tares, which are like to Wheat Matth 13. 25. As Hypocrisy is compared to Leaven, Luke 12. 1. which cannot be known by sight, so the Hypocrite is compared to a wolf in a sheep's skin: Mat. 7. 15. For the likeness and agreement that is in appearance between him and the true Christian, for they are indeed very hardly to be known the one from the other. And the Hypocrite having something done upon, and in him, like to the work of Regenaration wrought upon, and in the elect of God, he calleth himself, and is called by others, by the name of them that are regenerate, 1 Pe. 1. 23. Being borne again, not of corruptible seed, etc. Rev. 2. 9 Which call themselves jews, etc. Esay 48. 1, 2, 3. etc. Which are called by the name of Israel, etc. And hence it is that Hypocrites are called false brethren of the true Christians, Psal. 69. 8. 2 Cor. 11. 26. Gal. 2. 4. False Apostles, and false Prophets, Mat. 24. 24. 2 Cor: 11. 13. Rev. 2. 2. And as they are amongst, so they are said to be of the people of God, Acts 20. 30. 1 joh. 2 18, 19 The Hypocrite he looks a great deal better than he is, he promiseth much more than he doth perform, for his best side is without, Mat: 6. 2. 23. 27. 26. 14. 15. 21, 22, 23, 24, 25. He is like to an Apple, all fair without but quite rotten within. But the best side of the Sincere man is within, Psal. 45. 13. He is all glorious within, Cant. 1. 5. Or he is the same within and without, Psal. 37. 30, 31. His mouth speaketh wisdom, etc. The Law of God is in his heart, etc. Hence it is that the Hypocrite is compared to a painted Sepulchre or wall, Mat. 23. 27. Act. 23. 3. To a Cloud without water, carried about with every wind, jud. 12. which notes his unconstancy, for he is unstable in all his ways, james 1. 8. And to a wand'ring star. jude 13. that makes as fair a show, and promises as much by its influences, as the fixed star doth. So he seems to promise much to God and Man, and performs nothing, makes a fair show for a time, and then vanisheth away, and comes to nothing, Hosea 6. 4. Your goodness is as the morning cloud, and as the early dew it goeth away, Mat. 13. Hence it is he is compared in Scripture, to a deceitful Bow, Hosea 7. 16. and in our common comparison, to Rowers in the Boat, whiles in their pretence they look one way, in their intents they go the clean contrary way; or like to an Eagle that soars high towards Heaven, that he may have the more advantage upon his prey upon the Earth, on which his eye is fixed. The parts of Hypocrisy. Or wherein it showeth itself. So the Hypocrites work lieth in two things. 1. In the Simulation of good, that he may counterfeit and feign that which indeed is not, that he may make show of that good which he hath not at all, or else not in that measure he maketh show of, being especially swayed with the sinister respects of gain and glory: And so his main study is, that he may seem better than he is, and that he may seem to do better than he doth. 2. In Dissimulation, which is either of evil or of good, in dissembling and concealing that which indeed is evil; so his main care is, that he may not appear to be so bad as he is, and to do so bad as he doth. And this dissembling and concealing of evil, is threefold. 1. Of evil in doing, he hideth that which he is in doing, with a pretence of doing the quite contrary: So Herod his intent of the Murder, with pretence of the worship of Christ; Absalon his Treason, with the Religion of a vow; judas his Covetousness, with the show of liberality to the poor; and the Jews their envy to Christ, with a show of duty to Caesar 2. He dissembleth that which he is about to do. So Haman Ester 5. 10. refrained himself, and concealed his malice and mischief intended to the Jews. And the Gibeonites, josh 9 4. 3. He laboureth to conceal that which is already done, as the Harlot, Prov. 3. 19, 20. 2. The dissembling of good is when we conceal and smother the good that is in us, for some advantage to ourselves. So the Corinthians 1 Cor. 10. 19 went to the Jews feasts for the company of their friends. And so Peter did Judaize, Gal. 2. 12. out of fear to offend, & desire to please other men. So that we say, that he is an Hypocrite not only that makes a seeming outward show of what he hath not, but also that hath a true show of what indeed there is not. The sin of the Hypocrite is therefore not a sin of infirmity but a sin of malignity, perverseness & contempt. Who were such. Such an Hypocrite as we do here especially intent in this work. For we shall speak of him in the most comprehensive signification, was Ahab. 1 Kings 21. 27, 28. 29. Amaziah, 2 Chron. 25. 2. 2 Kings 14. 3. joash, 2 Chron, 24. 12. and 25. 14. Balaam, Numb. 22. 8. 18. 19 jehu, 2 Kings 10. 31. compared with Hosea 1. 4. Saul, 1 Sam. 13. 9 10. 1 Sam. 15. 22, 23. judas, Mat. 27. 2, 3. Demas, Col. 4. 14. compared with 2 Tim. 4. 10. The Pharisee, Luke, 18. 10. Alexander, Acts 9 33. compared with, 1 Tim. 1, 20. Cain, Gen: 4. 4. Heb: 11. 4. Ananias and Saphira, Acts 5. 1, 2, etc. Herod. Mark 6. 20. Doeg. Psal 52. 2, 3, 4. compared with 1 Sam. 21. 7. and 22. 9, 18. Simon, Acts 8. 13, 20. The Harlot, Prov. 7. 14. Absolom, 2 Sam. 15. 3, 7, 8 etc. Antichrist, Rev. 9 8. and 13. 1, 2. etc. The Devil the greatest of all Hypocrites, 2 Cor. 11. 14. Mark. 1. 24. And (as some say) Nicolas, Acts 6. 5. of whom it is supposed came the Sect of the Nicolaitans. Rev. 2. 15. And such a● one we take that young Ruler to be in Luke 18. 19 Mark 10. 17, 18. etc. that came to Christ to know what he must do to be saved, who seems to be one of the strict Sect of the Pharisees, who boasteth more than the Pharisee in Luke 18. 11. and he pretends much respect to Christ, and that he will be ruled by him, but it was not at all in his heart, for it appears that he was as rich (in his own conceit) within of grace, and he was without in wealth, so full therein that he saw no need of Christ, nor would he leave all for him alone, but trusted to himself and his own righteousness, Luke 1. 53. Rev. 3. 17. Luke 6. 25. Mat. 13. 46. Luke 10. 38. Phil. 3. 8. And such Hypocrites we take them to be, who are spoken of in Ezech. 33. 31. With their mouth they show much love, but their heart goeth after their Covetousness. jer. 12. 2. Thou art near in their mouth, but fare from their reins. Mat. 15. 8. out of Esay 29. 13. This people draw nigh me with their mouth, etc. but their heart is fare from me. Psal. 78, 35. 36. When he flew them, than they sought him, and returned and enquired early after God. And remembered that God was their Rock, and the most high God their Redeemer: Nevertheless they did flatter him with their mouths, and they lied to him with their tongues, for their heart was not right with him, neither were they steadfast in his Covenant, Psal. 50. 16. But to the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction? Esay 1. 10, 11. etc. To what purpose the multitude of your Sacrifices? etc. Hosea 7. 14, 15, 16. They have not cried to me with their heart, when they howled on their beds, etc. they return but not to the most high, they are like a deceitful bow, etc. Tit. 1. 16. They profess that they know God, but in works they deny him, Esay 41. 1, 2, 3. etc. Hear ye, o house of jacob, which are called by the name of Israel, which came forth of the waters of Judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, they call themselves of the holy City etc. thou art obstinate etc. 2 Tim. 1. 2. & 5. Having a form of Godliness but denying the power thereof, 1 Tim. 4. 2. Speaking lies in Hypocrisy. Tit. 1. 10. Deceivers &c. Teaching for lucre's sake, Esay 58. 1, 2, 3. They seek me daily etc. Esay 65. 5, 8. Which say stand by thyself, come not near to me, for I am holier than thou, Mich. 3. 11. They lean upon the Lord and say etc. Psal. 106. 12. Then believed they his words. They sang his praise, they soon forgot his works, etc. Mat. 7. 22. Luke 13. 27. Not every one that saith Lord, Lord etc. In thy name have we prophesied, cast out Devils, and done wonderful things. We have eaten and drank in thy presence, and thou hast taught in our streets etc. I know you not &c. Such were the whole Nation of the Jews that professed themselves to be God's 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. etc. and 15. 7, 8, 9 The five foolish Virgins, Mat. 25. 1, 2. etc. 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 Mother's Children, v. 8. and in Psal. 139. throughout. So in Psal. 58. throughout. 2 Pe. 2. 3. Col: 2. 22. job 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. etc. jer. 11. 15. Mat. 7. 15. Rom. 16. 17, 18. Acts 20. 30. Esay 66. 1, 2, 3 etc. Esay 42. 1, 2, 3. etc. & 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 fools, Mat. 23. 17. Sinners, evil doers, Esay 1, 4. Wicked and ungodly, Judas 4. Psal: 50. 16. Prov: 15. 8. The children of the Devil, 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, Judas 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. Deceitful, 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 Devil. We will now pass to the sorts or kinds of Hypocrisy, and Sincerity. CHAP. II. Of the several kinds of Hypocrisy and Sincerity. And of the Several sorts of Hypocrites. Hypocrisy, and so Sincerity also (as to the kinds thereof) are considerable in men divers ways. 1. In reference to the man in whom it is in general, 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 showeth itself. 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 show, 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 likeness 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 likeness of it in an Hypocrite. There are natural gifts and works arising from the natural constitution and temper of a man. And so a man may be naturally meek, loving, kind, merciful, courteous 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 Spiritual Gifts, or common operations of the spirit of God, distinct from saving grace which is called unfeigned grace, 1 Tim. 1. 5. Acts 8, 37. The grace of God's 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 itself, 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. Hypocrisy 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 do prima fancy, seem to be and to produce. Or they be not lies spoken in Hypocrisy, 1 Tim. 1. 2. and dangerous Errors under glorious pretences, Rom. 16. 18. These things are considerable as to works. And this not only whether it be a work really done from his heart that doth it, but that it be such a work as is good and aught to be done. And so Hypocrisy and Sincerity are considerable in relation to all the actings of a man's whole life, as that of Amaziah 2 Chron. 25, 2. Scribes and Pharises, Mat. 23. and others 1 Kings 8. 62. Or to some particular actings of a man's life; as that Gal. 2. 10. 2 Chron. 29. 34. 1 Kings 8. 48. 1 Chron, 12. 38. 2 Chron: 19 10. Hypocrisy also (as to the work) may be said to be either express; which is either where the thing done is, being a good thing and commanded by God, is done, either against the heart, or not with the whole heart, or to a good, but to a sinister end. So Jer. 3. 10. Phill. 6. 5, 6, 7. Coll. 3. 23, 22. Hosea 7. 16. Or it is Implicit and interpretative. And so are all the glorious works of Piety, Mercy, Charity, and Justice done by the Professor of Religion, by men out of Christ, and without Faith, though done with never so much seeming integrity, seeing they are not of faith, without which it is impossible to please God. For as the works are but Splendida peccata, glorious sins, so are they in some degree more or less done in Hypocrisy, and they Hypocrites that do them, 1 King 21. 27, 28, 29 Acts 26. 29. And all these things thus done in Hypocrisy, as before in any sort, are opposed to the sincere obedience of the Faithful, Deut. 30. 10. 2 Kings 23. 25. 2 Jo. 4. Jer 24. 7. Esay 29. 13. Of such Hypocrites as we have spoken of, that are rotten at heart, there are divers sorts. There are Hypocritical Nations (that is) such Nations as live not up to their Profession. Such was the Jewish Nation, Isa. 10. 6. And such is any Nation now professing the Christian Religion, that live not becoming Christians. And there are Hypocritical persons. And amongst these Hypocritical The Gross hypocrity. Persons. There are Gross Hypocrites and Refined Hypocrites. The Gross Hypocrite is also either more Gross, or less Gross, yet both of them are very gross. The more gross is one that either doth notoriously dissemble against his own light, in what he doth of purpose to cheat and deceive others. The less Gross is one who doth maintain some gross Errors, or live in some gross practice of Sinne. There are Hypocrites in Opinion, The Nature of his Hypocrisy. and Hypocrites in Action. The Hypocrite in Opinion we call him that pretendeth to Truth of opinion, to hold forth the very truths of God out of love unto them, and yet maintaineth Error and Heresy. And the Hypocrite in Action we call him that pretendeth to holiness of life, and real comformity to Gods will, without in his conversation, where he hath no inward and hearty affection thereunto. And both these are either more gross or more refined. The more gross Hypocrite in Opinion, is one who maketh a great show outwardly, of holding forth God's Truth, where he is inwardly in his heart, such an enemy to it, that he spreadeth abroad his errors, and this he doth knowingly, and of purpose to deceive. So it is more than probable did the Pharises in some of their opinions, which they could not but know to be Erroneous. So some of the Gnostics of old, taught a lawfulness in Christians, to commit Fornication by a Gospel's liberty, and to deny Christ in case of persecution, to save themselves from death. So Papists and other Heretics now, who teach unlawfulness of marriages of meats, and other such like things, contrary to the clear evidence of the word. These no doubt (many of them) did and do know that they did and do maintain Errors and Heresies, and yet they did and do continue to maintain them for some advantage to themselves, 1 Tim. 4. 2. Speaking lies in Hypocrisy. The more Gross Hypocrite in Action or practice, is he that assumeeth a form of Godliness, and pretends to a forsaking of sin and infidelity, by Faith and Repentance within him, when he hath only the show, and appearance thereof. And he neither hath nor intendeth, or desireth to have, or do any such thing, and knoweth he doth dissemble, and doth it of purpose to deceive others thereby. This indeed is an Hypocrite in grain, or an Hypocrite in the highest degree, when a man shall pretend to the Truth of Religion, and doth make it his whole design, trade, or work, therein to act Hypocrisy only. Such a one is said to be a Cheater or Juglor, that showeth tricks, and maketh appearances of things that really are not so as they appear; the same word in the original, it is said, serveth for both. And he is compared to a person disguised, or a Stage-player, who in the sight of others, may act the part of a King, or honest man, but when he is in his tiring house, is but a base varlet, and he knows himself to be so. And such an Hypocrite the Devil is, that sometimes appears like an Angel of light, that he may do the more mischief; we call him so, that Saints may not be ignorant of his wiles, and the Scripture warrants it, 2 Cor. 11. 14. Mark. 1. 24. And so when he appears most innocently and piously, he acts most wickedly and dangerously: so Joab covered his perfidiousness to Abner and Amasa with friendly words, and Siren▪ like salutations when he murdered them, 2 Sam. 2. 27. and 20. 9 And Ishmael, covered his bloody purpose to kill the eighty men, Crocodile-like with Tears, Jer: 41. 6. Such were the Scribes and Pharisees, who Viperlike covered their venomous teeth, under their gums of glorious shows and pretences, Mat. 22. 15, 16 Jo. 8. 3, 6. Luke 10. 25, 26. Such were Cain, Saul, and others mentioned in Scripture, who made their Religion and profession, a cloak only for the wickedness. And such a one is Antichrist the Arch-hypocrite of the World) who covereth his Lion's teeth, and Serpent's tail, with Woman's hair, a Man's face, and the horns of a Lamb, Rev. 9 8. & 13. 1. So false teachers do cover themselves and their Wolfish cruelty, with sheep's clothing, Mat. 7. 15. and these Scribes and Pharises made their Religion but a colour and cloak for their wickedness, Mat. 23. 14. Woe unto you Scribes Pharises Hypocrites, for you devour Widow's Houses, and for a pretence make long prayers, etc. So Absalon pretended the worship of God, Zeal to Justice, and love to the people of God, when he intended nothing, but the advancement of himself to the Crown, with the death of his Father, 2 Sam. 15. 2. to the 11. so jehu pretends to a zealous Reformation in Religion, and execution of God's command, when he intended nothing but his own advancement to the Throne, 2 King. 10. 15, 16, 17, 18, 30, 31. So those named in Rev. 2. 9 and 3. 9 Which say they are Jews and are not, but the Synagogue of Satan, 2 Cor. 11. 13, 14. False Apostles, deceitful workers, transforming themselves into the Apostles of Christ, etc. Rom: 16. 18. By good words and fair speeches, deceive the hearts of the simple to serve their bellies etc. So many Papists and others at this day; keep their forms and ways of worship, and pretend they are in the right way to salvation, when they themselves know the contrary. And that they do so of purpose for some advantage to themselves. The less Gross Hypocrite, we call him that is a gross Heretic or Idolater, as a Papist, Arrian, and the like, or one that together with his profession, is very lose in his conversation, as those Hypocrites, Isa. 1. 1, 2. etc. and 2 Tim. 2. 3, 4, 5. The Refined Hypocrite is also more refined, or less refined. The Refined Hypocrite. The more Refined Hypocrite is he that pretends to any thing of Grace and true Godliness without, the which is in part only, or he taketh to be altogether within The Nature of his Hypocrisy. him. So many a man in the profession of the Gospel, and his carriage without 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 do 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 persuaded, that he hath grace in his heart in uprightness, 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 ways of death, Prov. 30, 12. There is a generation that are Pure in their own eyes, and yet not washed from their filthiness. So Paul, 1 Tim. 1. 13. The foolish Virgins. Matt. 25 and the young Man Matt. 29. Were all of them real in what they made show of, and pretended to. And yet they were Hypocrites, and so are all such as shall do likewise, as many do at this day, who pretend to be true Christians and Saints, etc. And do make a profession of that, and do appear 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 Soul of a true Christian within them, Rom. 2. 28. For he is not a jew that is one outwardly, neither is that Circumcision, which is outward in the flesh. But he is a jew 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 tried them that say they are Apostles and are not, and hast found them liars. The less refined Hypocrite we call him that possibly may either hold some more gross opinions, as some Superstitious. Persons that are only Popish in some points, or some worse practices, 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, ja. 1. 25. 26 So that we call them more or less Gross, as there is more of their wills and purposes, by design in their Profession, and painted outside of good to device, Or as their evil opinions and practices they hold or do, are more or less evil. And more or less Refined as they are more or less privy to their own mistake and deceit; or as the opinions or practices they hold or act, are more or less 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 wilful knowing Hypocrite. The first sort of these Hypocrites deceive others only. But the latter sort, deceive themselves also, james 1. 21, 26. If any seem to be Religious etc. that deceiveth his own heart, etc. 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 himself, and yet for some self ends continues and bears up in his profession as long as he can. And amongst these divers sorts of Hypocrites, there are found these differences. Or they may be distinguished thus. 1. There is a malicious or spiteful Hypocrite, and he is such a one as doth hate and malign the true Christian, and will do to him all the mischief he can. And this is such a one as for this, is compared to a Viper or Serpent, for his venom and mischief 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 God's enemies, Psal. 109. 4, 29. and 79. 26. 14. Esay 56. 6. your Brethren that hate you etc. 2. There is a lose or careless Hypocrite, one that together with his profession of Religion, is very licentious and lose in his conversation. Such were those in Esay 1. 1, 10, 11, 12. etc. 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 fair, and looks as beautiful as the most Sincere Christian, but is rotten within. Such were the Foolish Virgins, Mat. 25. 1, 2. etc. 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 evil in opinion and practice, the same as they are in their profession and appearance without. So we find in Paul's case, Acts 28. 9 I verily thought with myself that I ought to do many things against the name of jesus, &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 persuaded that most of the Common people, under the various forms of Religion in these times, as Papists, Quakers, and the like, are cordial, and do take themselves to be in the right. But 2. If we say to this farther, that a man may do many things well, and (in his own judgement and opinion) according to the Law and Gospel of Jesus Christ, and yet the person so doing be so fare 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 was with S. Paul Acts 23. 1. where he saith, I have lived in all good Conscience before God until this day. His meaning is, though he had fiercely persecuted the Servants of Jesus Christ, yet he thought he did well, his conscience (though erring) concurring with him, so that he sinned not against his conscience, but acted according to that light which was in him, even then when he sinned against the Law of God and the Gospel. 3. A thing may be done truly as to the reality of it, but not truly as to the formality of it, Hypocrisy therefore is said to lie in two things, or to be considered two ways. 1. As it stands in opposition to the truth and reality of a thing. 2. As it stands in opposition to the Sincerity of a man's intention in the thing. A man out of Christ is not a Christian indeed, no more than a dead corpse without a Soul is a man. And that he doth, let him do it never so really and cordially, cannot be good, because he that dot it, is evil Gen: 4. 4. Mat: 12. 33. And if the thing to be done be evil, let it be done never so cordially and really, it cannot be good. And the thing done, albeit it be for the manner well done as to the reality and intention, yet if the thing done be in the matter, and in its own nature evil, it cannot be good, a thing also that in its own nature is good, may yet for the manner and form of doing it, be evil. And to this therefore we are to know, That the thing that the thing that is said of done, is for the matter of it, good or evil; If good, yet it may be done amiss in the manner. In 2 Chron: 25, 2. It is said of Amaziah, that he did that which was right, (that is, that which was according to his will, and pleased him well) but not with a perfect heart; though the thing he did, as also the greatest part of that which jehu did, was according to God's command, and that which (for the matter of it) God approved when done, yet they did it with an eye to themselves only, out of self-love, and for their selfe interest and advantage only, and not of any love to God, or care, or desire to please or glorify him in it, Esay 10. 6, 7. But if the thing (for the matter of it) (be it opinion or practice) be evil, the doing or saying thereof from the heart, will not make it good, or better than it is. For if by this, the opinion or Action may be justified, or absolutely excused, then must the most horrid opinions and practices that ever were held or done by this, be so fare countenanced, such as the opinions against Christ's Divinity, and that to eat flesh is as bad as to eat Souls, and the practice of the kill of the Saints of God, and the sacrificing of men's children to Idols, and the worshipping of the Host of Heaven. For all this those that did maintain and act them (at least some of them) were persuaded of the lawfulness of. And if no men of any Judgement or persuasion amongst us, shall judge themselves only to be the true Christians, and all others Antichristians, and shall take up this persuasion, and perhaps from those Scriptures, Rev. 16. 6. Psal: 137. 8, 9 That as they are able they may and must destroy all the rest. Or (being of a levelling judgement) that they may take away as they are able from others that have much to make an equality. May they therefore do it? or is the thing ever the better because they are persuaded they may, nay (it may be) that they must do it? and is not the thing being sinful and against God's law, sinful still notwithstanding their persuasion. This point and case of Conscience is cleared and determined to our hands by the Apostle Paul himself in his own case, who tells us in 1 Tim. 1. 13, 14. that he in what he did was a blasphemer, a persecutor, and injurious, but that he obtained mercy, And we do not find that the opinions or practices of those Heretics in Judas, and 2 Pe. 2. and 2 Tim: 3. are said to be ever the less sinful or dangerous to some, because they did probably believe them to be Truth. We grant it to be true, that it doth somewhat lessen the offence, because it is of Ignorance in them that are misled, and yet we affirm that it is so much the greater again, as there is more of the will in it. 5. But there is much of Hypocrisy also in these persons in these cases. For they pretend to be indeed the only enlightened men and Saints, to have the spirit. That the truth is with them, and that their way is God's way and the true and the right way. Whereas they are in truth but Hypocrites, False Teachers, Devils in the appearance of Angels of Light, understand not what they say, not having the Spirit, and going themselves, and leading others with them to destruction, Judas. 2 Pe. 2. Acts 20. 30. Prov: 2. 10, 11. We shall in the next place lay down some particular instances of the Hypocrisy & Sincerity we are treating of, and wherein they do each of them consist. CAP. III. Wherein Sincerity doth especially consist, And some particulars thereof. And wherein Hypocrisy doth especially consist. And some particulars thereof. IT will much make towards the clearing of our matter in hand, that we lay down some things more particularly wherein Sincerity and Hypocrisy, in men professing Religion, or pretending to any way, or form of Godliness do consist. And for the doing hereof, we shall offer these considerations following, for the things in such Persons, wherein they do especially appear and consist. That he that thus makes a profession of Religion, (that is) of the Christian Religion, Faith in God by Jesus Christ. That cryeth Lord, Lord, Mat. 7. 21. that shall make an open confession of Christ, and his hope in him, That nameth the name of Christ, 2 Tim: 2. 19 Luk. 9 20. Psal. 50. 1. that is a hearer of his word; That hath a form of Godliness, 2 Tim. 2. 1, 5. That professeth he knows God, Tit. 1. 16. That is a Christian in show or outwardly, Ro. 2, 28, 29. Jo. 1, 47. Rev. 3. 1, 9 Ro. 9 6. That calls himself or is called, or reputed by others to be a Christian, Rev. 2. 9 Jer. 14, 9 A Disciple of Christ, Luke 6. 40. Jos 8. 31. Of the holy Seed of God's Children, Esay 7. 13. Of the holy City the Church of God, Esay 48. 2. Acts 11. 26. That layeth claim to, and boasteth of the Gospel, and the rest of the privileges of the Church of Believers, Ma. 3. 8. Rom. 2. 23. Io. 8. 37, 38, 39 SECT. I. As he is a Christian indeed. The Sincerity or Hypocrisy of such a Professor, will appear and lie much in this, as he hath or hath not within him a Principle and Foundation for what is acted, and doth appear without him. That he (pretending to be a Christian) be so indeed, 1 Tim. 5. 3. joh. 1. 47. 8. 31. That he be by the immoral 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 than there is of a man that hath a Body and no Soul, Gal: 2. 20. Coll. 3. 12. and 1. 27. And if so, then Christ is form in him, and he is thereby made at the same instant a new Creature like to Christ himself, 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 lieth a foundation for sincerity. And Hypocrisy lieth 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 again, 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 Physician, 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. etc. 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 Israel. etc. Nor are all they that appear 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, etc. But he is a Jew, that is one inwardly, etc. Esay 48. 1, 2, 3, etc. 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 Baptised men, 5 Monarchy men, Arminians, Quakers, and the rest, and also amongst Papists. SECT. II. As he is taught of Christ. 2. It lieth 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 Gospel, 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 ask what he is to do. As did Paul. Acts 9 6. and the Jailer, Acts 16. 30. And the Converts Act. 2. 37, 38. and to learn the knowledge of God's ways, Esay 22. Ephes 1. 18, 19 Mat. 11. 25. 1 Cor. 2. 14. 2 joh. 1. 2, 3. etc. 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 Hypocrisy lieth 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 practice, be he never so cordial in it, yet it is a piece of Insincerity, 1 Tim 4. 2. Speaking lies in Hypocrisy. Hence is that exhortation Eccles. 5. 1. and 1 Chron. 28. 8. And so was Paul Hypocritical 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 lieth much in his Obedience to what he is taught. The sincere Christian doth give himself up wholly to the obedience and practice 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 Seal, so that any Impression of the Spirit; That he doth believe any thing which God doth promise, and will do any thing which God doth command, especially the Gospel and doctrine of Salvation by Jesus Christ, which he receiveth in the love thereof, and resigns up himself 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. etc. Isa. 2 2. Let us learn the knowledge of his ways and we will walk therein, Rom: 2. 13. james 1. 22. Mat. 3. 8. 9 Mat. 13. 22, 23. the good hearer. But otherwise for a man to hear God's 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 ●o it; but to be lose and careless in his conversation and life, is but a piece of Hypocrisy. 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 etc. 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 fair pretences (more than 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 Devils. 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 hear thy words, but do them not. Rom: 16. 17. Amos 5. 10. Esay 1 13 2. &c 48. 1, 2. etc. Psal. 50. 16, 17. thou hatest to be reform. etc. 1 Tim: 1. 2. etc. Psal. 58. 2. SECT. iv As he labours to cleanse his heart. 4. Sincerity and Hypocrisy lie much in a man's 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. whose adorning, let it not be the outward adorning etc. but let it be the hidden man of the heart, etc. Mat. 23. 27. 1 Tim: 1. 5. The end of the Commandment (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 less universal, and complete in his obedience. 5. Sincerity and Hypocrisy lie also much in the universality and partiality of a man's 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 practice, in heart and life, and to be complete and perfect, he will do no more nor less than 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 poor or to the Rich: job: 31. 24, 25, 26, 27, 33. Psal i 78 72. And in his external obedience to the word, to be the same in all things. He doth all that is commanded. He is for all kind of works; works of Piety, Charity, Justice, and Righteousness. And for all sorts of Duties, public and private, greater & lesser, those that are in, and those that are out of request, he is for praise, as well as prayer. Luke 17. 13, 15. And avoideth 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 all times, and always: 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 Gospel, 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 Sickness, 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 lieth much in this, as he is in his acts of Truth, Mercy, Justice, and Righteousness towards men, Mat. 23. 14, 23. Esay 1. 11, 12, 17, Psal: 119. 100LS. I have refrained my feet from every evil way, that I may keep thy word. And on the other side, herein lieth much of Hypocrisy, that a man doth not labour to be holy throughout, but in part perhaps, in his life only, and doth allow of some evil in his heart, against the will of God. And for this that his external obedience is lame and defective in some things: that either he doth too much, he joineth with Gods commands the commands of men, with the Counsels of the word, humane Traditions and his own fancies. So the Pharisees Mat: 15. 2, 3, etc. Luke 18. 10, 11, 12. and the Jews, Hosea 5 1, 2, etc. 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, Mark 6. 20, 21, 27. and Jehu, 2 Kings 10. 1, 2, 31. etc. and the Jews 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. etc. 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 always 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 public 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, job. 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 less Cordial in what he doth. 6. Sincerity and Hypocrisy lie much in these things, as a man is more or less Real and cordial in what he appeareth to be, and that he doth more or less, really and cordially, what he doth, Eccles. 9 10. And for this, 1. As he doth more or less appear the same, or otherwise then he is. Or is indeed and Truth as he is in word or show: or as he is more or less in show, and not in Truth and Substance: or as he is, all leaves and no fruit. Or 2. As he is more or less one and the same in his say & do, or is all for saying, & nothing for doing, or as his Saying and do be not alike. 3. As he doth more or less pretend to what he doth not intent: Or that what he pretendeth be not intended, either for the matter, or end thereof. 4. As he doth more or less in what he doth feignedly, or against the heart in all or part, And as he doth ' more or less entirely or partially, throughly or by halves, effectually or ineffectually act what he did intent to do, jer. 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 lie in this, that he be so indeed, where a man doth pretend to Repentance, Faith, Reformation of life, Fasting, Prayer etc. that he do it truly and not in a flattering or feigned way, or by halves, much less to cover over any horrible wickedness, 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, james 4. 3. 1 Kings 21. 8, 9, etc. Mat: 5. 1, 2, 3, etc. Esay 29. 13. Psal: 119. 10. Ier: 3, 10. 1 Tim: 1: 5, 2 Tim: 1: 5. And where a man doth pretend to a public Reformation as a Magistrate, his Sincerity or Hypocrisy therein, will lie in this, as he doth it not in part only, as Jehu and others 1 King. 10 28, 29. but throughly to set up all that is good, and take away all that is evil, as did Josias, Jehosaphat, Nehemiah and others, 2 Chron: 34. 33. 2 Kings 23. 1, 2. etc. and 18. 5. 7. 1 Kings 10. 28, 29. And where a man doth come pretending respect to God his word and Servants, to hear, etc. It will lie in this, as he doth or doth not intent any such thing, or have the contrary in his heart, as those Luke 10. 28 and 18. 18. Mat: 22. 15 etc. Io: 8. 4. Prov: 29. 5. Mark: 1. 24. And where a man doth vow or promise to God, his Sincerity or Hypocrisy therein will lie in this, As he doth more or less, mind and intent what he promiseth, and take care to perform it, Josh: 1. 16. Mat: 8. 19 Psal: 22 25. and 60. 13. Eccles. 5. 4, 5. And where a man pretends acts of kindness and friendship without to men. His Sincerity or Hypocrisy therein will lie in this, as he doth more or less intent it accordingly, or intent the contrary to do mischief, Psal. 35 16. compared with Psal: 41. 6. 1 Sam: 18. 21. jer. 41 6 Psal. 69 10. And where a man in his trouble shall repair to God's people, and pretend a desire to have their prayers and advice, his Sincerity or Hypocrisy herein, will lie in this, as he doth more or less really and indeed, desire and esteem, and intent to make use of it, Ezek. 14. 1, 2. james 5. 13, 14, 16. jer. 42. 1, 2, 3, 19, 20, 21. and 43. 2, 4. And where a man pretends to draw nigh to God in his service, his Sincerity or Hypocrisy therein will lie in this, As his heart is more or less present in, and with, or fare away, and absent from the work, Ezech. 33. 31, 32. Esay 29. 13. and 58. 1, 2, 3. Mark. 7. 6. Mark. 5. 1, 2, 3. Prov. 23. 26. Psal. 9 1. and 119. 10. And where a man pretends to be a Teacher, and to go himself, and lead others to Salvation by the Truths of God. His Sincerity or Hypocrisy will lie in this, as he is more or less therein a true Teacher, and goes himself, and leads others in the Truth towards Salvation, or by Error to destruction, Esay 42. 18, 19 Mat. 23. 13, 15, 24. SECT. VII. As his Intentions are more or less pure in his Actings. Sincerity and Hypocrisy also doth lie much in the Purity or impurity of a man's Actings, and his mind therein, 2 Chron. 25. 2. 1 Cor. 5. 8. 1 Tim. 1. 5. The end of the Commandment is Love out of a pure heart, etc. 1. In his design and aim in his first undertaking. As the same is more or less at, or for God and his Glory, and the good of other men, or at or for himself, and his own ends, Psal. 101. 2. Io. 21. 15. Pro. 7. 14. Mat. 23. 6, 7, 13. Rom: 15. 17, 18. Mat: 6. 6. Hosea 7. 7, 8, 9 Micha 3. 11, 2. In his Principle and motive. As he doth therein more or less look upon himself, his selfe-Credit, Selfe-ease, Selfe-content, Selfe-profit, Selfe-praise, or Selfe-safety, and is carried forth therein, out of love to himself. Or looks upon God, and is carried forth from the love of God, the fear of God, and his displeasure, a desire to please him, Love to the thing to be done, and love of men, and Conscience of his obedience to the command of God therein. Or as he is carried forth with a love of, and a desire after the praise of men. Or is carried forth from the fear to displease, or care to please men, 1 Cor: 13. 1. 1 Sam: 15. 22, 23, 24, 30. Mat. 14. 5. and 21. 46. Heb. 6. 10. 2 Cor. 11. 11. and 5. 14. 1 Pe. 1. 8. and 3. 14. Ephes. 4 15. Psal: 116. 1. job 31. 4, 14, 23. Io. 5. 41, 42, etc. 1 Kings 18. 3. Exod. 1. 16, 17. Mat. 6. 6. Hosea 7. 7, 8. Tit. 1. 10. Mark. 11. 18. Acts 20. 30. Psal: 78, 33, 34, 36: Io. 9 22. and 12. 43. 3. In his way in the general; As the Religion he falls into, be more or less pure and undefiled, and according to the word of God, or corrupt and false, & as the thing he doth is more or less good or evil, forbidden or not commanded. James 1. 17. Hosea 7. 8. 2 Kings 17. 33. Zeph. 1. 5. Rev. 3. 15. 16. Mat. 23. 4, 16. 4. As he that doth act is, or is not a man of a pure heart, as his heart is, or is not cleansed by the blood of Christ, applied by Faith in his justification, and by the Spirit and word of Christ in his Sanctification, 1 Tim. 1. 5. Mat. 23. 27, 28. and 12. 34. Io. 15. 3, 4. 5. In the manner of doing thereof. 1. As it is done more or less after the pure Rule of God's word, or after his own or other men's fancies and inventions, Gal. 6. 16. Acts 13. 36. Mat. 15. 1, 2, 3. etc. 2. As it is done more or less with the whole heart, and cheerfully and willingly, or faintly and coldly, unwillingly or grudgingly, Psal: 119. 10, 24. Heb: 10. 12. Goll: 3. 22. Acts 17. 11. Psal. 110. 3. 1 Pe. 5. 1, 2. etc. 3. As it is done with a mind and heart more or less prepared, or unprepared to the work, 2 Chron. 12. 14. and 20. 33. and 19 3. and 29. 36. Psal. 108. 1. 4. As it is done more or less in and with the fear of God, as well as in the Fear of men, Coll. 3. 22. Ephes. 6. 6. 2 Sam. 23. 3. 5, As it is done more or less in the love of God, arising from his love to him in Christ, and from his love to other men, or from his love to himself alone, 1 Cor. 13. 1, 2: Gal. 5. 13. 1 Tim. 1. 10. Phil. 1. 15. 6. As it is done more or less with Faith unfeigned, or ignorantly and doubtingly in unbelief, 1 Tim. 1. 10. Rom. 14. 1, 2, 3. etc. Heb. 11. 46. 7. And as it is done more or less to Right and pure ends, either to God, or to a man's self, as to his ultimate, highest, and chief end, Hosea 7. 7, 8. Esay 58. 1, 2, etc. Ephes. 6. 6. 1 Cor. 6. 20. and 10. 31. That is with these considerations. 1 That in the work (how mean soever it be) he hath to do not only with men, but with God also, Ephes 6. 6. 2. That the eye of God as well as of man is upon him in it, Psal: 16. 8. Ephes. 6. 6. 3. That he shall be rewarded by God, for what he doth according to his doing thereof, Ephes. 6. 8. 2 Tim, 4. 8. Coll, 3. 24. Mat. 6. 2. 4. And with an aim and desire most of all to please God in it, Ephes: 6. 8. Gal: 1. 10. 2 Cor. 5. 9 Coll: 3. 17, 22, 23. 1 Thes. 2. 4. 2. And as his ends in the thing to be done, are more or less upon himself. Either to remove or prevent some evil felt or feared only, Hosea 7. 14. Psal 78. 33, 34. Or to gain some good, as the praise, applause and favour of men, Riches, pleasure, ease, or content, Mat: 6. 6. and 23. 4. 13. 1 Sam: 15. 25, 30. Acts 8. 13, 19 1 Pe. 5. 2. Rom: 16. 17, 18. Micha. 3. 11. Or to cover over some wickedness in doing or to be done, Prov. 7. 14, 21, 22. Mat: 23. 14. and 6. 5, 6. Or as his ends are more or less upon, and for the glory and praise of God. Coll. 3. 22. Gal: 2. 10. Io. 17. 4. Phill: 1. 21. 1 Cor. 10. 31. 2 Cor. 5. 14. And to please men, Acts 12. 3. Ier: 3. 10. Ephes. 6. 6. or as his ends are more or less for the good and profit of men, especially good men, and especially the good of their souls, 2 Cor. 5. 9, 10. Gal. 1. 10. and 6. 10. Acts 13. 36. 1 Cor. 10. 31, 33. Io. 21. 15. And this is discovered or may appear more or less, as the glory of God, or our own advantage, is more or less upon our hearts, or we make it our design or work, and as we can more or less do or not do it, or be contented or not contented with, or displeased at it, when it is to our own loss and disadvantage, 2 Cor. 13. 7, 8, 9 etc. As for examples in the work, of Rule of Churches, Commonwealths and Families, the Sincerity or Hypocrisy lieth, and is much showed by the putting forth of their power to the uttermost, or by halves, in the work of Reformation, by their care and industry, or negligence, by their faithfulness or treachery, but especially by the tenderness of the good of the Ruled, that the Rulers do prefer the good of those, over whom they have Rule, before their own good, Psal. 78. 72. 1 Tim. 2. 2, 3. Rom. 12. 8. 1 Pet. 5. 2, 3. 2 Kings 15. Nehem. 5. 14. Rom: 10. 1, 2, etc. Ezra, Nenemiah, Jehosaphat, Josias, and others. And on the other side, Jehu, Saul, and others. And in the work of Preaching, much is to be seen thereof in the man, as he Preacheth more or less the Truth of the Gospel, without any mixture of Error, or of men's inventions, as he doth more or less, advance the grace and glory of God, and not his own glory, as he doth more or less labour to please God, more than men, as he doth more or less, seek the good of the souls of the people, more than his own good. And as his Preaching is with more or less faithfulness and ingenuity, without subtlety and deceit; plains without craft or obscurity; boldness without fear; wisdom, watchfulness, care and industry, without improvidence and neglect; Freedom without flattery; Chieerfulness without weariness; humility without Lording; tenderness and meekness without harshness; peaceableness without contention, and Love without envy, and the like. And by these things also, the Hypocrisy of men herein may be much seen, as they are more or less imperious, contentious, seditious, crafty, menpleasing, self seeking, & the like, 2 Cor: 4. 2. 5, 1 Thess: 2. 2, 3, 4, 5, 6. 2 Tim: 1. 7, 14. & 2. 15. 1 Pet. 4. 11. 1 Tim, 1. 3. and 4. 2, 16. 2 Cor: 3. 12, 13. 1 Cor: 2. 4. and 4. 5. Luke 12. 42. Mat: 13. 52. 1 Pet: 5. 2, 3. Phil: 1. 16. 1 Cor: 9 22. Rom, 10. 1, 2, etc. So in Masters to their Servants, and Servants to their Masters in the service they do. The Servants in their services, as they do it more or less In all things with fear and trembling, in singleness of heart as unto Christ, not with eye service, as men pleasers, but in singleness of heart fearing God, and as the Servants of Christ, that in whatsoever they do of the will of God, they do it hearty with good will, doing service as to the Lord and not to men; knowing that whatsoever good thing any man doth, the same he shall receive of the Lord. And as Masters do the same things, and not oppress their Servants, Coll: 3. 22, 23, 24, 25. Ephes. 6. 6, 7, 8, 9 SECT. VIII. As a man doth persevere. 8. Sincerity and Hypocrisy do lie and are much seen in this, in men's constancy, perseverance, and holding out in their Appearances of good, or in their starting aside, Apostasy and backsliding from it, Mat: 13. 22, 23. 1 Jo. 2. 19 Jo. 10, 28. 1 Io. 3. 9 Phil. 4. 12. Io: 8. 68 Rev. 2. 10. 2 Tim. 2. 17, 18. 1 Sam. 13. 8. and 28. 7. 2 Kings 1. 2. Psal: 27. 4. 2 Tim. 4. 10, 14. 1 Tim. 1. 20. Acts 20. 30. Io 19 38. and 9 22. and 7. 13. and 6, 66. SECT. IX. As a man's opinion is of himself. 9 It lieth also much in this, as a man with all his parts, gifts, and works, is more or less lifted up within himself, with self-conceitedness of his own excellency to despise others; and doth trust in himself and his own righteousness; or hath low or mean thoughts of himself, esteeming others better than himself, and accounts of all that he hath done, when he hath done all he can, but as less than his duty, and himself but an unprofitable servant therein, and being poor in spirit, as he doth more or less trust to the Mercy of God in Jesus Christ, and take up his eternal rest, and lodging in Jesus Christ alone for salvation, Heb. 4. 4. Luke 18. 11, 15. Psal: 130. 3. 1 Tim. 1. 15. Luke 17. 10. Isa 65. 5. Ezek: 20. 43. Gal. 6. 14. Esay. 66. 2. SECT. X. As a man doth take the reproof of Sinne. 10. And lastly. Sincerity and Hypocrisy in a man lies much in this, that being fallen into sin, as he doth more or less deny, defend, hid, shift or mince it, or quarrel with them that reprove him, and hold it fast. Or as a man is more or less willing to see his sin, to be reproved, and loves the reprover, and as a man doth more or less readily, and ingeniously confess it, and labour to leave it, 2 Sam: 12. 7, 8, etc. 13. Psal. 141. 5. Pro. 28. 13. 1 Io. 1. 9 Gen. 3. 10. and 4. 9 1 Sam: 15. 14, 15. job. 31. 33. We shall now in the next place, endeavour to clear a doubt that lieth in the way, in reference to our Subject matter in hand, and to answer some objections touching the same. CHAP. IU. Whether the Truth of Grace do lie in the degree or Quantity, or in the Quality and Nature of it? THere are some that make a new, and another kind of Hypocrisy, and say it is, where there is truth of Grace within, but yet, not saving grace; Or would have the truth of Grace to consist only in the degree, or measure thereof; and so admit Hypocrites to have the truth of grace in them. But this we take to be a mistake. And that there is no true grace (we mean) none of the grace that accompanieth Salvation, or is the grace of Gods elect only (for this only, and not common grace, we call True grace) in any measure or degree in the heart of any Hypocrite, nor is any thing so to be accounted, as it comes from him. Somewhat that is like unto it, we admit to be in an Hypocrite. As painted fire is like to true fire, and Artificial Pictures are like to the things they set forth, and an Artificial Flower, is like to the true natural Flower, but it is not the thing itself. So that which is in the heart of the Hypocrite is not true Grace, 2 Tim. 3. 5. the which we affirm for these following reasons. 1. The Hypocrite in his heart, is as a corrupt tree twice dead and plucked up by the Roots, jude 12. Luke 6. 43. and therefore cannot but bring forth corrupt fruit, he cannot bring forth living fruit; he bringeth forth Fruit, but it is not good fruit. For until the tree be made good, the fruit cannot be good, Mat. 7. 16, 17, 18. Ye shall know them by their fruits. Do men gather grapes of Thorns, or figs of Thistles? Even so every good tree bringeth forth good fruit: But a corrupt tree bringeth forth evil fruit. He is also a corrupt Fountain, james 3. 11, 12. Doth a Fountain send forth at the same place sweet water and bitter? Can the Figtree bear Olives? etc. Mat. 12 34, 35. O generation of vipers, how can ye being evil speak good things? For out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of his heart, etc. Luke 6. 42. 2. If there be an unfeigned and Sincere grace, an unfeigned repentance, Faith and Love; then there must be something like to it, that may be called a feigned and counterfeit Repentance, Faith and love. But there is the one, and therefore the other, 2 Cor. 6. 6. 2 Tim. 1. 5. 2 Jo. 1. Acts 8. 37. Ephes. 6. 24. 1 Pe. 3 4. 1 Jo. 3. 9 10. If there be an incorruptible and immortal grace, than there is a corruptible and mortal grace. But there is the one and the other, 1 Pe. 1. 22. 23. 1 Cor. 15. 19 Mat. 13. 22, 23. Mat: 16. 16, 17. If there be a living Faith and hope, than there is a dead Faith and hope: But there is the one and the other, 1 Pe. 1. 3. james 2 26. And if there be a special grace, proper and peculiar to the elect, then there is another kind of general grace, which is common, and is the seeming grace of Hypocrites: But there is the one, and therefore there is the other, Tit. 1. 1. And if there be a grace that accompanieth Salvation, then is there somewhat else like to it, which doth not carry to Salvation: But there is the one; and therefore there is the other, Heb. 6. 9 And that this is a good kind of Argument, we have Calvin in his Institutes lib. 3 cap. 2. Sect. 12. pag 188. in these words, Nec Paulus requireres à filiis Dei fidem non fictam, 1 Tim. 1. 5. nisi quia multi sibi audacter arrogant quod non habent; & inani fuco vel alios, & interdum seipsos fallunt. 3. If saving grace lie only in the degree and measure, then how shall a man know the Truth of his grace, or ever get assurance of his own good estate thereby. For who can discern the parting point? who can say just such a degree of Love, Faith, Repentance is sincere and saving, and the next degree is short of it, and not saving? 4. By the Scripture itself, and by the experience of Ancient and Modern times, we find it thus. That the grace of most Christians is at the first, as the strength of Children, very small and weak, and doth commonly grow strong by degrees and in time, Mat: 6. 30. & 8. 10. Luke 7. 9 And that some when they are perfectly grown up, are not so able & shining as others. And that it is in this, as it is in the natural body, 1 Cor: 15. 41. Dan. 12. 3. 1 Jo. 2. 13. We find also that some true Christians, who for measure and quantity of saving grace have had as much thereof as most men, yet some times by occasion of some temptation without, the working of their own corruption within, and by Gods leaving of them to their own strength, have fallen foully and deeply in appearance, almost (at least in their own sense) to the loss of all saving grace within them. So David, Psal. 51. 11. prayeth that God would restore his holy spirit again to him, which argues, That in his present apprehension, he had utterly lost it, 2 Cor. 12. 1, 8, 9 And it is in this in Christ Mystical, as it is in the Natural body of man, which may fall into a swoon or disease by which it may be as dead for the present, no symptoms of life appearing, and yet life in the body still. Also we find some of God's people, under sad desertions all the days of their life, and even as dead men, and nothing but a little Faith appearing in them. It hath been all darkness, and no light with them, the Clouds have been between the light of God's countenance and them always; And yet the Sun hath shined, The light of God's countenance hath been upon them, though they have not seen it. Who shall doubt of these men's Sincerity, and that they are precious Saints notwithstanding? Esay 50. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God, Ps. 88 1. O Lord God of my salvation etc. ver. 4. I am accounted with them that go down into the pit, I am as a man that hath no strength, free amongst the dead etc. ver. 14. Why hidest thou thy face from me, etc. Also we find sometimes such as have little Grace in appearance, yet by an additional strength given in on a sudden from God, made able to do very great things, Heb. 11. 34, 35, 36. Of Weakness were made strong etc. Women received their dead etc. 1 Cor. 1. 27, 28. But God hath chosen the foolish things of the world, to confound the wise; And God hath chosen the weak things of the world to confound the things that are mighty; And Base things of the World, and things which are despised hath God chosen, yea and things which are not, to bring to naught things that are, 2 Cor. 12. 9, 10. My strength is made perfect in weakness, etc. Esay 40. 28, 29. The everlasting God fainted not &c. He giveth power to the faint, and to him that hath no might he increaseth strength, That is, he maketh his might to appear in man's weakness, enabling him to do and suffer any thing, who of himself is able to do and suffer nothing, Phil. 4. 13. Coll. 1. 11. joh. 15. 5. Also we find such as have had and shown much Grace, and had in them much strength at some time, at other times very weak as jonas, Peter and others. And thus God would have it for the making of way to the exaltation of his own glory and humiliation of his own servants, 1 Cor. 1. 30, 31. That no fl●sh should glory in his presence, and that he that glorieth might glory in the Lord. Also we find it sometimes, that some of his own people, of whose Sincerity no man doubteth, that they may be under much means of grace, and yet have but little grace, and thrive but little by those means; And in this case it is in the members of Christ's spiritual body, as in the members of the natural body; that sometimes the lower part, or one member of the body, by some distemper thereof, doth not increase but waist, and yet this though it be a sick, yet it is a true member of the body, Heb 5. 12. For when for the time ye ought to be teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong mea●, Luke 24. 25. O fools and slow of heart to believe etc. Jo. 14. 9 Have I been so long with you and yet hast thou not known me? Besides all this doth not the Apostle Paul tell us (in the person of a Regenerate man) that in that very state, and in the combat between the flesh and the Spirit, that Sin was many times too hard for him, and he at the present (in a manner) overcome, and brought into Captivity by it? and yet not so as to yield himself willingly to serve it, but longing & desirous, and using all means to deliver himself, which upon the first opportunity he will, and at length he shall do, howbeit for the present, he may be kept under by it, Rom: 7. 19, 20, 21, 22, 23, 24. 2 Cor. 12. 7, 8. And yet if any of these Christians happen to die in any of these cases, shall we doubt of their Salvation? Let's see therefore what is said of our Saviour himself to this purpose, Mat. 12. 30. out of Esay 42. 3. A bruisedreed will he not break, and smoking flax, (that is) as it is interpreted, that which burneth dimly, and hath more smoke than light, and like to such men as are dim-sighted, and have almost lost their sight, [He will not quench] that is, he will not blow out, but raise, trim, supply, snuff, and make to burn brighter. He shall not deal roughly, and rigorously with weak and tender Souler, but shall have a special care of them, to support and strengthen them, deal mildly and gently with them, and be tender hearted, as the Mother to her child, towards them. And if there be any light of true grace, though but little as the light of a candle going out, though with some corruptions therewith stinking like to the snuff of a candle, he will cherish and perfect it. And that such as have only desires of Grace, and some slender beginnings thereof, shall be tenderly dealt with by Christ till they come to more maturity and perfection, Esay 40. 11. He shall gather the Lambs with his arms, and carry them in his bosom, and gently lead those that are with young, etc. verse 28, 29, 30. He giveth power to the faint, etc. they shall renew their strength, etc. Mat. 11. 28. 5. If it be so that the thing that is wrought in the heart of the Hypocrite be true grace, than it must follow, that true grace is mortal, and corruptible, and may be lost. But true grace (in what degree soever it be) is immortal and incorruptible, for it hath its rooting in Christ, and is a part of the new creature, 1 Pe. 3. 4. 1 Io. 3. 9 1 Cor: 13. 8. But painted or counterfeit grace, as it is without Root, Luke 8. 13. so is it but corruptible and temporal, and will whither away and die, 1 Pet. 1. 22. Nor can he that hath true grace perish, 1 Jo. 3. 9 Ephes. 6. 24. 6. If common grace be of the same nature and kind with special saving Grace, and differ only in the degree, then must it be made up of the same causes as saving grace is, and have, and produce the same effects (though not in the same strength and degree) as saving grace hath and doth. But this is not so. It is not made up of the same causes, neither doth it produce the same effects. But there is in saving grace some singular thing which is not in common grace, 1 Io. 2. 27. (i) For all true and saving grace (whether little or great, weak or strong) flows from the Covenant of grace, made with the Elect only in Christ Jesus, wherewith the Hypocrite hath nothing to do, Ezek. 11. 19 jer. 31. 31. Rom: 11. 5, 7. Psal. 50, 16. ●. True and saving grace, or sanctification, (which we take to be all one) is a piece of the golden chain, by which Gods purpose, and the execution thereof in the Salvation of his Elect, are knit together, and these cannot be sundered, 2 Thess. 2. 13. Rom. 8. 30. 3. True grace doth flow from, and is knit to the Election of God out of which the Hypocrite is excluded, 1 Pe. 1, 2. 2 Thess. 2. 13. 4. It comes from, or is part of our effectual calling, wherein the Hypocrite hath no share, 1 Cor: 1. 2. 1 Pe: 2. 21. 5. It is the fruit of Christ's Purchase, wherein the Hypocrite hath no share, Tit: 2. 14. Ephes. 5. 25, 26, 27. Coll: 1. 21, 22. 1 Pe. 1. 2, 3.▪ 6. It flows from our union with Christ, in which union the Hypocrite hath no share, Io 15. 4, 6. 1 Cor. 1. 2. Rom: 8. 10, 11. 1 Pe. 1. 2, 3. Coll. 2. 10, 11, 12. 7. It flows from the Spirit of God in the new Creature, as from a new principle and spring of life, which is not in the Hypocrite, Gal. 5. 22. Rom. 8. 10, 11. 1 Pe. 1. 2, 3. Judas 19 8. It carries or leads him in whom it is to glory, to which the Hypocrite will never come, Rom. 8. 26, 27. 2 Thess. 2. 13. If then there be Truth of grace in the heart of the Hypocrite, than it will follow: That a man not within the Covenant of grace, not predestinated, not justified, not in Christ, not having the spirit of God, not Elected; may yet be sanctified, which cannot be, Rom. 8. 30. 9 He that hath Truth of Grace in him (be it never so small) is Regenerate and shall overcome the world, 1 Io. 15. 7. But not this, and the contrary hereof is true of the Hypocrite, 1 Io: 3. 9 1 Io: 5. 4, 18. 10. He that truly (though weakly) loves God, God loves him, 1 Io. 4. 12. Luke 7. 47. But God doth not love, but hate the Hypocrite, Psal: 5. 5. 11. He that truly (though weakly) loves the Children of God, as God's Children, is in God, and God dwelleth in him, 1 Io. 3. 14. and 4. 7. 16. 12. But this is not true of the Hypocrite, Io. 15. 4, 5, 6. 12. He that hath a true (though but a weak) hope of Heaven in him, is begotten of God, 1 Pe: 1. 3. and doth purify his heart from sin, 1 Io: 3. 3. But not this, and the contrary of this is true of the Hypocrite. It is well said therefore by Mr Shepherd in his Sincere Convert, pag. 107. in these words. True grace I tell you is a rare pearl, a glorious Sun, clouded from the eyes of all but them that have it, Rev. 2. 17. a strange admirable almighty work of God upon the soul, which no created power can produce, as fare different in the least measure of it, from the highest degree of, common grace, as a Devil is from an Angel. For 'tis Christ living, breathing, reigning, fight, conquering in the Soul. 13. There are amongst the Elect of Christ, not only such as have a great deal of grace, but also some that have but a little grace. There is a great Faith, and a little Faith; and more love and less love, Mat. 6. 30. and 8. 10. Luke 7. 9, 47. They that have much grace are called, or compared to strong and healthy men, young men, or youths, that can away with strong meat: Men of full age, Fathers, Sheep, and the like. And they that have little grace, in comparison of the others, are called, or compared to lambs, fainty and feeble ones, Babes that need milk, little children, Ewes great with young, to such as have no strength, and to tender branches, which are applicable not only to young converts, but to riper and more aged Christians fallen into some distemper of Sin. And yet are not these as dear to God, and is not he as tender of them as of any of the rest? Rom: 15. 1. Heb: 5. 14. Esay 40. 11, 31, 32. 1 Cor: 14. 20. Ephes. 4. 14. Cant 2. 5. Io: 21. 15, 16. Mat. 8. 26. and 14. 31. and 16. 8. But there will arise here some Objections to be answered. Ob. 1. It may be Objected. That the way to heaven is a narrow way, that few find it, the Gate into it strait, that few enter into it. That many shall strive to enter into it, and shall not be able to enter. That the life of a Christian is a dangerous and painful life, like to the life of a Soldier, Pilgrim, Traveller, Husbandman, or painful labourer. And that violence must be used to get into Heaven, or we cannot come there. And that he that gets in there, must not only fight for it, but overcome, Luke 3. 24. Ephes: 6. 16. and 1. 19 2 Tim: 4. 7. Mat: 11. 12. and therefore they infer that great measures of Grace are absolutely necessary to an estate of Grace. Ans: To which we Answer. That the Antecedent is confessed to be true. And the same is much more lively manifested in the weak then in the strong Christian, in him that hath little, then in him that hath much Grace. As in the Soldier, Husbandman, Traveller, or Labourer, that notwithstanding his sickness, weakness, faintness, or other distempers, yet he fights still, he goeth on his Journey still, he doth his day's work for all this, but with the more strife, danger, pain, and violence. And yet they go on conquering and to conquer, and shall obtain a full victory at the last. But the consequence is false, for the lowest, weakest, smallest degree and measure of true grace, will so really, constantly, and victoriously, oppose sin as light opposeth darkness, or truth opposeth falsehood, and therefore the lowest degree of Grace, puts a man into an estate of grace, which will end in eternal glory. Ob. 2. Oh but Christ's disciples must be able to leave Father and Mother, Wife and life, and all for his sake, Mat. 11. 37. He that loveth Father or Mother more than me, is not worthy of me: And he that loveth Son or Daughter more than me, is not worthy of me. And he that taketh not up his Cross and followeth after me is not worthy of me. Luke 14. 26. If any man come to me, and hate not his Father and Mother, Wife and Children, and Brethren and Sisters, and his own life also, he cannot be my Disciple. Ans. To this we answer, 1. That many of these speeches of Christ, are Hyperbolical, or Catechresticall, and may not be taken according to the letter by any means, as Matt. 5. 33. Swear not at all. 39 40. etc. Whosoever shall smite thee on the right cheek, turn to him the other also, &c And so here the words are not simply to be understood. Christ doth not teach men to be unnatural to themselves, or their relations, against the Law of God and nature, for this were to teach contrary to himself, and all his teachings by himself and his Apostles elsewhere. But that he meaneth, by this is with respect to the present and succeeding times of Persecution, in which case if it come to the Question, that they must either deny, and so leave and lose Christ, or they must leave and lose Father and Mother, Wife, life and all, in this case they must be ready to leave and lose them, and must leave them all for Christ's sake. As we are to love God above all, so we are to leave all for God's sake. And he that so doth, shall be rewarded here and hereafter. Matt. 19 29. Mark 10. 28, 29. etc. And such as fear God in such a case, are so fare from having great measures of Grace, that they have not the least measure of Grace, no not as of a grain of mustard seed, & are not worthy of him indeed, and will go without him, Mat: 22. 8. 2. The words (worthy of me) in this place, as in divers others we conceive they do intent no more but this, they are not meet or fit for my service, to be my Disciples, to be accounted gracious. so the words are taken in Luke 7. 4. and 20. 35. and 21. 36. Mat. 3. 8. Acts 5. 41. 3. We grant 1. that the true Christian ought so to love God and Christ at all times. 2. That it is in the nature of true Grace so to do. 3. That the true Christian doth earnestly desire and labour to attain to this perfection. And 4. He shall attain to this perfection at the last. Ob. 3. It may be farther objected, that it is admitted of a Hypocrite, that he hath true Grace, Ma. 13. 12. From him shall be taken away even that he hath. Ans. For answer hereunto, we say, 1. That the Scripture doth oftimes speak according to men's opinion of things. 2. He may have truly the temporary grace which is the grace of the Hypocrite, and very like to the saving grace of the elect of God, and therefore he is said to have it. 2. He thinks he hath true grace, and will not be persuaded to the contrary, as one of a thing he dreameth. 3. That the Hypocrite himself (be he here a member of a true visible Church, and never so glorious a professor) is in God's account, and in truth, no Christian, no more than the picture of a man is a man. Nor is part of Christ's mystical body, more than an artificial Eye, Tooth, or Leg, is a part of the body to which it is annexed: And yet for his outward appearance, he is said to be in Christ, Io. 15. 2. Every Branch in me that beareth not fruit etc. Rom. 2 17. Matt. 23. 27. Ye are like painted Sepulchers, which appear beautiful etc. Rom. 2. 28, 29. He is not a Jew that is one outwardly &c. Rev. 2. 9 Them that say they are Jews and are not &c. Rev. 2. 2. and 3. 9 That the works done by the Hypocrite, albeit they are sometimes said to be works done because they seem so to others, and so they think themselves, Psal. 78. 35, 36. Yet are they not works really and truly done, nor done to or for God: and therefore he doth look upon, and account of them as works not done at all, or as evil deeds, Hosea 10. 1. Israel is an empty vine etc. Esay 1. 11. To what purpose is the multitude of your sacrifices etc. Who hath required this at your hands, etc. Bring no more vain oblations etc. Esay 58. 5. Is this the fast that I have chosen etc. Zach. 7. 6. When ye fasted &c. did ye at all fast unto me, even to me, And when ye did Eat, and when ye drink (in your holy feasts) did ye not Eat for yourselves, and drink for yourselves. Hos. 7. 14. They have not cried unto me when they howled etc. For as the prayer of the heart not uttered by the mouth, is notwithstanding a Prayer in God's account, so the Prayer of the tongue not in the heart, may be said to be no Prayer to God at all, 1 Sam: 1. 13. In this sense Rom. 2. 28. it is said that Circumcision outward and not in the heart, is no Circumcision. And so for the common Graces or gifts that are in the heart of an Hypocrite, albeit they be sometimes for the likeness they have to the true Graces, called by their names, Esay 48. 2. Io: 2. 23. Esay 58. 2. Micha 3 11, 17. yet coming from an evil man, and out of an evil heart, they cannot be good, Mat: 7. 11. & 12. 35 The Lord doth not account of them, nor are they to be esteemed in a Theological or spiritual sense, as any Graces at all, no more then painted fire is fire, or a thing a man doth fancy in his dream, the thing itself: or counterfeit coin true coin. And as God herein takes the will for the deed, in that which is not, so in that which is, the deed without the will not to be at all, hence it is Io. 6. 64, 70. that Judas albeit he had a temporary faith, yet he is said not to believe. But for the Text objected in Mat. 23. 24. That from him that hath not (that hath not indeed) shall be taken what he hath. These words are in Luke 8. 18. Resolved and expounded thus, And whosoever hath not from him shall be taken even that which he seemeth to have (or thinketh) he hath. Ob. It may perhaps be farther objected, that the oil which the foolish Virgins (that were Hypocrites) had, was the same kind of oil which the wise Virgins had, Matt. 25. 1, 2. etc. Ans. For Answer to this we say, 1. That Theologica parabolica non est argumentativa. 2. That it is true, that the text saith, that the foolish Virgins had oil in their Lamps, but it cannot appear by the text, to be of the same kind of oil that the wise Virgins had. Nor is it probable to be so, for the wise had their supply about them, but the foolish theirs from without them. We grant the Hypocrite to have seeming Grace or gifts, but not of the same kind with the true Christian, whose oil is of another kind, fed by the spirit of God within him, which spirit the Hypocrite hath not; His seeming grace, hath no rooting, as the seed of the stony and High way ground, and the building on the sand. It hath not the causes of the true Graces, that are in the heart of the true Christian, it is not so rooted and bottomed upon Christ and his spirit, it works not so downward, to break and humble the heart for sin, and that out of a deep sense of the love of God and Christ, so as to engage and fasten in it a root and foundation of love towards God, and his people, for his sake, that can never be razed out, but will be increasing and growing still, according to the promise of our Saviour, joh. 14. 16. 17. And I will pray the Father, & he shall give you another Comforter, that he may abide with you for ever. The Hypocrite is a tree that beareth fruit like as the true Christian doth, but not a good tree, and therefore bringeth not forth good fruit, as the true Christian doth; But the common grace of the Hypocrite, is a lose and slight piece of work in the soul, an opinion and fancy of Faith, Joy, and Peace, like to a building on the Sand, and to a rootless plant, standing on his own bottom and lose, and not engrafted into the tree. Without any true love to Christ, sense of sin, change of the heart, or any such like thing, and therefore will not stand under any storm, will not abide any Temptation. but will fall down, dry and whither away and come to naught. Ob. But it may perhaps be farther objected, out of the Parable of the divers sorts of hearers, Mat: 13. That the same kind of grace that was in the bad hearers, was also in the good hearer, and differed only in degrees? Ans. To this we answer. That the scope of that Parable, is only to comfort, and satisfy the Disciples, as touching the fewness of them that did receive the Gospel, and profit by the Preaching thereof; And it was to lay open the various effects of the Preaching of the Gospel, the means of begetting, and increase of the saving grace of Gods elect, and of the common grace of the Hypocrite, by the comparison of the Sour, and his sowing of seed corn in the ground. That the effect thereof is various, according to the ground in which it is cast. That where the word falls into a stony heart, Ezech. 36. 26. and a heart lost in the love of the world, Jer. 4. 4, James 4 4. 1 Jo. 2. 19 Which is always a wicked heart, there it is fruitless and lost. But where the word meets with a good and honest heart, which is a heart broken, and contrite for sin, and a heart that loveth God more than the world, of which there are few, there it doth bring forth more or less fruit. So that the seed sown in all the grounds, is the same, but the fruit not the same, for the bad ground, it is said of the seed sown in it, that it had no root, and that it brought forth no fruit. So that although it be the same word that wo●ks the common grace in the Hypocrite, and the special grace in the Elect, yet that which is wrought thereby in one, is not the same that is wrought in another hearer thereof, 2 Cor: 2. 16. And now by all this that hath been said it may appear, that Sincerity lieth more in the quality and nature, then in the quantity and measure of the thing. But there will be something more added, we hope, for the clearing of this point, by a better hand, in the last Chapter of this book. And therefore we shall leave it in this place and proceed We have done now with the explicatory, and shall come next to the Applicatory part of our discourse. And out of what hath been already said, may we not now draw up this conclusion. That there is great cause to suspect, That Sincerity towards God, and Christ amongst the Professors of the Christian Religion is rare, and that the Sincere Professors thereof are few. But that Hypocrisy amongst these professors is very common, and that the false Professors thereof are very many. And now we shall make some Inferences, and uses of that we have formerly laid down. CAP. V. Wherein the true Christian and Hypocrite may agree, And how fare the Hypocrite may go. SECT. I. ANd now we shall make some Inferences upon, and improvement of all that we have said in our Explicatory part. The first improvement we shall make of these things we have laid down, shall be; For the trial of ourselves upon these heads. 1. How fare an Hypocrite may go in his persuasion, practice, and performance. Or what he may be or have within, or do without him, that the true Christian is, hath, and doth. 2 What is lacking in him, and what the true Christian is, must be, have, and do more than the Hypocrite; And wherein he doth go beyond, and excel him. And then secondly, for the trial of our works & services. 1. For the first. 1. This is agreed in the general by all men, That a man may be not only almost, but altogether (at least in his persuasion) converted from being a Jew, Turk, or Heathen, to be a Christian; from being a Papist or other Heretic, to be a Protestant and Orthodox, from being profane and unrighteous, to be a moral or civil man, from being an Atheist or irreligious, to be a Formalist, or a man seemingly Religious, and all this by the Preaching of the Gospel, and yet be an Hypocrite: So Judas Mat. 27. 1, 2 etc. Simon Magus, Acts 8. 1, 2 etc. and many others. Acts 5. 1, 2 Mat. 23. 15. 2, The Hypocrite may be as rich, honourable, and prosperous in the world, as the true Christian, Psal. 52. 1, 2. 1 Sam. 22. 9 3. He may come of a Godly Parentage, and have a Godly education, Phil: 3. 4, 5. Acts 22. 3. 4. The Hypocrite may have and enjoy as much in the outward Ordinances and Privileges of the Church, as the true Christian may have and enjoy, 1 Cor. 10. 1, 2. 9 4, 5. Moreover brethren, I would not that you should be ignorant, how that all our Fathers were under the cloud, and all passed through the Sea. And were all Baptised unto Moses in the cloud and in the Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them, and that Rock was Christ, (that is to say) that the Fathers did (upon the matter) enjoy the same spiritual benefits, and outward Sacraments.) But with many of them God was not well pleased, etc. Heb: 3. 18, 26. But some when they heard did provoke etc. And to whom did he swear etc. but to them that believed not. Luke 13. 25, 26, 27. When the Master is up and hath shut the door etc. and ye begin to stand without, and to knock, saying Lord; Lord, open to us: And he shall answer and say, I know you not whence ye are, then shall ye begin to say. We have eaten and drank in thy presence, and thou hast taught in our streets. But he shall say, I tell you I know not whence ye are. Heb. 4. 2. For unto us was the Gospel Preached, as well as unto them, but the word Preached did not profit them, etc. Judas 4. Acts 22 3. 5, The Hypocrite may have as great a share in the Manifestation of God's presence with a people by outward protections, deliverances, Salvations, and Mercies, as the true Christian may have. Judas v. 5. I shall therefore put you in remembrance, though ye once knew it: how that the Lord having saved the people out of the Land of Egypt, afterward destroyed them that believed not. 1 Cor: 10. 1, 2, etc. 6. The Hypocrite for his outward station and condition, may be placed as nigh to God as the best Christian may be. He may be the chief officer of a Church, or a Nation, or the like, Judas v. 5. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, etc. So Judas Rev. 2. Demas, Philemon 24. and others. But more particularly. SECT. II. How fare the Hypocrite may go in his outside, with the true Christian. The Hypocrite as to his practice and performance, and for his outside and appearance therein, may be visibly changed into another man, 1 Sam: 10. 6. He can and may do as much and go as fare as the best Christian whatsoever. Nay he may possibly do and suffer as much, and in appearance before men, with as great, and as much Spirit and zeal as any man. Yea seem more glorious, and for matter and manner both, go beyond the best Christian, as the lustre of false gold, may exceed the lustre of true gold; and as an Artificial picture, and painted face, may excel the natural face; and as a Stage-player may more lively act a man, or thing said or done, than the man or thing he doth act to be said or done; He may therefore leave not only some, but all the outward evils of his life, and do in appearance all that is good, he may seem to deny all ungodliness and worldly lusts, and live soberly, righteously and Godly, and so in show, make a complete outward reformation. He may take up the whole form of Godliness and Religion, go round from day to day, in the practice of piety, keep the Sabbath, Pray, hear, read, confer, expound, receive the Sacraments, Fast and pray, and do all other duties public and private, incumbent on a Christian, he may seem good amongst good, as Saul, 1 Sam: 10. 10. and better than most of the best of the time, and place as he did, 1 Sam. 14. 33, 34. observe all God's commands, and desire to know what is lacking, Mat. 19 20. In a way of Religion, he may advance fare, and go beyond others, comply with the design of Christians, and profess, and do as the true Christian: and so doing hold out till Christ come, Mat. 25. And be drawn to all this by the operation of the word; so that for his outside. he may seem to be as glorious as the house built upon the Rock, Mat: 7. 24, 25, 26, 27. and as fair for heaven as the wise Virgins, Mat. 25. 1, 2, 3. etc. Gal: 1. 13, 14. Ye have heard of my conversation in time past, in the Jews Religion, etc. and profited above many of my equals. Phill. 3. 4, 5, 6. If any other man thinketh he hath whereof he might trust in the flesh. I more. Circumcised the 8th day etc. touching the Law a Pharisee, concerning zeal persecuting the Church. touching the righteousness which is in the Law blameless. 2 Pet. 2 20. For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they be again entangled and overcome, etc. it happeneth to them according to the Proverb. The Sow that was washed to be wallowing in the mire. Mat: 12. 43, 44, 45. So the foolish Virgins, Mat. 25. 1, 2, 3, etc. The man not having on the wedding garment, Mat. 22. 11, 12. The young man, Mat. 19 20. The pharisee Luck 18. 11, 12. Herod, Mark 6. 20. joash, 2 Chron. 24. 25, 26. But yet more particularly for this Outwork. 1. The Hypocrite being a master of a Family, or Magistrate, he may go very fare, and do and suffer very much in the work of Reformation, for the suppressing of evil, and the advancement of good: so did jehu 2 Kings 10. 16, 17, 18. etc. v. 29, 30. and joash, 2 Chron, 23. 1, 2, etc. 2. And being a Minister or other Officer of the Church, he may Preach, or write, or both, as much, and as well for the truth, as any man, and seem very zealous therein; And thereby, or otherwise in Government of the Church, he may be very active, and do very much toward the advancement of Christ's, and overthrow of Satan's Kingdom: So judas Mat. 10. 1, 2. etc. Luke 9 1, 2, etc. Demas Coll. 4. 14. 2 Tim. 4. 10. Philemon 24. And for any man he being publicly trusted, he may be faithful to his trust in any public work, Esay 8. 2. Nehem: 13. 13. 3. A man may be externally called, Heb. 3. 1, 2. Or be converted to Christianity, 1 Tim. 1. 20. 1 Cor: 1. 2, 3, etc. He may be Baptised, 1 Tim. 1. 20. Acts 8. 9, 13, 18. He may make a public confession of his Sins, and of particular Sins, and of his Faith in Christ, and his voluntary subjection to him, 1 Tim: 1. 20. 1 Cor: 5. 1, 20. Mat. 7. 22. 23. 1 Sam: 15. 24, 30. Mat. 3. 16. compared with Io. 5. 35. He may be convinced, that a Church of Christ is a blessed Society, and upon this become a member of a visible and pure Church, and walk orderly by Christ's rule therein, 1 Tim: 1. 20. Phill: 1. 5. 1 Cor: 5. 1, 2, 3. All this must needs be true of them who were cast out of the Church, for they could not have been cast out, if they ●●d not been in the Church, 1 Io. 2. 19 He may be a bold Professor of the Faith, Acts 16. 17. Mat. 25. 1, 2, 3, 4. etc. He may associate himself with Saints, Mat: 25. 1, 2, 3. He may dispense the Sacraments, divinely and purely. He may Preach the word by voice, or pen, or both, have a singular gift, and take much pains therein, 1 Cor. 13. 1. Luk 9 1, 2. Mat. 7. 22. Many will say to me in that day Lord Lord, etc. then will I profess unto them I never knew you, etc. And in his Preaching, or writing, he may be a sharp reprover of Sin, he may cry out against the profaneness of the wicked, civil honesty, and Hypocrisy of others, coldness of the best. And perhaps say very much against Hypocrisy itself, Io. 12. 3, 4, 5, 6. Mat: 7. 3, 4, 5. He may partake of the Lords Supper. Luke 13. 25, 26. And ye shall knock and say, Lord open to us. And he shall answer, I know you not whence ye are, then shall ye begin to say, we have eaten and drank in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not, whence ye are, depart from me, etc. He may hear and repeat Sermons, Heb. 4. 1, 2. Perhaps hear and delight to hear, the best and most searching Preachers, Io. 5. 35. He may read and study the Scriptures much, so did the Pharises, and were by this means exceeding skilful therein, He may Prophecy or expound Scriptures, and have a great gift, and take much pains therein, 1 Cor: 13. 2. And though I have the gift of Prophecy etc. He may pray and pray much, and fast and pray, and fast and pray often, and have a singular gift of the Spirit in prayer, and make long prayers, and seem very devout therein, 1 Cor. 13. 1, 2. Though I speak (to God or man) with the tongue of Angels etc. Mat. 23. 14. and 9 14. Luke 11. 1. He may use to pray alone or perhaps in private, Luke 11. 10. and 18. 10. But see more for the proof of all these things Mat. 10. 7. 1 Cor. 5. 1, 2, etc. Rom. 2. 20. 1 Tim. 4. 16. etc. Luke 22. 14, 15, 16, etc. 2 Tim. 4. 10. Isa. 1. 11, 15. Mark 3. 12, 19 He may in all this service of God be very diligent and industrious, Esay 58. 2. Yet they seek me daily, and delight to know my ways, as a Nation that did Righteousness, and forsook not the Ordinances of their God, they ask of me the Ordinances of Justice, they take delight in approaching to God. He may in case of some trouble, or upon some other special occasion, make a solemn engagement to God and man, of amendment of life, and in especial to forbear such and such things, or do such and such duties, Psal: 78. 34, 35, 36. He may have or seem to have, and take some delight in all these things, Isa. 58. 2, 3. He may do as much in the outworke, or upon the outward man, in mortification and selfe-deniall, by fasting and the like; and go as fare in appearance of like zeal, and devotion without by Tears etc. as any true Christian shall do, Mat. 6. 16. so Jehu and Paul when a Pharisee, Phill. 3. 6. Acts 22. 3. He may bestow much to good uses, and do many singular good works, He may build Churches, give maintenance to Ministers for Preaching, give to the poor, and the like,: Yea he may give all that he hath to such uses, 1 Cor. 13. 3. And though I give all my goods to feed the Poor, and have not love, it profiteth me nothing, Acts 5. 1. Ananias gave his estate. And in all these things he may seem to be the most forward of all others, as was Joash 2 Chron. 24. 4, 5, 6. And in all his external carriage, he may seem to seek after, and to follow Christ fully, John 6. 2, 26, 66. and 7. 34, 36. Mat. 19 22. And this he may continue to do all the time of his life, Mat. 25. 11. Mat. 19 20. And for this he may suffer much persecution all his life time, and at the last die in the defence of the Truth as a Martyr, as the thorny ground hearers, Mat. 13. 21, 22. 1 Cor. 13. 1, 2. And though I give my body to be burnt, and have not Love, it profiteth me nothing. See for these things, 1 Tim: 1. 19, 20. 2 Tim. 4. 14, 15. Acts 6. 5. Rev. 2. 15. Gal. 3. 4. Ob. Against this it is objected out of Mat. 13. 21. that in time of persecution they fall away. Ans. This is meant of the one sort of hearers that are represented by the stony ground, not them that are noted by the thorny ground, which went farther and endured the scorching of the Sun, and fell away after. 5. And when there were extraordinary gifts in the Church, as when there was the gift of Miracles, extraordinary Prophecy or the like, the Hypocrite had as large a share therein, as the true Christian had, Mat. 7. 22. 1 Cor: 13. 2. Thus a man may strive to enter, and not be able, Luke 13. 24. And so near he may come to the Kingdom of God, and yet go without it, Mark 12. 34. And how many that are called Christians, come short of this? SECT. III. How fare the Hypocrite may go in his Inside with the true Christian. But the Hypocrite, whose heart is yet unchanged, may go farther, and nearer to the Kingdom of God (which is within) Ro: 14. 17. then all this, and yet come short of it. For he may be another man as Saul was 1 Sam. 10. 9 he may be seemingly regenerate, come very near to, or have the semblance of all the saving graces, and works of the true Christian in the soul. And therefore there are found in some of their hearts, all these following things. In his Illumination. 1. Illumination. He may not only hear, but receive, and entertain the word, Luke 8. 12, 13, 14. And have as much of the speculative knowledge of God and Christ, the word of God and Gospel, as is in any true Christian, 1 Cor. 13. 2. And though I understand all mysteries, and all knowledge etc. and have not love, I am nothing, Heb. 6. 4. It is impossible for those who were once enlightened, etc. Rom: 2. 18, 20. Io. 3. 10. 2 Pe. 2. 20. Numb. 24. 3, 4. In his Memory. 2. He may have as good a memory to retain the things that he doth know of God and Christ, as the true Christian hath. He may by the frequent exercise of it about Heavenly things improve it so, as to be able to repeat a Sermon by it, which seems to be implied, 1 Cor. 13. 2. In his Soundness of Opinion. 3. He may be as Orthodox and sound in his Judgement about the things of God, as the best Christian, Rom: 2. 20. Rev. 2. 13. In his zeal against the Heterodox. 4. He may in (appearance) be as zealous against them that are unsound and Heterodox in judgement as the best Christian may be, Rev. 2. 3, 4. Phill. 3. 4, 5. In his Self conviction. 5. He may have a large conviction upon his Spirit, as to his Judgement and Reason, he may be, as Judgement, Reason, and Persuasion. much for good, and all that is good, as the true Christian, and he may go very fare in his persuasion. He may be convinced in his judgement and persuasion of all these things. 1. The sinfulness of his own ways, Rom. 2. 15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another, Judas, Mat. 27. 3. 2. Of the dangerous consequenses of his sin, Rom: 2. 15. 1. 32. Who knowing the judgement of God that they which commit such things are worthy of Death. etc. 3. That there is a necessity of a change. 4. Of the Equity and reasonableness of God's ways and commands. 5. Of the sweetness and goodness of God's ways. 6. Of the truth of his promises and threaten. 7. He may have strong inclinations to close with Christ, but upon his own and not upon Christ's terms. 8. He may be persuaded and resolved to close fully with Christ, and to comply wholly with his will hereafter, but not yet; Or to do it presently, but not in all times, places and things; or to do all his will in the outside and form, but not in reality and Truth. See for proof of all this, Luke 8. 13, 14. Heb. 6. 5. Mark 6. 20. Mat. 3. 6. Rev. 3. 15. Hosea 7. 8. Luke 9 59 61. 57 Ezech. 33. 31. 32. compared with Ezech. 8. 7, 8, 9 In his Repentance. 6. He may hereupon have some shake and tremble of heart, or a heart wounded for sin be under the fear of eternal vengeance, and have a kind of Repentance for his sin, as Judas Mat. 27. 3. I have sinned etc. Psal. 78. 34, 35, 36. Saul 1 Sam. 15. 24, 30, I have sinned etc. In his fear of God. 7. He may fear the Lord and his judgements. James 2. 19 The Devils believe and tremble. Esay 33. 13, 14. 15. The sinners in Zion are afraid, fearfulness hath surprised the Hypocrites, Who among us shall dwell with devouring fire? &c Exod. 14. 31. In his delight in the word of God. 8. He may have some delight in the word of God, he readeth and heareth, and he may desire and delight in the best Preachers and Preaching, Heb. 6. 5. It is impossible for such as are enlightened, have tasted, (that is to say) the sweetness of the good word of God, If they fall away etc. Luke 8. 13. They on the Rock are they who when they hear, receive the word with joy. joh. 5. 35. Christ speaks to the Jews of John the Baptist, and his Ministry, He was a burning and a shining light, And you were willing for a season to rejoice in that light. And it is said of Herod, that he feared John and heard him gladly. Mark 6. 20. Ezek. 33. 32. And Lo, thou art unto them a very lively song of one that hath a pleasant voice, or can play with an instrument, for they hear thy words and do them not, Esay 58. 23. 9 He may perhaps be devout indeed, and take much delight in the service of God, Esay 58. 2 Or he may at least seem to do so, Esay 58. 2 Jer. 7. 9 In his Faith. 10. He may have an Historical Faith, give assent to, and believe the truth of the whole word of God, James 2, 19 The Devils believe and tremble. 11. He may not only hear, but entertain and feel● the word quick and powerful, and have some false persuasion or fancy, that the promise of the Gospel doth belong to him, and that Christ and Salvation by him is his, Luke 8. 13. They on the Rock are they which when they hear, receive the word with joy, and have no root, which for a while believe, and in time of Temptation fall away. Io 2. 23, 24. Many believe in his name, etc. But jesus did not commit himself to them, for he knew what was in man, etc. Ezek. 33. 31, 32. Acts 8. 13. Simon himself believed also, v. 19 20, 21. etc. Io: 4. 41, 42, 45, 46, 48. etc. In his Peace of Conscience, joy, etc. 12. He may, from the discovery made to his soul, of the blessed estate of the Believers, and the false persuasion of his heart, bred and fed by Satan and his own flattery of himself, that he is one of them, and shall have his part in heaven with them, have some slight impressions of joy within him, and some kind of peace of Conscience, He may have a kind of hope and patience, to wait and look for the thing he doth believe he shall have: And by all this, think that his estate is very good, and better than other men's. And for the proof of all these things see Mat. 13 20, 21. But he that received the seed into stony places, the same is he that beareth the word, and anon with joy receiveth it, yet hath he not root in himself, Io. 5. 35. They did for a season rejoice in the light, etc. Heb. 6. 4, 5. For it is impossible for those who were once enlightened, (that is) that are instructed by the Gospel of Christ, in the way of salvation by Christ, Ephes: 1. 18. (And have tasted) that is, have had a little relish of the word, whose heart and affection is for a time taken with the newness and pleasantness of the Christian doctrine, and hath some transient motion by it, or general disposition towards Christ in it, a Taste like that the Cook hath by dipping his finger in the dish, and the licking of it, that is not fed or strengthened by it, or like as the child that catcheth at the breast, and doth not suck, is never the better for it. [The heavenly gift] That is, either Christ the gift of God, Io. 4. 10. Or the heavenly calling, Heb: 3. 1. or a Temporary Faith (which seems to be all one) for Christ by Faith received, is the only food of the Soul Jo. 4. 14. and 6. 33, 35. And by this doth the soul live, as the body doth by the receiving in of its natural food. [And were made partakers of the Holy Ghost] that is, Either of the common work and operation thereof in general, or such extraordinary gifts thereof, which the Church had for that time, for the present necessity thereof, as Miracles, Prophecy, and happily some inward Revelations and Inspirations that do not continue to this day in ordinary with the Church. [And have tasted the good word of God] (that is) ha●h some passionate apprehensions of the necessity, goodness, sweetness and profit of Christ, the subject of it, and the Gospel and promises of Christ, etc. and some groundless persuasion that it belongs to him, he hath a little relish hereof, as a child that will not, or cannot take the breast, and doth but snatch at it, hath only a taste of it, and is not fed, and nourished by it, as the child is that doth hold, and suck its belly full. As the true believer; who doth so desire and receive the word, that he doth grow thereby, 2 Pe. 2. 2. [And the powers of the world to come.] (that is) which hath had a taste, (which must be supplied) of the powers of the world to come. By these words some understand, all the Spiritual blessings, and Privileges of the Gospel's Church, as a taste of Christ, the common gifts of the spirit; outward, Prophecy, Prayer, and the like: Inward, as Faith, Hope, Joy, and the like. And others understand by it the joys of Heaven. And so that as the Israelites did taste of the fruits of the Land of Canaan, and never came there to eat thereof; So some Hypocrites may have some little taste of the jove's of Heaven, that shall never come there. And in both senses, but especially in this last sense it seems to be thus fare intended, that upon his contemplation of Heaven, he may be in a rapture: the other things being included in the former words. See for this Mat. 13. 20, 21, 22. Numb: 23. 10. and 24. 2, 3, etc. and 13. 26. and 14. 27. etc. In his love of God. 13. He may perhaps hereupon, or for some other good felt, apprehended, or hoped for by him from God, have some seeming love to God and Christ, 2 Tim: 3. 4. Ephes. 6. 24. In his Love of the Godly. He may also have some seeming love to, and delight in the company of the Saints, and true Christians; so the foolish Virgins seem to have a love to, and delight in the fellowship of the wise Virgins, Mat: 25. 1, 2, 3. etc. In his Love of Ordinances. 14. He may also have some seeming love to, and delight in the Ordinances of God, Ezek. 33. 31. Esay 58, 2. Yet they seek me daily and delight to know my ways, etc. Mat. 13. 20, 21. In his Love of Graces. 15. He may have some seeming love to, and some desire after the Gifts and Graces of God's Spirit, Mat: 25. 1, 2, 6. etc. So the foolish Virgins seemed to desire the oil of the wise Virgins, Acts 8. 18, 19 16. He may seem to lament after God, and after the visible signs and manifestations of his presence departed from him, 1 Sam: 28. 15. In his other seeming Graces. 17. He may perhaps get some appearance of all the other gifts and graces of the Spirit, as Humility, Mercy, Meekness, Patience, and the like. For there is no kind of grace or duty required by God, but there is a like to it, nor work done by the true Christian, but the Hypocrite can imitate. Therefore we find a like to true Faith, Repentance and Love. And the Hypocrite may be persuaded, that he hath indeed those very graces, and doth indeed those very works, as the foolish Virgins, Mat. 25. 1, 2, etc. In a growth of Grace. 16. He may in appearance thrive, and grow herein towards perfection: As the three sorts of bad hearers did, Luke 8. 12, 13, 14. etc. and Mat. 13. 25. 17. And by all this he may get a great name and esteem amongst men, for a true Christian, Mat. 25. 1, 2. etc. 18. And he may thus continue without any suspicion to his dying day, Luke 25. 11. and 13. 25, 26, 27, 28. But for the farther clearing of all these last named particulars within this Section. See Numb: 23. 10. Let me die the death of the Righteous. Numb. 24. 2, 3, etc. 1 Cor: 11. 30, 31, 32. For this cause many are weak etc. If we would judge ourselves &c. but when we are judged, we are chastened of the Lord, that we be not condemned etc. which would seem to have this intimation, that notwithstanding all your gifts, Parts, and progress in Christianity, if you have secret evils, and do not labour to find them out, and judge yourselves for them, you may be condemned with the world, 1 Cor: 15. 19 If in this life only we have hope in Christ etc. which words seem to imply thus much, That if all our Parts, gifts, desires, works, etc. reach and look no farther, and last no longer, then for this present life, that our Faith, Hope, etc. be but temporary moved from, and carried to something that is not beyond this life, we are in a sad case, it will do us no more good than 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, etc. Being borne again not of Corruptible seed etc. By which words are intimated thus much, That, unless you manifest the work of the spirit within you, in obedience to the truth, by having your hearts purified, and by an unfeigned, 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 immortal seed of Grace that abideth for ever. But if it be only some moral virtues, 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 gr●sse, and the flower of the field, they will do a man no more good, nor last any longer than 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 signal manifestations of God's 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 forgot etc. 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. etc. 14. 1. 27. etc. 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 fare. And why he goeth no farther. If it be asked how it comes to pass, that an Hypocrite doth go so fare. 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 natural Conscience, Rom: 2. 15. Rom. 1. 32. For when the Gentiles that have not the law, do by nature the things contained in the Law, these having not the Law, are a Law to themselves, which show the work of the Law written in their hearts, their Consciences also bearing witness etc. 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. etc. Except ye see signs and wonders ye will not believe; or by occasion of some eminent work of God's Providence done for his people, or against their enemies; or by the fear of death, or some great affliction upon him, Psal. 78. 34. When he flew them then they sought him etc. Psal. 106. 11, 12. And the waters covered their enemies etc. then believed they his words, they sang his praise, they soon forgot his works, etc. Or by occasion of some light breaking in, and some powerful conviction upon the Conscience by the word and Spirit of God, whereby it is pressed and moved to do what it doth. Perhaps it cannot otherwise be in peace; It may be it is convinced, there are some good and things to be had, and duties to be done in the profession of the Christian Faith, and happily it may find more temporal good in such a life, then in a wicked lose 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 do many strange things: And by this means he hath perhaps taken in some truths, and taken up a profession, or customary practice of doing some good. And by custom 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 days of Jehoiadah, 2 Kings 12. 2. This being that which moved him, when this was gone, his Action ceased. 3. But there are many carnal and corrupt ends, that draw in, and bring on so many into a profession of Religion, and that doth make them to engage so fare, as to follow Christ a great way, and a great while therein. For some enter into a profession of Religion out of a design, and desire to do mischief in it. And this sometimes doth make men act vigorously, as if Religion were their principal aim; So some ●●ve joined themselves to the Church of Christ, and preached and made profession of the Gospel, of purpose to destroy the Gospel, and overthrow the Church of Christ, Gal. 2. 4. False brethren, etc. who came in privily, etc. that they might bring us into bondage, Phil: 1. 16, 17. Some preach Christ of envy etc. supposing to add afflictions to my bonds: (that is) by drawing away the more to the Profession of the Gospel, and so enraging the enemy the more against me, 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 wickedness they are intending to do 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 self love, to and for selfe-ends, as selfe-praise or Applause, Acts 20. 30. Mat: 6. 2. Self honour or advancement, Mat. 23. 6, 8. Selfe-greatnesse in office or command, James 3. 1. 1 Pet: 5. 3. Mat: 23. 4, 5, 6, 7, Self profit or gain, Mat: 23. 14. 2 Pet. 2. 3. Selfe-case, Mat. 23. 4 Self content, Gen 34. 18, 19 Selfe-pleasure, 2 Tim. 2. 3. and so to satisfy their lusts james 4. 3. There are many professors of the Christian Religion now (as heretofore) that suppose gain to be Godliness, 1 Tim: 6. 5. (that is) that the Religion which brings most worldly advantage, to the professors thereo● 〈◊〉 the best Religion. And whose God is their belly etc. who mind earthly things, Phill. 3. 18, 19 That serve not the Lord Jesus, but their own bellies, etc. Rom. 16. 18. That serve the Creature more than the Creator etc. Rom. 1. 25. that are lovers of pleasure more than Lovers of God. 2 Tim: 3. 4. That are lovers of their own selves etc. Men of corrupt minds, 2 Tim. 3. 2, 5, 7. That seek their own not the things of jesus Christ, Phill: 2. 21. Phill: 1. 16, 17. That love the wages of unrighteousness, 2 Pet. 2. 15. And these things, or some of them doubtless, were the things that carried forth, and made so many followers and disciples of Christ in the days of his flesh; They might see, and Historically believe what was prophesied of him, and by this, and what they heard from, and saw in him, might expect he would be great, and able to do great things for them; and some good they had at the present by him. And this was it, that doubtless did make Judas engage so fare with him, Io. 6. 26. Io. 12. 6. And hereof Christ did sometimes give caution to his Disciples, who were all of them a little sick of this disease, Io. 6. 27. Mark 10. 14. Luke 18. 17. Mat. 18. 1. Luke 22, 24, 26. So that it is in the state of the Kingdom of Christ, and where the Preaching of the Gospel is, as where a man hath a corrupt stomach, and all the meats, the purest and the best he taketh in, do corrupt in it. And as the Sun by his shining upon a stinking dunghill, draws forth the smell, and doth make the stink thereof to be the more, and the greater: So the foulness and corruption of some men's hearts is so great, and so much, that it corrupts all the pure truths of the word of God that comes in it; And the word gives occasion to them, or rather they take occasion by it, to show forth their heart-corruption the more; And to them it is a savour of death unto death, 2 Cor: 2. 16. And where the preaching of the Gospel is, there is begotten in man occasionally, and by accident, from the same Gospel, and from the corruption of man's heart together, a Resolution to become a Gospel's professor, that is like to a false Conception, Phill. 1. 16. 2 Pet. 2. 3. out of which at last there is bred and brought forth by a seeming act of Regeneration, a kind of changed or a new Creature, like to a false Birth, one like to a Christian, but one that is no Christian indeed. And this being made up of such corrupt matter, as the principles, foundation, and ends thereof, (which are altogether carnal.) It is said to be a Birth of the flesh, and the will of man, and not of God by his Spirit and word, as the Regeneration of the true Christian is. Mat. 16. 16, 17. Io. 1. 13. 1 Pet. 1. 23, 24, 25. And therefore these men as they are but dead pictures of the true Christian, so are all the seeming works, gifts, and graces of such men, but the similitude and appearance only of the graces and works of the true Christian, 2 Tim. 3 5. Psal. 78. 35, 36. And hence it is that they and their graces and works are said to be carnal, temporal, perishing, for this life only; and of the nature of all earthly things, which are but as grass, and the flower of the field that withereth & falleth away, Io: 3. 6. That which is borne of the flesh is flesh. (that is) carnal, and savoureth of the things of flesh and corrupt nature: But that which is borne of the spirit is spirit: that is: is spiritual and savoureth the things of the spirit, or of a nature renewed by the spirit, 1 Pet. 1. 21, 22. Being borne again not of corruptible seed, but of Incorruptible, by the word of God, which liveth and abideth for ever; for all flesh is as grass, and all the glory of man, as the flower of the grass, the grass withereth &c, Phill: 3. 4, 5. If any man think he hath whereof he might trust in the flesh: I more, circumcised etc. 1 Cor: 15. 19 Mat: 13. 22, 23. Io. 6. 26. 1 Cor. 8. 13. 2 Cor. 1. 12. James 3. 15. Judas 19 And this corrupt matter we speak of, hath frequently a great influence upon men professing Religion in their actings in public works, that whiles they act much, and go very fare therein, they are carried forth in it by some of these sinister respects. So Rulers in Churches and Commonwealths in their work of Ruling, and Preachers of the Gospel in their work of Preaching, whereof the Prophet complaineth, Micah. 3: 11. The Heads judge for reward, and the Priests thereof teach for hire, and the Prophets thereof Divine for money: yet lean upon the Lord, etc. 2 Pet. 2. 15. Ro. 16. 18. And it is much to be feared, that in this golden time, wherein it is with us, as it was with the Jews in the time of Esther. Esther 8. 17. The Jews had joy and gladness, a feast, and a good day, and many of the people of the land became Jews; For the fear of them fell upon their enemies. So now the profession of the Gospel of Christ is so much in request, that the same is the high way to advancement and favour. To be a zealous able Preacher of the Gospel, or a careful painful Magistrate in the Common wealth, after the example of the greatest men of the time, is a way to bring much furtherance to a man's selfe-ends. And therefore it is to be doubted, that these selfe-ends and sinister respects, may have a great influence now upon some of the Preachers of the Gospel, That their engagement therein, may be, and is, only, or especially, that they may be Rulers of Congregations, masters of Assemblies, Lords over God's Heritage, or for filthy lucre's sake, to have a livelihood, and maintenance to live by, and not to glorify God, win the souls of men, feed the flock of Christ, and the like, the which hath been, and aught always to be, the main and principal motive of the servants of Christ herein. 1 Tim: 3 3, 8. 1 Pet: 5. 2. Tit. 1. 7, 11. 2 Cor. 4. 2. 1 Cor. 10. 33. Rom: 10. 11. Psal: 78. 72. Io. 21. 15. 1 Pet: 5. 2. And it is very probable that some of these corrupt ends have carried forth some amongst us, that have of late times appeared so eminently, and singularly in ways of new light, Quaking, and the like, that it hath been to draw away disciples after them, or some other such like advantage to be made thereby to themselves: Judas 11. 2 Pet: 2. 3, 15. Acts 20. 30. If it be asked why the Hypocrite doth stick here, and go no farther, what is lacking, and how it is, that he and the work wrought upon him, doth miscarry, and why he doth not hold out, and come to perfection, as the sincere Christian doth? We shall answer. 1. He is not within the purpose of God's Election in Christ, 1 Pet. 1. 2. Elect according to the foreknowledge of God, etc. 2 Thess. 2 13. 2. He never was upon or within the foundation of Christ by Faith, Ephes. 2. 20. 1 Cor. 3. 10. Other foundation can no man lay, than what is laid Jesus Christ, Ephes. 2. 20. 3. He never had the spring of the spirit of God within him, Io. 4. 13, 14. The water that I shall give him shall be in him a well of water springing up to everlasting life, Io 7. 38. He that believeth on me, out of his belly shall flow, etc. this he spoke of the Spirit that they that believe on him should receive. 4. He hath not within him that good and honest heart, compared to the good ground, Mat. 13. 23. Which is the new heart promised, Ezech. 36. 26. 5. He never had in him the true love of God, for that never fails, 1 Cor. 13. 8. 6. He never did throughly know, because he did never throughly examine his own heart and state, Io. 3. 20. 2 Cor. 13. 5. 7. He hath too hastily, that is, without good ground, taken in the apprehension of the promise of Christ, and supposed him to be his, and so that his estate is sure, Mat. 25. 1, 2, 3. as the foolish Virgins, Mat 7. 22. Luke 18. 21. 8. He did not when he first entered upon the profession of Religion, sit down, and cast what it would cost him, and provide accordingly, Luke 14. 25, 26, 27, 28, 29, 30. etc. And there went great multitudes with him: and he turned, and said unto them, if any man come to me, and hate not his Father etc. And whosoever doth not bear his Cross, cannot be my Disciple. For which of you intending to build a tower, sitteth not down first and counteth the cost etc. Or what King etc. So likewise whoever he be of you, that forsaketh not all that he hath, he cannot be my Disciple. 9 He will not go to the price, he will not be at the cost and pain required to have Christ, he will not forsake all for him, sell all that he hath to purchase him. Mat. 6. 24. he would be content to serve Christ and the world together, but not to leave the world for Christ's sake, Luke 18. 27, 28. Mat: 13. 46. Mat. 10. 37. Mat. 19 21. Go sell all that thou hast, and come and follow me, etc. Mark. 10. 21. Luke 12. 33. & 22. 36. 10. He doth sometimes take offence at the cross of Christ, or meet with some other Temptation in his profession, that he expected not, and was unprovided for, and thereupon falls away. Luke 8. 13. They on the rock etc. And in time of temptation fall away. Mat: 13. 21. When tribulation or persecution ariseth because of the word, by and by he is offended. 11. He hath rooted in his heart with the seeming, and ungrounded good, so much grounded and and rooted evil, that it eats up, and destroyeth all the seeming good that is there, Luke 8. 14. They that fell amongst thorns etc. they go forth and are choked with cares, and riches, and pleasures of this life. Mat: 13. 22. 12. The Hypocrite, and the work that is wrought upon him, and in him, as it is wrought by man, and is of the will of man, and but an external work, and all the work he doth, is from corrupt principles, to corrupt ends, so is it but carnal, and therefore corruptible, mortal and perishing, and will not carry him that hath it in him to everlasting life, no more than Honours, Riches, meat and drink, and the like, which last but for this life only, 1 Pe: 1. 22, 23. Phill. 3 3, 4, 5, 19 Acts 22. 3. 1 Tim: 3. 5, 8. Io. 1. 12. 13. 2 Cor: 1. 12. Io. 3. 6. 1 Cor. 15. 19, 15. Io. 6 27. 2 Pet: 3. 4. and 2. 15. james 5. 2. Luke 12. 21, 25. & 16. 25, 26. Pro: 6. 16. Mat. 6. 19, 20. And it is not like to the true & saving work of Regeneration, and of true grace in the true Christian, which is called Spiritual, Ro: 8. 6. Life, Ro. 8. 6. the hidden man, 1 Pe. 3. 4. the true Treasure and Riches, Luke 16. 11. Mat. 6. 19, 20. james 2. 5. Heb: 11. 26. That which is wrought by God himself, Mat. 16. 16, 17. by his Word and Spirit, Io. 3. 2, 3. etc. And that which is incorruptible, 2 Pe. 3. 4. And that which will abide for ever, 1 Cor. 13. 8, 13. 1 Io, 3 9 1 Pe. 1, 23, 24. And shall never perish, but endure to everlasting life. Io. 6. 27. Heb. 10. 34. Eccl. 7. 12. It is therefore to be observed, that in the parable of the seed sown in the bad ground amongst thorns and briars, which is in an evil and Hypocritical heart, a heart of a contrary making to the good and honest heart, that it miscarried, and never came to any perfection. Luke 8. and Mat. 13. CAP. VI Wherein the true Christian and Hypocrite differ. And how and wherein the true Christian doth go beyond the Hypocrite. ALbeit there be (as we have showed) a very great agreement and likeness between the true, and the counterfeit Christian, and between the common, & special work of the Spirit in them, yet there is, and upon a narrow search, there will be found a great and wide difference between them. Our next work therefore shall be, to lay open this; wherein we shall lay down the true differences of the operations that are in the one and in the other; And this we shall do first generally, and then particularly. In the next place we shall farther lay open those persons, (1.) by their outside, (2) By their inside. (3.). By their inside and outside both together. This only we must premise, that the true Christian must be, have, and do all that is good in the Hypocrite; For a man cannot be a sincere Christian, and do in Sincerity what he doth, that doth not seem to be a Christian at all, and that doth nothing at all of the work of a Christian; there cannot be Truth and a power, where there is no form of Religion, for however it be true, that the form is many times seen, without the power of Godliness, yet it is as true, that the power is never seen without the form of Godliness, although all that doth glister be not gold, yet all gold doth more or less glister. But in the true Christian, there is and must be another Spirit then that which is in other men. Numb. 14. 24. He must be something more, and have something in him beyond what is in the Hypocrite, or he cannot be saved, Mat. 5. 20. Except your righteousness exceed that of the Scribes and Pharisees, you cannot enter into the Kingdom of Heaven, Mat. 5. 47. What singular thing do ye? The differences then that we find between the motion and operation of true grace in the true Christian, and of counterfeit Grace in the Hypocrite are; Either in the Rise, Principle, or spring of it, or in the proceed and end of it. SECT. I. In the Rise, Root, or Spring of true, and Counterfeit Grace in them. The first of these is as the Root in relation to the Tree, or tree to the fruit, or spring to the streams. We shall open it first in the Root or Spring, and then in Fruit or Streams. The main thing wherein the difference seems to lie, is in something which is secret and invisible, which is called a hidden life, Coll. 3. 3. The hidden man of the heart. 2 Pet. 3. 4. and that which is within us. Luke 17. 20, 21. and the hidden Manna, a white stone, and therein a new name written, which no man knoweth saving he that receiveth it, Rev. 2. 17. and the Inward part, and hidden part, Psal: 51. 6. And it is said to pass knowledge and understanding, Phill 4 7. To be unspeakable, 1 Pet. 1. 8. And they in whom it is, are called Gods Secret, or hidden ones, Psal: 83. 3. The foolish Virgins wanted nothing that the wise had in sight, but they wanted this hidden wisdom, 1 Cor: 2. 7. The secret and inward work of Grace in their hearts. This Secret and hidden work then lieth in this, That the true Christian (in order to the execution of God's eternal decree for his Salvation) having a new nature wonderfully form in him by his spirit, is by faith (in a Spiritual and Mystical way) to be united to Christ, as a body to the head, and building to its foundation, and to have his Spirit dwelling in him: And the Soul and the Body, is as one body, animated by Christ, as the Soul thereof; so that Christ is said to live in him, dwell in him, and walk in him; And the Christian to live by him. So that as we all in the state of corrupt nature, partake of the nature of the first Adam, even so all that are saved, partake of the divine nature of Christ the second Adam, 2 Pet. 1. 4. Gal: 2. 20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the saith of the Son of God, Joh: 5. 26. 2 Cor: 13. 5. 2 Tim: 2. 14. Rom. 8. 10, 11. If Christ be in you etc. But if the spirit that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall quicken your mortal bodies by his spirit that dwelleth in you, Jo. 14. 16, 17. 1 Io: 5. 12. He that hath the Son hath life, etc. And together with this union, ariseth our Regeneration, or the new Creature, called the New man, Ephes. 4. 24. which after God is created in Righteousness and true Holiness: Compared to a new engrafted Tree, that brings forth the fruits of Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness and Temperance, Gal. 5. 22, 23. This great work in reference to the Fruits and effects of it, is compared to, and set forth by several things, as (1.) By the Oil in the vessel which the foolish Virgins wanted, Mat: 25. 1, 2, 3. etc. to note that there must be something within to feed and maintain the life of grace and holiness in a true Christian, which Christ by his Spirit doth give forth to every true believing Christian, that is a member of his mystical body, Io. 15, 1, 2, etc. Heb. 1. 9 Psal: 133. 2. (2.) By the Root of a Tree, or Herb in relation to the Tree or herb, Rev: 22. 16. I am the Root etc. Rom: 15. 12. There shall be a root of Jesse, and he that shall rise to reign. Rom. 11. 17. Job: 19 28. To note that the true Christian hath all his life and virtue from Christ by his spirit, as the Tree hath its life and virtue from the root of it, Coll. 2. 6, 7. As ye have therefore received Christ jesus the Lord, so walk ye in him, rooted and built up in him etc. (3.) By the earth that feeds the Tree, Mat. 13. 6. To note that Christ must feed the true Christian, or he will not be fruitful. (4.) By the Tree in relation to the branches thereof, Io: 15. 1, 2, 3. etc. I am the true vine etc. Every branch in me, etc. To note that the Christian hath his rise, support, growth, and feeding from Christ. (5.) By the strong foundation of a Building, in relation to the building, Ephes: 2. 20. And are built upon the foundation etc. jesus Christ himself the chief corner stone etc. In whom you also are builded together for an habitation by the spirit. Coll. 2. 7. rooted and built up in him, 1 Cor. 3. 11. 1 Pe. 2. 4, 5. To note that the true Christian, as a Christian hath all his Rise and Support from Christ. 6. By the engrafting of a Cion of a Sprig in a Tree, in relation to the Stock, Rom. 6. 5. To note that all the good that comes from him, is from Christ, being incorporated into him. (7.) By a lively spring, in relation to the streams thereof; Zach: 13. 1. Jo. 4. 14. & 7. 38, 39 To show that all the operations of grace within us, issue from the spirit of Christ within us. (8.) And by a new Birth, or Resurrection from death to life, in Relation to the operations of Life, Jo. 3. 3. Ephes. 2. 1. Jo. 5. 25. To note that all the motions, Acts and works of grace in the true Christian, move from this new life, Coll. 3. 3. For ye are dead, and your life is hid with Christ in God, 2 Cor. 4 10. That the life also of Jesus might be made manifest in our mortal flesh, etc. Now this union between Christ and the true Christian soul, and the presence of Christ's Spirit in the soul, is not at all to be found in the case of the Hypocrite, and that work that is wrought in his heart, for he hath neither the Spirit of God, nor Faith, Judas v. 19 Jo. 6. 64. There is no such root of the matter in him, which we have spoken of, job. 19 28. But rather there is still in him the root of Bitterness, Acts 8. 23. that will bear fruit accordingly, and he stands by himself, and at a distance from Christ; He is therefore a Lamp burning, that hath no more to maintain it, but what is in itself, and therefore cannot burn long; or as a Tree that hath no Root, or as a branch of a tree cut or broken off the tree, and put into the ground, or as the Cions of a Tree grafted into another stock, that doth not grow into, and up with it kindly. These and such as these, will never bear fruit kindly, and lastingly. So that then the Christian which is not in Christ by Faith, and in whom Christ dwells not by his Spirit, cannot bear good fruit at all, much less can he bear good fruit long, joh. 15. 1, 2. etc. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me. And as a stone not well put into the building, but hanging lose by it will fall out, and the building that hath a bad foundation will never stand long; So will it be with the Hypocrite, Mat: 7. 24. Luke 8. 13. Rom: 8. 9, 10. SECT. II. In the exercise and proceed of true and counterfeit Grace in them. If it be asked how this Indwelling of Christ by his Spirit in the soul, and the union of the Christian thereby to Christ, may be known? We answer. That this is not known so much by itself, as by some fruits and effects, as also by some reflect acts of the soul upon these fruits, Io. 3. 2, 3, 8, 9 Marvel not that I said unto thee, ye must be borne again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth. So is every one that is borne of the Spirit, but it may be known by the fruits of it, Gal: 5. 20. The fruit of the Spirit is Love, joy, Peace, Long-suffering, gentleness, goodness, faith, meekness, temperance, Rom. 14. 17. The Kingdom of God is not &c. But Righteousness, peace, and joy in the Holy Ghost. This is one thing that doth ever accompany or follow this work in the soul, that it makes a very great and a general change therein, there is a new light and a new life in the soul; and this is discovered by such like effects and works, as discover the life of the body, such as are constant breathing, the use of the Spiritual senses, Hunger, thirst, walking, talking, and the like The soul doth long and breath after God and Christ, and the things of God, it can hear, see, and relish divine things, it doth hunger and thirst after righteousness, and the means of grace, God's word, and the like, it can walk with some strength in God's ways, talk of good things: And this change is very great, so that of a Lion the man is made a Lamb, Esay 11. 6. Of darkness he is become light; Ephes. 5. 8. Ye were sometimes darkness but now are light in the Lord, Ephes. 2. 1, 2. etc. You that were dead hath he quickened, etc. All things are become new in him, and therefore is he said to be a new Creature, 2 Cor: 5. 17. If any man be in Christ he is a new Creature, old things are passed away, behold all things are become new. He hath a new Name, Rev. 3. 12. A new life, Psal. 51. 10. He hath a new Heart, a new understanding, judgement, will and affections, new principles, new motions, new qualities: his Heart of stone is become a heart of flesh, E zech. 36. 26. A new heart will I give you, etc. Ezek: 11. 19, 20. And I will put a new Spirit within you. And I will take the stony heart out of them, and give them a heart of flesh, that they shall walk in my statutes. So that when by reflect acts of Faith upon this Change wrought in him, and upon these fruits of the spirit, he looketh upon himself, he may now say with Paul, Gal. 2. 20. I am Crucified with Christ. Nevertheless I live, yet not 〈◊〉, but Christ in me, and the life which I now live in the flesh, I live by the saith of the Son of God, who loved me and gave himself for me. Now he seethe God as he is, and judgeth of God and Christ, and the things of God and the world as they are, and finding himself beloved of God and Christ, he loves them again, more than the world, more than himself, he delights himself much in God, willeth him as his last end, and his chief good, and willeth God's will, and being now made partaker of the divine nature. 2 Pe. 1. 4. and having God's Image of Righteousness and holiness reinstamped upon him, he hath the same mind in him that is in Christ, and he doth walk in this World, as Christ walked in this world, his words, works, and life are clean changed Ephes. 4. 24. And that ye put on the new man, which after God is created in Righteousness and true holiness. 1 Cor. 15. 49. Coll. 3. 10. And instead of the Fruits of Adultery, Fornication, uncleanness, lasciviousness, wantonness, Idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, Heresies, which are the works of the flesh, Gal. 5. 24, 25. and were the fruits he brought forth before. Now his work is, and the fruits he bringeth forth are, Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, which are the fruits of the Spirit; And by reflecting upon them he knoweth them. But these reflect acts and operations of Christ's spirit, are not to be found in the heart of an Hypocrite, his heart is still the same, or worse then ever it was, as full, or more full of Pride, malice, covetousness, and all manner of secret wickedness, than ever it was, Mat. 23. 25, 27. within they are full of Extortion and excess, and of all uncleanness, Acts 8. 23. thou art in the gall of bitterness, etc. Psal. 58. 2. In heart ye work wickedness. etc. Mat. 12. 34. Prov. 26. 24, 25, 26. And it must of necessity be so with him, for he hath no Faith, which doth purify the heart. Acts 15. 9 1 Jo. 3. 3. And hence it is that the Hypocrite is still called upon to repent, and wash his heart, Esay 1. 10. Jer. 4. 14. If it be objected that there is in the heart of an Hypocrite, some work of the spirit, much like to the work that is wrought in the heart of the true Christian? To this we Answer. That there is some likeness between the common, and the special work of the spirit, in the hearts of good and bad; And yet if these workings be well observed, these differences may be found between them. (1.) In the heart of the true Christian, as the heart itself is rooted in Christ, So is grace by Christ's Spirit rooted in the heart, & springs from the spiritual life that is within it, which is Christ who dwelleth in it, Ephes. 3. 17. That Christ may dwell in your hearts by Faith. Coll. 2. 7. Rooted and built up in him. etc. Rom. 6. 5. For if we have been planted together etc. But that which is in the heart of an Hypocrite, is without root or foundation, the 〈◊〉 e is no spring within, to feed or maintain it, but it is as a plant ungrasted, or as water in a pool or cistern, Mat. 13. 21. Mat. 7. 26. The parables of the several sorts of hearers, and of the house built on the sand. 2. True grace in the heart of a true Christian, doth flow naturally from it, as the water out of a spring, that will still issue forth, and as the operations of life move in a living body, which cannot be stopped while the body is alive, Acts 19 20. We cannot but speak the things we have seen and heard, Io. 7. 38. Out of his belly shall flow rivers of living water, this he spoke of the spirit, which they that believe on him should receive etc. 1 Io 3. 3. Acts 15. 9 Phill. 2. 20. Psal. 119. 174. and 40. 8. and 39 3. Pro. 10. 11. 1 Pe. 2. 2 But the motions and operations of that seeming grace which is in the heart of an Hypocrite are forced, and come heavily, as water drawn up by a Pump, bucket, or such like engine, and as the motions of seeming life, in a dead body, made by art, after the fashion of men and beasts, which have been made to act, and do like to living beasts and men. He is as a Cistern that hath no water any longer than it is poured in it. Mat. 13. 21. Yet hath he not root in himself, but dureth for a while. 3. The true grace in the heart of a true Christian, is for the most part quick, lively, active, and vigorous, as the spring water is, and the motions of life in the living part of the body are, the more it doth, the more it may move and act, Heb. 6. 10. Your labour of love, Acts 15. 9 Purifying their hearts by Faith, 1 Io. 3. 3. And every man that hath this hope in him, purifieth himself etc. Jo. 7. 38, 39 1 Pe. 1. 3. Unto a lively hope etc. But the common work of the spirit in the Hypocrite is not so, but dull, dead, and ineffectual. james 2. 20. Faith without works is dead. He is not so active within in his heart towards God, as he is without in his tongue, but his heart acts another way, for this doth naturally in him work wickedness, Ps. 58. 2. Ezek. 33. 33. With their mouth they show much love, but their heart goeth after their covetousness. And he doth no more in his heart, towards the things that are good, than an Artificial leg or tooth, to the motions of life in the body, Jam. 2. 17. 4. True grace out of the heart of a true Christian, doth commonly flow out abundantly, as the water out of a lively Spring, Jo. 7. 38, 39 Out of his belly shall flow Rivers, etc. But that which is within the heart of an Hypocrite is but little, and of another kind; That therefore that the Hypocrite receiveth herein, is compared to a Taste, that which is as by a Gargarism in the mouth received in; but that the true Christian receiveth to eating and drinking, or to the virtue and strength he gets: by strong a Cordial which remaineth, Heb: 6. 4, 5. 5. The true grace in the heart of the true Christian is fixed, constant and certain as the Root of a tree, and doth establish him that hath it, Heb. 13 9 But that which appears in an Hypocrite, is fleeting, transient, and incertain, like to a thin vapour or Cloud, Jade v: 12. Clouds they are without water, carried about with wind, Hosea 6. 4. Your goodness is as a morning cloud, and as the early dew it goeth away. 6. The true grace in the true Christian, is commonly increasing & growing as the young tree, or child, Psal. 84. 7. They go from strength to strength. 2 Thess. 1. 3: Your faith groweth exceedingly. Psal. 1. 2. But otherwise it is in that which is in the Hypocrite, because it lacketh root, it doth not grow but whither away, Ma. 13. 6, 21. Because they had no root they withered away. 7. The true grace albeit it doth grow, yet it doth commonly grow leisurely and by degrees, Heb 5. 12. Jer: 14, 9 Luke 24. 25. But that which is in the Hypocrite, is soon up, and groweth very fast, Mat: 13. 20, 21. And in him the proverb is fulfilled, Soon ripe soon rotten. 8. True Grace in the true Christian, as it is pure in itself, so is it of a purifying and cleansing nature, it worketh out sin and corruption out of the heart. As the Spring the dirt that is within it, Acts 15. 9 Purifying their hearts by faith, 1 Pe. 1. 22. Seeing ye have purified your souls, &c 1 Io. 3. 3. Io 7. 38, 39 But otherwise it is in the heart of the Hypoc 〈◊〉 ite, which is still as filthy as ever it was, Acts 8. 23 Thou art in the gall of bitterness etc. Mat. 23: 25, 27. Within they are full of wickedness. 9 The true Grace in the heart of the true Christian is very powerful, prevalent and victorious, as a lively Spring, or flood of water, that doth carry all before it, it will make its way through all difficulties, till it hath attained its end 1 Io. 5. 4. Whatsoever is borne of God overcometh the World. Ro. 8. 35, 38, 39 What shall separate us &c Ephe. 1. 19 And what is the exceeding greatness of his power to us word who believe &c. Cant: 8. 6, 7. Love is as strong as death. Rom. 8. 37. We are more than conquerors etc. 1 Cor. 4 20. The kingdom of God is not in word but in power, 1 Thess. 1. 5. But the common work of the Spirit in the heart of an Hypocrite, hath no such power or prevalency in it, but it may be easily interrupted and abated by temptation or opposition. Mat. 13. 6, 21. Job: 8. 13. 12. And lastly true Grace out of the heart of the true Christian, doth issue continually without end, as a lively Spring that is seldom or never dry, Io: 7. 38, 39 Psal: 1. 3. But it is otherwise with the common work in the heart of the Hypocrite, this like a standing pool in a dry Summer, doth often fail altogether; it is therefore said to be mortal and corruptible, 1 Pe. 1. 23. And very often Hypocrites do discover themselves, by a total and final Apostasy, Job. 8. 13. Mat. 13. 6, 21, 22. 1 Io. 2. 9 If yet you shall desire to see more particularly, the differences that there are, between the true Christian and the Hypocrite, we shall in the next place lay down some of them. CHAP. VII. The differences that are between the true Christian and Hypocrite in some particulars. AND now having hinted at the general differences that are between the operations of true, & of counterfeit grace in the heart of a true, and false Christian, we shall descend to some particulars, and speak to these heads. (1) The difference that is between the outside, or the outward works of the true Christian and the Hypocrite. (2.) We shall lay down the difference that is herein in their inside, and in the operations of their hearts (to wit) the differences between the real good, in the heart of the true Christian, and the seeming good in the heart of the Hypocrite. (3.) We shall lay down some of the differences that are between them both in their inside, and outside, (4.) We shall lay down some marks or signs of Sincerity and Hypocrisy, setting the one in opposition to the other, the which may serve to discover both. (5.) And then lastly, we shall lay down some other characters and signs of Sincerity, which are signs of other things, that do always accompany Sincerity. SECT. I. The difference between the true Christian and the Hypocrite in their Outside. For the first. The difference that there is between the true and counterfeit Christian, in their outside, or by their external works: we are to know, that the Hypocrite (As we have said) may have as fair an Outside, as the best Christian in the World; And some Hypocrites are such, and continue so to their dying day; and can say with that young man, Mat. 19 17, 18, 19 All these things have I kept from my youth up. And yet in most of them perhaps, if they be narrowly watched, some halting may be found in this also, as to their conversation. The true Christian is altogether a Christian, doth follow Christ fully in all things, and whether soever he goes, and always. And he being wrought upon so effectually by the word and spirit, as to be cast into the mould, or transformed into the likeness thereof: he is for a present compliance with the whole will of God in all things, he doth walk in all the commandments of God blameless; He escheweth all that is evil, and doth all that is good, Ephes: 4. 28. Zach. 13. 4, 5 Isa. 1. 16, 17. He is for all duties to God, and duties to man, he is for piety, justice, and sobriety. And he is for Godliness not only in the form, but in the power thereof; he is for greater, for lesser, for public for private duties; he is for duties that are in esteem, and duties out of esteem, he is for more and for less profitable duties and performances; for duties of mercy and charity, as well as for duties that have outward profits and advantages attending them, and in them all he is alike constant and industrious in their proper places. And as to all the will of God, and duty and work thereby incumbent on man, he is universal and uniform amongst all persons, in all times, places, and cases, one and the same, and changeth not, but continueth so to his dying day, Psal: 18. 21, 23, 24. For I have kept the ways of the Lord, and have not wickedly departed from my God. I was also upright before him. And I kept myself from mine iniquity, Luke 1. 6. It is said of Zacharie and Elizabeth, they were both righteous before God, walking in all the commandments of God blameless. Caleb, that he did fully follow the Lord, in Deut. 1. 36. Numb. 14. 24. and 32. 11, 12. Of Auna, Luke 2 37, She served God with fastings and Prayers night and day. Of Cornelius Acts 10 2. He was a devout man and one that feared God with all his house, which gave much alms unto the people, and prayed to God always Psal. 101. 2. I will walk uprightly in the midst of my house, Acts 2. 43. And they continued steafastly in the Apostles doctrine, Psal: 101. 1, 2, 3 I will set no wicked thing before mine eyes, Ephes: 5 1. Mat: 8. 10. and 16. 24. Jo. 4. 24. 1 Sam. 12. 3, 4. 2 Cor. 7. 2. But the Hypocrite is but almost, or half a Christian, doth but some things and follow Christ in part. And he (as to this) is commonly faulty in one of these particulars. 1. Either he will put off, and delay to do what he is commanded. Luke 9 59 Suffer me first to go and bury my Father, etc. 2 Or he will do it but by halves when he doth it, Hosea 7. 8, 16. Numb. 32. 11. 3. Or he will do too much, more than is given him in command by God, being led therein by his own fancy, or the commandments of men, or some humane Tradition: and so it is a Will worship, Mat. 15. 2, 3, 6. etc. Why do thy Diseiples transgress the Traditions of the Elders etc. But he answered why do you also transgress the commandments of God by your Tradition. For God commanded etc. In vain do you worship me teaching for Doctrines the commandments of men. So Jehu, 2 Kings 15. 1, 2. etc. Luke 18. 10, 12. Psal: 119. 81, 82. Hosea 5. 11. 4. Or else (and this is more common with him) he doth too little; he doth less than God commandeth, and in the rest will do his own will, Hosea 7. 7. 5. Or he is all for the duties of the first table, he is towards God religious, but towards man unjust, cruel, unfaithful, etc. Esay 1. 11, 12, 13. For what purpose are the multitude of your sacrifices, etc. your hands are full of blood etc. Mal. 2. 6. Have been partial in the Law. Ezech: 22. 26. 6. Or he hath somewhat of both, but he hath a reserve, he must be borne and dispensed with in some things, he hath some beloved sin or other of Profit and Pleasure, as Naaman, 2 Kings 5. 18. the Jews Exod. 16. 28, 29. Saul, 1 Sam: 15. 8. Herod, Morke 6. 20. and others. 7. Or he is very exact in the lesser, but very careless in the greater things, Mat. 23. 23. Woe to you Scribes, etc. Ye pay Tithe of Mint, Annis, and Cummin, but have omitted the weighty matters of the Law, judgement, mercy, and Faith, etc. 8. Or he is all for duties that are more public, and not at all for private. 9 Or he is for duties that are in request, and of self advantage, and for none others, Acts 8. 21. There is scarce an Hypocrite to be found, but lives in some known sin or other, and under the power of some lust which he serveth. He will serve two masters, Mat: 6. 24. He supposeth the love of God and the world may stand toget her, and that he may serve both, james 4. 4 The dog hath his kennel, and the Sow her swill. And if you mark well his steps, you will find him in time of Temptation drawn, or driven to the omitting of some good, or doing of some foul evil. And to take the boldness, at least at some time, or in some places, or amongst some company, or in some case to offend wickedly, Ezek. 33. 30, 31. compared with Ezek. 8. 7, 8, 9 1 Sam: 10. 10. and 14. 33, 34. Mark. 6 20, 21, 22, 27. 2 Kings 5. 18. Mat: 13. 22, 23. job. 27. 10. Isa. 65. 3, 4, 5, 6, 7. Hos. 7. 7, 8, 9, 10. etc. Zeph: 1. 5. job. 27. 10. Luke 17. 15. 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 God's 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 real 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 general, 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 practice, 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, taste, and trial over and besides his reading of them. And to the knowledge that a man hath of a Country, that he hath dwelled, walked in, and beheld with his own eyes, over and above his knowledge thereof by the Map, Phill. 1. 9, 10. Heb: 5. 14. Psal: 34. 8. 1 Pet: 2. 3. But that of the Hypocrite is only speculative and discursive, like to the knowledge that a man hath of a fare Country by a Map, or by reading of it; or to the knowledge that a man hath of the virtues 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 always 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 than it will make to his advantage in his design 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 carnal, earthly, natural, and sensual, as the man in whom it is, is. And hence it is that he takes things, yea the most spiritual 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 effectual, 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 heat, 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, dear affections towards the things known, God, Christ, Word, Christians, and other known spirituals, a high esteem of, a vehement love to, delight in, an ardent and strong appetite, (as of the child after the mother's 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 swim●●e in the brain only, and doth never come near 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 slightly, and for a little time, and it is soon quenched again, 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 sin, and wrought and changed into an holy frame, after the likeness of the word, as the wax to the Seal put upon it, 2 Cor. 3. 18, 1 Pet. 1. 22. Ye have purified your souls in obeying the truth, etc. 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 than 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 own eyes, the more he sees of God, and Divine Mysteries, the more humble, self empty, self denying, and self abhorring he is. job. 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 puff 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 God's account is no knowledge at all 1. Cor. 8. 2. 4. It is a life-reforming knowledge and obediential and practical knowledge, and makes him in whom it is fruitful in all good works. 1 joh. 2. 3. Hereby we know that we know him if we keep his commandments. james 3. 17. the wisdom that is from above is &c. full of good works 2 Cor. 3. 18. But we all with open face beholding the glory of the Lord are changed unto the the same Image 1. joh. 4. 6. Joh. 13. 17. But that of the Hypocrite is but seldom so, and if it do work 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 do not. v. 27. ye appear beautiful outward but within, etc. are full 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 etc. It is still scattering and dispering itself abroad. Prov. 15 7. His lips disperse knowledge. Psal. 112. 9 He hath dispersed etc. Psal. 51. 12. 13. But the Hypocrite, he either hides his Talon, or if he do employ it, he doth it to advance his own praise or to further his own corrupt ends. Mat. 25. 25. I was afraid and hid my Talon etc. Mat. 23. 15. ye compass sea and land to make a proselyte etc. SECT. III. 2 In their zeal. The Hypocrite may have and hath (as we have shown) a zeal, and this zeal may be upon religious grounds, as is and must be the zeal of the true Christian, and according to the dictates of his Conscience But we shall find a widc difference between the zeal of the one and of the other, in these things 1. The true Christians zeal is after knowledge 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 God's Word, but after his own, or other men's 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 God's Spirit, and his own faith in God's 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 commandments of men, Joh. 4. 20. 3. The true Christians zeal is accompanied 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, etc. He stood afar off, etc. 4. The true Christian being sensible of his own heart-emp●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 selfconfidence of his own sufficiency, Luke 1. 53. Mat. 5. 6. Rom. 10 2, 3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, etc. 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 do. 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, beauty, 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, etc. to see thy power and thy glory, etc. For thy loving kindness is better than life, etc. Psal. 9 10. Heb 1. 3. Joh. 14 9 2 It ariseth from God's 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 child to the father, arising from his new nature, as he is born and brought forth a child 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 seethe 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. joh 3. 29. joh. 15. 14, 15. 1 Cor. 13. 4. 6 It is a strong, transcendent, and supernatural 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 acquiesce 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 itself by all advantages, and tha● 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 go 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 patiented 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, etc. Ps. ●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 do 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 itself by these, and such like signs and effects. 1 By the hatred of evil, Psal. 97. 10. Ye that love the Lord hate evil. 2 By the love of the godly, 1 joh. 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 pitying of; and yielding help to them in time of misery, 1 joh. 3. 17. 4. By care to keep the Commandments of God, joh. 14. 23. 1 joh. 2. 3, 5. 5 By a desire after fellowship and communion with God in Christ, Psal. 42. 2. 6 By a tenderness and respect of God's glory manifested and declared, 1 By a man's own personal obedience to God, joh. 15. 8. Mat. 5. 16. 2 By his stirring up of others to obedience to him, Ps. 67. 1, 2, 3, 3 By his affection to God's cause, and interest in the world, which when hindered he grieveth, Ps: 119. 136. when prospering he rejoiceth, Ps. 97. 1. and 122. 1. 4 And by his adventure of himself in it, Mat. 26. 58, 69. 11 It makes him that hath it to desire and labour to be like to God, Psal. 17. 15. 12 It is communicative and open, it makes him that loves open handed, and ready to communicate himself, and all that he hath to, and for God and his service, 2 Cor. 9 11. Pro. 7. 9 13. It will make a man do all that he can for, and nothing against God, Prov. 31. 12. 14 And it will make him in whom it is to suffer any thing for God's sake, Gen. 30. 20. But the false love of the Hypocrite (if he can love God at all) ariseth from some false persuasion that he may have of God's love to him, in this that he doth him no hurt but good, because he doth prosper in the world, is healthy, great, and rich, and the like; or because he may have a fancy that the promise of the Gospel; and Christ doth belong to him; or he may have a little kind of seeming love to God for his self ends, and for some present use or need he hath of him, as Soul did love David; or he may live in hope, that God will, or may do him good, or do him no hurt, for some such causes, or upon, and by some such motives as these, somewhat like to love, or some little weak and corrupt love may be in an Hypocrite; but really he is a lover of himself, and loves the world more than God, 2 Tim. 3. 2, 4. He is a lover of his belly, Phil. 3. 19 Mat. 19 21, 22. He loveth evil more than good, Psal. 52. 3, 4. Or he loveth God and the world both together, Mat. 6. 24. I●●●es 4. 4. He seeks the praise and favour of men more than the praise and favour of God. He doth not love God more than Father, Mother, Wife, etc. Mat. 10. 37. He doth not delight himself in the Almighty, job 27. 10. Ob. But here it may be said out of Rom. ●. 30. and 8. 7. john 15. 19 That the Hypocrite being still in his natural estate is a hater of God. Ans. It is true the Hypocrite being still in his natural estate, is a hater of God in his heart, and that which is of love, or the appearance thereof therein is but forced, and against his nature; and is a kind of restraint of suspension of hatred; so a Lion tamed may be brought to seem to like, and to converse with the Lamb, but retains his nature still, and upon the first occasion will show it; or (at the best) it is but a politic, artificial, or carnal and corrupt love, from self respects, and to self ends, as a man that loves a woman for her portion only, and not for her person or parts. SECT. V 4 In their love of Christ. The properties of this love. The true Christian loves Christ: And so he must; for without this he cannot be a true Christian, 1 Cor. 16. 22. 1 Cor. 13. 1, 2. And the Hypocrite may have a kind of love to Christ also, Mat. 19 16. But herein also we shall find a wide difference between them 1 The true Christian he ha' thnot only a good will to Christ, Ioh: 3. 26. to 30. joh. 3. from 1 to 11. but a longing desire after him, Cant. 1. 2. Rev 22. 17, 20. And satisfaction in him, Cant. 3. 1, 2, 3, 4, 5. 2 The love of the true Christian to Christ, is like to his love to the father; and so doth manifest itself as the love of the child of God doth manifest itself too God. As, 1 It ariseth from the knowledge of Christ by the preaching of the Gospel, and that discovery he hath thereby of Christ's beauty, glory, excellency, and necessity, in reference to his soul, Psal. 45. 2. etc. Cant. 2. 3. and 5 10. 6. 1 Joh. 6. 6. 68 Lord to whom shall we go, thou hast the words of eternal life? And from his faith in him. john 69. And we believe and are sure that thou art the Christ, the Son of the living God, 1 Pet. 1 8. whom having not seen, ye love, etc. Yet believing, etc. And from the good which he hath experimentally got by him, Cant. 1. 3. 4. 15. and 2, 3, 4, 5, 6. and 5. 10. Luke 7. 38, etc. Psal. 45 6: 11. 15 Isa. 33. 17 and 45. 22. 3 It ariseth from Christ's love, and the sense thereof to him, Ephes. 5. 2. Rev. 1. 5. to him that loved us, and washed us in his blood. 4 It is pure also; for he loves Christ as well for himself, and the loveliness he sees to be in him, his odoriserous smell, and for his sweet taste, as for the need he hath of him, and the benefit he may have by him, Cant. 1. 3, 4, 15. joh. 7. 7. and 21. 16. 17. 5 It is a strong and transcendent love that is in the soul of the true Christian to Christ; it will part from all rather than part from him, Cant. 8. 6, 7. It is as strong as death, the coals thereof are coals of fire, which have a most vehement flame: Many waters cannot quench love, neither can the floods drown it, Luke 18. 28 and 14. 26, etc. 10. 37, 38. Rev. 12. 11. Acts 21. 13. 6 It is a laborious love, Heb. 10. 6. james 1. 4. 7 It is a constant, lasting, and unchangeable love, Cant. 8. 6, 7. it cannot be quenched. 8 And it is a love that is like to the love of a dear Wife to her loving Husband, or the love of a contracted Virgin, betrothed to her lover a young man, where the love is exceeding strong, and doth manifest itself by such like effects as these. 1 By a high esteem of his love, and all the manifestations thereof by tokens, letters, kisses, etc. Cant. 1. 2. and 7. 10. 2 She looks upon all that ever he is, and doth as lovely, Cant. 1. 4, 6. and 2. 1. and 5. 10. 3 She doth highly esteem all that is about him, and doth concern him. So hath every true Christian an high esteem of Christ's love, and the manifestations of it: thinks well of all he is, and doth, loves all his ordinances and graces, Cant. 2. 3. and 5. 10. 4 She thinks much of him in his absence. 5 She hath an earnest desire after a fuller assurance and evidence of his love, and the full and perfect enjoyment of him, that as man and wife they may for ever dwell together, and never be sundered any more. And 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 rejoicing 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 intercourse 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 always entreat him, and woo him for his company, Cant. 2. 7, 8, 9 2 She doth inquire 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 commandments (as a wife to keep the charge of her husband) in head, heart tongue, and life, john 14. 15. 21. 23. and 15. 10, 14. 2 She will suffer any thing from him, as his rebukes, etc. 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 souls, and is extremely glad with their prosperity, and sad in their adversity, 1 Pet. 1. 8. 1 John. 3. 13, 14. john 21. 15, 16. 3 And she is extremely 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 Christ's loveliness, nor is it a pure love for Christ's 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 thereof are found to be in him: For this pretended love towards Christ, such as it is, is only, or especially for some outward advantage that he that loveth hath, or hopeth to have by Christ, as Saul loved David for the ease he gave him by his Music, 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, & therefore upon the least occasion of dislike, they took offen●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, etc. but the Son of man hath no where to lay his head. Mark 10 17, 18. 19, etc. There came one running, and kneeled to him, saying: Good master what shall I do that I may inherit eternal life, etc. And he said, Go sell that thou hast, etc. and thou shalt have treasure in heaven, etc. 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, etc. 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 do, 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 God's 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 john 4 21. 3 He loves all the Saints, Phil. 1. 1. Col. 1. 3, 4. 4 It is for God's sake, as the child that doth love for the Father's sake, because he believeth them to be Saints, beloved of God, and because he seethe the true Image of God upon them, which is beautiful in his eye, and the more thereof he seethe 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 john 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 carried out for the good of him that is beloved, 1 Pet 1. 22. Unto unfeigned love of the brethren, etc. 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, etc. be courteous. 6 It is a servant love, 1 Pet 1. 22. See that ye love one another out of a pure heart servently, 1 John 3. 16. 7 It is a real love, 1 john 3. 16, 17, 18. We ought to lay down our lives, etc. But whose hath this world's good, and seethe his Brother have need, and shooteth up his bowels of compassion etc. Let us not love in word, etc. but in deed and in truth. 8 It is uniting to the person beloved, 1 Pet. 3. 8. Be of one mind, etc. Love as brethren. 9 It is a transcendent supernatural love, 1 john 3. 16. And we ought to lay down our lives for the brethren, John 13. 35. James 2. 15, 16. 10 It is a lasting and continuing love, 1 Cor. 13. 8. Charity never saileth, etc. Heb 13. 1. Let Brotherly love continue. And this love doth yet further appear by such like effects and operations as these which follow. 1 It desireth to be united to the person beloved, and to have as much of his company as it can, Psal. 119. 63. I am companion of them that fear thee. etc. and 16. 3. But to the Saints, etc. in whom is all my delight. 2 It turns into mercy when the person beloved is in misery, 1 John 3. 17. Whoso hath this world's good, and seethe his brother hath need, and shutteth up his compassion. etc. How dwelleth the love, etc. 1 Pet. 3 8. Love as brethren, be pitiful, etc. Heb. 9 10. James 2. 15 16 But for the further opening of the properties of this love, see 1 Cor. 13 4, 5, 6. 7. Charity suffereth long (i.) it will suffer much and long for the sake of him it loveth, what cause soever is given, and it makes a man of a patiented spirit. And is kind (i) It is open hearted, and this makes it open handed ' ready to distribute, tender and compassionate, and ready to do any kindness to others that it can do; it is easy to be made use of, and ready to communicate itself, and what it hath to do any good offices it can do for tother's; it is as tender of others as it is of its own good; it rejoiceth at the good, and not at the hurt of another, and it spends itself, and is spent for the good of others. It envieth not (i) It is very well pleased at, and contented with the happiness of others, and doth not grudge it. It vaunteth not itself, is not puffed up (i) It keepeth the man from vain ostentation, insolency, and scornful thoughts against, and ill demeanour towards others. Doth not behave itself unseemly (i.) It will not disgrace another, nor suffer him that hath it to use unseemly words or gesture towards another. Seeketh not her own (i.) It is communicative, and cannot content itself to do good to itself, but it must be doing good to others also. It is not easily provoked (i.) It will dissemble injuries, and swallow down wrongs; it is slow to wrath, and not quickly angry, what cause soever be given. And when it is angry, it is not extremely, and irreconcilably angry. Thinketh not evil (i.) As it doth not speak or act, so it doth not imagine mischief against others. Rejoiceth not in inquity but in the truth (i) It takes no pleasure in doing, or speaking evil; it is glad to see the good, and sad to see evil in others; or it is glad when it seethe others falsely accused to be cleared; or it taketh part with good men, and good things Beareth all things (i) It helpeth to bear others burdens, their weakness and wants, by contribution to their help. Believeth all things (i) It is not lightly credulous, nor easily suspicious; but it is candid and ingenuous; it believeth all the good it hears, or can have any ground in charity to believe; it will cover as much as it can the faults of others, and therefore doth charitably interpret the words and deeds of others. It will make the most of the good, and the least of the evil another saith or doth, and is apt to construe all things in the best sense; and as far as may be it will conceal the evils of others for their good. Hopeth all things (i) It hopeth the best where there is no apparent reason to the contrary. It hopeth all the good it can hope, and that which cannot be well beloved. And it doth never so far despair, as not to use means. Endureth all things (i) It will bear the greatest, rather than do the least injury: it will bear all things it may bear with a good conscience: it will suffer much evil itself, to do a little good to others. But otherwise it is in this particular also in the heart of an Hypocrite: For either he doth hate, envy, or contemn the true Christian (and this is most common) 2 Chron. 18. 7. Or else he doth dissemble love, 1 John 3. 17, 18. Or if there be any love in him towards them, it is but towards some of them; or he loves the wicked as much as them; or he loves the godly coldly, or but a little while; or he loves them only out of respect to himself, and for self ends, and to serve his own turn by them, because they are, or may be of use to him; or (at the best) because they are harmless men, or men of fine parts, or because the time favours them, or they are beloved of most men, or for some such like cause. Nor is there such evidence and demonstration of his love, as there is of the love of the true Christian; for he commonly is proud, scornful, censorious, harsh, hasty, and the like Isa. 66. 5. Your brethren that hated you, etc. Joh. 15. 18, 24, 25. They have both hated me and my father etc. Psal. 39 19 Them that hate me without a cause. Luke 19 14. Isa. 1. 13. 1 Pet. 1. 22, 23. Ps. 41. 6. compared with Ps 35. 16. With hypocritical mockers in feasts, etc. SECT. VII. 6 In their love of the Word of God. The true Christian doth love the Word of God, Psal. 119. 13. And so he must. But the Hypocrite hath a kind of love to the Word also The differences lie in these things. 1 The true love of the true Christian ariseth from his love to God and Christ, whose Word it is, and from the excellency of it, as having his likeness upon it, Psal. 119. 129. Thy testimonies are wonderful, therefore doth my soul keep them, Psal. 19 7, 8. 2 It is a natural love, arising from the new creature within him, as he is a new born child of God, and hath a new life, whence ariseth hunger and thirst to this Word, the proper food appointed of God to feed it, and maintain the life thereof, 1 Pet. 2. 2. As new born babes desire the sincere Milk of the Word, etc. 3 It is a pure love, he loveth it for itself, and for the purity and perfection of it, Rom. 7. 12. 22. Psal. 19 7. The Law of God is perfect, etc. 4 It is a vehement love, as that of a child to the mother's breast; he hath an high esteem of the Word, a strong desire after it, cannot live without it, no more than the child without the breast, and will not part with it for the whole world, 2 Pet 2. 2. Psal. 119. 97. 20. 72. O how I love thy Law, etc. My soul breaketh for the longing, etc. 5 It is an universal, and impartial love, it is to all the Word, and that part most of all that shall detect and correct his most secret sin, Psal. 141. 5. Rom. 7. 12, 13, 14. 6 It is a fruitful, changing, and efficacious love: it makes the man in whom it is by the use of this Word to grow still, and be changed into the very likeness of it; and so to love the knowledge of it, as to fall into the practice, and obedience of it. He loves to do it, as well as to know it, 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word, that ye may grow thereby, Rom. 6. 17. But ye have obeyed from the heart that form of doctrine. Job 23. 12. Neither have I gone back from the commandment of his lips, etc. 1 Pet. 1. 22. But the false love, and so the short and slight delight of the Hypocrite to and in this Word, hath none of all this; for it is commonly to a part of it only; he cannot brook that part thereof that shall discover and correct his sin, especially his secret and beloved sin, John 3. 20, 21. Mark 6. 17, 18. 3 Luk. 19 20. 2 Chron. 18. 7. And that love he hath to the rest doth usually arise from the excellencies or novelty of the matter treated of therein, the singular gifts of the Preacher, or some view he hath of the sweet promises of the Gospel contained therein, the Redemption by Jesus Christ, and the happiness of such as believe in him, and that he by mistake doth apprehend he hath a share therein: But it works no change at all in him, nor is he at all conformed thereunto in his heart and life. He doth hear, but not do it: he casteth it behind his back, and commonly he hateth it, Ezek. 33. 31, 32, 33. Isa. 58. 2. and 59 2. Ps. 50. 16, 17. Rom. 2. 13, 23. James 1. 22. Jer. 7. 23, 24. SECT. VIII. 7 In their love to Ordinances. The true Christian doth love and delight in all the rest, the Ordinances of God, the Sabbath, Sacrament, Prayer, and the like. And some kind of love and delight there may be also in the heart of an Hypocrite, but with a great deal of difference. The love of the sincere Christian to them is as they are pure Ordinances from God, and are by divine institution, and serve to his glory, and the good of souls, and as they serve to bring God and us near together, and to maintain our communion with him: And it is his meat and drink to use th●m, Rom. 7. 22. Heb. 8. 10. His Laws are put into their mind, and written in their hearts. Rom. 7. 22. He doth delight in the Law of God after the inward man. And together with his use of them he doth join Reformation of heart and life, Psal. 119. 14 I have rejoiced in the ways of thy Testimonies, Psal. 119. 10, I have refrained my feet from every evil way, Ps. 40. 8. But that which is in the heart of an Hypocrite of delight and pleasure in them, is very little and short. And that is only for his self ends at the most, because he conceiveth there is a necessity of the doing of them in order to salvation: And so an Hypocrite may like of, and use them as a bridge to go over to heaven, or as men use Physic. But commonly he doth account all these things as a burden, and he doth use them as a cloak to his wickedness, Isa. 58. 2, 3, 4, etc. Isa. 59 2, 3, etc. Ezech. 33 32. Amos 8. 5. When will the New Moon be gone, etc. the Sabbath, & c? And he doth continue still in his wickedness (at the least of the heart) as before. Psal. 58. 2, 3 Yea in heart ye work wickedness, etc. Mat. 23. 27. Acts 8 22, 23. SECT. IX. 8 In their love to, and desire after Grace. The true Christian doth, and must love and desire Grace. And the Hypocrite also, as he hath a kind of love to God's Word, and to godly men: so hath he a kind, or appearance of desire, and love to Grace. But there is a great deal of difference between them: For, 1 The love & desire of the true Christian is a true and natural love, arising from his new nature, and God's Spirit in him: The love of Grace is Grace, and a part of the new creature. 2 His love to it is for itself, and its loveliness in his eye, and the likeness it hath to God, and the agreement that there is between the true Christians changed nature and it, and because it makes him like to God. But that which is in the Hypocrite is counterfeit, and not from a new nature: for he is not regenerate, neither hath he the Spirit of God in him. But that seeming love and desire of Grace which is in him is only for himself, and his own end; and so he may have a confused desire of it, as apprehending it may be a means to escape the wrath of God, and the condemnation of hell, and to obtain heaven and happiness for him. 3 The true Christians desire after Grace is vehement, active, and unsatiable, Psal. 84. 2. 7. Cant. 4. 16. He cannot be satisfied with any measure of it, but hungers and thirsts still for more, Ps. 119. 97. O how I love thy Law, etc. My soul breaketh for the longing, etc. Phil. 3. 12. Rom. 7. 24. Luke 1. 53. Mat 5 6. Isa. 55. 1, 2. But the love that is in the Hypocrite is a weak, cold, careless, and unactive love, he thinks he hath enough, and cares for no more, Rev. 3. 17. Because thou sayest I am rich, etc. Luke 6 25. and 1. 53. Luke 18. 12. But more of this afterwards in the fifteenth Section. SECT. X. 9 In their faith and trust in God. The true Christian doth believe, and trust in God, john 14. 1. Psal. 31. 1. And so he must do, 2 Chron. 20. 20. Psal. 130. 7. The Hypocrite also hath a kind of trust and hope in God, Psal. 106. 12. Job 8. 14. But there is a great deal of odds between the faith, trust and hope of the one and of the other. 1 The faith and hope of the true Christian is grounded upon the Word of God, and the Promise and Covenant of God in Christ, which he doth well understand, and wherein he hopes himself to be included, Psal. 78. 7, 8. Psal. 119. 42. 94. I am thine save me, Psal. 9 10. They that know thy Name will put their trust in thee, etc. But the Hypocrite doth commonly trust in himself, or somewhat else besides God. Luke 18. 11. 21. Rom. 10. 3. That which the Hypocrite hath, is oft times wrought by something else besides the Word of God, Psal. 106. 12, 13. John 2. 23. and 6. 2. and 4. 48. And that kind of trust he hath in God is a groundless trust, it hath no root, Micah 3. 11. Luke 8. 13. 2 The true faith, and trust of the true Christian brings forth obedience, and submission to all Gods will in doing and suffering, Hab. 2. 4. The just shall live by his faith. Isa. 25. 9 Psal. 40. 1. But the faith and hope of the Hypocrite is fruitless to himself and others, Job 8 14. The hope of the Hypocrite shall fail him, and be as the spider's web, 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 believed they his words, etc. they soon forgot his works, etc. 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 showed) 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 always 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 believe in his Name, which was born not of blood, etc. Eph. 2. 8. Gal. 5. 22. John 3. 5. 2 The faith of the true Christian is grounded upon the promise, and is always accompanied with the knowledge of the promise of the Gospel it doth believe, Ephes. 1. 13, 14. In whom ye also trusted after that ye heard the word of truth the Gospel, etc. Isa. 53. 11. By his knowledge shall my righteous servant justify many, etc. John 17. 3. It is life eternal to know thee, etc. 1 John 5. 10, 11. Rom. 10. 14. 3 He taketh, 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, etc. and embraced them, etc. 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, etc. 6 It is a soul-purifying faith, Acts 15. 9 Purifying their hearts by faith, etc. and 26. 18. Which work it doth, 1 By application of the Word against sin, John 17. 17. 2 By application of Christ's 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 believe, 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 fruitful 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 cheerful 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 do 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 lose from them, James 4. 7. 1 Per, 5. 9 Heb. 11. By faith Noah, etc. prepared an Ark, etc. ver. 24. 25. By faith Moses when he came to years refused, etc. choosing rather, etc. 2 Thes. 1. 11. 1 Thes. 1. 3. Acts 17. 32, 34. 11 It is a quickening, powerful, lively, and a laborious faith, 1 Thes. 1. 3. Remembering without ceasing your work of Faith, etc. 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 only, as was that of Agrippa, Acts 26. 27. and of the devils, James 2. 19 that he doth believe the things written in the Word to be true. The devils believe and tremble. Or that of miracles, which Judas and others had, by which they did miraculous and wonderful things, Mat. 27. 22, 23. Or an imaginary, fearless, and confident faith, a mere 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 Apostasy, 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 choked 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. We find also that there is a kind of grief and sorrow, and that there are gripe 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 Word of God with the operation of the Spirit, discovering to him his sin and danger thereby, Acts 2. 37, 38. Jer. 31. 19 After that I was instructed, I smote upon my thigh. But the repentance of the Hypocrite may arise out of the working of his natural conscience, and the fear of eternal vengeance, which he may have so much faith to believe will light upon sinners. 2 In the ordinary way of Gods working on the heart in true Repentance: He first of all convinces of the sinfulness and danger of sin, and then wounds the heart, as John 16. 18, 19 Acts 26. 18. Ezek. 36. 31. Hosea 2. 6, 7. Acts 2. 37. Luke 15. 17, 18, 19 And by this, as by a preparative, makes way for repentance and conversion, and a coming to Christ; so Acts 2. 37, 38. where Peter adviseth the jews then pricked in their hearts to repent, compared with Mat. 11. 28. and Mat. 9 13. And so being in Christ, there is a true turning to God, Hosea 7. 16. and 2. 5. and 3. 5. But the conviction and sorrow of the Hypocrite is without any turning to Christ, as judas, Mat. 27. 3 or to God in Christ; either he goeth to the devil, 1 Sam. 8. 28. or wicked men, with judas, Mat: 7. 2, 4. or to the creature, or from one sin to another; he returneth not to the Lord; his returning is therefore compared to a cake half baked, Hosea 7. 8, 14, 15, 16. 3 The sorrow of the true Christian is a deep and thorough sorrow, Zach. 12. 10, 11, 12. And they shall mourn as one for his only son, etc. Mat. 26. 75. He wept bitterly, jer. 31. 18, 19 Ezek. 33. 10. But that of the Hypocrite is a sudden flash, or slight qualm of grief only, Ps. 78. 36. 1 Kings 21 29. 4 The sorrow of the true Christian is a durable sorrow, it lasteth as long as his sin lasteth, Ps. 51. 3. and 42. 5. Rom. 7 24 2 Cor. 7. 10. But that which is in the heart of the Hypocrite is a short & transient sorrow, like to the fit of an Ague or Sea sickness, Hosea 7. 14. They have not cried to me with their hearts. 5 The sorrow of the true Christian is for all sin alike, Ps. 51. 5. 14. But that of the Hypocrite is commonly for some special sin that hath (as he supposeth) brought, or may bring some special evil upon him; so judas, Mat. 27. 3, 4. 6 The sorrow of the true Christian is a godly sorrow, Zach. 12. 10. 2 Cor. 7. 8, 9, 10. But the sorrow of the Hypocrite a worldly sorrow. That of the true Christian it is a godly sorrow: For 1 it is joined with a holy shame, confusion of face, and self abhorring, Ezek. 36. 31. Then shall ye remember your own evil ways, etc. and shall loathe yourselves, etc. Ezek. 33. 10. Isa. 26. 11. 2 It hath more respect to the sin than to the punishment, 2 Sam. 24. 10, 17. I have sinned, etc. But these sheep what have they done, let thy hand be on me, etc. 3 It is heightened with the thought of this, that it hath broken the Law of God, which it▪ doth know to be holy, just, and good, Rom. 7. 12. 22. 4 There is in it a grief and displeasure a rising from hence, especially that thereby he hath offended a gracious Father, and shown himself unkind to a gracious Redeemer; it is as the mourning of a Son over an offended Father, Zach. 12. 10. I will pour out my spirit, etc. and they shall mourn for him as one would mourn for his only son, etc. Psal. 51. 4. 5 It hath with it the hatred of the sin, Rom. 7. 15, 16. For what I would that do I not, etc. but what I hate, that do I, etc. O wretched man that I am, etc. 6 It hath also in or with it the fear of God offended by its sin, Acts 9 6. And he trembling and astonished said, Lord, what wilt thou have me to do? 2 Cor. 7. 11. 7. There is with it, or in it, a resolution never so to offend God again, Psal. 17. 3. I am purposed that my month shall not transgress. 8 It is always accompanied with a change of heart and life, Ez●k. 18. 31. He is changed in his heart, Ro. 8. 2. From a carnal to a spiritual estate, from darkness to light, Acts 26. 18. Eph. 5. 8. From a death in sin to a life in grace, Eph. 2. 1: Luk. 15. 32 From wickednlss to holiness; from being under the power of Satan into the kingdom of Christ, Acts 26. 18. Rom 6. 17, 18. and 10. 13: The conversation of this man is also changed: for he is wrought from a sinful to a gracious course of life, and doth conform himself to, and comply with the whole will of God in all things, Acts 9 6. Lord what wilt thou have me to do? Mat. 18. 3. Isa. 55. 7. And much of this we have together in that place, Jer. 31. 18, 19 I have surely heard Ephraim bemoaning himself (thus) thou hast chastised me, and I was chastised, as a bullock unaccustomed (to the yoke) turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was lu●ned, I repent, and after that I was instructed I s●o●e upon my thigh: I was ashamed, yea even confounded, because I did bear the rrpeoach of my youth. But the sorrow of the Hypocrite that is for and about his sin, is a worldly and carnal sorrow: It is either because he cannot sin so much, or prosper so well in his sin as he would, or because of some evil of punishment within, or without, feared or felt. It may be he is under the sense of the guilt of his sin, the fear of the wrath of God, and the suffering of eternal vengeance for it, and so under the anguish of a tormenting and unquiet conscience: And he takes more care to be rid of this than of his sin, and more troubled with this than with the sin. And so he may mourn for his sin, and resolve upon some kind of reformation for fear that his sin otherwise may be his ruin. And this is as the grief of the slave for fear of the whip. Gen. 4 13, 14. My punishment is greater than I can bear, etc. Exod. 8. 28 and chap. 10. 16, 17. Forgive I pray thee my sin, etc. and entreat the Lord to take away this death. And in his case there is no Reformation accompanying or following of it: for he is (at the least in his heart) worse and not better afterwards, Mat. 12 43, 45. and 23. 27. Prov. 27. 25. So Ahab 1 Kings 21. 27, 29. Seest thou how Ahab humbleth himself before me, etc. And Saul, 1 Sam. 15. 24, 30. I have sinned, yet honour me amongst the people, etc. And Judas, Mat 27. 7. I have sinned betraying innocent blood, etc. Numb. 14. 39, 40, 41, 44. compared with Deut. 21. 41, 42, 43. they mourned, etc. for we have sinned, etc. and yet notwithstanding they did presently transgress the commandment of God, and rebelled against him, Isa 58. 6, 7, 8. Gen. 4. 13, 14. 2 Much after the same manner is the repentance and sorrow of the Saints upon their particular falls into gross sins, Psal. 51. 1. And for their daily weaknesses and frailties there is a daily and continual repentance and mourning for it, Rom, 7. 24. SECT. XIII. 12 In their Humility: The true Christian must be, and is of an humble and lowly frame of spirit; and hath low and mean thoughts of himself, and of his own works and worth, and hath an humble confidence in the free Grace of God in Christ only for all the good he looks for here and hereafter, Mat. 18. 8. Psal. 131 1. Gen. 32. 10. The Hypocrite we grant hath a kind of humility also, Col. 2. 18, 23. The difference between them lieth in this. 1 The true Christian being truly humble doth declare it by his whole conversation in word & deed, Psal. 131. 2. Neither do I exercise myself in great matters, or in things too high for me. The Hypocrites humility is showed only in some particulars, and in other things he showeth himself very proud, Mat 23. 5, 6. The true Christian doth prefer other men and their gifts before himself and his own gifts, and hath an honourable esteem of all such as are of worth, but suspecteth himself. 1 Tim. 1. 15. Christ Jesus came into the world to save sinners, of whom I am the chief, Luke 18. 13. But the Hypocrite having high thoughts of himself, and his works and worth, ●tusts to himself, and despiseth others better than himself, Luke 18. 11. The Phaiisee stood up and prayed thus with himself: God I thank thee that I am not as other men are. Extortioners, unjust, adulterers, or even as this Publican, Hab. 2. 4. Behold his soul that is lifted up is not upright in him, etc. SECT. XIV. 13 In their joy and delight in God. The true Christian doth, may, and must rejoice and delight in God and Christ, and in the things of God, 1 Chron. 29. 9 17. Psal. 119. 47. But the Hypocrite hath also some delight and joy in God, and in his Word, etc. But there is a great difference between this affection in the one, and in the other. 1 The true Christian doth rejoice and delight in God and Christ, and the matters of God for themselves, and the goodness and holiness thereof. Psal. 27. 1, 2, etc. Psal. 63. 1, 2, etc. and 84. 2, 3, etc. Rom. 7. 22. But the Hypocrite doth not delight in God at all, job 27. 10. Will he delight himself in the Almighty? Or if his delight be in the Word of God, it is for some good it seems to hold forth, or that he apprehends in it to himself. 2 The delight and sweetness that is wrought in the heart of the true Christian ariseth from an inward principle, or new nature that is within him, which was form by the power of the Spirit of Christ, Ps 110. 3. But there is none of this in the Hypocrite; for he is without the Spirit of Christ, Judas 19 and he was never changed by it. 3 The joy and delight of the true Christian is a deep, large, and transcendent joy, Ps 119. 14. 72. Phil. 4 7. It passeth all understanding. Ps. 71. 23. Psal. 4 7. But the joy of the Hypocrite is but a shallow, sleight, and superficial joy, compared to the taste of a thing, Heb. 6. 10. He hath much more joy and delight in his just, as judas in his covetousness, and Herod in his Herodias, than in God, and the things of God, Psal. 4. 8. 4 The joy of a true Christian is a clear and pure joy, and there is no sorrow in it, Prov. 10. 22, But the joy of the Hypocrite is an obscure and mixed joy, Prov. 14. 13. Even in laughter their heart is sorrowful, etc. 5 It is in the upright accompanied with godly sorrow that goeth before, or with it, Psal. 2. 11. Acts 2. 37, 38. But all the joy that is in the heart of the temporary is without this, as in Herod, Mark 6. 20. Ezek. 33. 32. Mat. 13. 20. 6 The joy of the upright man grows up by grease and leisurely, Acts 2 37. 38, 46. Isa. 64. 5. But the Hypocrites joy is up and very high upon a sudden, Mat. 13 20. 7 The joy of a sincere man is a lasting and permanent joy, Isa. 35. 10. Psal. 35 10. But the joy of the Hypocrite is but for a moment, it is soon up and soon down, Job 20. 5. Mat. 13. 20, 21. Psal. 106. 12. 13. Then believed they his words, they sang his praise, they soon forgot his works. etc. 8 There is strength in the joy of the sincere man, Neh 8. 10. For it will help him to bear his cross, Rom. 5. 1, 2. Psal. 119 92. Phil. 4. 7. But otherwise it is of the Hypocrites joy, for when tribulation comes, he falls off, and hath no strength to bear it, Mat 13. 21. Luke 8. 31. 9 It will make him that is sincere more careful and active for God whiles he is on his feet, and when he falls it will help to recover him, Luke 1. 74, 78, 79. Acts 9 18, 19, 20. Psal. 119. 32, 93. Psal. 77. 6. SECT. XV. 14 In their desires. The true Christian hath, and must have good desires, motions, and dispositions to good, Ps. 37. 4. Isa. 26. 8, 9 2 Cor. 7. 11. The Hypocrite also hath somewhat like to this, Numb. 23. 10. Joh. 6. 34. Luke 14. 15. But there is a great difference. 1 Those desires of the sincere Christian are eager and earnest, 1 Cor. 14. 1. Psal. 42. 1. As the Hart panteth, etc. Cant. 2. 5. I am sick of love. Psal. 143. 7 and 119. 20. Mat: 5. 4, 6. But these of the Hypocrite are weak and faint desires, that can away with delay and denial, Numb. 23. 10. john 5. 34, 35, 36. 2 The desires of the upright are laborious and diligent desires, that make a man industrious in the use of all means to attain them, as in the bodily hunger, which will break through stone walls, as that in Paul, Phil. 3. 8, 9 I count all things but loss, etc. and dung to win Christ, verse 13, 14. I press towards the mark, etc. and David, Ps. 119 20, 40, etc. But these of the Hypocrite are sloggish, and he is notwithstanding them lazy, like to the sluggard, Prov. 21. 22. 26, and 13. 5. So those john 6. 34, 35. So Balaam, Numb. 23. 10. desired to die the death, but would not take the pains to live the life of the righteous. 3 The true desires are constant and restless desires, Psal. 119. 20. My soul breaketh for, etc. at all times, Psal. 84. 2. My soul longeth, etc. But these of the Hypocrite are unconstant and sickle desires, james 1. 7, 8. a double minded man is unstable, etc. and he is like a deceitful bow, Hosea 6. 16. SECT. XVI. 15 In their fear of God. The true Christian must fear God, 1 Pet. 3 14, 15. Jer 5. 22. Mat. 10. 8. And he doth so Nehemiah 7. 2. Mal. 3. 16. But there is also a kind of fear of God in the heart of the Hypocrite. But the differences are many and great between the one and the other. 1 The fear that is in the heart of the true Christian is a Son-like fear, and joined with love; and he doth fear the Lord as well for his goodness and mercy, as for his judgements, Hos. 3. 5. They shall fear the Lord and his goodness. But the fear of the Hypocrite is as the fear of a slave, or a servan towards the master, or as a prisoner to the Judge. And he fears the Lord for his judgements only, Isa. ●3. 14. Fearfulness hath surprised the Hypocrites who among us shall dwell, etc. 2 In the measure or degree. The fear of God in the true Christian is a transcendent fear, he feareth God above all, Heb. 11. 22, 23. Mat. 10 26, 28. Gen. 39 9 But the Hypocrite feareth man more than God, Mat. 21. 26, 27. 3 The fear of God in the true Christian causeth him to departed from all that is evil, and to do all that is good, Prov. 8. 13. and 16. 16. But the fear of the Hypocrite makes him rather to forbear the doing of good, and to adventure upon the doing of evil, Mat. 25. 24, 25. 4 It is a lasting fear, but that of the Hypocrite only temporary and soon gone, Exod. 14. 31. and 15. 23, 24. SECT. XVII. 16 In the frame of their heart, in what they do or suffer. The true Christian doth, and must reform his life. And the Hypocrite seemeth to do so; for the evil spirit seems to be cast out of him also, Mat. 12. 45. But there is a great deal of odds in the frame and disposition of their hearts therein, both in the first undertaking, and in their further acting, and that in the leaving or omission of evil, and in the doing of good, and their motives and ends therein: The true Christian in his first undertaking of the profession of Religion, doth design and aim at an universal and complete obedience & conformity to the whole will of God, to keep all his Commandments, Ps. 101. 1, 2 3, etc. 119. 6. When I have respect to all thy Commandments. Heb. 13. 18. We trust we have a good conscience in all things, willing to live honestly. Acts 24. 16. But the design of the Hypocrite is to go so far and do so much therein as may serve to his own end, which is not to please and glorify God, but to please and advance himself. And hence it is that it doth sometimes forbear to do the good he ought to do, and sometimes forbear to do the evil he ought not to do, sometimes do the good he ought to do, Mat. 14. 5. Mark 12. 12. Luke 20. 19 and 22. 2. Joh. 9 22. And in his further acting in what he doth, and in what he forbeareth to do. All that the Hypocrite doth think of in the forbearance of, or flying from evil, is to forbear it for his own end therein. But the true Christian therein is moved from the fear of God, Gen. 39 9 Prov. 14. 1. and the hatred of sin, jer. 4. 4. And all that he doth think of in doing of good, is the work to be done, as in Prayer, only to pray, etc. But the true Christian is careful of the manner and order of his doing, of the disposition of his heart, and his aim and ends therein. That in it he be carried out from the conscience of the command of God, and his obedience thereunto; his love to God, 2 Cor. 5 14. That he be swayed more therein by the fear of God than the fear of men, and with desire to please God rather than to please men, and that he take more care to fulfil the will of God than of men, Gal. 1. 10 Nor do I seek to please men, etc. Psal. 119. 24. That what he doth be done by the rule of God's Word, Luke 18. 20, 21. That he do it with his whole heart, willingly and cheerfully, Psal. 110. 3. Thy people shall be willing in the day of thy power. As for example with this acknowledgement of sin, there is joined a heart broken for sin, hating it, resolving against it, and faith in the blood of Christ, 2 Sam. 24. 10. Psal. 51. 4. Luke 18. 10. Dan. 7. 7, 8, 9 Ezra 10. 2. Mark 1. 15. And he hath an end beyond himself, and the saving of his soul. To please God, to do it to the Lord, for God's sake, as well for his own sake, for the advancement and glory of the name of God and Christ, as well as for the good of his own soul, Phil. 1. 21. For me to live is Christ (that is) Christ is both the author and end of my life: I live for him, I live in him, I live by him, I live to him, or all the gain that I aim at in life or death is to glorify him, Acts 20. 24. and 21. 13. I am ready to die for the name of the Lord jesus, Mat. 6. 9, 13. Rom. 9 3. Lam. 2. 18. But otherwise it is in the heart of the Hypocrite in all that he doth of good, and forbeareth to do of evil. It is for his own end. He leaves his sin, but loves it still. He hath not left it for love of God, possibly he may leave it for some fear of God and his Judgements, or fear of men, as Magistrates, Ministers, Parents, and the like, and fear of some harm that may come to him by them; for he hath a slavish fear, Gen. 28. 8. Mat. 14. 5. but bee is the same man, and hath the same mind still as he had, Prov. 1. 22, 28, 29. He loveth simplicity. etc. So he may confess sin without any heart broken for or broken from sin, without any hatred of sin, or purpose to leave it, or faith in Christ at all, as judas, Saul, and Cain did, 1 Sam. 15 24, 25. Mat. 27. 2, 3 Gen. 4. 4, etc. Deut. 1, 41. Prov. 28. 13. And he leaveth evil and doth good from the love to himself, and for his self-satisfaction, and that he may do himself good thereby, either for his own ease, or for his own glory and applause, or some other advantage that he hath, or hopeth to have thereby to accrue to himself; for he is mercenary, John 6. 26. Ye seek me not because, etc. but because ye eat of the loaves, and were filled. He may make again by godliness; and so for self. ends, and out of self love doth seek himself, and serve his own ends altogether whiles he pretendeth to seek God, out of love to him, and to serve the Lord Jesus Christ. Rom. 16. 18. Serve not our Lord but their own belly Phil. 3, 19 whose God is their belly, 2 Tim. 3. 4, 5. Lovers of their own selves, etc. Lovers of pleasure more than lovers of God: Having a form of Godliness, etc. Rom. 1. 25. Served the creature more than the creator, etc. That do all for reward, Judas 11. Mic. 3. 11. 2 Pet. 2. 3. through covetousness shall with feigned words make merchandise of the souls of men, Acts 20. 30. And so he may forbear to do the evil that otherwise he would do, and do the good that otherwise he would not do. So the Scribes and Pharisees did fast and pray to get praise and wealth, Mat. 6 2. 16. Mat. 23, 14, 15. Zach. 7. 5. Did ye fast unto me, even to me, etc. Hosea 7. 14, 15. And they have not cried unto me with their heart; they assemble themselves for corn and wine, etc. and 10. 1. He bringeth forth fruir to himself. Sometimes the fear of man keeps him from the doing of evil, Mat. 14. 5. and 21. 46. Sometimes this also may provoke him to some good, Gen. 28. 8. And as there is a great deal of difference in their minds as to their do, so there is as to their sufferings also for Christ. The true Christian must suffer for Christ, and must be ready, and will be able to leave all for him. The Hyocrite also may, and sometimes doth suffer many things for Christ. But the one of them hath first learned to deny himself before he take up his cross; the other takes up his cross before that he hath learned to deny himself. The one doth suffer out of love to Christ for Righteousness and the Gospel's sake, for the glory of Christ, and advantage of Christians; The other out of a self-love, for his own sake, as for his own glory and praise, or for some earthly advantage to himself. So Judas suffered with the rest for Christ, to fill his purse, and to be great in Christ's kingdom, which he thought would be an earthly kingdom, 1 Cor. 13. 3. And though I give my body to be burned, and have not charity, it profiteth me nothing. Psal. 44. 22. 2 Tim. 2 10. Mark 10. 28, 29. Gal. 3. 4. Jerem. 15. 15. Mat. 10. 39 and 16. 25. And thus much for the differences between them in their outside and inside considered asunder. It remains now that we lay down some few differences that there are between them in their outside and inside considered together. SECT. XVIII. 17 In their falling into, continuance in, and getting out of sin. The Hypocrite is naturally a sinner, and so is the true Christian, There is no man good, no not one, Rom. 3. 10. And they both sin; for there is no man liveth and sinneth not. 1 Kings 8. 46. And in many things we offend all, James 3. 2. And if we say we have no sin we make him a liar, etc. we deceive ourselves, and the truth is not in us, 1 John 1. 8, 10. Psal. 19 12. Who can understand his errors? Psal. 38. 4. and 40. 12. and 65. 3. and 130. 3. But more particularly. 1 The true Christian hath in him originally the same pravity and corruption of nature that the Hypocrite hath, and by nature they are both alike sinful, Ephes. 2. 1, 2, 3. 2 The true Christian hath after his conversion somewhat of the corruption of his nature still remaining in him. And therefore there is still in him some propensity and inclination to all sin, and a possibility of his falling into any sin but the sin against the Holy Ghost; there is still flesh and spirit in him, Rom. 7. 15, 16, 17. Gal. 5. 17, 18. James 1. 13, 14. 3 He may be somewhat tainted and touched with any of the sins of the time and place, as were the true Christians and members of the best Churches in all times more or less, which is to be perceived by the Epistles of the Apostles written to them. 4 This corruption may sometimes in the heart boil up & break out to some height in the inward motions and lusts thereof, as in uncleanness, impatiency, pride, and the like; as in David, 2 Sam. 11. 2, 3. in Asa. 2 Chr. 14. 1, 2 compared with 16. 1, 2, 3. 7. 10. Jonah 4. 1, 2, 3. and others. 5 For the lesser sins of Infirmity, these he may commit daily all his life long, Rom. 7. 15. 6 He may occasionally fall into foul & scandalous sins, Murder, Adultery, Drunkenness, and the like, as Noah, Peter, David, Lot, and others did, 2 Sam 11. 2, 3, etc. Gen. 9 24. Gen. 19 32, 33. But for this see more in chap. 8. at the beginning of it. 7 There may be very much of the will going along with his commitment of these sins for the present time, as in David's case, Ps. 19 13. 8 These acts of sin may by him be repeated again and again, Gen. 19 33. 34, 35. 9 He may after his commission thereof rest and continue secure therein for a while without repentance, as David did, 2 Sam. 11. 12. In all these things there is little or no difference to be found in outward appearance between the true Christian, and the Hypocrite, but that for a time they may be alike. And yet there is an vast, an real difference to be found between the Hypocrite and the true Christian herein also as to their committing of, and continuance in their sin; and that before the sin done; 2 In the commission of the sin; 3 After the sin committed: For he that is born of God cannot, may not so sin as the Hypocrite can and may do, 1 Joh. 5. 18. Deut. 32. 5. Their spot is not the spot of his children, etc. And there are to be found these differences between the sin of the one and of the other. 1 Before the sin committed the sincere Christian doth generally hate all sin, for the evil that is in it, as well as for the evil consequences of it: And he hates it in all men, more in those that are near about him, most of all in himself, 2 Chron. 15. 16. Ps 101 1, 2, 3. He looks upon sin as a filthiness, and flies it; he hath a resolution against it, yea he cannot love or delight in it; there being as great a contrariety between him and it, as between light and darkness. And it is against his new nature, as it is contrary to the nature of a sheep to wallow in the dirt. although happily this hatred in the very act of the commission of the sin may be suspended, he is like a neat huswife in a kitchen, that doth keep her not only from the fire, hut from the filth and soil of the place. He doth not seek sin, Psal. 119. 128. I hate every false way. Rom. 7. 15. But what I hate that I do. Psal. 119. 57 I have said I will keep thy words. Psal. 19 12, 13, 14. Cleanse me, etc. keep hack thy servant, etc. Psal. 97. 10. Prov. 8: 13. But the Hypocrite doth not hate sin; for if he did, he would hate all as well as some sin. But he doth naturally love and delight in sin, and in his own sin, which comes from a natural principle thereof within him, Job 20. 12, 13. Though wihkedness be sweet in his mouth, etc. Yea he loveth the sin he hath left, and dareth not to commit it for some inconveniencies only that may follow upon it to him, Psal. 36. 4. He abhorreth not evii. Hosea 127. He is a Merchart, etc. he loves to oppress. Psal. 52. 3. Thou lovest evil more than good. He is resolved to continue in his sin, unless he see it be for his earthly advantage to leave it, and therefore doth he plead so much for it, and labour so much as he doth to continue it, and doth continue in it. Psal. 36. 4. He setteth himself in a way that is not good. Psal. 2. 3. It suiteth well with his corrupt nature & impure heart. It is with him therefore as with a sluttish Cookmaid, who doth not care to keep herself from the soil and filth, but from the fire of the kitchen. So if the Hypocrite can keep himself from the fire of hell, he cares not to be kept from the filth of sin. He hath (and this is the best of his case) some desire to be clean and cleansed of sin, as it is necessary to save him from the fire of hell, and carry him to heaven, and no further. And for these things see 1 Sam. 21. 7. Rom. 1. 32. 2 Pet. 2. 15. 22. Psal 50 16, 17. They hate to be reform. 2 He doth watch and pray against it, Psal. 9 12, 13. Mat. 6. 13. Job 31. 1, 2. But so doth not the Hypocrite, but rather watch an opportunity to commit it, being that which he desireth, delighteth, and purposeth to do, Mark 6. 21, 2 In the sin committed. 1 It is against the main bent, purpose, and resolution of the heart of a true Christian to sin; for his firm purpose is to follow God fully, and to do his whole will, and he doth strengthen himself here●n. He doth not contrive and forecast to sin, but when he doth so, he is (for the most part) surprised therein. Psal. 119. 33, 117, 106. I have sworn and will perform it, that I will keep thy righteous Judgements, Psal. 17. 3. I am purposed that my mouth shall not transgresr. James 3. 2. Job 31. 1, 2. I made a cournant, etc. Psal. 101. 2. Acts 11 23 Deut. 4. 4. Heb. 13. 18. Gal. 6. 1. Ro. 7. 16. ●9. Heb. 10. 26. And therefore is he apt to hearken to any counsel that may prevent his sin. 1 Sam. 25. 32, 33. But the Hypocrite his purpose is to sin, he doth forecast, and devise mischief. Psal. 52. 2. Prov. 6. 14. He keeps a Method in his sin, his plot is to sin, but to sin so secretly as it may not be known. His sin is premeditated, and (as we say) in cool blood: he watcheth his time for it; and that he doth herein is with the full consent of his will. Isa. 5. 18. They draw iniquity with cords of vanity, and sin as with cartropes, Psal. 50. 19 thou givest thy mouth to evil. Psal. 7 12, 13. and 36. 3. He sets himself in a way, etc. So the Pharisees, Judas, J●hu, and others. They yield themselves as servants to the service of sin, Rom. 6. 16. and sell themselves, as Ahab, to do wickedly 1 King. 21. 25. 2 The true Christian doth very rarely fall into gross sin; but some Hypocrites so commonly, that they make it, as it were their trade, to do wickedly, and by a customary acting of it, have gotten such a customary habit thereof, that they cannot leave, Jer. 9 5. They have taught their tongue to speak lies, and wearted themselves to commit iniquity. Jer. 13. 23. Can the Aethiopian change his skin, etc. then may ye also do good that are accustomed to do evil. But the true Christian doth for the most part keep himself unspotted from the sins of the times; he doth as the traveller, albeit he meet with dirt in his way, yet doth he as much as much as he may keep from the offence of it; so the true Christian as much as he can keeps himself from being solved by the sins of the time and place, 2 Pet. 2. 7. 3 The true Christian doth not sin so universally as the Hypocrite doth. The true Christian doth not act sin with all the faculties and powers of his soul and body as the Hypocrite doth, but there is some reluctancy in the heart therein. There is in him flesh and spirit, a regenerate and an unregenerate part, Rom. 7. 18, 22. I delight in the Law of God in the inward man, etc. that which I do I allow not, etc. the evil I have that do I, Gal. 5. 17. Psal. 32. 2. Nor doth the true Christian, or he is not ready to commit all sorts of sin, and at all times and always as the Hypocrite is, who maketh it his trade to sin. Psal. 50. 19 Thou givest thy mouth to evil, and thy tongue frameth deceit, thou sittest and speakest, etc. And therefore he laboureth to be as skilful in it as he can, Jer. 9 5. They have taught their tongues to speak lies. And he giveth up himself wholly to it, and to act all kind of sin, as a man of a trade doth give himself up to his trade, to do all that belongs to it, and to do it always. Now he that is born of God cannot thus sin. Joh. 3. 9 It is not his ordinary practice so to sin; but if happily he fall into a sin, he doth not often; his sin is occasional, like to the true man's going out of the highway, who comes in again presently, and like a river that is turned out of its channel by some stop or diversion, which will get in again as soon as it can. He doth not go in the way of God's commandments as the Hypocrite doth; for he like as the thief comes in the true man's way, for the present to serve his turn, and to do mischief only; else he keeps byways and obscure places. Nor doth the true Christian give and yield up himself to the service of sin, as a servant to his master's work, Rom. 6. 16. but as a prisoner is carried away from it against his will, he yields himself for the present, as being unable to prevent it, Rom. 7. 23, 24. But I see another law in my members, bringing me into eaptivitie, etc. Nor doth the true Christian, or can he fall totally and finally, Mat. 24. 24. deceive if possibly the very elect, as the Hypocrite may do, and oftentimes doth. The true Christian is like to the good tree, that doth ordinarily bring forth good fruit, which yet happily may by some accidents fail some years; or he is as a man of healthy constitution that falleth once, or more than once into a fit of sickness, but otherwise is healthy always. But the Hypocrite he is iike to one that hath one of his noble parts, his liver or his lungs corrupted and rotten, he is alwaias, and all over sick. And sin in the sincere Christian is in some of these respects fitly compared by some to the dirt in a lively pure spring, that will not suffer it to be quiet, but will be working it out. But it is in the Hypocrite as in the standing pool that gathereth the mud, and keeps in when it hath it; or as it is in a bad stomach that loves, devoureth, and feedeth upon trash, and retains it to the destruction of the body, but a good stomach will not endure it, but cast it out one way or other; or if it continue till it corrupt the body, it pusheth out the corruption by boils and the like; so the good soul cannot, will not endure sin long within it in peace. 4 After the sin committed, i. The true Christian having sinned doth not rest secure in his sin, he doth not allow or approve of what he hath done, much less doth he justify or defend, leest of all doth he glory in it, as the Hypocrite doth: but finding himself to be polluted and wounded by it, he labours with all speed to be cleansed and cured. He is therefore displeased with himself, and grieved for it, repenteth of it, is afraid of God's displeasure by it, as a child of the displeasure of a father when he hath done a fault; and therefore he is glad of any help herein for his cure: For the sin of the true Christian to him, is as the cruel service of the Israelites under their cruel Taskmasters in Egypt was to them. Rom. 7. 24. O wretched man that I am, who shall deliver me, etc. Or as a man that being fallen into the fire, and like to be burnt, is snatched out of the same, and so escapeth the danger; so the true Christian he is ready to confess, and willing to forsake his sin, as David, 2 Sam. 12. 13. And doth forsake it, 2 Cor. 4. 2. And afterwards make amends to God and man what he can for it, Luke 19 18. and Zacheus stood up, etc. And Peter, Mat 26. 70, 72, 75. For ordinary and daily frailties, the true Christian doth mourn for them daily, as he doth commit and observe them, Psal. 19 12. Who can understand his errors? cleanse thou me, etc. Rom. 7. 22. If he fall into greater sins, he is more deeply humbled for them, and doth more emineutly repent thereof, as Peter, Mat. 26 75. David, Psal. 51. 1, 2, 3, etc. 2 Sam. 24, 1, 2, etc. Job 40. 1, 4, 5, etc. But otherwise it is with the Hypocrite in all these particulars. He is pleased with his sin, and not troubled with it, but when it brings him into trouble. Otherwise he is resolved to continue in his sin, and his sin in him, Psal: 36. 2, 3. He flattereth himself in his own eyes till his iniquity be found to be hateful: Takes a special contentment in it, is never better but when he is acting of it. And he is secure in it, and as one that is fast asleep cannot endure to be waked, so he cannot endure to be told of his sin, to be troubled about it: For he stiffens himself in it, is resolved because it serves his turn, and suits with his disposition that he will not leave it, and therefore doth deny, excuse, defend, justify, or perhaps glory in it. Psal. 36. 4. Phil. 3. 19 Whose God is their belly, and whose glory is in their shame. Hosea 12. 7, 8. Rom. 2. 32. 2 He is after his fall into sin made more watchful and heedful than before, that he fall not into the like sin again, Joh. 21. 15, 17. Ps. 119. 29. Remove from me the way of lying, etc. (that is) let me no more not dissemble with God and Man as I have done, but let me be sincere according to thy Law. But there is no such thing in the Hypocrite, the more he doth, the more he may sin, and groweth worse and worse. And therefore the sin of the true Christian is not at all imputed to him. Psalm 32. 2. Unto whom the Lord imputeth not inquitie, and in whose spirit there is no guile. SECT. XIX. In their growth in Grace, and the working and appearance thereof. The true Grace of the true Christian doth not use to decay, but to grow, 2 Pet. 3. 18. 2 Thes. 1. 3. Revel. 219. And the seeming grace of the Hypocrite (as we have elsewhere hinted) doth seemingly grow also. But there are these differences herein. 1 The true Grace hath root and life, & groweth indeed. John 15. 4, 5. I am the Vine ye are the branches, etc. He thut abideth in me, and I in him, the same bringeth forth much fruit. Psal. 84. 7. They go from strength to strength. Rom. 7. 3. 4. Mat. 13. 23. It floweth from the eternal Spirit of God in the soul of a Believer, as water from a lively spring, John 4. 14. But the counterfeit Grace of the Hypocrite hath neither root nor life in it, and grows but in appearance only, and it is like to a standing pool of dead and corrupt water, which will fail in the summer time when there is most need of it. Job 10. 16. Mat. 13. 21, 22. 2 It is a lively and working Grace, 3 Thes. 1. 3. Your work of faith and labour of love. Heb. 6. 10. Your work and labour of love. 2 Cor. 5. 14. The love of Christ constraineth us, etc. and 7. 10. Godly sorrow worketh, etc. and 8. 24. The proof of your love. James 1 4. and 2. 8 2 Thes. 1. 11. Gal. 5. 6. But the common Grace of the Hypocrite is dead, and without fruit, Mat. 13. 22. He becometh unfruitful. Jam. 2. 17. 20. 3 The true Grace is a pure and incorruptible Grace, and therefore an enduring, increasing, and immortal Grace, 2 Thes. 1. 3. Your faith groweth exceedingly. 2 Pet. 1. 118. Psal. 119. 33. 1 Io. 3 9 Whosoever is born of God doth not sin; for his seed remaineth in him, etc. But the common work of Grace that is wrought in the Hypocrite is but a worldly, carnal, and corrupt work, and therefore it decayeth, withereth, and never comes to perfection, 1 john 2. 19 They went out from us, etc. But ye have an unction, etc. Mat. 13. 20, 21, etc. But he that received the seed in the stony places, the same is he that heareth the Word, and anon with joy receiveth it, yet bathe he no root in himself but dureth for a while, etc. Heb. 6. 7, 8. For the earth, etc. But that which bringeth thorns and briers is rejected, and is nigh to cursing, etc. 1 Cor. 15. 19 2 Cor. 7. 10. SECT. XX. In their Mohtification and Self-denial. The true Christian doth and must mortify sin, keep under his body, etc. Col. 3. 5. Rom. 8. 13. The Hypocrite he doth something in this also. But herein there is this difference between them. All, or the greatest part of that which the Hypocrite doth herein is upon the outside; his care and pains is only to appear and seem beautiful, Mat. 23. 25, 27. Ye make clean the outside, etc. but within are full of all uncleanness, 1 Kings 21. 1, 2, 3, etc. But the main study and labour of the sincere Christian is to mortify his evil affections, to put out the fire of his lust, his covetousness, pride, uncleanness, envy, anger, and the like, Job 31. 1. I made a covenant with mine eyes, why then should I think on a maid? and v. 24. If I have made gold my hope, etc. Psalm 19 12. Cleanse thou me from secret faults, etc. 1 Cor. 9 27. But I kee, under my body, Rom. 8. 3. Col. 3. 15. SECT. XXI, In their new obedience in the general, and the exactness and compleatness thereof. The sincerre Christian, as he is a new creature, so he is to yield and perform a new obedience to God in Christ, in his doing and suffering of the will of God, according to the Gospel, Rom. 16. 19 26. 1 Pet. 1. 22. Rom. 6. 17. The Hypocrite he doth somewhat like unto this; for the unclean spirit seems to be cast out of him. Mat. 12. 13. But there is a vast difference between them herein also. 1 In the person doing. 2 In the thing done. 1 In the person doing. The sincere Christian looks to it, that he himself be rightly qualified for the work, that he himself be good and accepted of God, that he be in Christ by faith, & so a new creature, otherwise his works cannot be accepted. Deut. 33. 10, 11. Gen. 4. 4, 5. God had respect to Abel and his offering, etc. But the hypocrite hath no regard of this, but being still in his sins, & without the wedding garment of Christ's righteousness upon him, his work is not accepted, God heareth not sinners, Joh 9 31. Mat. 24. 11, 12. Pro. 28. 9 2 In the thing done. The obedience of the sincere Christian flows from the true and right principle, viz the new nature from his being renewed by the Spirit of God, Phil. 1. 11. But the the obedience of the Hypocrite floweth from corrupt principles, 1 Pet. 1. 22, 23. 2 The new obedience of the sincere Christian is regular and orderly. He is first taught, and commanded, he heareth what he is to believe and do, and then he is obedient to it. Jer. 31. 19 After that I was instructed, I smote upon the thigh, etc. Acts 9 6. and 16. 30. and 2. 37, 38. Isa. 2. 2. Ephes. 1. 13. In whom ye trusted after that ye heard the word, etc. Rom. 10. 14, 15. But the obedience of the Hypocrite is oft times a blind and irregular obedience not grounded upon, and warranted by the Word of God, but upon his own, or some other man's fancy and opinion. Rom. 10. 1, 2. They have a zeal of God, but not according to knowledge. 3 He doth it knowingly and beleevingly; he not only hath a word for what he believeth, and doth, but he knoweth he hath such a word for it, and so doth it in faith, which the Hypocrite heedeth little, and therefore is not accepted, Rom. 14. 1, 2, 3, etc. Heb. 11. 4, 6. Acts 17. 23. 4 The new obedience of the sincere Christian is an exact and complete obedience; 1 it is universal. He is holy in all manner of conversation, and yields himself to do and suffer all that God will have him. 1 Pet. 1. 15. But that of the Hypocrite is lame and defective. And the obedience of the sincere Christian it is universal. 1 As to the things to be obeyed. 2 It is entire, as to the man that doth obey As to the first; the Hypocrite he is lame and defective in this. His obedience is but by halves, or in part only, as Jehu, Saul, and others, Mal. 2. 9 And have been partial in my Law. Hosea 7. 8. Ephraim is a cake not turned. He doth as Herod, Mark 6. 20. did many things, not all that God commanded. But the true Christian, he is through paced in his go herein, as were Caleb and Joshua, who followed the Lord fully, Numb. 14. 24. and 32. 12. Deut. 1. 36. and David, who had respect to all God's commandments. Psal. 119. 6. and Paul, who had a conscience void of offence towards God, and towards man, Acts 24. 16. and Zacharie and Elizabeth, who walked in all the commandments and ordinances of the Lord blameless, Luke 1. 6. But more particularly. The sincere Christian he ceaseth from doing all that is evil, and he doth all that is good, Isa. 1. 6. The Hypocrite, he doth not cease from all that is evil; for either he is erroneous in his opinion, as those in 2 Pet. 2. and Judas 1, 2, etc. 1 Cor. 15. 12. or in his practice, or in both. Or (at the most and at the best) he doth departed from evil only in his outside, his heart is where it was still, psal. 58. 2. Yea in heart ye work wickedness, Psal. 52. 3. And some evil or other he doth most commonly retain in his life still, as Judas he kept his covetousness still, Joh. 12. 6. Herod he kept his brother's wife still, Mark 6. 18. 20. jehu whiles he boasts so much of the zeal he had for the Lord, and the uprightness of his heart therein, depart not from the sins of jereboam which made Israel to sin. 2 Kings 10. 15, 31. Saul whiles he pretends so much tenderness of conscience in smaller matters, yet carrieth still within him his murderous intentent to kill David, 1 Sam. 14. 33, 44. and 18. 10. and 20. 5. Exod. 16. 28, 29 2 Kings 5. 18. Zephan. 1. 5. Hosea 7. 7, 8, 9, 10. Isaiah 65. 3, 4, 5, 6. But the sincere Christian he leaves all that is evil, in opinion, in practice, in heart, in life. The sin of his love and delight, inclination, age, temper, and constitution, profit, trade, office, calling; that which he is most tempted to, his open, his secret, his greater and his lesser sins. So David, Psal. 119. 128. I hate every false way, and 101. 3. I will set no wicked thing before mine eyes. and 119. 101. I have refrained my feet from every evil way. and 18. 23. I kept myself from mine intiquitie Psal, 19 12. Cleanse thou me from secret faults. So Job from the sin of his inclination, he would not look on a maid; of his calling, as a Magistrate, he despised not the cause of the meanest; of his condition, as a rich man, he would not oppress the poor; he kept from the sin of his affection, occasion, and profit, Job 31. throughout the chapter. And for the second part; the sincere Christian as he doth cease from all that is evil, so he doth all that is good. The Hypocrite, many of them I mean, have not an appearance of some Graces, Acts 8. 21. Thine heart is not right, etc. Mat. 9 13. Either he is failing in his doing, or in his suffering. He is commonly failing in the doing of some duties or works. So the Pharisees, Mat. 23. 23, 24. and have omitted the weighty matters of the Law, judgement, mercy, and truth, etc. Hosea 7. 7. 8, etc. Ephraim hath mixed himself amongst the people, etc. he is a cake half baked, etc. Mat. 15. 2. Ye transgressed the commandments of God by your traditions. But the sincere Christian he is complete in all the will of God, he hath somewhat of every Grace, Col. 2. 10. You are complete in him. Heb. 13. 21. He is careful to perform all duties to God and man, to other men, to himself. To other men, to good men, to bad men, to friends, to enemies, to acquaintance, to strangers. In relation, as Magistrate, Minister, People, Husband, Wife, Parent, Child, Master, Servant, etc. Duties of Word, of Work, greater, lesser, public, private; of more and less advantage, as Cornelius, Acts 10. 2. who was a devout man, one that gave much alms to the people, and prayed to God always. Luke 1 6. And he doth also suffer all that God shall call him to suffer. Acts 21. 12. 13. And all this for the leaving of evil, and the doing of good. The sincere Christian doth his duty, 1 In all places. The Hypocrite he is not so careful and exact in some, as he is in other places, at home and in private, as he is abroad and in public, Mat. 6. 5. The Pharisees were in appearance very devout, and did much in the Synagogues, and in the streets, but did nothing at all in their closerts. But the sincere Christian having his eye upon God, who is in all places alike, is alike careful and exact in all places, in private as in public, at home as abroad, in his closet as in his house, secretly as openly. So Joseph, Gen. 39 9, 10. when tempted by his wanton Mistress to commit secret wickedness with her, answereth her, How can I do this great wickedness and sin against God? Psalm 101. 2. I will walk within my house with a perfect heart. 2 In all times, cases and conditions. The Hypocrite, he is good at some times, and in some cases, as in times of peace and prosperity, and times wherein he may gain, and not lose by his goodness, or whiles he is a wed by the presence of good men, Parents, Magistrates, or Ministees, and the like, and no longer. And so it seems it was with Joash, 2 Chron. 24. 2. Who did tho▪ which was right in the sight of the Lord all the days of Jehoiadah the Priest. And such are those servants, Ephes 6. 6. That serve their masters with eye service as men pleasers, etc. Job 27. 10. Will he always call upon God? But the true Christian is alike good and careful in all times, cases, changes, and conditions, in time of health as time of sickness, in time of peace as in time of trouble, Phil. 4. 11. I have learned in whatsoever estate I am therewith to be content. Job 1. 8. 12, 21, 22. And he is the same in the presence of God only, and when no other eye is upon him, Phil. 2. 12. As ye have always obeyed not in my presence only, but much more in my absence, etc. Ephes. 6. 5, 6, 7. Servants be obedient, etc. in singleness of heart as unto Christ, etc. Col. 3. 22. And he is the same in time of the persecuted, as he is in the time of the flowering state of the Gospel. He can (if need be) leave all for Christ, and the Gospel's sake, 2 Cor. 6. 4, 5. But in all things approving ourselves, etc. in afflictions, etc. 2 Cor. 8. 9 We had the sentence of death in ourselves, etc. v. 12. in simplicity and godly sincerity, we have had our conversation, etc. Mark 10. 28. We have left all and followed thee. Acts 21. 12, 13. I am ready not only to be bound, but also to die at Jerusalem for the Name of the Lord jesus, 2 Cor. 11. 26, 27. Psalm 119. 157, 161. 3 In all company. The Hypocrite he is commonly better in some, than he is in other company, 2 Chron. 24. 2. But the true Christian he is alike in all company, in the company of good, of bad men, of friends, of enemies, Psalms 119. 46. I will speak of thy testimonies before Kings, Phil. 2. 12. as ye have obeyed not only in my presence, etc. 4 The true Christian holds out to the end: The Hypocrite, he is at the best, unstable in all his ways, James 1. 8. as a cloud without water carried by the wind. jude v. 12. apt to start aside like a deceitful bow. Hosea 7. 16. He is very like to start aside in times of trial. job 27. 10. Will he always call upon God? And he doth very often fall clean away to profaneness in life, heresy, and opinion, or to both. 1 john 2. 19 they went out from us, but they were not of us. 2 Pet. 2 22. It is happened to them according to the Proverb, The Dog is turned to the vomit again. and the low that was washed to her wallowing in the mire. 2 Tim. 4. 10. 1 Sam. 13. 8. and 28. 7. Mat. 13. 21, 22. But this the sincere Christian cannot do Mat. 24. 14. They shall deceive if it were possible the very elect. For this new obedience of his is both a growing and increasing obedience Rev. 2. 19 His last works are better than his first. And it is a lasting, persevering, and continuing obedience. Psal. 119. 112. I have inclined my heart to perform thy statutes, always even to the end, v. 24. continnally for ever and ever, Luke 2. 37. Yea and he doth commonly grow better & better, Ephes. 2. 21. 2 Thes. 1. 3. But the Hypocrite he doth commonly grow worse and worse, 2 Tim. 3. 13. But Seducers wox worse and worse, deceiving, and being deceived, etc. 2 Pet. 2. 20. This new obedience therefore of the new creature is such, as it breaks through, and gets over all impediments, Acts 2. 42. Such as these (i.) men's commands and threats. Acts 4. 19 Whether it be right in the sight of God to hearken to you more than unto God judge ye? and 5. 29. We ought to obey God rather than men, Dan. 3. 12. 16. 2 men's examples of all sorts. Iosh. 24. 15. Choose you this day whom you will serve, etc. But as for me and my house we will serve the Lord. Gen. 6. 9 and 7. 1. 3 Worldly profits and advantages, such as honour, pleasure, riches, and the like. Heb. 11. 8. By faith Abraham when he was called to go out, etc. went, etc. and Moses v. 24, 25. when he came to years he refused, etc. choosing rather, etc. 4 Carnal reasonings. Heb. 11. 7. By faith Noah being warned of God in a dream, Gal. 1. 16, 17. I conferred not with flesh and blood. etc. 5 Relations and natural affections dependant upon them. Heb. 11. 17. By faith Abraham when he was tried offered up, etc. his son, his only son, Deut. 33. 9 But 2. the obedience of the sincere Christian is complete 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 me 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, etc. for their heart was not right with him, etc. Jer. 3. 10. And yet, etc. 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 believeth, and that which he doth, or leaveth undone, it is all from his very heart. Rom. 6. 17. You have obeyed from the heart the Doctrine, etc. And it is with the whole heart, Ps. 119. 10, 145 With my whole heart have I sought thee, etc. So that what he doth he doth with his whole soul, mind, conscience, will, & affections all concurring with him therein. He doth with all his might and strength desire, and endeavour to do 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 all thy heart, etc. 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 do all God requireth, and with the whole man, so is he careful to do no more than God requireth. But the Hypocrite hath additions of his own and other men's inventions, Jer 32. 35. Ps. 106. 39 Mat. 15. 2, 3. etc. 6 The new obedience of the sincere Christian is a real obedience. 1 That of the Hypocrite is only verbal and complimental, Mat. 21. 28, 29, 30. A certain man had two sons, and he said to one of them, Go and work to day in my vineyard; And he said, I go sir, but went not. 1 joh. 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 showed, 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 complete for the matter so for the manner of it, and the mind of the doer therein. The Hypocrite he only mindeth the work done, and not how it be done, or with what mind he 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 Christ's name, where the Hypocrite doth dare adventure to go to God in his own name, and upon his own account, without the name of Jesus Christ, as Mat. 22. 1, 2, 13 etc. He saw there a man that had not on a wedding garment, etc. Luke 18. 11 the Pharisee prayed, and said, God I thank thee, I am not, etc. john 6. 64. and 7. 5. or otherwise ask doubtingly, james 1. 7, 8. The sincere Christian he dares not come to God but with jesus Christ in his heart and mouth; and so coming, he believes that he shall be accepted both in his person and service. He doth ask in faith: his Prayer is the prayer of Faith, james 5. 15, 16. 1 Tim. 2. 8. james 1. 6. Heb. 11. 4, 6. By Faith Abel offered to God a more excellent sacrifice than Cain, etc. But without Faith it is impossible to please him; for he that cometh to God must believe, john 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 void 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 played upon. He loves and fears God; he hath high, holy, and reverend thoughts of God's name, ways, and worship, etc. 2 Chron. 30 9 Psalm 108. 1. Psal. 57 7 Rom. 1, 15 Malipiero 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, etc. James 4. 8. The sincere Christian he doth it with a true & plain 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, etc. 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 uncheerful in it, and takes little or no delight, but is soon weary of, and tired in it, Amos 8. 5. When will the new Moon be gone? etc. Mal. 1. 15. Behold what a weariness it is. Job 27. 10. The true Christian he delights in it, it is his meat and drink; the yoke herein upon him is an easy yoke to him, Psal. 40 8. Mat 11. 30. Psal. 119 47. I shall delight myself 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 spoiling 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, etc. 2 Kings 6. 33. This evil is from the Lord, what should I wait, etc. 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 he is patiented, 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, Good is the word of the Lord. Job 1. 21. The Lord gave and the Lord hath taken, etc. 6 He doth it diligently, where the Hypocrite is commonly in his obedience especially in God's service careless and negligent, Mal. 1. 14. Which hath in his flock a male, and sacrificeth to the Lord a corrupt thing, etc. Mat. 25. 24. He that had but one talon. The sincere Christian is uswally very diligent and exact herein, 2 Pet. 1. 12. I will not be negligent, etc. 2 Cor. 8. 22. 1 Tim. 4. 14. 7 He doth it humbly, where the Hypocrite doth his work proudly, and conceitedly, as the Pharisee, Luke 18. 11. The sincere Christian doth it with the sense of his sin, and with a broken and contrite heart. Luke 18. 13. 8 He doth it fervently, where the Hypocrite is cold and perfunctory in his service. Rev. 3. 15. The sincere Christian is fervent in spirit, and doth what he doth fervently, Coll. 4. 12. James 5 16. Rom. 12. 14. 9 He doth it lovingly, where the Hypocrite doth it often with corrupt affections. James 15. 16. and 1. 19, 20. The sincere Christian doth it with love to God and man, 1 Tim. 2. 8. 1 Cor. 13. 1. 1 Cor. 5. 8. He doth it not with the leaven of malice tnd wickedness, but with the unleavened bread of sincerity and truth. 10 He doth it purely and holily. The obedience of the sincere Christian is not only pure for the manner, but it flows from pure principles and motives; and is done by a pure rule, and ●o pure ends. 2 It comes from a pure heart. That of the Hypocrite comes from a filthy heart, Acts 8. 21, 22. Mat. 23. 25. But this of the sincere Christian comes from a pure heart, a heart purified by the blood of Christ, and by the Spirit of Christ. 1 Tim. 1. 5, 2 It is pure in the motives. by, and from which it is moved and carried. That which doth move and carry the Hypocrite in his obedience, is his self-love, and self-ends, and not any thing at all of God: he loveth not the commander, the command, nor the thing commanded for themselves. Or if there be any thing of God in it, it is so much only as may serve his own ends therein, Mat. 6 1, 2, etc. Mat. 23. throughout. So Jehu. Saul, Judas, and the rest. He may sometimes be kept from the doing of evil perhaps by the fear of men, but very seldom by the fear of God, Mark 12. 12. Luke 20. 19, 22. 2 John 9 22. and 7. 17. and 19 38. Mat. 14. 5. Mark 11. 32. Gen. 39 9 But that especially which doth move the sincere Christian in his obedience, is the love and fear of God. And from thence his desire to please, and his fear to offend God, the goodness of the thing to be done or suffered, the conscience of his duty therein, and of his obligation thereunto by the love of God. He believes the promises because God saith, and obeys the commands because God gives them. He loves the Law maker that commands, the Law or command itself, and the thing commanded. These, and such like things as these do especially stir up, and carry on the sincere Christian to his obedience. So Heb. 11. 7. By Faith Noah being warned of God of things not seen, moved with fear prepared an Ark, etc. Psalm 119. 161. My heart standeth in awe of thy word, 2 Cor. 5. 14. For the love of Christ constraineth us, etc. 1. 17. Some out of love, Psalm 116. 1. I love the Lord, etc. John 21 15. and 16, 17. Ps. 119. 97. 127. I loae thy Law Psalm 40. 8. I delight to do thy will, O God. Gen 39 9 Job 31. 4. 14. 23. 2 Chron. 19 6, 7. Ephes. 6. 6, 7. And this fear of God makes him careless of the commands and threats of men, Exod. 1. 17. The Midwives feared God, etc. Heb. 11. 27. By Faith be forsaken Egypt, not fearing the wrath of the King. 2 It is pure in the Rule by which his obedience is governed. The Hypocrite, he makes his own fancy, and the commands and inventions of other men his rule and warrant for what he doth therein. Mat. 15. 2. Why do thy disciples transgress the traditions of the Elders? etc. Gal. 1. 14. John 4. 21, 22. Acts 17. 22. Mat. 23. 16, 17. But the sincere Christian, he makes the pure Word of God alone his rul e and warrant for whatsoever he believeth, doth and suffereth, Col. 3. 10. The new man is said to be renewed in knowledge, Gal. 1. 9 Gal. 6. 16. Acts 13. 36. 3 It is also pure for the manner of it, as is already showed. 4 This new obedience is pure in the ends of it. The Hypocrites end in all that he doth and suffereth is himself, as he is moved in his obedience from self-love, so is he carried to self-ends. He seeks himself, not God and Christ, his main design and intention in all that he doth and suffereth from the beginning to the end thereof, is especially, if not only his own glory or praise, his own profit, or pleasure, or some way or other to satisfy his own lusts. He looks no furthan at earthly pleasures, comforts, and advantages in this world. God is not in all his thoughts, or if he be, it is only to think how he may serve himself upon him. And if God be in his eye, yet he looks at something beyond, above, above or before him. In show he seeks God, but in truth he seeks himself. He seems to follow God and Christ, but it is not for God and Christ, but for his own sake. He follows Christ for the loaves, as the nine Lepers to be healed only, john 6. 26. Luke 17. 12. And as the sheep do follow the shepherd as long as the bottle of hay is in his hand, and no longer; and not as a child that follows the father out of love, who will follow him every where. The Pharisees did pray and give alms to be seen of men, Mat. 6. 2. They made long prayers to the end they might devour widow's houses. Hosea 7. 14. Ye assemble for wine and corn. Zach 7. 5. Did ye at all fast unto me? etc. Micah 3. 11. They judge for ieward, and divine for money, and yet lean upon me, etc. Acts 20 30. Phil. 1. 17. Preached Christ out of envy. But the sincere Christian in all his active and passive obedience, as he is carried forth therein especially from the love and fear of God and Christ, so doth he act therein for God and Christ as well as for himself. And indeed God is his great object, motive, end, and all in all: He followeth them as well for their own sakes as for his own sake. They are his principal and ultimate end, and the centre to which he tends in all that he doth and suffereth. His main scope and special aim therein to which all is in his intention referred is to glorify God, and advance the Name of the Lord Jesus Christ, and to testify his love to God; for the love of God shown to him in Christ. And therefore it doth not satisfy him to do any thing as for the public good, the Common wealth, or the like. So the Heathen men have done, unless he go higher, and shoot as far as the utmost white and mark of all, which is God's glory; he cannot be satisfied to come short of this, or to go beyond it with reference to any thing else. Rom. 14. 8. Whether we live we live to the Lord, etc. Phil. 1. 21. For me to live is Christ, etc. Luke 17. 12. The Lepers one of them when he saw he was healed returned and glorified God, etc. 1 Tim. 1. 17. Now to the King immortal, etc. 1 Tim. 6. 16. Rev. 4. 11. Thou art worthy to receive glory, etc. Rev. 5. 12. Saying with a loud voice, worthy is the Lamb, etc. Psalm 115. 1. Not unto us, but to thy Name, etc. So John the Baptist of Christ, John 3. from verse 27 to the end. john 1. 19, 20, etc. This is the record of John, etc. And he confessed and denied not, but confessed, I am not the Christ, etc. He is from heaven, etc. He must increase, etc. 2 Cor. 4. 5. We preach not ourselves, but Christ jesus the Lord, etc. joshua 7. 9 What wilt thou do for thy great Name, etc. Psalm 111. 9 Holy and reverend is his Name. john 14. 14. Psalm 44. 22. For thy sake are we killed all the day long, we, etc. Luke 2. 14, 20. Canticl. 7. 13. Deut. 28. 58. Hab. 3. 17. 1 Thes. 2. 4. Even so we speak not as pleasing men, but God, etc. Gal. 1. 10. or do I seek to please men, etc. And therefore he doth so, because this is required by the Gospel of him, 1 Cor. 6. 20. Ye are bought with a price wherefore, glorify him, etc. 1 Cor. 10. 31. do all to the glory of God, etc. Col. 3. 17. Whatsoever ye do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God, and the Father by him, Mat. 6. 9 13. And next to God's glory the true Christian he doth in his obedience active and passive aim at, and design the good of all men, especially of godly men: So Paul, 1 Cor. 10. 33. Even as I not seeking mine own profit, but the profit of many that they may be saved. So David, Acts 13. 36. After he had served his own generation, etc. Ps. 78. 72. Luke 7. 5, 6. Gal. 6. 10. Acts 20. 35. 1 Cor. 8. 8, 9, 10. And in the last place next to God's glory, and the good of other men, he doth design his own spiritual good here, and the salvation of his body and soul hereafter, 1 Cor. 9 27. 1 Tim. 4. 16. Acts 2. 40. And in this order of his working to those ends he doth not only follow the light of God's Word, but the light of Nature, which some of the Heathen saw and taught. That man was not born for himself; but first for God, next for his country, and lastly for himself. SECT. XXII. In their affections and manifestations thereof as to Christ's appearing, as to enemies, the sins of the times, troubles of the Churrh, love to the world, holy duties, to works of mercy and justice, receipts of gifts, order of Gods working, reformation of his family, and in their assurance of salvation. And finally the sincere Christian also doth more or less commonly outstrip the Hypocrite in all these things that follow. 1 He doth more or less love, long, pray, and prepare for Christ's appearing to judgement, Rev. 22. 17. The Spirit and the Bridegroom say come. Cant. 1. 14. Make haste my beloved. 1 Cor. 1. 7. Waiting for the coming of our Lord jesus, Mat. 25. 1, 2, 3, etc. 2 Tim. 4. 8. This the Hypocrite cannot endure to hear of, or think upon, or prepare for, Is. 33. 14. The sinners in Zion are afraid, fearfulness hath surprised the Hypocrites. Rev. 6. 16. And said to the mountains and rocks fall on us, and hid us from the face, etc. And from the wrath of the Lamb. 2 He can love his enemies, and do good for evil, Acts 7. 59 60. They stoned Stephen. And he cried, etc. Lord lay not this sin to their charge. Job. 31. 29, 30. If I rejoiced at the destruction of him that hated me, etc. Mat. 23. 32. and 5. 43, 44. But this the Hypocrite cannot do, Mat. 5. 46. If ye love them that love you, what reward have you. 3 He doth grieve and mourn for, and make opsition against the sins of the time and place wherein he liveth, 2 Pet. 2. 7. For that righteous man in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds, Ps. 119. 136. Rivers of water run down mine eyes, because they keep not thy Law. But it is otherwise with the Hypocrite, who doth many times rather rejoice in the sins of others and join with them then mourn because of the same, Psalm 50. 16. 18. 4 He can doth more or less sympathise and fellow-feel in the troubles of his brethren, pity and help them, 2 Cor. 11. 29. Who is weak and I am not weak? etc. Nehem. 1. 2, 3, 4. When I heard these words I sat down and wept etc. Ps. 112. 4. Rom. 12. 4, 5. at which many Hypocrites do rather rejoice. Obadiah 12. 13. But thou shouldest not have looked on the day of thy brother, etc. neither shouldest thou have rejoiced over the children of Judah in the day of their destruction. Psalm 35. 25. So would we have it, Mat. 27. 41. The chief Priests mocking him said, he saved others, etc. 5 He can and doth more or less live above the world, and trample the honours, pleasures, and profits thereof under his feet, Rev. 12. 1. A woman clothed with the Sun, and the Moon under her feet. Galat. 6. 14 God forbidden I should rejoice in any thing but the cross of our Lord Jesus, by whom the world is crucified to me, and I unto the world. Job 31. 24, 25. If I have made gold my hope, etc. or rejoiced because my wealth was great, etc. Heb. 11. 24, 25. 2 Tim. 3. 2, 4. Phil. 3. 7. 19, 20. But the Hypocrite is not so, but commonly is covetous, a lover of the world, his pleasure, his profit, or his honour. 2 Tim. 3. 2, 4. Lovers of themselves, covetous. 2 Tim. 4. 10. Lovers of pleasures. Mat. 23. 25. 6 He can, and doth, having a low esteem of himself and his own deserts, thankfully acknowledge his receipts of benefits from God. Gen. 32. 10. I am not worthy of the least of all thy mercies, etc. Mat. 8. 8. Lord I am not worthy that thou shouldst come under my roof, Luke 17. 15. And one of them when he saw that he was healed turned back, and with a loud voice glorified God. Psalm 26. 7. 2 Sam. 7. 18. But the Hypocriee having high thoughts of himself, and his own worth and works, as if God were beholding to him for his service to him, he is commonly very unthankful for what he receives from God. Luke 17. 14, 15. As in nine of the ten Lepers. Isa. 58. 3. We have fasted, and thou regardest it not. 7 The sincere Christian he is careful to submit to God's means, and go Gods ways for the attainment and accomplishment of God's ends. But the Hypocrite he will not stick at the use of any unlawful means to bring to pass God's end, when it may also suit with his own end therein, Hab. 2. 3, 4. 8 The sincere Christian he doth much more labour against the sins of his own family, and relations. But the Hypocrite he looks all abroad, and takes no care at home, he is bitter against the sins of others, and seems very active many times in the reformation of the evil that is abroad, but doth nothing at hom. Mat. 7. 1, 3. Mat. 23. 15. Why seest thou the mote, etc. 9 The sincere Christian is commonly of a more composed spirit and behaviour in prosperity and adversity than the Hypocrite is, Phil. 4. 11. I have learned in whatsoever state I am therewith to be content. Job 2. 9, 10, and 21. The Lord hath given, and the Lord hath taken, etc. But the Hypocrite, in such times is commonly more discomposed, and disturbed in time of adversity he doth despair, 2 Kings 6. 33. What should I wait for the Lord any longer. And in time of prosperity he is lifted up to forget the Lord and himself both, Psal. 106 throughout 10 He is, and doth show himself to be really more merciful, just, true, loving, meek, humble, and peaceable in heart, word, and work than the Hypocrite is, who is, and very often shows himself more fraudulent, unjust, ambitious, cruel, envious, contentious. John 1. 30. and 3. 28. 1 Cor. 4. 6. Micah 6 8 Mat. 33. 5, 6, 12, 13. 3 Joh. 9 Luke 18. 10, 12. Isa. 65 5. Job 31 throughout. 11 And lastly, some sincere Christians are by the witness of the Spirit of God in them, some more, some less, assured of their interest in Christ, and their part in eternal life, 1 Io. 5. 6, 7, 8, 9, 10. He that beleeveeth, etc. hath the witness in himself, etc. Heb. 10. 15. 1 john 4. 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, Rom. 8. 16. The Spirit itself beareth witness with our spirit, that we are the children of God. Ephes. 1. 13. Ye were sealeo by that holy Spirit of promise. And in this the Hypocrite hath no share at all. But many of them lie and die under the fear of eternal vengeance from God, as the just reward of his Hypocrisy, and none of them ever had any true and well grounded assurance, jer. 33. 14. The sinners in Zion are afraid, fearfulness hath surprithe Hypocrites. Rev. 6. 16. SECT. XXIII. So that now (upon the whole matter) we may perceive that the sincere Christian doth out strip, and go beyond the Hypocrite throughout. 1 Quoad principium gratiae, as to his Foundation, Root, or Spring, the immortal, and incorruptible seed of Grace in the New Creature, he is Regenerate. But the Hypocrite is not so. And therefore that which is wrought in him is a corruptible thing that will never come to good. 2 Quoad incrementum gratiae, as to the increase of Grace he doth more or less grow and increase in Grace. But it is otherwise with the Hypocrite, who commonly after a little while doth grow worse and worse. 3 Quoad exercitium gratiae; as he hath every grace so it is as true that his graces put him upon the exercise of them, but the graces of hypocrites are but seemingly such, their faith being but a dead Faith. And as for that work of Grace in a sincere Christian which lieth in the external actings he doth excel also in these things. 1 That which he doth he doth by the right rule of God's Word, which shows the will of God, and he doth all that. But the Hypocrite he followeth his own, and the will of other men, and at the most he doth but a part of Gods will only. 2 He doth that which he doth in a right manner with the whole heart. But the Hypocrite otherwise. 3 He doth that which he doth to the right end, to God's glory, and not to the praise of himself as the hypocrite doth. SECT. XXIV. But by all this we have spoken of the complete and exact obedience of the sincere Christian, we do not intent, nor would be understood that the sincere Christians life is perfect, and without sin; for that is to affirm contrary to what the Holy Ghost affirmeth, and experience hath evidenced to us of the lives of all men, and the best men that ever lived, that they all had their faults, and to assure us thereof, some of them, yea very many of them are recorded in Scripture, and left us for our learning, to let us know that there is not a man that liveth & sineth not. The phrases of speech therefore which we have used, and that which we have affirmed of the obedience of the sincere Christian, that he leaveth all sin, and doth all duties at all times, and in all places, cases, etc. And the Phrases of the Scripture applied to the Saints, that they followed the Lord fully, were in all the commandments of God blameless, and were perfect, they are to be understood not in a legal or in a literal, but in an Evangelical sense: For doubtless the uttermost obedience that is expected, or that can be performed by the most absolute and perfect Christian that is most sincere is. That he hath a real and unfeigned will, and desire, and a real intention and purpose, and doth his endeavour with all his might to do and fulfil the whole will of God therein. And he is grieved that he cannot do it more perfectly. And that which he doth of it he doth in sincerity. And when he hath done all, he thinketh himself to be but an unprofitable servant, and to have done less than was his duty to do. And he doth not trust to himself therein but to the Righteousness of God in Christ. And in this only or especially in this point doth the sincere Christian eminently excel and outstrip all the Hypocrites, yea the most refined Hypocrites in the world, who have not any such unfeigned will, desire, purpose, or intention (but rather the contrary thereof) in them. Nor do they endeavour at all so to do in all things as we have showed elsewhere at large. And this progress towards the perfect doing in the sincere Christian is esteemed with God as the perfect doing of the thing itself, Heb. 11. 17. By Faith Abraham when he was tried offered up Isaac, etc. 1 Cor. 8. 12. For if there be first a willing mind it is accepted according to that a man hath, & c We are here also to add this caution further in reference to all that we have spoken to this head, that the feigned Graces of the Hypocrites and their gifts, are in some hearts so like to true Grace, that it is hard to distinguish them. And in the hearts of the most sincere, corrupt affections and motions stir so much, that it is hard to conclude any thing certainly and definitively herein, more or further than this. That the more we find of the motions and operations of Sincerity, the more cause we have to judge ourselves sincere. And the more we see of the motions and operatious of Hypocrisy, the more cause we have to suspect ourselves thereof. All these things therefore are cautiously to be heeded and used. But for this see more in the beginning of the next Chapter. If yet you shall desire to see some more certain signs of the sincere man, and of the Hypocrite, we shall endeavour to give you some of them in the neut Chapter. CHAP. VIII. How Sincerity and Hypocrisy are manifested. Or, The signs of Sincerity and of Hypocrisy. This question is partly answered before in Chapter 3. where we have set forth, wherein Sincerity and Hypocrisy do consist. And again in Chap. 7. wherein we have showed, in what the sincere Christian doth differ from, and go beyond the Hypocrite. But we shall now in this place add further some particulars wherein Sincerity and Hypocrisy do most eminently show themselves in the Professors of Religion, and these also may serve for signs and marks thereof. And these we shall also lay down the one aghinst the other in way of opposition. But herein we must premise four things by way of caution. 1 That amongst these signs of Hypocrisy, some are more gross and palpable than others. 2 That neither the one, nor the other, on the one or on the other side, albeit they be certain and infallible in themselves, yet may they not be so to us, whose hearts are deceitful above all things, and we are so apt to be deceived by them. We do not propose them therefore as aosolutely certain and infallible as to us: For many of the things we give, and lay down through this whole work as signs or marks of the sincere Christian, some appearance of the same things may be found in, and upon the Hypocrite. As for example. He may seem to have some delight in God. Job 27. 10. He may have some delight in good things. Matth. 13. 20. Mark 6. 20. Isaiah 58. 2. and good men and their company. Mat. 25. 1, 2, 3, etc. So the foolish seemed to delight in the company of the wise Virgins. He may have an appearance of all the graces of the Spirit within him, and seem to grow in them for a long time, perhaps to his dying day. Mat. 13. 4, 5, 6. 20, 21, 22. Luke 6. 46. He may be a constant Hearer of the Word of GOD, and yield some obedience thereunto, as Herod, Amaziah, and others. 2 Chronicl. 25. 2, 9, 15, 16. Luke 6, 46, 47. Mark 6. 18, 19, 20. He may deny himself in many things, avoid evil, and repent of sin, as Ahab, Saul, Judas, others, and do many other things, as we have before laid down at large. And on the other side, many of the things we have observed, or shall here further observe to be the signs, or marks, or workings of Hypocrisy. The likeness, or resemblance, or (at the least) some degrees thereof, or the thing itself at some iime may be found in the sincere Christian. As for example, we read of them in Scripture, or of some of them, at some time, or in some case unbelieving, Mat. 14. 31. Rom. 14. 23. Mat. 6. 30. Despising God and the commandment of God. 2 Sam. 12. 9, 10. Hypocritical. Gal. 2. 12, 13. Unthankful, 2 Chron 32 25. Barren and unfruitful under the means of Grace. Heb. 6. 1, 2, 3. john 14. 9 Negligent about holy duties. 1 Cor. 11 20, 21, etc. Falling off from Christ in case of persecution. John 18. 15, 16, etc. John 17. 13. and 9 22. Fearing of an open profession of the Gospel because of persecution. John 19 38. Impatient and discontented at God's works. jonah 4. 1, 2, 3. job 3. 1, etc. Impatient and wrathful against man. 2 Chron. 16. 10. Covetous or loving the world. 1 john 2. 15. 1 Cor. 5. 10. jame. 4. 1, 2, 3, 4. Lifted up with pride. 2 Sam. 24. 10. Mark 9 34. 2 Chron. 32. 24, 25, 26, 31. 2 Kings 20. 12. Injurious. 2 Chron. 16 10. 2 Sam. 16. 3, 4. and 19 24, 25, 26, 27, 29 Not enduring the reproof of sin. 2 Chron. 16. 10. Contentious. Acts 15. 39 Using unlawful guile to do evil, or obtain good. Gen. 20. 2. Gen. 27. 18, 19, 36. Secure. Psalm 32. 1, 2, etc. Unthankful, Isa. 51. 13. Ps. 78. 11. Censorious. james 3. 1, 2. He may curse or swear. Mat. 26. 75. james 3. 9, 10 Forswear. Mat. 26. 75. Lye. Gen. 20. 2. and 26. 7. Rail and revile. 1 Cor. 5. 11. 1 Pet. 3. 9 and 2. 23. He may also commit, or fall into Idolatry, Adultery, Fornication, Incest, Murder, Drunkenness, Extortion, Injustice, Oppression, Dangerous Errors or Heresies. john 1. 46. 2 Sam. 11. 3, 4, 13, 14, 15. 2 Sam. 19 28, 29, 30. Gen. 19 30, 31, 32, etc. 1 Kings 11, 7, 8, 9, etc. 1 Cor. 10. 4, 5, 6, 7, etc. 1 Cor. 11. 1. 2, 3, etc. 1 Cor. 15. 12. So now we find it by sad expirience, That these, and such like evils are to be found too often stirring in the hearts and lives of the best Christians. And the differences of their being in the true Christian and the Hypocrite we have opened in another place. 3 That we do not presently judge a man to be an Hypocrite in his state because he hath some Hypocrisy in him: For there is not a man that lives but hath Hypocrisy in him more or less: Besides that, every man is born an Hypocrite For of this sin as of all others we have the seeds in our natures. But no man is to be accounted a Hypocrite in his state but such a one as is under the reign and power of Hypocrisy, and that yields himself up to it to obey it, an obstinate and wilful Hypocrite. And not such a one as doth see it in himself, detest, disavow, bewail it, and labour against it all he can, he is not an Hypocrite albeit he have hypocrisy in him. 4 And therefore in the next place this is especially the conclusion which we draw from all these things (as I have formerly intimated.) That the more of all the signs or marks of sincerity are to be found in, or upon any one man, the more evidence he in whom they are found may have for his sincerity. And the more of the signs of Hypocrisy are to be found in any one man, the more cause he in whom the same is found hath to suspect himself thereof. The signs or marks follow. SECT. I. In his esteem of God and Christ. 1 It savoureth much of sincerity, and it is very much a sign of a sincere man, That he do esteem, value, and prefer God and Christ above all, and that he do in all things seek God and Christ above himself, and above all men and things. Psalm 24. 6. This is the generation of them that seek him, that seek thy face, etc. He doth greatly love and delight in God and Christ. Ps. 97. 10. Ye that love the Lord. Ps. 18. 1. I will love thee, O Lord, etc. Io. 21. 15. Lord thou knowest that I love thee. Revel. 12. 11, And can, and will leave all for their sakes. Philip. 7. 8. Mark 10. 28, We have left all and followed thee. He cares not how little be given to him, so that much be given to God, for whom he thinks nothing too good, or too much. Psalm 115. 1. Not unto us, O Lord, not unto us, but to thy Name give glory, etc. So John the Baptist, he confessed, and denied not, I am not the Christ. He is preferred before me, whose shoes latchet I am not worthy to unloose, etc. John 1. 19, 20, 27. John 3. 28. He trusts in God. 1 Pet. 3. 5. Holy women that trusted in God, etc. And he doth more fear to offend, and labour to please God than all the world besides. Exod. 1. 15. 16. But the Midwives feared God, and did not as the King commanded them. Job 31. 4. 14. 23. Doth not he see my ways, etc. What shall I do when God ariseth? etc. 1 Kings 18. 3. Now Obadiah feared the Lord greatly. Isaiah 29. 13. 1 Pet. 3. 14. And on the other side it savoureth much of Hypocrisy, and is very much a sign of an Hypocrite, That a man as he loves other things more than God and Christ, so in all things he doth prefer and seek himself more than God and Christ, his own interest more than Gods. Hosea 2. 13. She went after her lovers, and forgot me. John 5. 41, 42. I know you, that ye have not the love of God in you. Phil. 3. 9 Whose belly is their God. Rom. 1. 25. Who changed, etc. and worshipped the creature more than the crearor, etc. 2 Tim. 3. 4. Lovers of pleasures more than God. He is ready to assume the glory due to God to himself. Acts 12. 22, 23. And the people gave a shout saying, the voice of God, etc. And immediately the Angel of the Lord smote him because he gave not God the glory, And therefore in the forbearing or doing of good, or evil, he is more moved by his desire to please, and fear to offend men than God. john. 9 22. Mat. 14. 5. Luke 20, 19 and 22. 2. john 7. 13. Mark 23. 5. john 12. 42. He doth in God's service think any thing good enough for God. Mal. 1. 6. 8. O Priests that despise my Name, etc. offer it now to thy Governor, will he accept it? etc. The love of God is not in him. john 5. 42. He hath low and undervaluing thoughts of God and Christ, and the ordinances and institutions of Christ. Mal. 1. 1, 2, 3, etc. Ye despise my Name, etc. ye offer polluted bread, etc. Ye say the Table of the Lord is contemptible, etc. He doth more eye the praise and applause, honour and esteem, favour and good will of men than of God. Mat. 6. 1. to the 12. You do your alms before men to be seen of them, etc. Gal. 1. 10. Or do I seek to please men? for if I ●et pleased men I should not be the servant of Christ. John 7. 18. John 8, 50. 1 Sam. 15. 30. I have sinned, yet honour me now I pray thee before the Elders of my people, etc. He trusts more in other things than in God, Isa. 30. 2, 3. They cover with a covering, etc. That walk to go into Egypt. Hosea 7. 14. He gives more respect to the Traditions and Inventions of men than to the Word and Command of God. Mat. 15. 1, 2, etc. Thus have you made the commandments of God of none effect by your tradition. Isa. 65. 4. Isa. 29. 30. Mark 7. 3, 4, etc. And to save himself he can be contented to lose Christ. SECT. II. In his care of his conversation 2 It is a good proof of a man's sincerity, when there is joined to his profession of Religion and the light of his understanding in the Word of God a holy conversation. 2 Cor. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, etc. we have had our conversation in the world, etc. Phil. 3. 20. Our conversation is in heaven, etc. Psalm 119. 1, 3. They do no iniquity. Psalm 101. 3. I will set no wicked thing before mine eyes. Phil. 3. 17. Psal. 26. 1, 6. 2 Sam. 22 24. Tit. 2. 11, 12. And it is a dangerous evidence of Hypocrisy when a man is lose and careless herein. 1 John 2. 4. He that saith I know him, and keepeth not his commandments is a liar, and the truth is not in him. 2 Tim. 3. 1, 2, 6. Men shall be lovers of their own selves, covetous, hoasters, proud, disobedient to parents, etc. truce breakers, etc. having a form of godliness. Luke 13. 26, 27. Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, etc. Depart from me all ye workers of iniquity. Psalm 56. 1, 2. The transgressions of the wicked, etc. until his iniquity be found hateful. Hosea 7. 8. 14. 16. Rom. 15. 17. Amos 5. 10. Isaiah 1. 1, 2. etc. and 48. 1, 2. Tit. 3. 8. Ps. 58. 2. SECT. III. In his labour to cleanse his heart. 3 It savours much of sincerity, and is very much a sign of a sincere Christian, when a man's main study and labour is to make and keep clean his heart, and to be indeed as well as to seem to be good within and without, when he labours to be what he desires to seem to be, and doth affect the thing as well as the name; to be within indeed what he is without in appearance. Psalm 73. 13. Verily I have cleansed my heart in vain, etc. Psalm 101. 1, 2. I will walk within my house with a perfect heart. I will set no wicked thing before mine eyes: I hate the work of them that turn aside, 2 Tim. 1 3. I serve with pure conscience, &c 1 Pet. 3. 3, 5. Whose adorning let it not be outward, etc. but the hidden man of the heart; for so holy women which trusted in God adorned themselves. Tit. 2. 11, 12. Psalm 51. 10. And on the other side it savours as much of Hypocrisy, and is very much a sign of an Hypocrite, when the main study & labour of a man is, to make and keep clean the outside only, and that he cares not to be, but to seem to be holy, when he takes no care at all of his thoughts, and such faults as he can commit privately, and conceal from the world, when he hath a care to keep his flesh clean, and suffereth his inward vitals to be corrupt and rotten, Matth. 23. 14, 25, 27. Ye are like painted sepulchres, etc. Matth. 5. 6, 10. that you may appear, etc. Luke 18. 12, 13. Psalm 56. 24. He flattereth himself until, etc. he deviseth mischief on his bed, etc. he abhorreth not evil, etc. In heart ye work wickedness, you, etc. Acts 8. 13, 20, 21. Repent, etc. For thou art in the gall of bitterness, etc. Psalm 52. 3. Thou lovest evil more than good, etc. Hosea 12. 7, 8. John 13. 26, 27. Heb. 12. 15. Acts 7. 51. SECT. iv In his desire and labour after holiness. 4 It savours much of Sincerity, ●nd it is very much a sign of a sincere Christian, that he loves and desires holiness as much as happiness, and to live the life, as die the death of the Righteous. Philip. 3. 11, 12, 13. If by any means I might attain to the resurrection of the dead, etc. Not as though I had already attained, etc. or were perfect, etc. and reaching forth to the things before, etc. Luke 17. 5. The Apostles said to the Lord, Increase our Faith. Mark 9 24. Lord I believe, help thou mine unbelief. Prov. 22. 12. 2 Cor. 5. 9, 10. And on the other side it savours as much of Hypocrisy, and is very much a sign of an Hypocrite, when he doth not love nor desire holiness at all, and he doth only desire and labour to seem like to godly men, and not to be godly, when a man shall hate to be reform. Psalm 50. 16, 17. And shall love evil more than good. Psalm 52. 3. When a man shall desire only to die the death, and not to live the life of the godly. Numb. 23. 10. 27. Matth 23. 27. We to you Scribes, etc. for ye are like unto sepulchres, etc. but arewithin full of dead men's bones, and all uncleanness. Mat. 7. 21, 22, 23. For we take it to be a certain sign of an Hypocrite, in a man professing Religion to live in the allowance, and under the any known sin. Mat. 23. 27, 28. Mark 6. 17, 18. Rom. 7. 15. Acts 8. 20, 23. SECT. V In his self-opinion as to his own Righteousness. It savours much of sincerity, and it is very much the sign of a sincere Christian when a man is apt to look of, and forget the good that is in him, and hath been done by him, and when he is apt to think of, and doth look much upon the evil that is in him, and hath been done by him, when a man looking upon himself, and his own vileness by nature and practice, he is very much displeased with, and despairs of himself, and looks to the grace of God in Christ only for Righteousness. He hath low thoughts of himself, and of his own worth and works. Rom. 7. 18, 23. 24. In my flesh dwelleth no good thing. 1 Tim. 1. 15. Sinners of whom I am chief. Psalm 51. 3. my sin is ever before me. Luke 18. 11. Lord be merciful to me a sinner. Psalm 49. 12. Innumerable evils have taken hold on me, etc. Phil. 3. 13. I forget the things that are behind. Ezek. 20. 43. And ye shall loathe yourselves in your own sight for all your evils that ye have committed. And when he is apt to judge of others better than himself, and to speak the best of them and their actions, and the worst of himself and his own actions. He looketh upon and accounteth the moats in his own eye as a beam, and the beam that is in another man's eye as a moat. Mat. 7. 3. But on the other side it savours as much of Hypocrisy, and is very much the sign of an Hypocrite, when a man's eye is always upon the better, and not at all upon the worse part of his heart and life, when he can see his virtues, and not his vices, when he shall brag as the proud Pharisee, Luke 18. 9, 10, 11. I am I am not as other men, etc. or as this Publican, etc. and as in Isaiah 58. 3. when they said, wherefore have we fasted, and thou seest not, etc. and Isa. 65. 5. Come not near me, I am holier than thou, etc. 1 Sam. 15. 13. And when a man out of a self conceit and opinion of his own excellency shall trust to himself that he is righteous, and thinks himself better than others, and despise and censure them that perhaps are better than himself, and without any cause at all, Luke 18. 9 And he spoke this parable unto certain men which trusted in themselves that they were righteous. Two men went up into the Temple, etc. Luke 16. 5. Ye are they which justify yourselves, Prov. 20. 6. Most men proclaim their own goodness. Mat. 12. 2, 3, etc. Mat. 23. 30, 31. etc. Luke 7. 39 and 5. 30. John 7. 48, 49. SECT. VI In the agreement between his say and do. 6 It is an universal and infallible sign of sincerity when a man's practice suits with his profession of the true Religion, that a man is a doer as well as a hearer and speaker of the Word of God, Rom. 6. 7. ye have obeyed from the heart that form of doctrine. Gen. 26. 5. Because Abraham obeyed my voice, and kept my charge, etc. 1 Tim. 2. 10. But which becometh women professing godliness with good works. Acts 2. 41, 42. Job 31. throughout: And on the other side it is a bad sign, and savoureth much of Hypocrisy for a man to be a great talker, but a little doer of good, a great hearer but a little doer of the Word, he makes a great flourish, and fair protestations of his goodness, but hath none, he is nothing but leaves and shows, Mat. 23. 3. They say and do not, Ezek. 33. 31. they hear thy words but will not do them. Luke 6. 46. Why call ye me Lord, Lord, and do not the things I say? Mat. 21. 30. And he answered and said, I go Sir, and went not. SECT. VII. In the extent of his obedience. 7 It savours much of Sincerity, and is a very good sign of a true Christian, when a man is universal and uniform in his obedience, he is for all good commanded, and against all evil forbidden. He is careful to avoid all sins, and perform all duties: And most of all careful to perform the more weighty duties: he doth not pick and choose what will stand with his lusts, but doth all, be it never so cross to him, as knowing, that not to do all, is to do nothing at all to the purpose. james 2. 10, 11. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. And this he doth in all places, times, company, and cases, as having God in his eye, and seeing himself to be before God in all that he doth▪ Luke 1. 6. walked in all the Commandments and Ordinances of the Lord. Job 1. 8. feareth God, and escheweth evil. Psalm 101. 1, 2. I will set no wicked thing, etc. Psalm 119 2, 3. But on the other side it savours much of Hypocrisy, & is very much a sign of his Hypocrisy in a man, when he is partial, or local, or temporal in his obedience; when he doth only forbear some evils, and do some duties; or he is for lesser, and not for greater duties; or he doth all but at some times, and in some places, cases, & in some company, and he is changeable and unconstant, where he is all for public, and not at all for private duties; where he is better abroad than at home, and ●n time of prosperity than in time of adversi●tie, Mat. 23. 23. Ye have omitted the weighties matters of the Law, Judgement, etc. these ought ye to have dune, and not to have left the other undone, etc. Mark 7. 4. Mat. 27. 6, 7, etc. And such was the obedience of Saul, Jehu, Herod, and others, noted for Hypocrisy in Scripture. Mat. 15. 2, 3, etc. Job. 27. 10. Will he always call upon God? 2 Chron. 25. 9, 10, 16. 2 Chron. 24. 2. SECT. VIII. In his impositions upon others consciences. 8 It is a good sign of Sincerity to be tender and merciful, as to impositions upon the consciences of others, but rather to be severe against a man's self. A sincere Christian can spare others in that wherein he will not spare himself. He dareth not to impose hard things upon the conscience of others, and such as he is not willing to bear himself. Acts 15. 28. And it savours much of hypocrisy, and is very much a sign of an hypocrite, where a man is severe and rigid to press and impose hard burdens, either such as God imposeth otherwise than God imposeth them: or Impositions of men that God never imposed; when a man shall rigorously in his reproofs inveigh against other men's sins, make every moa●e a beam, and pres● duties much upon others, whereof he will not bear any part himself: he is very partial and favourable to himself, his beam shall be but a moat, and he can indulge and spare himself in the neglect, or careless performance of duties. Matth. 23. 4. Luke 11. 46. You bind heavy burdens, &c, SECT. IX In his acceptance of Reproof of his sin. 9 It savours much of Sincerity, and is very much a sign of a sincere Christian, where a man is very glad to see his sins, and to be reproved for his sins, and can love the Reprover, he can like of a close Reproof, and that faithful Ministry, which he is at present under, and when being showed his sin, he is very ready to confess and forsake it. john 3. 21. He that doth truth, cometh to the light. Psalm 141. 5. Let the righteous smite me, 2 Cor. 7. 11. 2 Sam. 12. 7, 8, 13. job 31. 33. But on the other side it savours as much of Hypocrisy, and is as much a sign of an Hypocrite, when a man cannot endure to be faithfully dealt with in this thing, and to have his his sin detected; and laboureth by all means to hid and retain it: either he doth cloak it, mince it, shift it, justify, or excuse it, or impudently deny it, and hates the reprover of him for it. He cannot endure the faithful Ministry he is under for the present. Matth. 23. 30. And say if we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets. So Herod for this distasted John the Baptist, and took away his life, as may appear by Mark 6. 17, 18, 19, 20. compared with 14, 1, 2, 3, 4, 5, etc. 1 Kings 22 8. There is another, etc. But I hate him, etc. Amos 5. 10. They hate him that rebuketh, etc. They abborre him that speaketh uprightly, Mal. 1. 6. And ye say wherein have we despised thy name? Prov. 28. 13. 2 Cor. 7. 11. SECT. X. In his esteem of true Christians. 10 It is a good sign of Sincerity in a Christian Professor, that he doth love them that appear to be true Christians, because they are such, and that he doth show his love to them by word and deed, and amongst the rest of the manifestations thereof doth show it by delight in their company, 2 Cor. 6. 4. 6. In all things approving ourselves as the Ministers of GOD, etc. By love unfeigned, 1 John 3. 14. We know that we have passed from death to life, because we love the brethren. He that loveth not his Brother abideth in death. Psalm 26. 1, 4, 5. I have not sat with vain persons, etc. 1 John 2. 10. He that loveth his brother abideth in light. Psalm 119. 63. In whom is all my delight. And on the side it is a very shrewd sign of Hypocrisy to hate them that appear to be sincere Christians, to look upon them as signs and wonders, Isa. 8. 18. to deal hardly with them, to decline their company, and to keep the company of suspected Hypocrites, Isa. 66. 5. Your brethren that hated you, that cast you out for my name's sake, etc. John 17. 14. The world hath hated them, etc. 1 john 3. 14. He that loveth not his brother abideth in death. 2 Chron. 18. 7 But I hate him. 1 John 3. 10. In this the children of God are manifest, and the children of the devil, whosoever loveth not righteousness is not of God, neither he that loveth not his brother. Mat. 23. 33. Psal. 69. 9 Cant. 1. 5, 7, James 3. 17. SECT. XI. In his desire after perfection of Grace. 11 It savours much of Sincerity, and is much a sign of a sincere Christian in a man, that he still finds fault with himself for his defect in Grace and duty: he never thinks he hath grace enough, and he mourns under his weakness therein, and want thereof; and finds dislike in his own performances, albeit he do his best therein, doth always hunger and thirst after, and labour for more grace, and for perfection herein. But he doth provoke others to go beyond him, and is glad that others do God better service than himself. Phil. 3. 14, 15, etc. I press forward, etc. Mat. 5. 6. they that hunger and thirst after righteousness. Rom. 7. 24, 25. O wretched man who shall deliver me, etc. Psalm 84. 2. 7. My soul longeth, etc. for the Courts of the Lord, etc. they go from strength, etc. 2 Cor. 7. 1. And it savours as much of hypocrisy to set a stint to a man● self in his grace and obedience, and to think he hath enough, and to care or labour for no more: when he thinketh he is, and doth good enough, and doth not care to be better than he and to do more than he doth: And to think every man else must keep his pace, and that he that goeth not so fare, goeth not far enough. And that he that goeth farther and faster, goeth too fast, and too far, Rev. 3. 17. Because thou sayest I am rich, etc. and have need of nothing, etc. Psalm 36. 3. He hath left off to be wise, and to do good: Luke 6. 25. woe unto you that are full, etc. and 18. 12, 13. and 1. 53. SECT. XII In his affection to the Word. 12 It savoureth much of sincerity to have a great love to, and constant delight in the Word of God. Ps. 119. 20. 97. O how I love thy Laws, etc. My foul breaketh for the longing it hath to thy Judgements at all times. Job 23. 12. I have esteemed the words of his mouth more than my necessary food. 1. Pet. 2. 2. As new born babes desire the sincere milk of the Word, etc. Rom. 7. 22. I delight in the Law of God as to the inward man. And it savours of hypocrisy to hate the Word. John 3. 20▪ For every one that doth evil hateth the light, etc. or feignedly or slightly, or for a time only to love it. Ezek. 33. 31. And they heard thy words, but will not do them; for with their mouths they show much love, etc. Isa. 58. 2. yet they seek me daily, and delight to know my ways, etc. Luke 8. 12, 13, 14. SECT. XIII. In the frame of his Spirit as to greatness of place. 13 It savoureth much of Sincerity that a man is of an humble spirit, that he thinks every man better than himself, and himself the worst of the company where ever he comes: not having, he doth not affect nor seek titles of honour, and having he doth not value them, he cares not for precedency or superiority, but can, and doth prefer others (perhaps beneath himself in place and parts before him. Psalm. 131. 2. I am as a weaned child. 1 Tim. 1. 15. Sinners of whom I am the chief. Mat. 18. 3. Except ye be converted and become as little children, etc. job 31. 14, 15. Rom. 12. 10. And it savours of Hypocrisy in professors, ambitiously to desire and seek greatness of place or title, precedency or superiority, to think a man's self to be the best of the company wherever he goes, and to exalt a man's self over others. Mat. 23. 5, 6. 7, 8, 9, 10, 11, 12. They love the uppermost rooms at feasts, and the chief seats in the Synagogues, etc. and to be called of men, Rabbi, Rabbi, etc. Whosoever shall exalt himself shall be abased. Luke 18. 11. The Pharisee, etc. 3 John v. 9 Diotrephes who loveth to have pre-eminence, etc. james 3. 1. Be not many Masters, etc. SECT. XIV. In his striving against beloved sins. 14 It is a great sign of sincerity in a man where he sets himself with all his might, and most of all against spiritual and heart sins, and inward lusts, and amongst them against his most intimate and beloved sins, that serve most to answer his worldly ends; when he looks on sin as a Toad, and keeps it as far from his bosom as he can. So David, Psalm 18. 22. I was also upright, etc. and kept me from mine iniquity. Job 31. 1, etc. I have made a covenant with mine eyes, etc. Psalm 19 12. Cleanse me from secret faults. And a great sign of Hypocrisy in a man, when he shall by all means labour to keep, conceal, and retain such sins. Job 20. 12, 13. Though wickedness be sweet in his mouth, and he hid it under his tongue, etc. Mat. 23. 25. compared with Luke 16. 14. the Pharisees were covetous, and full of covetousness, and this they did maintain by all the means they might, Mat. 23. 14. SECT. XV. In his care of private duties. 15 It savoureth much of sincerity in a man when he chooseth to be most careful of secret, and spiritual duties and performances, as secret prayer, meditation, self-examination, & the like, But thou when thou prayest enter into thy closet, etc. Acts 10. 9 Peter went up upon the house to pray, etc. Gen. 24. 63. Isaac went out into the field to meditate etc. Ps. 119. 59 I thought on my ways, etc. And it savoureth as much of hypocrisy when a man is very zealous of public or outward, but very careless of private and spiritual duties and observances. Mat. 23. 5. But all their works they do to be seen of men. Mat. 6. 1, 2, 5. They love to pray standing in the synagogues, etc. Take heed ye do not your alms before men, etc. to be seen, etc. SECT. XVI. In the motives and ends of their Actings. 16 It savoureth much of Sincerity, and is very much a sign of a sincere man, when the motives and ends of all his actings are pure and heavenly, when he doth all that he doth out of a pure heart, from the love and fear of God, and principally and chief for the works sake, to the end to please and glorify God, and not for any corrupt end to himself, and therefore he careth not to be seen of men in what he doth. But it is a vehement cause of suspicion in a man, when he is not moved at all by such motives, nor aimeth at such ends, but his motives and ends are corrupt, when he doth what he doth alone or chief for selfe-ends, selfe-praise, honour, or other advantage, when he doth ambitiously or vaingloriously seek the setting up of himself more than God therein. Mat. 23. 14. ye make long prayers, and under colour thereof devour widows houses. Mat. 23. 5. All their works they do to be seen of men. SECT. XVII. In his jealousy over himself. 17 It is a very good sign of Sincerity in a man when he is ever doubtful and fearful of himself, in the general, and especially in the point of Sincerity, and when he is often trying and searching of himself, and doth all that he can to know himself, and is therefore willing to be discovered, and reproved by others; glad to have himself and his work brought to the light. Psalm 26. 2. I have walked in mine integrity, etc. joh. 3. 21. He that doth truth cometh to the light, etc. Psalm 26. 2. and 139. 23. Search me, etc. job 31. 6. Psalm 119. 50. And it is a dangerous sign of Hypocrisy in a man when he is confident of, and secure in himself herein, when he never suspects himself, nor will he endure to be suspected, or to put himself, or to be put by others upon the trial herein. john 3. 20. Every one that doth evil hateth the light, etc. SECT. XVIII. In the order of his observance of God's Commands. 18 It savoureth much of sincerity, that a man is orderly in his obedience to God's commands, and that he do it in a due manner; that he doth prefer the greater before the lesser, the first Table before the second, etc. Fundamentals in Faith and Practice, and things absolutely necessary to salvation before lesser things; substantial before circumstantial things. And it savours of Hypocrisy where a man is preposterous herein, Mat. 23. 23. You tithe Mint and Annis, and have omitted the weightier matters, etc. If yet you would see further the signs of such things as accompany sincerity you shall have them in the next place. CHAP. IX. The signs of some other things that do always go along with, or are necessary to make up sincerity. WE are now come to the last sort of signs which are the signs of such things as do accompany, or are constitutive of sincerity; and without which there cannot be sincerity in the heart. Such are Christ's indwelling in our hearts by his spirit; by means whereof we are made partakers of sincerity; for there is none in us but what floweth, and is fetched out of this fountain of grace and truth, and Regeneration, the first work of Christ's Spirit, which necessarily implieth Faith and Love. We have already laid down the principal signs of Faith and Love. It remains only tha● we give you the principal signs or effects of our union with Christ, and the indwelling of his Spirit in us, which are both at once: For he that is one with Christ, is one in whom Christ dwelleth, and hath Christ in him by faith through the spirit. 1 John 4. 15. And to have Christ in us, and his Spirit dwelling in us, is all one, or at least go always together, and are never apart. The signs of the Spirit will be signs of this union. 1 John 4. 13. By this we know that we dwell in him, and he in us, that he hath given to us of his Spirit. Eph. 3. 17. That Christ may dwell in your hearts by faith. Rom. 8. 9, 10, 11. But ye are not in the flesh but in the spirit, if the Spirit of God dwell in you. Phil. 2. 1. These signs of the indwelling of Christ by his Spirit, and of Regeneration, we shall give you, with relation both to the external conversion of those sincere Christians in whom Christ is, and who are truly born again, as also to the inward frame of their hearts. SECT. I. Signs of our union with Christ, and of his Spirit dwelling in us. Our being in Christ, and his Spirit abiding in us, may be known by such like signs as these. 1 By the death of sin, and life of grace in us, by holiness in heart and life, opinion and practice, Rom. 8. 9, 10, 11. Ye are not in the flesh, etc. if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ he is none of his. And if Christ be in you, the body is dead because of sin. But the Spirit is life because of Righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you Gal. 5. 24. 1 Joh. 3. 6. Whosoever abideth in him sinneth not. Whosoever sinneth, hath not seen him, nor known him. Ephes. 2. 21, 22. 1 Pet. 1. 2. Judas v. 19 2 By the fruits of the Spirit. The tree is known by his fruit. Mat. 12. 33. The fruit of the Spirit is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, etc. Gal. 5. 5. 22. Eph. 5. 9 3 By our Regeneration, he that is in Christ is a new creature, hath a new soul, and doth manifest it by a new life. 2 Cor. 5. 17. He that is in Christ is a new creature. Gal. 6. 15. For in Christ jesus neirher Circumcision availeth any thing, nor uncircumcision, but a new creature. 4 By the spirit of Prayer (an essential part of the work of Grace) he that is in Christ hath this in him, Gal. 4. 6. And because ye are sons God hath sent the Spirit of his Son, crying Abba father, Eph. 2. 18. Zach. 12. 10. Rom 8. 15. 5 By a rooted and grounded love to God and his people. Eph. 3. 16, 17, 18. That he would grant to you according to the riches of his glory to be strengthened with might by his Spirit in the Inner man, that Christ may dwell in your hearts by Faith, that ye being rooted and grounded in love may be able, etc. 1 John 4. 12. If we love one another God dwelleth in us. 6 By having of the same mind in us as was in jesus Christ. Phil. 2. 5. Let this mind be in you, which also was in Christ jesus. and 3. 9 I account all things but loss that I may win Christ that I may know him, etc. and the fellowship of his sufferings, being made conformable unto his death, etc. 1 Pet. 4. 1. 7 By a walking and living after the example of Christ. 1 john 2. 5, 6. Hereby we know that we are in him. He that saith he abideth in him, ought himself also to walk as he walked. 8 By a care to keep the Commandments of God and Christ. 1 joh 3. 24. And he that keepeth his Commandments dwelleth in him, & he in him. And hereby we know he abideth in us by the Spirit he hath given us. 9 By growth and increase in grace. Eph. 4. 15. That we henceforth be no more children. etc. But speaking the truth, etc. may grow up into him in all thines which is the head, even Christ. Eph. 2. 21. 2 Thes. 1. 3. Your faith groweth exceedingly, etc. SECT. II. The signs of our Regeneration may be these. 1 An understanding heart to know God and Jesus Christ whom he hath sent. 1 John 5. 18, 20. And we know that whosoever is born of God, etc. And we know that the Son of God is come, and hath given us understanding that we may know him that is true, etc. Joh. 5. 24. john 17. 3. 2 Faith in Christ. 1 john 5. 1. Whosoever believeth that jesus is the Christ, is born of God. John 1. 12. 3 Holiness and Righteousness of life without, and purity of heart within. 1 John 2. 29. Every one that doth righteousness is born of him. 1 Joh. 3. 9, 10. Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin because he is born of God. Whosoever doth not righteousness is not of God. 1 John 3. 3. He that hath this hope purifieth himself as he is pure. 1 john 5. 18, 20. 4 Love of God; it is as natural for the new born children of God to love God, as for children to love their parents. john 1. 12, 13. 5 Love to the godly: 2 john 4. 7. Every one that loveth is born of God, and knoweth God. 1 john 3. 9, 10. Whosoever doth not righteousness is not of God, neither he that loveth not his brother. 2 Cor. 6. 6. 1 john 2. 10. 6 Victory over the world. 1 john 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, etc. I have esteemed the words of his mouth better than my necessary food. job 23. 12. Luke 8. 15. 1 Pet. 2. 3. SECT. III The sum of all this Head. Now of all that we have spoken as to this point in hand, and head of trial, this is then the sum; That a man may enjoy all outward Gospel Privileges, such as the manifestations of God's presence, etc. all Gospel Ordinances, and means of Grace, as Word, Sacraments, Sabbaths, all advantages imaginable, by parents, education, society, etc. Have great gifts and parts, and do 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 reform that he may appear unblameable in the sight of men, have much light from the Word of God, be clearly convinced of the truth of it, have such a taste of persuasion, that the good thereby promised and offered doth belong to him as thereby to be drawn to come to Christ in an open profession, and some inward affections close with his Church, be a Church-member, be taken of others, and take himself to be a true member', seemingly own jesus 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 die, yea live and die a Martyr in the defence of the Gospel he professeth; yea he may have such a discovery of the Grace of God in Christ by the Gospel, and such a seeming work of Faith and Love in his soul, as that he may be persuaded that Christ and Heaven is his. And upon this have a little love or show of love to God and his people, and live in a kind 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 only that is regenerate, renewed by the Holy Ghost and Word of God in his nature to be like Christ shall be reputed sincere, and so saved at last. But to give a shorter account hereof, let the sum of all be this: That the most certain and infallible character of the true and living Christian, and one that is a Christian indeed. John 1. 47. And that whereby he may be best known, and distinguished from the counterfeit and painted Christian the Hypocrite, is, by that which is within him, where the Kingdom of God is. Luke 17. 20, 21. He is the sincere Christian that is so inwardly. Rom. 2. 29. And in him these things following are to be found. The Spirit of God and Christ is given unto him. 1 john 3. 24. 1 john 4. 3. Rom. 8. 10, 11, 15. Galat. 4. 6. Rom. 8. 9 1 Cor. 2, 12. 1 john 4. 13. And according to the new Covenant. Isaiah 44, 3. and 32. 15. Ezek 39 29. joel 2. 29. Zachar. 12. 10. compared with Acts 2. 17. This spirit he receives in the Preaching of the Gospel. Galat. 3. 2. By this spirit in the Gospel he is convinced of his own desperate and helpless case out of Christ, and that his help is in Christ alone. john 26. 8. And thereupon is drawn to Christ whom he doth embrace by Faith. john 6. 44. Hebrews 11 13. Philip. 3. 12. Ephes. 3. 16, 17. john 6. 56. 2 Corinth. 4. 13. This Spirit and GOD the Father in it abideth and dwelleth in him, 1 Corinth. 3. 24. 1 john 4. 13. john 6. 56. Ephes. 2. 22. And he 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 soul are firmly united together, and do become even as Husband and Wife. Romans 7. 4. Canticles 1, 2, etc. and are so joined as the Tree and Branches. john 15. 1, etc. 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 sin to grace, from death to life, etc. 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, john 3. 6. john 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, he partakes of the divine nature. 2 Pet. 1. 4. a new life. Gal. 2. 20. Col. 3. 21. 1 john 5. 12. This change is from the state of nature to the state of grace; from the likeness of the old, to the likeness of the new Adam, he hath now in him the mind of Christ, Ephes. 4. 24. Phil. 2. 5. 1 Cor. 15. 46, 47. Phil. 3. 9 He now lives the life of Christ, 1 Pet. 4. 6. 1 john 2. 5, 6. 1 john 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 itself 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 he 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 work out the mire and mud out of itself, 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 works of the Devil and Flesh. 1 john 3. 8. Such as are Adultery, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulation, Wrath, Strife, Sedition, Heresies, Envyings, Murder, Drunkenness, and such like. Gal. 5. 17. And quickeneth, inclineth, and disposeth the whole heart, and consequently the whole man to grace and goodness. Rom. 8. 10. And such like fruits as these following, Righteousness, Joy, Love, Long suffering, Gentleness, Faith, Goodness, Meekness, 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 he in whom these things are found is certainly a sincere Christian, and an adopted child of God. All this seems to be put together in the words of our Saviour Christ. john 1. 12, 13. But as many as received him] that is, by faith and obedience as the true Messiah: to them gave he power] that is, the dignity, right, or privilege to become the Sons of God] 1 John 3. 1 Gal. 4. 6. which were born] that is born again, as John 3. not of blood, nor of the will of the flesh, nor of the will of man] not in a natural course and way wherein men have children in their own likeness, Gen. 5. 3. But of God] and according to his own likeness, Gen. 1. 26. and 5. 1. But the Hypocrite being still in his natural estate (let his place and gifts be otherwise what they will] understandeth none of these things. 1 Cor. 2. 11, 14. and is a stranger to them. John 3. 1, 4, 8, 9 Nor can any man know these things but he that receiveth them. Rev. 2. 17. So that now by comparing of a man's heart and life to the Word of God in the particulars before laid down, a man may know as much of his own, as touching his Sincerity in his profession of Religion as can be known. And by comparing another man's life to the Word of God, a man may know as much as touching his Sincerity in his Profession, as can be known by another man. SECT. iv Some Objections, and Answers to them. Objest. If it be said some are sanctified from the womb, and some are changed insensibly. Answ. We answer: They are changed from the state of natural men, whose state is to be seen in the glass of the Word, and by their contrariety to natural men that are in the world being opposite to them. So that by a careful comparing of these things together, a man may see much herein. But out of all this an objection may be made thus. Object. If there go so much to the making up of a true Christian, and that in his heart there be such a work of Grace as we have showed, and no less than this will speak him sincere, who then shall be saved? Answ. To this we do answer. 1 That we know there is some Hypocrisy, more or less in the best Christian under heaven; for we are not perfect here. And therefore when we press Sincerity, and a necessity of it, we mean not such a sincerity that is so perfect and complete that it hath no deceit or falsehood joined with it. But as other graces are but in part, we know but in part, we love but in part, so likewise we are sincere but in part. So David, a man after GOD's own heart, yet cryeth out, who can understand his errors? Ps. ●9. 12. Yea there is more Hypocrisy and self, ends in the best than he can perceive. So much is discovered even to the best man as to make him humble▪ and to trust in Christ only, and to make him cry out with David, Ps. 51. 6. for truth in the inward parts. 2 As we do not judge of a man's integrity by one act, and call him a sincere man that doth some things in a natural uprightness of heart, as Abimelech. Gen. 20. 5. and as some think of Vriah, whom the Prophet Isaiah calleth a faithful witness, that he was the same gross Idolater named 2 Kings 16. 10. Is. 8. 2. So do we not judge a man an Hypocrite by any particular act or carriage at one time, but by the constant course of his life, his constant walking and way. And so the godly man is said to walk in his uprightness. Prov 14. 2. 3 We have said that the best Christian hath a time of Infancy and tender age, when he is but weak, and his strength small. 4 We do not understand or intent that there is, or of necessity must be such a lively and constant acting of grace by every sincere Christian at all times, and such manifestations thereof by the signs and characters, we have before given, so as there shall be no ebb, stop, or interruption therein. We know the state of a Christian here is a warfare between the flesh and the spirit, typed out by the house of David and Saul: And that it is in this in the soul as it is in the body, it hath its distempers; it is sometimes sick, weak, and faint, and sometimes it seems to be dead for many days, and yet alive. The true Christian may grow lukewarm, perhaps cold for a time: there are times of temptation with him, that as in the winter there doth outwardly appear no difference between a dead tree and a living tree, both are without fruit and leaves, so between a true and counterfeit Christian. But in the worst time somewhat more or less will appear of what we have observed herein. SECT. V Quest. But than it may be asked, what (at the least) is required of the true Christian, and yet is to be found in the lowest, lest, and weakest state of true Grace? Answ. For answer to this we are to know, That as there is a strong, so a weak Christian. Rom. 15. 1. and there are little children as well as young men and fathers in Christianity. 1 john 2. 13. so amongst them that are weak there are two sorts, or Christians are weak in two cases, or under two considerations. 1 Such as are now weak by accident but have been stronger at other times, and so the strongest Christian may become weak as a man that is strong in his natural strength of his body may by sickness, fasting, or the like be brought to be so weak that a child may push him down, or he may be ready to fall of himself. And as the natural body by a distemper, from a disease, a blow on the head, or some other accident may lie a while for dead, so it is with the spiritual body of the new man, and with his spiritual strength. It may be by some extraordinary pressures and burdens of affliction, or temptation (for the present) brought to a very low and weak estate, and perhaps into a kind of swound, to have in appearance very little or no sign of life left, but to be as it were stark dead. But there are another sort of weak Christians, and they are such as were never stronger. And such are (for the most part) all Christians at their first coming into Christ, they are rude, and raw, and have but little faith; such were Christ's disciples, Mat. 17. 17. Luke 9 41. Matth. 6. 30. and 8. 26. and 16. 8. Mark 9 19, 24. Nathaniel, John 1. 45, 46, 20, 27. and others, 1 Cor. 9 22. And yet it is so possibly with some (as it seems it was with Paul) that they have very much of the Spirit given them, and they are very strong Christians at the first. But for the most, even of true Christians, they are weak and childish in the things of God a while after the first conversion; and some of them may happily continue so for a long time, as some children as to their natural strength do by some distemper continue weak, and grow but a little for a long while: Yea possibly it may be so in the first conversion of a sinner to God, that as the seed of Corn that is cast into the earth dyeth, and lieth long before it ariseth, yet having a seed of life in it, it doth at length arise and grow. 1 Cor. 16. 36, 37. and come to perfection. So little of spiritual life, or the life of the new creature may appear for a long time in that soul which may notwithstanding be quickened and truly alive to God in Christ. We shall say a word to both of these kinds of weakness, and weak Christians; touching whom we say, That ordinarily in the weakest of true Christians of this second sort, and in the lowest and weakest estate of Christianity, considered apart, and free from violent temptations, assaults and oppositions, these things are always seen, and are necessarily required in every true Christian. 1 The weakest Christian must be in Christ by Faith and a new creature. As one cannot be said to be of the nature of man, or of mankind till that he be born and brought forth of the womb of his mother, So neither can one be, or be said to be a true Christian till he be born again, and Christ be form in him. John 1. 12. But to as many as received him, to them gave he power to be the sons of God, even to them that believe on his name, which were born, etc. 2 Cor. 5. 17. If any man be in Christ he is a new creature. 2 He must by this means be spiritually alive, and risen from the death of sin, Eph. 2. 1. You that were dead hath he quickened. Gal. 2. 20. Christ liveth in me, and the life I now live, etc. 3 He is then of the same nature, and therefore must be more or less like unto the strongest Christian, as children to men, lambs to sheep, and the most tender branches to the great bows of tree. So the weakest Christian notwithstanding his weakness, is partaker of the divine nature of God in Christ, 2 Pet. 1. 4. Whoreby are given us exceeding great and precious promises, that by these you might be partakers of the divine nature. 4 He must have of the light of the saving knowledge of God. Ephes. 5. 4, 8. Ye were darkness, but now are ye light, etc. Isa. 52. 2. my people shall know my name. Heb. 8. 11. They shall know the Lord. 1 john 2. 13, 19, 20, 27. Mat. 13. 11. 5 He hath a tender care to please, and fear to offend God. Isa. 66. 2. I will look to him that is poor, and of a contrite spirit, and trembleth at my word, etc. 1 john 3. 23. 2 Kings 22. 3, 10, 12, 19 6 He is very sensible of his own weakness, Mat. 9 23, 24. And straightway he cried out with tears Lord I believe help thou my unbelief. Luke 11. 1. Lord teach us to pray, etc. 7 He hath a Spirit of prayer and can more or less open his case to God thereby. Gal. 4. 6. And because ye are sons God hath sent the Spirit of his Son into your he arts, crying Abba Father. Rom. 8. 15. 8 He is from the sight and sense of his own weakness poor in spirit, and moved to look towards Christ, and to hunger and thirst after him. Mat. 5. 3, 4. 9 He desireth strength, and therefore loveth and plyeth all the means of Grace (especially the Word of God) whereby he may be strengthened, he maketh after Christ in and by his own Ordinances. Mat. 9 23, 24. Luke 11. 1. 1 Pet. 2. 2. as new born babes desire the sincere milk of the Word, etc. Luke 17. 5. The Apostles said to the Lord, Increase our faith, John 45, 46, 47. 10 He will not be taken off this way but will follow Christ always. Joh. 6. 67, 68 Will ye also go away? Then Peter answered, Lord to whom shall we go? thou hast the words of eternal life. John 10. 27. 11 He doth commonly grow and increase in strength, as children, trees, and herbs. Mal. 4. 2. Ye shall go forth and grow as the calves of the stall. Eph. 4. 15. 12 He doth not purpose, nor doth he make it his trade to sin. 1 John 3. 8, 9 He that committeth sin is of the devil, etc. Whosoever is born of God doth not commit sin, for his seed remaineth in him, etc. (that is) he cannot so sin as to purpose it, and make it his trade as wicked men do. 13 He hath a love to all the children of God, and true Christians as Christians. 1 john 5. 1. Whosoever believeth that jesus, etc. is born of God. And every one that loveth him that begat, loveth him also that is begotten of him. 1 john 4. 7. Every one that loveth is born of God, v. 8. He that loveth not knoweth not God. 1 john 3. 14. He that loveth not his brother abideth in death. Mat. 25. 42. 14 He hath the use of his spiritual senses in some degree at one time or other; as Sight, Hearing, etc. He seethe somewhat of God and Christ, sin, and wrath, grace and glory. And giveth ear to the things that are spoken thereof, and hath some relish and savour, sense and feeling, and can speak something sensibly thereof; and hath some breathe and stir of good desires and wishes after Christ, some power and motion to do good. And he that can find these things really and in truth in any degree in him may conclude of himself that though he be but a weak, yet he is a child of God, and a sincere Christian. And that his sins are forgiven for his Name fake. 1 john 2. 12. And he shall never be moved. Psalm 15. 5. And herein also we are to know, That these signs and symptoms are not in all, nor in the same person at all times alike clear and visible to others, or to the party himself in whom they are; but they ebb and flow occasionally and have their degrees, stops and changes. It is sometimes with the spiritual man as it is with the natural man, and his natural strength: the same may be by some accident or distemper very much decayed and impaired, and the man though otherwise a strong man grow very weak, and seem to be dying. So it is in this case, a sincere Christian (sometime strong) may by a relapse into sin, or some grievous pressure of affliction inward or outward, or both, grow for a time very weak in grace, his pulse beat weak, and his breath short, as if he were near dying, yea sometimes (though very rarely) it falls out so, that all the motions, exercises and operations of Grace in the true Christian, may be for a while so much suspended, that they may seem (in appearance) to be totally extinct. So that as in the natural body it falls out sometimes by some accident or distemper, all the motions and symptoms of life, as sight, hearing, breathing, and the like seems to be stopped, and nothing of the natural life appeareth. So it is in this spiritual body, little or nothing of spiritual life may appear (- for the present) in it, and yet it may be alive. And ordinarily where this spiritual life is, it doth appear more or less, by all, or some of the signs and manifestations thereof we have before laid down. See for these things Psal. 88 1, 2. etc. v. 16, 17. Ps. 51. 9, 10, 11. Ps. 77. 1, 2, 7. Ps. 38. 1, 2, 5, 6. Job 1, 2, etc. and 30. 15, 16, 17. We have done with the trial of persons, and have dispatched the differences we have thought upon to be between the sincere Christian & Hypocrite in their inside & outside apart, & in their inside and outside together. And now it remaineth we say a word as to the trial of their works and services, and to lay down what is requisite to the making of a work good. CHAP. X. The trial of the sincerity of works. And what is requisite to make a work good. ANd now from the trial of the sincerity of Persons and hearts we come to the trial of the sincerity of Works and Services. And for this we are to know, That there are many things required, whereunto the sincere Christian hath respect, for the making of a service and work good, or a suffering acceptable. There is some thing repuired in the person doing or suffering. And some things there are required in the thing to be done and suffered. 1 In the person doing or suffering it is requisite, that he be rightly qualified. 2 In the thing to be done or suffered. 1 It is requisite it be done by a right rule or warrant. 2 In a right manner. 3 And to right ends. For the qualification of the person doing or suffering, it is requisite that he be in Christ by faith, and so one with him, and thereby become a new creature, a child of God. John 1. 12, 13. and so accepted in his person, for otherwise his work cannot be accepted. For God must first have respect to him, ere he will have respect to his offering or service. Dent. 33. 10, 11. They shall teach jacob, &c and accept the works of his hands. Gen. 4. 4, 5. And the Lord had respect to Abel and to his offering. But God heareth not sinners. john 9 31. Prov. 15. 8. 21. 27. And of all sinners the Hypocrite is the greatest sinner. Mat. 22. 11, 12. one not having on a wedding garment. And he said, Friend, how comest thou in here? Rev. 19 8. Zach. 3. 1. Psal. 45. 13, 14. 2 For the thing to be done and suffered. 1 It must come from a right principle, from the Spirit of God in this new man, and from his renewed nature. 2 As a consequent of the former, it must be done by him out of a pure heart (that is) a conscience that doth not know of any guilt or of wilful wickedness towards God or man upon it, but that it doth in all things desire to live according to the Word of God. Acts 23. 1. & 24. 16. Heb. 13. 18. 1 Tim. 1. 5. Now the end of the commandment is love out of a pure heart, and good conscience, etc. And there is no work that any profane man doth, that therefore can be good, because it comes from an evil heart, and the fountain and tree being corrupt, the streams and fruit must be so also. Mat. 12. 34, 35. james 3. 11. Prov. 15. 8. The sacrifice of the wicked is an abomination to the Lord. Prov. 28. 9 And he must be moved and carried forth in his doing and suffering by and from right and true considerations and motives. As from a love and respect to God that commandeth the work, arising from the sense of God's love to his person, a love to the command itself, a love to the thing commanded. 2 Cor. 5. 14. For the love of Christ constraineth us, etc. 1 john 5. 13. For this is the love of God that we keep his Commandments. And by, and from a sense and apprehension of God's Greatness, Mercy, Goodness, justice, Holiness, and Wisdom, and his royal command upon him, his Sovereignty over him, as his Creator, Lord and King, and the Conscience of his obedience due to God, and the danger of disobedience, job 31. 1, 2, etc. I made a covenant, etc. Is not destruction to the workers of iniquity? etc. Doth he not see my ways? etc. What then shall I do when he riseth? etc. By reason of his highness I could not endure. Heb. 11. 7. By Faith Noah being warned of God, etc. moved with reverence, Rom. 7. 12. The Commandment is holy, just, and good. Psal. 19 7, 8. The Law of God is perfect, etc. From the fear of God, a desire to please, and fear to offend him. Exod. 1. 15, 16, 17. The Midwives feared God. Gen. 42. 18. this do and live, for I fear God. From a sense of the wrong he hath done to God by his sin, and the plyableness of his heart therein to make what amends to God it can, and from the great reward there is promised to the obedient. The work I say and service to be done and thing to be suffered, when well and acceptable must be undertaken upon these, or some such like motives and considerations. Ps. 44. 21. Eph. 5. 14. Col. 3. 22. Heb. 11. 4, 5, etc. But the miscarriage herein is when one is moved or carried forth herein out of self-love only, for fear that he may have hurt by the not doing or suffering, or out of hope that he may have good by the doing or suffering; or when it comes from some erroneous conceit or opinion of God and his own service to God, that he cannot be without his service, or is much beholding to him for what he doth, or that it is accepted with God for itself however it be done or the like. Is 66. 1. 2, etc. The heaven is my throne, etc. (i. e.) do you think that I so much care for your Temple service: But to this man will I look, i. e. that is him and his service shall I favour and accept [that is poor and of a contrite spirit that trembleth at my word] that is him that is sensible of his emptiness of grace, and guiltiness of sin, and hath his heart broken for and from sin. This is the soul which is the temple wherein I will dwell, and these are the sacrifices in such a soul that I shall accept. He that killeth an ox is as if he slew a man (that is) all these outward performances and services, without these inward dispositions and affections of soul, are no better than the services and sacrifices of an heathen than the most vile and horrible crimes committed against my Law, when he that doth them is moved and carried forth therein from some corrupt or sinister respect, and not by or from any love or fear of God at all. 1 Cor. 13. 1. 2. Though I speak with the tongue, of men and Angels, and have not Charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of Prophecy, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have no charity, I am nothing. See more for this Ps. 33. 18. 34. 18. 138. 6. 147. 6 51. 16, 17. 1 Cor. 3. 16. 3 That there be a warrant or rule for the thing to be done and suffered. And for this, 1 That the thing to be done or suffered be commanded, or at the least not forbidden. 2 That it be known too, and believed by him that doth or suffereth it. 3 That it be done according to this rule or command by him known and believed. For the first. The thing to be done must be good, either it must be commanded, or at least it must not be forbidden by God's Word. For if so it be that the thing be forbidden, be it don never so cordially, or that a man be pressed never so much to it by his conscience, yet is the thing nevertheless evil. And therefore their sin in offering their children to Molech. Leu. 20. 2. Jer. 32. 35, 36. and in the kill of Christ's Disciples was nevertheless sinful for this, nor will a good intention or meaning in this case help. And therefore we find in 1 Sam. 13. 8, 9, 11. Saul, and 1 Chron. 13. 8, 9, 10, 11. Vzzah, both of them severely punished for the doing (and probably with a good intention) of that which was good in itself to have been done by another, but evil in them, because it was a thing prohibited to them. And of this nature is their Popish whipping of themselves, pilgrimage, fasting, and such like things amongst them, and the imitation of them by others. Col. 2. 18. 23. Touch not, taste not, etc. which things indeed have a show of wisdom in will-worship and humility, etc. And God will say of this, as Isa. 1. 12. who hath required these things at your hands? and as Jer. 32. 35. which I commanded them not, neither came it into my mind. Deut. 12. 8. 2 The thing done must be knowingly and beleevingly done (that is) he must know it to be commanded, allowed, or warranted by God's Word; for otherwise, be it never so lawful, as the eating of flesh, yet if a man doubt of the lawfulness of it, it is not lawful to him so long as he doubteth. For whatsoever is not of Faith is sin, Rom. 14. 1, 2, 3. etc. 23. And it must be done with a persuasion that God will accept it being so done. Gen. 4. 4. Heb. 11. 4, 6. By faith Abel offered unto God a more excellent sacrifice than Cain, etc. But without faith it is impossible to please God, etc. For he that cometh to God must believe that God is, &c And for the third. It must be done for matter and manner according to the rule of the Word laid down for the doing thereof. Gal, 6. 16. And to as many as walk according to this rule peace be on them, etc. Acts 13. 36. But David after he had served his own generation by the will of God, etc. But the error in this principally is when a man in that he doth and suffereth hath his eye altogether or chief upon his own fancy, or upon humane Traditions Commands and Inventions. john 4. 21, 22. Ye worship ye know not what. Mat. 15. 9 In vain they do worship me, teaching for doctrines the commandments of men. Acts 17. 23. Mat. 23 16, 17. And for the manner of that which is done and suffered it ought to be done with Love and Faith, and in the fear of God. It must be done in love, 1 Cor. 13. 1, 2. otherwise i● is nothing worth. In faith, 1 to God, Heb. 11. 4. For he that cometh to him must believe, etc. 2 In Christ. Col. 3 17. and with the whole heart. It must be also willingly and cheerfully. 1 Pet. 5. 2. Feed the flock of GOD which is amongst you, taking the oversight thereof not by constraint, but willingly, not for filthy lucre, but of a ready mind, Ephes. 6. 6. Not with eye-service, etc. doing the will of GOD from the heart: with good will doing service, etc. Heb. 10. 34. Ye took joyfully the spoiling of your goods, etc. Psalm 110. 3. Deut. 30. 10. jerem. 31. 33. Gen. 9 27. 5 The next great thing to be looked unto, and required in the works we do and things we suffer to make our work therein acceptable, is the end and design of the heart in it: For as a man may speak good words to an evil end. Luke 10. 25. Matth. 22. 15. so one may do good works to an evil end. The great and main end and design of the heart in every thing a man doth and suffereth, aught to be to and for God (that is) to please and glorify GOD, and advance the Name of the Lord jesus by what he doth and suffereth, and by his cheerful service therein to testify his love to God: For this is primarily commanded, Exod. 20. 2, 3. I am the Lonrd, etc. Thou shalt have no other Gods before me. And this is primarily to be prayed, and laboured for, Mat. 6. 9 Hallowed be thy Name (that is) grant us by thy Word and Works as thou hast manifested thereby, especially by the work of Redemption by jesus Christ rightly to know thee in thy wonderful nature and incomprehensible Attributes, and be brought every way in heart, word, and deed, to acknowledge, and by a right inward and outward worship of thee to exalt thee. Whence we may thus argue; That which is of God chief required, and of man chief to be desired, to this must every work of man be chief intended and directed. But that already named is that very thing. 1 Cor. 6. 20. Ye are bought with a price, wherefore glorify him, 1 Cor. 10. 31. Do all to the glory of God. John 7. 18. But he that seeketh his glory that sent him, the same is true. 1 Cor. 13. 1, 2. 2 Cor. 5. 14, 15. John 17. 4. Phil. 1. 21. Cant. 7. 13. Luke 2. 14, 20. Col. 3. 23, 24 Eph. 6, 67. And in the next place his aim and design must be to do good to the people, especially the Saints amongst whom he doth live. 1 Cor. 10 31, 32, 33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. 1 Cor. 9 19, 20. 1 Cor 8. 8, 9, 10. Luke 7. 5, 6. Gal 6. 10. Let us do good to all men, especially to them who are of the household of Faith. But that which maketh the service Hypocritical and unacceptable in this is, when he that doth it, mindeth himself only in it, when he doth it, either to still the noise of his own conscience, or to get him a name, or to procure himself some outward advantage in the world thereby. Joh. 6. 26. Ye follow me for the loaves, etc. or at the most to save his soul by it, and because that cannot be done otherwise. And without any love to God to whom the work is done, or love of the work done. And without any respect at all to God's glory, or the good of other men. Ephes. 6. 5. Col. 3. 22. Not with eye service, as men pleasers. Matth. 6. 2, 10. Ye do it to be seen of men. Mat. 23. 14. That ye may appear to men, etc. Or for a worse end, James 4. 3. Ye ask amiss, that you may consume it on your lusts. Phil. 1. 17. 2 Cor. 4. 2. 5. 12. See more for this in Chap. 7. Sect. 21. Object. It may be asked, whether a man in the good he doth, and evil he suffereth, may not have an eye also to his own good, a temporal reward here, as well as to his eternal salvation hereafter. Answ. To which we answer: Yes doubtless: 1 For God doth set this before him to encourage him in it; and no Scripture motive can draw out any unlawful affection, and whatsoever Gods Word requireth, the Spirit of God worketh by degrees in the heart of the Believer. 1 Pet. 5. 4. 2 The servants of God it is true have within them an ingenuous and supernatural principle, whereby they love God, and holy things because of the excellency of them; even as a carnal man loveth sin, because of the suitableness of it with his own heart. And yet God's servants in the things they have done and suffered, have had an eye, yea a fixed and constant eye upon their own temporal and eternal good also for their encouragement therein, Heb. 11. 14, 26. For they that say such things declare plainly that they seek a Country. For he had respect unto the recompense of reward. 3 Our Lord Jesus in that he did & suffered had an eye to this. Heb. 2. 2. Looking unto jesus, etc. who for the joy that was set before him endured the cross, etc. And therefore all amor mercedis is not amor mercenarius. Some make God's glory and our happiness to differ as the supreme and subordinate ends, some as coordinate ends only; but to be sure GOD hath so infallibly eonjoyned them together, that one cannot be without the other. So that by all this now we may try ourselves as to our works, and our works themselves whether they be such as God will approve; whether they be wrought in God. Gal. 6. 4. But let every man prove his own works, and then shall he have rejoicing, etc. The more they do answer to these rules, the more perfect they are; and the more they swerve from them, the more they savour of Hypocrisy in them. We shall now in the next place make some other uses of, and infereuces upon all that we have said, and therein a little enlarge ourselves upon the whole matter before laid down. CHAP. XI. Other Conclusions and Inferences upon all the premises. HAving opened and laid down the main differences that are between the sincere Christian and the Hypocrite, and how and wherein the true Christian doth and must go beyond the Hypocrite in heart and life: And having in this set forth the difficulty, pains and charge of a true Christian life, and how far many men go therein, and yet come short of heaven, and how much there doth go to the making up of a sincere Christian, we shall make some other inferences thereupon, and uses thereof for the edification of ourselves and others in the Christian Faith. Some of which will be for Information or Instruction, some for caution or admonition, and some for exhortation. SECT. I. 1 For Information. 1 To show us somewhat of the reason of the Disciples speech to Christ, and his answer to them in Luke 23. 23, 24. Lord, are there f●w that shall be saved? And he said unto them, strive to enter in at the straight gate; for many I say unto you will seek to enter and shall not be able, etc. And of Christ's words, Matth. 7. 13, 14. Straight is the gate, and narrow is the way that leadeth to life, and few there be that find it. And of that in 1 Pet 4. 18. If the Righteous scarcely be saved, where shall the ungodly and sinners appear. 2 To show us, that there is great cause to doubt, that amongst the many glorious Professors of Religion in these days, there may be very few sincere, & very many And if so, may we not in our time take up the complaints and lamentations of the holy men of former times, and of such times wherein were godly Kings, and wherein Religion flourished, as in the time of the Prophet David. Psal. 12. 1 Help Lord for the godly fail etc. and of the Prophet Jeremiah jerem. 5. 1 run too and fro etc. and see etc. and seek if he can find a man, if there be any that executeth judgement, that seeketh the truth etc. And of the Prophet Isaiah Isai. 59 15. Yea truth faileth, and he that departeth from evil maketh himself a prey. And of the Prophet Micah. Micah 7. 1. 2. 4. the good man is perished out of the earth, and there is none upright amongst men: they are as the grape glean of the vintage etc. the best of them is as a brier, the most upright is sharper than a thornhedge; where we have the best of them of the time, compared to thorns and briers, which are of a hurtful, catching, scratching pricking, vexing, grieving nature, to all that come near unto, or meddle with them. Ezech 28. 24. Numb. 34. 55. judges 9 14. 15. Iosh. 23. 13. And are not most of the glorious Proffessors of Religion of our days such one towards another. What meaneth else the bitter Envy, malice, wrath, jealousy. contempt, and evil surmisings of men's hearts within: And from without, the strife, debate, contention, whispering, backbiting, slandering, censuring, judging, threatening, provoking, scoffing, scorning, railing, reproaching, slighting by gestures, words, and deeds, pass from one of them towards another. And what else mean the manifold Heresies, Seditions, Calumniations, Invectives, Confusions and evil works, that are to be found every where amongst the eminent Professors of the Gospel (agreeing together in the Head Christ and substance of Doctrine) about differences of ceremony and circumstance. Have not parties, factions, and interests, almost devoured and eaten up all appearance of Sincerity amongst us. Prov. 20. 6. Most men proclaim every man his goodness, but a faithful man who can find? 3 To show that the sincere Christian is a rare piece and precious jewel in God's account, his delight is much in, his heart is much upon him. John 1. 47. Behold an Israelite indeed, etc. Psal. 11. 7. His countenance doth behold the upright, etc. 4 To show the gross mistake, 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 show the desperate estate of men that are openly wicked, that do nothing at all for, or towards their attainment of heaven, but all they can against it. If the sincere Christian be saved with much difficulty, and if they that bid so fair 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 coming towards, or near to the kingdom of God as the young man in the Gospel. Mark. 12. 34. 1 Pet 4. 18, If the righteous scarcely 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 thereof unto him, that have done many things, and some great things for him, and suffered also much for him; if all these shall be sent away notwithstanding with a Dep at from me ye that work iniquity, I know you not, etc. Mat. 6. 21, 22, 23. Luke 13. 24, 25, 26, etc. 1 Cor. 13. 1, 2, etc. Mat. 13 20, 21, 22. And if every tree which bringeth not forth good fruit will be cast in the fire, Mat. 3. 10. where shall such appear▪ and what will be the end of them that show themselves to be the enemies of Christ, that hate him, and his people for his sake, Luke 19 14. john 15. 24, 25. That say we will 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, rail, revile, 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 Potter's 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 enemies, what will the end of such men be? we have it in the sin and punishment both together, in Heb. 10. 26, 27. etc. in these words: For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement and fiery indignation. which shall devour the adversaries. He that despised Moses Law died 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 despite to the spirit of Grace, etc. 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 we 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 we have well tried them, Acts 9 26. or in their doctrine, especially in and about the main fundamental 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 joh. 7. Mat. 24. 11. 3 Their deceits as a snare are deeply and dangerously laid. 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 be 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 always to be 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 ourselves most of all. Jam. 1. 22, 27. But be ye doers, etc. and not hearers, etc. 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 pernicious 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 persuade 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 this. That 1 they do the more fear and suspect themselves, that they also may be deceived. Is it not seasonable to advise men to take heed what money they receive when there is much counterfeit coin going abroad amongst men? And when we hear of many Shipwrecks by Sea of Ships richly laden with many precious Jewels in the way we and others are to pass, is it not then a good time to persuade ourselves and others that are to go that way to fear, and to look well to our tackling and our way? Many there are, doubtless very many, that think they are good Christians, and are accepted, and approved of for such amongst others, but are not so, Rev. 2. 9 call themselves Jews and are not. Luke 16. 15. And so it will appear at the last. Mat. 7. 21, 22, 23. Lord, Lord in thy name, etc. and I shall profess I never knew you, etc. Mat. 25. 1, 2, etc. 2 In the second place, Let us try ourselves by the Word of God, by the light and heat where of we may discover the true and sincere from the false and counterfeit persons and things, as the Eagle doth her genuine young ones by the light and heat of the natural Sunbeams. Let us view ourselves well by this Looking glass, and see what manner of persons we are, whether true or counterfeit Christians. And there is great reason for it why we should so do. 1 It is commanded of God, 2 Cor. 13. 5. Try yourselves whether you be in the faith or no. 2 The godly do so Psal. 139. 23, 24. Search me O God, etc. try me, etc. Lam. 3. 40. Let us search and try our ways, etc. 3 The thing is of mighty concernment to us, there is life and death, yea life and death eternal in it; if we be deceived in this point we are everlastingly undone. Mat. 25. 1, 2, 3, etc. the foolish Virgins. Mat. 7. 22, 23. 4 It can do us no hurt, nay it cannot but do us some good, to doubt and suspect, and to labour to know ourselves; for all knowledge is sweet, but that of ourselves sweetest of all. And if we find our case good and safe, we shall be the more settled and established in it. If our case be bad, and we find out, it may be yet amended. Psal. 50. 1, 2, etc. v. 16, 22. And if now any man ask us, what if upon search I find my case doubtful and dangerous, what shall I do? We answer; The best way is to begin all again, as a man that hath laid the foundation of his building amiss, or is going in a wrong way to his journey's end; for the Hypocrite and the worst of wicked men as they are alike evil, so is their case alike dangerous, Mat. 24. 51. compared with Luke 12. 46. In the third place, than our Exhortation shall be to such as these that have laid an ill foundation, and to ourselves, and all others who are entering into, or entered, or shall hereafter enter into the profession of Religion, and are following, or to follow Christ therein, That they and we do seriously consider of what we are going about, that therein our case is as the case of a man that is going a long and a dangerous journey, or run a race for a great prize, or engage in a desperate battle alone, or with others, Eph. 6. 12. 2 Tim. 4. 7. or are going about to set up a great building, or going to make a great purchase. Mat. 11. 12. It is compared therefore to a pilgrimage, and the Christian therein to a Pilgrim, Ps. 39 12. 1 Pet. 2. 11. And it was shadowed out by the life, travel, and difficulty of the Jews passage from Egypt to Canaan. And therefore that it will be our wisdom well to consider before hand what it is we are going about, and how we are prepared for it, and to prepare accordingly. This is our Saviour's advice in the very coz. Mat. 14. 25, etc. for which of you intending to build a Tower sitteth not down first and counteth the cast. And that therefore we do as men to go such a journey, or do such a work, these two things. 1 Remove all hindrances. 2 Provide ourselves with all necessaries for the way and work. Amongst other hindrances herein, let us take heed, 1 of unbelief, a dangerous sin, by which the Israelites were kept & hindered from their entrance into the earthly Canaan. jude 5. Heb. 4. 1, 2, etc. And this now will keep a man from entering into the heavenly Canaan. Luke 12. 46. 2 The love of the world, which like as the weeds amongst corn, that do choke & hinder the growth of it; doth hinder the work of grace in the heart. Mat. 13. 22, 23. 2 Tim. 2. 4. And for provision for our journey or our work, 1 Let us look well to our foundation that it be well laid Mat. 7. 24. 13. 22. that it be laid upon Christ; for other foundation can no man lay than that which is already laid, which is jesus Christ. 1 Cor. 33. 11 Eph. 2● 20. and that we lay it low enough. And that for this, we find our hearts by the Word and Spirit of God not only deeply convinced of our miserable estate by the sin of Adam, and by our own original, and actual sin, but that we be broken and humbled in heart for and converted from it. Hab. 6. 1. Acts 2. 37, 38. Ezek. 36. 31. And having a discovery made by this Word and Spirit, that there is a Remedy to be had in this case by the Lord Jesus Christ, That he will be to the repenting believing sinner, as the City of Refuge was to the Manslayer. Numb. 35. And as the pool of Bethesda was to him that was first put into it after the Angel had troubled it, 10. 5. 2, etc. And as the brazen Serpent was to them that were stung by the fiery Serpent in the wilderness Numb. 31. 6. And that in him there dwelleth all fullness for the supply of all our wants, and cure of all our maladies. Joh. 1. 16. Col. 1. 19 And so by faith roll and leave ourselves upon him, and take up our eternal rest and lodging in him alone. Cant. 8. 5. Joh. 6. 67, 68 Mat. 4. 22 Mark 10. 28. Mat. 19 21. and 13 46 Phillip 3. 7, 8. 1 Pet. 2. 4, 5. Heb. 4. 4, 5. And being thus got into Christ by faith, let us be assured of help, that our sin is pardoned, and that we are taken into favour by him. Then in the next place let us look to the progress of our building, that being thus rooted, engrafted into, and built upon Christ, we make it out by the work of Regeneration & Sanctification in us, that we be partakers of the Divine nature, that we have a seed & principle of grace within us, that Christ lives in us, and we in him; that we are now Christ like, of his mind, and making, and that we live, walk, and do as he did in this world. Heb. 3. 14. 2 Pet. 1. 4. Ephes. 1. 10. 1 Cor. 10. 17. Ephes. 3. 17. Col. 2. 7. 1 Pet. 1. 23. & 4. 1. 1 Joh 2. 6. And thus being built upon and rooted in Christ, and making it so to appear. Let us see we abide and grow up in him, and be more & more fruitful to his praise. Eph. 2. 21. and 4. 15. Luke 8. 11, 12, 13. Rom. 7. 4. and 12. 1. Ps. 92. 14. Heb. 6. 9, 10. But for a more particular provision and preparation for this great work; let us provide ourselves especially with these things. ● Get much of the knowledge of God and his ways within us; so men use to do that have a long and dangerous journey to go, to take notes of all the Towns they are to go through, and places of danger they are to go by; and they that go by sea, to have their Card and Compass. And for this, to see we be well skilled in the Word of God, which will be a light to our feet, Ps. 119. 105. And like the Star, Mat 2. 7, 9 to lead us to Christ. And inquire much, and ask often of others that know the way, and can tell us the dangers, as men do in a journey in places unknown. But especially pray for the teaching and guidance of the Spirit of God, promised to God's people in this case, for this end, Isa. 30. 21. Luke 11. 13. And keep in mind and forget not what we have learned, that being forewarned we be fore-armed. Mat. 24. 25. Luke 14. 25. 2 Let us carry much faith with us, for this is a victorious grace as it engageth God's strength with us and for us, and draws virtue from the promise. This will make the hardest things easy, and that nothing shall be impossible. Hab 2. 4. 2 Cor. 1. 24. 1 Pet. 1. 7. 1 Joh. 5. 4. Heb. 11, throughout. 1 Pet. 1. 5. 2 Cor. 4, 5, 6. Eph. 6. 16. 1 Pet. 5. 9 3 Patience, we shall have need and use of this always, and therefore we are much, and often pressed to get much of it about us. Heb. 10. 36. Luke 21. 19 Rom. 12. 12. Rev. 13 10. James 5. 7. 4 The love of God, for this will make us willing and able to do and suffer any thing for God. 1 Cor. 13 7 Gen. 29. 20. 5 Sobriety and Temperance. 1 Pet. 5. 8. 5 Let us see we set these graces still on Work as there is occasion. james 1. 4. Heb. 12. 1. Our faith especially in our contemplation of the glory that is to come. Heb. 12. 2. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day, etc. while we look not at the things which are seen but at the things which are not seen, etc. 6 Let us see we be not srcure but watchful, Rev. 16. 5. Ephes. 6. 8. 2. Cor. 6. 5. Rev. 3. 2. Mat. 24. 42, 43, 44, 48. 1 Pet. 5. 8. 7 Let us not be idle but diligent in God's work. Math. 24. 46. & 25. 16, 17. Mat. 20. 6. 2 Pet. 3. 4. 2 Pet. 1. 6 Pray always, and watch thereunto with all perseverance for God's presence, guidance, support, etc. Eph. 6. 18. Judas 20. Ps. 119. 9 Ps. 56. 13. Our fourth word of Exhortation shall be to persuade all men to have a high esteem, & make a great account of all such who give evidence of their integrity in the profession of Religion. Let them be the men of our choice for our company, Ps. 16. 3. and 119. 63. For our places of Trust in the Commonwealth. 1 Sam. 22. 13. Neh. 9 8. and 13. 13. 2 Tim. 2. 2. Prov. 25. 13. For our servants in our families. Ps. 101. 6. And for all our other works and business. Ps. 15. 4. Our fifth word of Exhortation is to all men professing Religion, That seeing it is so (as we have showed) That so many go so far towards, and yet go without it; they strive for it, and yet cannot get it, that we strive the more earnestly, and labour the more abundantly herein. And this is the very use that our Saviour doth make of this point. Luke 13. 23, 24. Lord, are there few that shall be saved? And he said nnto them, strive to enter in at the straight gate, etc. Shall we come so near to it and go without it? Mark 12. 34. Shall we do and suffer so much for it in vain? Gal. 3. 4. Shall we get on Mount Nebo in sight of Canaan and not enter it? Shall we bid almost to one penny the full price for Christ, and let another come after us and take away our bargain from us? God forbidden. Let us resolve, though it cost us our blood we will have it, and that we will go beyond all the Hypocrites in the world, let them go as far as they can. But happily some man may say here, To what purpose shall we strive if there be such a difficulty in it; it is impossible by all the labour in the world to be done. To this we answer. 1 It is certain the work is hard & difficult, and yet it is not so hard as to be impossible, but it is possible may be done. 2 Tim. 4. 7. 1 Cor. 9 24. Mat. 11. 12. & Mat. 7. 7. 2 There is no possibility of having it without this pains and labour. And it will be therefore in this, as in men that are eligible to a place or office for which many do stand each of which and no others are capable; in this case any one of them that stand for it may possibly have it, but he that never labours for it will never have it. Mat. 11. 12. should not this provoke a man to labour the more for it. And so should the difficulty in this case provoke all men to be the more industrious to attain it. 3 If we have it not we are without question, & inevitably lost and undone for ever. Our case in this therefore is like the Leprous men, 2 Kings 7. 4. If we sit still in our natural and impenitent estate, we are sure to die there. Let us therefore resolve as they did, Let us fall into the host of the Syrians, if they save us alive we shall live; and if they kill us we shall but die. So let us say, we will do our utmost for heaven, we will put ourselves upon the mercy of God in Christ Jesus, and strive with all our might for heaven, if we perish, we perish, we can but die. 4 But in the last place: If we shall do our utmost endeavour in truth to attain it, we have no cause to doubt the assistance of God's grace, and our acceptance and success the rain; for God is gracious, and Christ is ready to receive us, and hath promised so to do, and he is faithful and able to perform what he promiseth. Math. 11 28. Joh. 5. 40 Joh. 7. 37. Joh. 6. 37 Mat. 7. 7. Phil. 1. 6. and 2. 12, 13. 2 Pet. 3 9 And laying aside every weight, and the sin which doth so easily beset us. let us run with patience the race that is set before us, H. b. 12. 1, 2. and 2. 1, 2, etc. and so much the rather be diligent to add one grace to another, and one degree of Grace to another, etc. 2 Pet. 1. 6, 7. etc. And let us work out our salvation with fear and trembling. Phil. 2. 12. Let us endure the cross, despise the shame. Heb. 12. 2. Take up the cross and follow Christ. Mark 10. 21. Suffer and die with him. 2 Tim. 2. 11, 12. Leave all for his sake, Mark 10. 28. Strive to enter into Heaven. Luke 13. 24. and take it by force. Mat. 11. 12. Fight the good fight of Faith, and finish our course. 2 Tim. 4. 7. do the singular things required of us. Mat. 5. 47. Afflict our souls. Leu. 16. 29. James 4. 9 Put a knife to the throat. Prov. 23. 3. Mortify the deeds of the body. Rom. 8. 13. Crucify the old man, the flesh with the affections and lusts. Gal. 5. 21. Rom. 6. 6. Deut. 10 16. Let the foreskin of our hearts be circumcised, and let us circumcise ourselves to the Lord, and let us break up our fallow grounds. Jer. 4. 3. 4. Be crucified to the world and the world to us. Gal. 6. 14. Keep down our body, 1 Cor. 9 27. Pull out our right eye, and cut off our right hand, that causeth us to offend. Mat. 5. 29, 30. Suffer the loss of all things, and count them but dung for Christ. Phil. 3. 8. 9 Refrain our feet from every evil way. Ps. 119. 10. Strive for Mastery. 1 Cor. 9 25. and rejoice as not rejoicing. 1 Cor. 7. 30. And thus doing we may be sure and certain that we are not castawaies, 1 Cor. 7. 27 God's wrath shall not break forth upon us. Jer. 4. 4. We shall not come into condemnation. John 5 24. nor be cast into hell fire. Mat. 5. 29. and 188. that we shall never fall. 1 Pet. 1. 10. that we shall not die but live, not perish but have everlasting life and glory. John 3. 15. 2 Tim. 2. 9 10. 11. Mark 10. 30. Rom. 8. 13. And we may be confident that we shall enter into joy. Mat. 25. 23. life. Mat. 18. 8. rest. Heb. 4. 2 Thes. 2. 8. live and reign with Christ 2 Tim. 2. 11, 12. Rom. 8. 13. Have and enjoy the incorruptible crown of Righteousness, life and glory 1 Tim. 4. 8. 1 Cor. 9 24, 25. Rev. 2. 10. be received into everlasting habitations. Luke 16. 9 enjoy the fullness of pleasures at Gods right hand. Ps. 16. 11. and be satisfied. Ps. 17. 5. Sat down and feast for ever with Christ and his people. Mat. 8. 11. and that we shall go into life eternal, Mat. 46. And we cannot miss it, for ours is the kingdom of heaven: we have eternal life; and are passed from death to life (i) we are as sure of it as if done already. Our sixth and last word of Exhortation is to all that now do, or hereafter shall appear as Christians, and follow Christ in the profession of Religion, and have a form of godliness. To persuade them to Sincerity and against Hypocrisy herein, to be pure and upright in heart and life. And that they lie not to God and men, whiles they pretend to be, and have the name of Christians, and are not so indeed but counterfeit ones only. To persuade them (and oh that we might prevail herein) that they would lay aside all manner of guile and deceit herein: And labour to be plain & simple hearted in thought word & deed. That they do not compass God about with lies, and flatter and dissemble with him whiles their hearts are not right and perfect before him. That they do not pretend to prefer God above all, & have no other God but him, whiles they love, fear, and trust in themselves, and other men and things more than God, seek the praise of men more than the praise of God: That they call not God their Father and Master whiles they despise his Name, and do not honour him as a son his father, nor fear him as a servant his master. That they do not teach God's fear by the precepts of men. That they give not to God a worse, when they have a better to give him in his service. That they do not pretend to inquire after, seek, serve, and obey him with their whole heart, whiles they seek themselves, and to serve themselves upon God therein. That they do not pretend to faith, love, repentance, fear, and the like towards God, whiles they know there is no such thing, but the contrary thereof in their heart. That they do not pretend to draw nigh to God in his worship, whiles their hearts are far removed from him & it. That they do not pretend to form of godliness, whiles they deny the power thereof. That they do not say they know him, and keep not his commandments. That they do not profess to know God, whiles in their works they deny him. That they do not say they are Saints, whiles they live like not devils. That they do name the Name of the Lord, unless they depart from iniquity And as for Rulers of Churches, Christian Commonwealths, and Families, Judges, and such like men; that they say not they rule and judge for God, and lean upon him, whiles they seek themselves, and their own things, and not the things of God, and the people's good. And for Christian Teachers, etc. That they say not they are of God, sent of Christ, Ministers of the Gospel, & workers with Christ, etc. whiles they appear to be deceitful workers, to speak lies in hypocrisy, to deceive the simple with fair words, to seek to please men, to seek their own things, and not the things of Jesus Christ, to serve their bellies, to make merchandise of men's souls, to hunt after filthy lucre, and so go themselves, and lead others with them to destruction. And that neither Heads, Priests, nor Prophets lean upon the Lord & say, He is amongst us, whiles they judge for reward, teach for hire, and divine for money. Mic. 3. 11. Ps. 50. 16, 17. Mat. 23. 27, 28. Isa. 29. 13. 1 Joh. 2. 4. Mat. 7. 22, 23. Is. 43. 24. Ps. 78. 36, 37. But on the other side let us persuade such men professing godliness, That they get the new life, the immediate principles and habits of Grace, and the operations, motions, effects, and fruits thereof. And then that they labour for, and get a perfect heart, a heart perfect with the Lord. 1 Chron. 29. 19 That they walk before God in truth, and with a perfect heart. 2 Kings 20. 3. 2 Chron. 29. 2. Gen. 17. 1. That they do the thing that is good and right, & with a perfect heart as in God's sight. 2 Kings 20. 3. 2 Chron. 25. 2. That they draw near to, serve & seek God with their whole heart, with a perfect heart and willing mind, with a true heart, in sincerity and truth. 1 Chr. 28. 9 Deut. 10. 12. Heb. 10. 22. Hos. 7. 14, 15, 16. That whatever they do in their profession they do it to, and for the Lord, and no● to, or for themselves, or for other men. Col. 3. 23. Hos. 7. 14, 15. That their repentance towards God, faith towards the Lord Jesus, their love to, fear of, and joy, and delight in God, and Christ, and their profession and declaration thereof be unfeigned, and with all their heart and soul. Prov. 23. 26. Deut. 30. 10. 2 Kings 23. 25. 2 Cor. 6. 6. Ps. 78. 34, 35, 36. That they follow God fully Numb. 14. 24. and Christ wheresoever he shall go, or call them. Mat. 8. 19 That whatsoever they do unto men be not done with eye-service, as men pleasers, but as doing the will of God from the heart, hearty, with singleness of heart, with good will, as the servants of Christ, as serving him, fearing God, and as unto the Lord. Col. 3. 22. Eph. 6. 6, 7, 8. That such as pretend to the faith, love, and obedience of, and suffering for the Lord Jesus Christ, that they do it in sincerity to exalt his honour, and the honour of the Father in him. Eph. 6. 24. Joh. 5. 23. That whatsoever they speak to men be the truth, and from their heart. 1 Thes. 46 Ps. 52. 2. Jer. 9 5, 6, 8. Prov. 26. 22, 23. etc. Gen. 34. 13. 2 Sam. 3 27. Psal. 15. And that they talk, walk, and live like Saints, that they be not only hearers and talkers but doers of the Word of God. James 1. 2 2. and that their hearts be purified, and their hands be cleansed. james 4. 8. that those as name the Name of Christ depart from iniquity. 2 Tim. 2. 19 Mat. 7. 22, 23. Psal. 119. 1, 2, 3. That the Rulers be Ministers of God for good to the people, revengers to execute wrath upon him that doth evil. Rom. 13. 2, 3. And that they be not a terror to good works but to the evil. That they rule in the fear of God. 2 Sam. 23 3. To the glory of God, and the good of them that are ruled, especially of the people of God amongst them. 2 Sam. 23. 2. Ps. 78 72. 1 Tim. 3. 4, 12. That the Judges professing godliness, be such as fear God, men of truth, hating covetousness. Exod. 18. 21. That in their judgement they do take heed to what they do, and consider that they judge not for man but for the Lord, who is with them in the judgement. And that the fear of the Lord be upon them, and that they do take heed and do it, as considering that there is no iniquity with the Lord, nor respect of persons, nor taking of gifts. 2 Chron. 19 6, 7. And that the Teachers and Preachers preach the Truth. Feed the Flock of God, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; not as Lords over God's heritage, but as ensamples to the flock. 1 Pet. 5. 1, 2, 3. That herein they seek not their own, but the things of jesus Christ. Phil. 2. 21. and the good of others. 1 Cor. 10. 24. 33. not to please themselves or men, but to please God. Gal. 1. 10. 1 Cor. 10. 33. that they give no offence to God or man. 1 Cor. 9 20. And that in all they do God may be glorified, the Name of the Lord Jesus exalted. 1 Cor. 10. 31. & 6. 20. the people's souls saved. Gal. 6. 10. and they themselves be able to give up their account thereof with joy at the last day. Heb. 13. 17. And now for our last word to others, that do not so much as appear to be the friends, but rather the enemies of Christ; Let us persuade them only to lay down their weapons and give over their opposition against Christ; for he will be too strong for them. It is hard to kick against the priks. Acts 9 5. 1 Cor. 10. 22. Do we provoke the Lord to jealousy? are we stronger than he? Mat. 21. 44. And therefore what the Prophet, Ps. 2. 10, 11. said to great men, we say to all. Be wise now therefore, etc. kiss the son, etc. And now having set forth wherein the Christians life doth consist, and the difficulty thereof, it is high time we lay down some motives or encouragements and helps therein. CHAP. XII. Arguments to persuade to Sincerity, and against Hypocrisy in the general. THE next thing we have to do is to lay down something by way of motive, to persuade not only to a Christian life, but also to Sincerity and against Hypocrisy therein. And this first in general: And in the next place, in particular services, to persuade us to be Christians indeed, to the profession of the Christian faith, and to sincerity therein. And to move us to labour to be, and to keep sincere in our state, or in the general: Besides what we have before laid down, let us take up and use these following considerations. 1 Hypocrisy in Religion is a sin we are all very prone to; for every man by nature is an Hypocrite, and every true Christian hath more or less hypocrisy in him. Job 31. 33. If I cover my transgressions as Adam by hiding mine iniquity in my bosom. Gen. 3. 12. Hence it is that Christ bids his Disciples beware of it. Mat. 6. 1. Luke 12. 1. 2 Yea it is much to be feared, that Hypocrisy in Religion is now very common, and that Hypocrites are very many, and that Hypocrisy is now become the general disease of the time, because there is now more to breed & feed it than in former times, Religion is now in request, & the greatest and most of men be religious. Religion is now looked upon with a good eye, and religious godly men are now in great esteem with the greatest men of the time; so that it is now as in the time spoken of in Esth. 8. 17. The jews had light, and gladness, and joy, and honour, etc. and a good day, and many of the people of the land became jews, for the fear of the jews fell upon them. A false heart will work upon this, and the man in whom it is will for his outward advantage in the world put himself into any form of Religion. 1 Tim. 6. 5. 3 The sin of Hypocrisy in the nature and working of it is a most dangerous sin. For, 1. It is a soul-pleasing sin, being a part of the old man, and natural to us. Ps. 52. 3. thou lovest evil, etc. and lying, etc. Hosea 12. 7, 8. Col. 3. 9 2 It is a soul killing sin. Acts 8. 21, 22, 23. 3 It is of a very infectious nature. Gal. 2. 12, 13. 4 It is (as we have said) a very common evil: where the contagion of the plague is common, the danger is greater. 5 It is hardly discerned in him in whom it is. It is (as we say in the Proverb) spun with a fine thread; it cannot be spied by another. Nay it is in some cases hard to be found by him in whom it is. The refined hypocrisy, and hypocrite are in themselves in some cases very hard to be found at all. And the gross Hypocrisy after a long continuance therein is by him in whom it is hardly discerned also; for it is with him as a liar, who by oft repeating of his lies, beginneth to believe them to be true; so the Hypocrite at length deceives himself. james 1. 26. And because the Hypocrite is of God judicially blinded and hardened in it; it being just with God to punish deceit with deceit, and therefore Hypocrisy doth very often end in hardness and gross blindness. Hosea 12. 7, 8. And Ephraim said, yet I am become rich, etc. In all my labours they shall find no iniquity, &c Isa. 30. 1, 2. 6 It is now become a gainful and profitable sin. 7 It is hardly to be cured, not only because it is hardly discerned, but also because he that is sick of it, is not willing to be cured of it; for it is his trade of life, and seldom or never do we hear of such an Hypocrite converted from his Hypocrisy; for the Hypocrite can hardly be drawn to see, more hardly to be sensible of, and most hardly to use the means for the cure of his disease. Or if he do use means, such is the nature of Hypocrisle that it turns the medicine into poison, and it a boseth Religion to the feeding of the humour, to the destruction of the soul; nor can he expect any good by the means whiles he doth so continue. jer. 9 6. 8 It is a kind of Idolatry and Atheism both together. It is in effect to say God cannot see,; for all the profession, speaking, acting, and thoughts of the Hypocrite are always for himself, he makes himself his primum principum, and his finis ultimus, and so sets himself in the place of, or rather above God; to give to God the worst, and to himself a sinful man the best. 9 There is a kind of blasphemy in it. Rev. 2. 9 1 Tim. 1. 13. 10. It is a piece or degree of the sin again the Holy Ghost Mat. 12. 24, 29 30, 31. 4 It is, as a dangerous, so a loathsome and abominable sin, abhorred of God and all good men; for it is a lie, and a lie to God. Hos. 11. 12. Yea it is abhorred even of nature in self, and therefore no man can endure to be called Hypocrite or dissembler. It is therefore (as one saith of it) the plague of all plagues; in its own nature a desperate sin, a deadly disease; for it smites at the vital parts of a man; it eats out all life & goodness out of the will, in time puts out the eyes of the mind, deadeth and seareth the natural conscience, eats out the good affections in the heart. It is a rottenness at the core, leaven in the midst, poison in the Fountain, it corrupts the heart from whence it diffuseth itself as it were through all the veins of the whole conversation. And Sincerity will keep a man from all this danger. 5 Sincerity is a most amiable and desirable thing in itself; for if the appearance of godliness be so desirable, that the Hypocrite doth assume it, what is the thing itself, that must needs be much more disirable? And if the appearance of sin be so dangerous and abhorred, much more than is the sin itself. 6 Sincerity is of God, & a fruit of his Spirit in us. james 3. 17. & 1. 17. The wisdom that is from above is first pure, etc. without hypocrisy, etc. Every good gift is from above: etc. But Hypocrisy is from the devil, and our own corrupt hearts. 7 Sincerity is commanded of God, Iosh. 24. 14. Now therefore fear the Lord, and serve him in sincerity and truth. Deut. 10. 12. And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, etc. with all thy heart, and with all thy soul. Prov. 23. 16. My son give me thy heart. But Hypocrisy is forbidden of God. Eph. 6. 6, 7 Not with eye-service as men pleasers, etc. Mat. 6. 16. Moreover when ye fast be not as the Hypocrites, etc. 8 Sincerity is commended of God and good men. john 1. 42. Behold an Israelite indeed in whom is no guile. Behold him, as if he had said, It is a rare sight, and of high praise, to be admired where it is, where is there such another? show him me if you can, who can be compared to him? Job 1. 1. Whose name was job, and that man was perfect and upright, &c 1 King. 11. 4. His heart was not perfect with the Lord his God as was the heart of David bis Father. 2 Chr. 22. 9 jehosaphat who sought the Lord with all his heart. Rom. 2. 29. He is not a jew that is one outwardly, but he is a jew that is one inwardly, whose praise is not of men but of God. 2 King. 23. 25. And like unto him was there no king, etc. that turned to the Lord with all his heart. 3 Joh. 5. Luke 19 17, 18. But Hypocrisy is dispraised of God and good men, Act. 8. 23. Thou art in the gall of bitterness, and bond of iniquity. Mat. 23. throughout. 9 By Religion, and by Sincerity therein a man may be saved. Mat. 58. Blessed are the pure in heart, for they shall see God. Ps. 15. 1. He that walketh uprightly, etc. he shall never be moved. But without sincerity in Religion a man can no more be saved than by profaneness or wickedness of life. Judas v. 5. The Lord having saved, etc. afterward destroyed them that believed not, etc. 1 Cor. 10. 1, 2, 3, 4, etc. Psal. 119. 2. 10 God loveth, desireth, and delighteth much in sincerity, and in the sincere man; his eye is never off him. Ps. 51. 6. Behold thou desirest truth in the inward parts. Ps. 11. 7. For the righteous Lord loveth righteousness, and his countenance doth behold the upright. Prov. 11. 20. They that are of a froward heart are an abomination to him. But such as are upright in their way are his delight 1 Chron. 29. 17. I know, etc. that thou triest the heart, and hast pleasure in uprightness Is. 66. 2. But to this man will I look, even to him that is poor, etc. Job 36. 7. But God hateth Hypocrisy, and the Hypocrite for it. Mal. 1. 10. I have no pleasure in you, saith the Lord of hosts. Zach. 11. 8. and my soul loathed them, and their soul abhorred me, etc. 11 All the perfection a Christian can have in this life is in his sincerity. And the sincere man only is the good, and perfect man. And God accounts him perfect that is sincere. It is said for this, that the same word in Hebrew serves for both, to show us, that he that is sincere is perfect. 2 Kings 20. 3. job 1. 8. and 2. 3. Ps. 125. 4. Gen. 6. 9 12 God himself is most upright, and doth in uprightness all that he doth; and so is Christ; and so is all that he doth & faith. If. 26. 7. Thou most upright dost, weigh the paths of the just. Jer. 32. 41. I will rejoice over them to do them good, etc. with my whole heart, and whole soul. Psal. 25. 8. Good and upright is the Lord, etc. And it is said of Christ, 1 Pet. 2. 22. There was no guile found in his mouth. 13 There is, and will be nothing but up rightness in heaven. Ps. 143. 10. Led me into the land of uprightness. 14 The Saints in all times have been, and the Saints now are all of them upright, and they have been careful to be and continue so, and to decline hypocrisy. Is. 26. 7. The way of the just is uprightness. Cant. 1. 4. the upright love thee, John 1. 47. Ps. 32. 2. and in whose spirit there is no guile. Rev. 14. 5. and in their mouths was found no guile. Prov. 13. 5. a righteous man hateth lying, etc. Zeph. 3. 13. 15 All that a man hath (let him have what he can) And all that a man doth (let him do what he can) without Sincerity is nothing. This is the Christians master piece, and makes him to excel amongst men; For God esteems every man, and he is accepted in what he doth, and hath, within him, and without him, as he is sincere. 1 Cor. 13. 1, 2. And though I have all knowledge, etc. and have not love, etc. I am nothing, etc. it profiteth me nothing, etc. Gen 4. 4. Heb. 11. 4. God had respect to Abel and his offering; by faith Abel offered a more excellent sacrifice than Cain, etc. God testifying of his gifts, etc. Prov. 15. 8. The prayer of the upright is his delight. And if a man be sincere, notwithstanding he hath many weaknesses, and his services be but mean and defective for the matter and manner thereof, yet he is accepted, and shall be rewarded for the good is in him, and done by him. So Asa 2 Chron. 14. 2. compared with chapter 16. 1, 2, 3, 7. 10. and 1 Kings 15. 11, 14, 15. and 15. 5, 6, etc. compared with 2 Chron. 30. 15, 18, 19 But on the other side if he be an Hypocrite, albeit he have many singular gifts, and do many glorious things, he is no body, he is not regarded, nor shall be rewarded: And no work that the Hypocrite doth, though never so glorious, pleaseth God, but his most glorious workers, though of Gods own Institution, are abominable to him for the Hypocrites sake that doth them. Therefore of the most glorious works that Hypocrites ever did, or can do, the Lord speaketh after this manner; Who hath required these things of you? Isa. 1. 11. Psalm 50. 16, 17. To what purpose are they? Isaiah 1. 11. Your labours are but in vain in it. Mat. 15. 8, 9 I am not pleased with them, I shall not accept or regard them. Micah 6. 7. Psalm 66. 18. Malach. 1. 10. Hosea 8. 13. Nor shall I reward them. Mat. 7. 21, 22, 23, etc. 1 Cor. 13. 3. They are to me sinful, Isaiah 1. 11. Psalm 109. 7. Isaiah 66. 1, 2, 12, 13. Grievous, abominable, and hateful. Amos 5. 21. Hosea 9 4. Isaiah 62. 1, 2, 12, 13. Prov. 15. 8. See 2 Kings 10, 1, 2, 3, etc. 16, 17, etc. compared with Hosea 1. 4. 1 Sam. 15, 16, 17. and 14. 35. and 13. 12, 13. 2 Chron. 25. 2, 4, 7, 8, 9 16 God seethe, knoweth, and judgeth of every man what he is, and as he is; not as he seems, or thinks himself to be, or as men do see him. And every man shall be made known, and seem to the world as he is. And shall receive of God according to what he is in God's account, whether it be good or evil. Isa. 26. 7. Thou most upright dost weigh the paths of the just. Prov. 21. 2. Every way of a man is upright in his own eyes, but the Lord pondereth the hearts. 1 Chron. 28. 9 And thou Solomon know the Lord God etc. for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, etc. 1 Cor. 3. 13. Every man's work shall be manifest, for the day shall declare it. Prov. 16. 2 and 21. 2. The ways of a man are clean in his own eyes, but the Lord weigheth the spirits, 2 Cor. 5. 9, 10. Wherefore we labour, that whether present or absent we may be accepted of him: For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body according to that he hath done, whether it be good or bad. Rev. 2. 2. Luke 12. 3. Therefore whatsoever ye have spoken in darkness shall be heard in the light, and that which ye have spoken in the ear in closerts shall be proclaimed upon the housetops. Mat. 10. 26. there is nothing covered that shall not be revealed. Job 31 4. doth not he see my ways, and count all my steps? Rev. 2. 23. Ps. 7. 10. and 26. 2. 17 Sincerity is that only that can, and will in this world distinguish us from Hypocrites and devils, who may and can (as we have showed at large) make a fair show in the flesh, and do and suffer as much therein as the best Christian in the world. Numb. 22. 40. Luke 8. 28. 1 Cor. 13. 1, 2, etc. Job 2. 1. Mat. 13. 29. 18 If a man be an Hypocrite he is still unregenerate, and in his natural estate, and so long all that is in him, and comes from him is evil in God's eye, he cannot do a good work. That he doth, as to God is as the breath of one that hath an unsavoury breath, let him speak never so good words, his breath is notwithstanding unsavoury still. His thoughts, Gen. 6. 5. Ps. 50. 16. All his actions civil. Prov. 21. 4. Titus 1. 15. Religious. Prov. 15. 8, 9 and 28. 9 Is. 58. 1. etc. Hosea 1. 4. albeit it may be materially good, and so rewarded of God as Iehu's work, yet is it Theologically evil. And so they are but glorious sins. And so it is of all his moral actions, works of Charity, Mercy, and Justice. Mat. 6. 5. So his words, he may speak and think of good things, but cannot have good speeches, nor good thoughts. As on the other side, a good man may think of evil things, and yet his thoughts thereof be good: yea this very wisdom of the Hypocrite is sin. Rom 8, 7. Col 2. 18, 19 How can a corrupt tree bring forth good fruit. Mat 7 18 He wants love to God, and seeks not God, but himslfe in what he doth, and therefore cannot be accepted. 1 Cor 13. 1, 2, etc. No more than a woman in all her observances of her Husband, when she loves another man better than him, and useth her observances only to cover and conceal it. 19 It is a high point of wisdom to be sincere, and a huge piece of folly to be deceitful; for a man takes as much pains to destroy himself, as would save him; and he is utterly deceived, and disappointed in all that he doth and thinketh in it. ps. 101. 1. 2. I will behave myself wisely in a perfect way, etc. Mat. 7. 24, 27. the wise and foolish bvilders. Job 15. 35. they conceive mischief and bring forth vanity, etc. Mat. 25. 1, 2. The wise and foolish Virgins. 20 Sincerity will breed a constancy and evenness in all our outward behaviour. Grace and Nature both begin at the heart as the centre, and from thence goeth to the circumference: But Art & Hypocrisy begin with the face and outward lineaments. james 1. 8. He is unstable in all his ways. james 4. 8. 21 There is no good to be expected by any means of Grace while we be hypocritical. Ier 9 6. Through deceit they refuse to know me, saith the Lord. 1 Pet. 2. 1. Laying aside all malice, guile, and hypocrisy etc. As new born babes. etc. But the Word of God and means of grace shall be good to the upright. Mic. 2. 7. Do not my words do good to him that walketh uprightly. 22 Hypocirisie doth commonly end in Apostasy. 1 John 2. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. 1 Tim. 1. 20. 2 Tim. 2. 18. But the upright shall never fall, Ps 15. 5. He shall never be moved. and 37. 31. none of his steps shall slide. Mat. 24. 24. they shall deceive if it were possible the very elect. 23 The Hypocrite dishonoureth God. Rom. 2. 21, 24. The name of God is blasphemed, through you, etc. And he hurteth and grieveth men. Mat. 13. 35. 4. As the tares annoy the wheat. Deut. 29. 18, 19 Heb 12. 15. lest any root of bitterness, etc. trouble you, and thereby many be defiled. 24 No Hypocrite shall ever enjoy God: for he will never give himself to be possessed and enjoyed of a spiritual Adultress, who doth affect any other lover more or besides him. Mat. 6. 24. No man can serve two Masters, etc. 25 Honour and glory attends upon Sincerity. But shame and dishononr doth follow Hypocrisy. Psa. 119. 8. Let my heart be sound in thy statues that I be not ashamed. 26 Sincerity is a sure sign of our being in the state of Grace, the true and living members of Christ mystical body. He that is sincere only is a true member of the Church Militant here, and shall be a member of the Church Triumphant in heaven. Rom. 2. 29. He is a jew that is one inwardly. etc. Psal. 15. 1, 2, 6. Lord who shall dwell in thy holy hill? He that walketh uprightly .. etc. He that doth these things shall never be moved. 2 Cor. 1. 12. 1 John 3 21, But the hypocrite in God's account, and by the judgement of the Word of God is a wicked and ungodly man. Psal. 69. 27. Add iniquity to their inquitie, and let them not come into thy righteousness. Psal. 50. 16. But unto the wicked God saith, what hast thou to do, etc. Judas 4. ungodly men turning the grace of God, etc. and therefore to have his portion with unbelievers. Luke 12. 46. compared with Mat. 24. 51. Psal. 24. 4. 27 All the promises of God for good▪ as to this life, and that to come, are made to him that is sincere in Religion, and to him only. 1 Generally; That he shall be blessed here, and for ever. Mat. 5. 8. Blessed are the pure in heart. Ps. 112. 2. The generation of the upright shall be blessed. Ps. 84. 2. The generation of the upright shall be blessed. Ps. 84. 2. He is a sun and a shield, will give grace and glory, and no good thing will he withhold from them that walk uprightly. Psalm 32. 2. Ps. 119 1, 2. But all the threaten of evil for this life and that to come are against the Hypocrite by name, and as fully and severely as against any wicked or ungodly person whatsoever; and against them all: That the Hypocrite shall be cursed here and for ever. Prov. 28. 13. He that hideth his sin shall not prosper. Isa. 10. 6. As to this life. 1 In general. God may seem sometimes to neglect the upright man, and may be thought to favour the Hypocrite, but he doth not so. The sincere man may be weak in himself, be compassed with many spiteful enemies, and be hated, and suffer the more for his sincerity; he may have many troubles, yet God knoweth it, and him in it, and will be with him. He will be his strength, support him under, and deliver him out of them, and order all events to his good He shall have good things in his possession here, have peace in his end, and for ever. For it is said, they shall remain in the land for ever, and leave their inheritance to their children, who shall be blessed after them. Prov 14. 11. The Tabernacle of the upright shall flourish. 1 Kings 3. 6. And Solomon said, thou hast showed unto thy servant David my father great mercy according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee, etc. Psal. 35. 18. Psal. 24. 4, 5. He that hath clean hands, and a pure heart. He shall receive the blessing, etc. Prov. 28. 10. Psal 94 15. 64. 10. But the contrary of all this shall come upon the Hypocrite, for he shall be cursed. Mal. 1. 14. Cursed be the deceiver, etc. Psal. 69. throughout. Isa. 9 17. Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is an hypocrite, and an evil doer, and every mouth speaketh folly, etc. Job 15. 34. The congregation of Hypocrites shall be desolate. Job 18. 9, 19 and 20. 22, 23. and 8 6. Jer. 42. 20, 21, 22. But more particularly in this life the sincere man shall be blessed; for he shall have great prosperity, and outward blessings. Deut. 11. 13, 14 Plenty of corn, wine, and oil. Isa. 33. 16. Bread shall be given him, his water shall be sure. And for this end fruitful seasons, etc. The sincere man shall be blessed in his children. Prov. 20. 7. The just man walk. the in his integrity: His children are blessed after him. But the children of the Hypocrite shall be cursed. Psal. 109. 9, 10. etc. Let his children be continually vababonds, and beg: Let them seek their bread also out of their desolate places. The sincere man shall be established, and continue in his prosperity. 1 Kings 9 4, 5. 2 Sam, 22. 24. 26. But the prosperity of the Hypocrite shall be but for a little while. Psal. 58. 1, 8. 9 Do ye speak righteousness, etc. do ye judge uprightly. As a snail which melteth let every one of them pass away, like the untimoly birth of a woman, that they may notsee the sun. Before your pots can feel the thorns he shall take them away as with a whirlwind, both living and in his wrath. Job 20. 58. That the triumphing of the Hypocrite is short, and his joy but for a moment. It shall fly away as a dream, or as the good that one dreameth of: The true Christian shall have sound peace and joy, and be in safety, but the Hypocrite in continual danger and fear. Prov. 10. 9 and 28. 18. The true Christian can go to God with boldness, and confidence in any time of trouble, and God will hear him, 2 Kings 20. 3, 4. And Hezekiah prayed, and said, O Lord remember how I have walked before thee with a perfect heart, etc. 2 Cor. 1. 12. For our rejoicing is this, the testimony of our conscience, etc. Psal. 26. 1. But the Hypocrite in such a case cannot do so, either he will forsake God therein, and not seek to him, as judas, Mat. 27. 1, 2. etc. Or if he do, God will not hear him, job 27. 9 will God hear his cry when trouble cometh? The true Christian shall be either preserved from, or in and under all times and cases of temptation and affliction, and be well delivered out of them: For God is his defence, and his everlasting arms are about him, and he will comfort, support, and save him. Psalm 37. 19 They shall not be ashamed in the evil time. Mat. 7. 24. Mat. 13. 5, 6, 7, 8, 23. Psalm 84. 11. God is his shield, etc. Is. 33. 16. He shall dwell on high, his place of defence shall be the munitions of Rocks, etc. 2 Chron. 16. 9 For the eyes of the Lord run too and fro throughout the whole earth to show himself in the behalf of them whose heart is perfect towards him. Psalm 119. 80. Psalm 25. 21. Psalm 97. 11. 2 Sam. 22, 23, 24. 25. Psalm 7. 10. But the Hypocrite being forsaken of God, his heart shall fail him, and he will forsake God. Isa. 33. 14. Fearfulness hath surprised the Hypocrites, who amongst us shall dwell with the devouring fire. Mat. 13. 5, 6, 7. Job 27. 9, 10. and 8. 20. Neither will he help the evil doers. Prov. 11. 5. 6. The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. Length of days shall be to the Sincere. Prov. 3, 2, 16. But the Hypocrites days shall be shortened. Psal. 109 8. Let his days be few, etc. The upright man shall be guided of God in the right and safe way to everlasting life. Prov. 11. 3. The integrity of the upright shall guide him (that is) it shall be a star to lead him in a good way, as a guard to keep watch and ward about him, and make his way passable and prosperous to his desired end. Ps. 129. 23. But the Hypocrite shall be left to Satan and his own wickedness, to be carried to destruction as judas, 22 Luke 3. Mat. 27. 1, 2. etc. Psal. 109. 6. Let Satan stand at his right hand. 2 Thes. 2. 10, 11. The upright man he shall have much comfort in his death, to remember that he hath been upright before the Lord; yea this will more comfort him then the remembrance of all his good works (be they never so many and excellent he hath done) Is. 38. 3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And in death the upright man is blessed; for as he hath hope, Prov. 14. 32. so commonly he is in good heart, Acts 7. 59 But however he shall have peace and enter into rest at that day. Ps. 37. 37. Mark the perfect man, and behold the upright for the end of that man is peace. Isa. 57 2. He shall enter into peace, they shall rest in their beds, each one walking in his uprightness. But with the Hypocrite it shall not be so. And for the life to come, and after his death the upright man shall be blessed; for he shall stand boldly and confidently in the last judgement, and lift up his head with joy when Christ comes. Luke 21. 28. Lift up your heads for your redemption draweth nigh. Psalm 49. 14. And the upright shall have dominion over them in the morning. When the Hypocrite shall be cursed; for he being utterly disappointed shall be miserably ashamed and confounded Psal. 119. 80. And his hope shall perish and he shall not be able to stand in the judgement, he shall call to the mountains to cover him, and run into the holes of the rocks to hid him if it were possible from the face and wrath of Christ. Rev. 6. 16, 17. Is. 33. 14. The sinners in Zion are afraid, fearfulness hath surprised the Hypocrites, etc. Job 8. 13, 14. And the Hypocrites hope shall perish, and whose trust shall be as a Spider's web. Psalm 1. 5. Job 27. 8. And further the upright man shall be taken up into the kingdom and glory of Christ to be with him for ever. Mat. 5. 8. Blessed are the pure in heart for they shall see God. Ps. 37. 18. Their inheritance shall be for ever. Ps. 50. 23. And to him that ordereth his conversation aright will I show the salvation of God. Mat. 25. 34, 36. Psal. 15. 1, 2, 5. When the Hypocrite shall be shut out of heaven, and with the workers of iniquity thrust down into hell for ever. Phil. 3. 18. whose end is destruction. Mat. 25. 1, 10, 11, 12 And the door was shut Afterwards came the other Virgins saying, Lord, Lord, open to us; but he answered and said, Verily I say unto you, I know you not. Luke 13. 24, 25, 26, 27, 28. and he shall answer and say unto you, I know you not whence ye are. Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you I know you not whence you are, depart from me all you workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and jacob, and all the Prophets in the kingdom of God, and you yourselves thrust out. Mat 25. 41, 46. And they shall go into everlasting punishment; and there shall they suffer the vengeance of eternal fire with the Devil and his Angels, and be shut up in the blackness of darkness, or utter darkness, and to whom the mist of darkness is reserved for ever. jude v. 7. 13. 2 Pet. 2. 17. Mat. 13. 41, 42, 43. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity (wherein Hypocrites are especially intended) Mat. 13. 24, 25, etc. v. 49, 50. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Psalm 125. 5. And as he is of all sinners the greatest; for his counterfeit holiness, is (in God's sight) a double wickedness; so will his punishment in hell be the greatest. Mat. 23. 14. Therefore ye shall receive the greater damnation. Job 20. 5. 23, 24, 25. God shall rain down the fury of his wrath upon him, etc. He shall suck the poison of Asps, the Viper's tongue shall slay him, etc. God shall cast the fury of his wrath upon him. All darkness shall be hid in his secret places, and fire not blown shall consume him, etc. This is the portion appointed to such a man by God. And this portion is the portion of unbelevers, expressed in Ps. 11 6. Upon the wicked he shall rain snares, fire, and brimstone, and an horrible tempest, this shall be the portion of their cup, they shall be cut asunder and torn in pieces, there shall be weeping and gnashing of teeth. Luke 12. 46. compared with Mat. 24. 51. the Lord of that servant shall come, etc. and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. Psalm 50. 16. 22. Now consider this ye that forget God, lest I tear you in pieces, and there be none to deliver. CHAP. XIII. Arguments to persuade to Sincerity, and against Hypocrisy in Services. AND now to persuade us to Sincerity in our particular Works and Services, especially in the service of God, we may take up and use these motives. 1 God is upright in his work, and all that he doth he doth in uprightness, and we are to be followers of God. jer. 32. 41. And I will plant them, etc. with my whole heart, and whole soul. Ephes. 5. 1. Be ye therefore followers of God as dear children. 2 God requires uprightness in us in all that we do in his service. Heb. 20 22. Let us draw near with a true heart, etc. Deut. 10. 12. And now Israel what doth the Lord thy God require of thee, but to fear the Lord, etc. and to serve the Lord thy God with all thy heart, and with all thy soul, 1 Sam. 12. 20. 1 Pet. 1. 2. Love one another with a pure heart fervently. 1 Sam. 12 10. Rom. 12. 8, 9 1 Chr. 28. 9 3 This sincere service agreeth with the nature of God whom we serve. 1 For he is a Spirit. john 4. 24. God is a spirit, and must be worshipped in spirit and truth. 2 He is a great King, Mal. 1. 14. For I am a great king, saith the Lord of hosts, & my name is dreadful▪ etc. He is not as man, but as far above man as the heavens are above the earth. Ps. 55. 9 Mal. 1. 6. A son honoureth his father, and a servant his master. If I then be a father, where is mine honour, and if I be a master where is my fear, saith the Lord of Hosts unto you. O Priests, that despise my name. Eccles 5. 1, 2. Keep thy foot when thou goest into the house of God, etc. For God is in heaven, and thou upon earth, etc. 4 This is Gospel service, and fit for Gospel times, and Gospel worshippers; and such service as God doth call for. joh. 4. 23. The hour cometh and now is, when the true worshippers shall worship him in spirit and truth; for the Father seeketh such to worship him. Jer. 24. 7. with 3. 10. Ezek. 36. 26, 27. 5 This is the only beautiful and excellent service where there is an harmony and consent between the soul and the body in the work. Heb. 11. 4, 6. By faith Abel offered to God a more excellent sacrifice than Cain. 6 By this the meanest service may become a glorious work, have much acceptance and reward from God. Luke 21. 2. the widows two mites. Mat. 10. 42. And whosoever shall give to drink unto one of these little ones, a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. Exod. 1. 17, 21, 22. Jer. 35. 18, 19 7 Such are the services of the true servants of God. 1 Thes. 2. 3. Ps 119 7. 2 Tim. 2. 22. 8 The services so done only are accepted, and will be rewarded with God. 1 Chron. 28. 9 Neh. 13. 14. Ezek. 18, 24. 9 For no outward service can, or doth please God, or is accepted with him for itself or the work done, but as it is joined with sincerity in the inward worship of Faith, and love to God, a desire to please, and purpose to obey him. Gen. 4. 4. Ps. 51. 16, 17. For thou desirest not sacrifice, etc. The sacrifices of God are a broken spirit: a broken and a contrite heart: O God thou wilt not despise: Isa. 66. 1, 2, 3. But to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. He that killeth an ox, etc. Hosea 8. 13. and 9 4. Amos 5. 21. Micah 6. 7, 8. Heb: 11. 4. 10 The Hypocritical service is a lie, and a lie not to men so much as to God. Hosea 11. 12. Ephraim compasseth me about with lies, etc. Acts 5. 3. 11 The Hypocritical service albeit it be not despised by men, yet God doth know it, and will make it known to others, to the shame of him that doth it. 1 Chr. 28. 9 And then Solomon know thou the God, etc. and serve him with a perfect heart, etc. for the Lord searcheth all hearts, and understands all the imaginations of the thoughts, etc. Mat. 6. 5, 6. Mat. 19 29. with Ps. 44. 21, 22. And it is not only not accepted, but slighted of God, it being a grievous sin, a pollution and profanation of God's name, it is a provocation of his wrath, and doth draw down grievous judgements upon men that do so perform it. Mal. 1. 7. 13. 14. Should I accept this, saith the Lord, etc. But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing. Leu. 10. 8. Ezek. 23. 38. Numb 18. 32. Ob. But here may be objected, that hypocritical service hath had a reward? 2 Kings 11. 18, 19, 20. 1 Kings 17. 18, &c 27, 28, 29. 2 Kings 10. 14, 15. etc. Ans. It cannot be denied but that God may & sometimes doth give for an outward hypocritical service for the work done (because it is that he would have done) a temporal reward. But this will not at all preserve him from the punishment of the hypocrisy of his service here, nor help to prevent the eternal punishment that will unavoidably come upon him for it hereafter. Mat. 6. 5, 6. and 23. 33. 2 King. 10. 14, etc. compared with Hosea 1. 4. CHAP. XIV. Means or helps to get and keep Sincerity. IF any now shall desire and will labour for sincerity, and would know by what means he may get and keep it, and prevent hypocrisy. We answer by these following means. 1. Let him labour to be sincere in his state in general, for till this, it cannot be expected he should do any thing in sincerity. 2. Let him labour to get the Spirit of God into his heart and by this to get a newheart a heart convinced of sin by the work of the Law. Jo. 16. 7, 8, 9, 10. And drawn to Christ by faith, and so to become one with him, and made a new creature, for no man can otherwise be sincere, And he that is in Christ is and must be so a new creature assoon as he is in him. Jo. 1. 12. 2 Cor. 5. 17. And when there is a full and powerful change of the whole man by the grace of God, then, and not till then doth he begin to be sincere. For every man's heart naturally is deceitful above all things, and till God hath changed it there is no integrity in it, and a man's heart is never plain and even till it be polished by grace for till this be, a man makes himself the centre, and all lines to meet in him. Then he will have the clean & right Spirit that David prayeth for. Ps. 51. 10. Ephes. 4. 23. and 3. 19 Phill. 3. 9 3. Let him get an understanding heart of the things of God, for without knowledge the heart cannot be good, without this there can be no fear of, nor love to, nor trust in God Prov. 19 2. 1 Chron. 28. 9 And thou Solomon know thou the God of thy father and serve him with a perfect heart. etc. Prov. 15. 23. A man of understanding walketh uprightly. Prov. 2. 10. Phill 1. 9, 10. And this I pray that your love may abound in knowledge etc. That ye may be sincere etc. Psal. 36. 10. and 9 10. Jo. 10. 38. 4. Let him labour for unfeigned faith which is ever accompanied, with and never severed from Sincerity. 1 Tim. 1. 5. 2 Tim. 1. 5, 7. 5. Let him labour from the sense of God's love to him to get, and increase in an unfeigned love to God, which will make him sincere. Psal. 26. 1, 2. I have walked in mine integrity, for thy loving kindness is before mine eyes. 1 Jo. 4. 19 2 Cor. 6. 6. 6. Let him labour much in the mortification of his lusts, and especially in his lusts of covetousness for this inclines a man to hypocrisy. Luke. 6. 14. And the Pharises also who were Covetous heard all these things, and they derided him. Mat. 26. 9 Jo. 12. 4, 5, 6. Rom. 8 13. Coll. 3. 5. And for the better doing and attainment of all these things. 1. Let him think much of God, his omnipresence, and omniscience, the fearful judgements to come upon hypocrites. And let the fear of these judgements take hold of him Prov. 14. 2. He that walketh in his uprightness feareth the Lord. 2 Sam. 22. 24. For all his judgements were before me etc. I was also upright etc. 1 Chron. 28. 9 Know thou the God etc. and serve him with a perfect heart, for the Lord searcheth all hearts etc. Job. 31. 4, 23. Doth he not see my ways and count all my steps, Psal. 50. 21, 22. Thou thoughtest I was altogether such an one as thyself but I will reprove thee etc. Consider this ye that forget God, lest he tear you in pieces and there be none to deliver you. Mal. 1. 6, 7, 8, 9 Psal. 139. 1, 2. 2. Let him keep a narrow watch over his heart and the motions thereof, the principles, motives, intentions & ends of every thing that passeth through it. Pro. 4. 23. Keep thy heart with all diligence, for out of it are the Issues of life. Mark 13. 37. Psal. 134. 24. 8. Let him pray and pray much and earnestly for them to God who giveth them. jer. 24. 7. And who hath promised this very thing. Ezech. 11. 19 I will give them one heart etc. And put a new Spirit within you. etc. James. 1. 5. If any man want wisdom etc. Let him ask of God. Mat. 5. 42. Ask and ye shall have. Phill. 1. 9, 10. And this I pray that your love may abound yet more and more in knowledge and in all judgement etc. That ye may be sincere etc. Luke 11. 13. 1 Chron. 29. 19 Psal. 139. 24. Acts. 8. 23. Psal. 119. 80. Let my heart be sound in thy statutes. etc. 4. Let him be much in converse with God's word. And especially with these scriptures we have in this work proposed, for a preservative from, and cure of this disease. This will be as a rule to the Mason in his work; yea the Word will not only discover crookedness, but amend it, and make a man straight: 1 Sam. 22. 23, 24. I have kept the ways of the Lord, etc. And as for his statutes I did not departed from them: I was also upright before him. Ps. 119. 11. Thy word have I hid in my heart, that I might not sin against thee. v. 7. I shall praise thee with uprightness of heart when I shall learn thy righteous judgements. Prov. 15. 21. & 2. 10. 5 Let him labour to remove out of his heart all low and undervaluing thoughts, and get and cherish a high value and esteem of God, his Ordinances and Institutions. Mal. 1. 1, 2. 6. 14. etc. 6 Let him take heed of harkening to carnal wisdom either that which comes from a carnal fountain, or that which inclineth to, or produceth the works of the flesh, or that which rules only for fleshly motives and carnal ends. 2 Cor. 1. 12. James 3. 13. 7 Let him decline the company of such who give vehement cause to be suspected to be Hypocrites. For he that toucheth pitch will be defiled therewith. And get into the company, and call in help from the prayers and counsel of them that appear to be sincere. Prov. 13. 20. He that walketh with the wise shall be wise. We have now done and said all we have to say. There remaineth that only which we have promised to be added by another hand to the clearing of what we have in our fourth Chapter touching this Question, Whether the Saving Grace lie in the Quality or Quantity, Nature or Degree thereof, or not. CHAP. XVI. Sr, YOu were pleased to require my opinion in that Question, Whether the difference between common and special (or saveing) grace be specifical, or only gradual? and also what I thought of M. Baxters' discourse concerneing that particular. Now although it signify little what my opinion is, and although I am unwilling to censure any man's positions, or proofs of them (especially M. Baxters, whom I highly esteem for his learning and industry, his moderation and ingenuity) yet in obedience to your command, without any further Apology or preface (taking the same liberty to judge of other men's discourses, which I freely give all men to judge of mine) I shall crave leave to tell you 1. That I believe the difference to be more them gradual. 2. That M. Baxter's discourse doth not concludingly evince the contrary. Now that this may not be gratis & precario Dictum, I shall. 1. Set down M. Baxters' reasons. 2. That which (to me) seems a solution, and just answer of them. Obj. 1. To prove that Common and special grace differ only gradually, he reasons thus a M. Baxters Saints everlasting rest. pag. 225. etc. Is not common knowledge and special knowledge, common belief and special belief, all knowledge and belief? is not belief the same thing in one and another, though but one saveinge? our understandings and wills are physically the same, of the like substance, and an Act, and an Act are accidents of the same kind, and we suppose the object the same; common love to God, and special love to God, are both Acts of the same will. etc. Sol. That I may give a just answer to this discourse, and withal state the Question, and give you the reasons and proofs of my former positions with more evidence and perspicuity, I consider. Consid. 1. That by grace in this Question we mean something inherent in us (be what it will, Act or disposition, or habit or any other quality whatsoever) and therefore the favour and love of God to his people (commonly called grace in Scripture) comes not now into consideration. 1. Because the graces we now speak of, are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dona gratuity, the gracious effects of God's love and favour, such as are subjective, inherent in us; whereas the favour and love of God, is Subjective in Deo, and terminative only in us, as it produceth good and gracious effects in us. 2. Because the grace of God in this notion (as it signifies his love to us) is not capable of any degrees: the love of God (as all other acts of the divine nature, being like God himself, absolutely simple without any composition, essential or gradual. Consid. 2. By grace in this Question we must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do●ū aliquod homini in esse constituto superadditum, something superadded to a man's being, which he has by grace, not by nature. For seeing all the grace we now speak of, is do●ū gratuitum homini datum, therefore it is supposed a man has his natural being before he receive this grace. For Titius and Sempronius must necessarily be supposed to be men, before they can have any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bestowed on them, to make them gracious men: every gift presupposing the being, and the existence of the person to whom it is given. Whence it follows, that our bodies and sonles, our natural powers and faculties (as understanding and will) & the acts of them which naturally flow from these faculties, none of these simply & properly are, or can be called graces: all of them are natural, & by grace in this Question, we (and all men else) generally understand, Aliquid naturae superadditum, some addition to our natural perfections: The reason, and use of this Consideration, will further appear anon. Consid. 3. When it is said. Onr understandings and wills are physically the same, of the same substance and an Act, and an Act are Accidens of the same kind. etc. To this I say. 1. That this assertion (as 'tis here expressed) is evidently untrue for our understanding and will are so far from being the same in specie, (for that's the Sameness meant) that all who know any thing almost in Philosophy, or School. Divinity know thus much, that it is the a Vid Aquin. Part. 1. Quaest. 77. 78, 79, 80, 82. & Commentatores ejus seqnaces, & vindices. general received opinion, that they are two distinct species, or two natural faculties of the soul specifically distinct. So that as Intellectus humanus is a faculty of the rational soul specifically distinct from all other faculties, comprehending under it, hunc & illum intellecium. So Voluutas humana is a distinct faculty Or species in ordine ad hanc & illam voluntatem. 2. But if by these words [Our understandings, and wills are physically the same] this be meant, that the understandings of all men in the world are specifically the same, and the wills of all men in the world are so too; This is granted, as evidently true. For facultas Intellectiva in all men, wise and foolish, and facultas volitiva in all men good or bad, is specifically the same. So that the understanding and will of a Saint and Sinner, of an Hypocrite and Regenerate person, do not att all differ specifically. Nay, not only so, but the wills and understandings of all mankind, whether here, or in hell, or heaven (even our blessed Saviour's understanding & will) are of the same species. But then. 3. It must be considered, that this makes nothing to the present purpose, nor any way proves that Common and saucing graces differ not specifically. For 1 The Will and Understanding being Natural faculties of the soul neither are, nor congruously can be called graces, as appears by the 2d. Consideration above. For what is natural, necessary, and universal. So that it is equally in every Individuum of that species in which it is, Naturae donum est, non Gratiae; Adjunctum necessarium, non gratuitum. 2. Yet if the will and understanding were Graces, they are not capable of any degrees (Potentiae naturales non habent magis & minus, is a known Axiom in the Schools of Philosophers and Divines toe) So that although the will & understanding of all men be specifically the same, yet this signifies nothing, but is wholly impertinent as to the present purpose. Consid. 4. When it is said— Is not common belief and special belief, common knowledge and special knowledge, all knowledge and belief? Is not belief the same thing in one and another, though but one saveing? I answer, yes: 'tis most certain that all belief is belief, and all knowledge is knowledge. But then. 2. Quid hoc ad Iphieli Bones? Will it hence follow, that all belief, and all knowledge are specifically the same? may not all knowledge, be knowledge, and all belief belief, and yet knowledge and knowledge, belief and belief be specifically distinct? Yes, 'tis evident they may. The demonstrative knowledge of Arithmetic, and Geometry, the artificial knowledge of a Tailor or Shoemaker, the supernatural knowledge of God in Jesus Cbrist, wrought in the hart of true beleivers by the holy Ghost, all these (I say) are vinvocally knowledge, and yet I believe none will, (sure I am none truly can) say, that all these are specifically the same knowledge, and differ only gradually. 2. But if any should say otherwise, I shall desire him to consider. 1. That the knowledge of God in Jesus Christ (I mean the knowledge of him by a lively faith) wrought in the hart of a true beleiver by the holy Ghost, is a divine knowledge (& ratione principii à quo, & objecti in quod tendit) the other but humane. And I believe none will say such knowledges are only gradually distinct: especially if it be considered 1. that not only their objects, but the principles too whence they come, are as far different, as heaven and earth. 2. That they have far different Acts; the one being a gracious sanctifying Act, the other not: the one such as may be in any wicked person, nay and actually is in the Devil himself for I doubt not, but notwithstanding all his badness, he may be (and is) a good Mathematition) whereas the other never is, nor can be in any but a regenerate person. 3. Were there only a gradual difference, than the humane, and (as is supposed) the less knowledge, might be improved into a Divine and saveing knowledge, by addition of further degrees. But this is absolutely impossible; for let our knowledge in Geometry, or Arithmerique (for instance) be improved to the utmost, as high as there is any possibility of knowing those objects, yet they can never come to be Divine, and sanctifying, or saveing knowledge, but remain still barely humane, natural, or artificial cognitions, as is evident, and I think, will not be denied. Consid. 5. When it is said— That the understanding, and the will are physically the same, of the like substance, and an Act, and an Act are Accidents of the same kind, and common love to God and special love to God are acts of the same will. etc. I Answer. 1. That the expression sin this paragraph are very improper and incongruous. 1. Because the will and understanding cannot in any Philosophical, or Logical propriety of speech be called like substances, seeing they are not substances at all, but Accidents 2. Because (admit by substances their natures or essences be meant, yet) to say they are physically the same (in nature, and substance) and then in the next words, that they are of like substance, is to say their natures are the same, and their natures are like one another: which is indeed to say things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and inconsistent. For if they be of the same substance and nature, than they are not of the like nature and substauce: for sure the old rule in Logic is still true, Nullum simile est idem. 3. But it being granted (as it is that the understanding, and will in several men (as in hypocrites & regenerate persons) are not specifically distinct, yet it neither does, nor can follow, but their acts may, and that even about the same object. So the same man may (at several times) love God, and hate him: now (in this case) those two Acts of love and hate are acts of a Will specifically (nay numerically) the same, and yet the Acts themselves are not so, but specifically different: the one being an act of virtue, the other of vice, the one actus prosecutionis, the other actus fugae, & aversationis; the one a fulfilling, the other a violation of the law, Further. 4. I am sure 'tis not only a gradual difference. 1. Because actus prosecutionis, & fugae, differ more then gradually. 2. Those acts may be in the same degree, as they are physically considered, as if Titius (which is possible) should love God in the same degree now, in which he hated him before: And therefore two acts of the same will, and degree, may be specifically distinguished, and so it will not follow, that because the will from whence they flowers specifically the same, therefore the Acts of it are so too. 5. The same may be said of loving and hating the same sin, at several times, in the same degree, or any volition and nolition of the same object, in the same person: which are acts of a will specifically, (nay numerically) the same, and yet the Acts themselves specifically different. Consid. 6. When it is said, That the Acts, and exercise of common and special grace differ only in degree and so the difference between common and special grace is only gradual, and not specifical I conceive (with a willing, and humble submission to better judgements) that this position is not true, nor consistent with the just, and known principles of Divinity, or true Philosophy My reasons for this assertion are these, and such like. 1. I suppose actions evangelically good, and well pleasing to God, may differ specifically sometimes: as an Act of saveing faith, and an Act of true charity, do differ specifically, though both of them evangelically good, and wellpleasing to God. Sometimes they may differ only gradually, as having several degrees of perfection within the same species. As the least measure and degree of true justifying faith, ('tis evident that such faith is capable of degrees) differ from the strongest saveing belief only in degrees. For, bonum & bonum in eadem specie (numerical distinction in this case come not into consideration) cannot possibly differ more than gradually. But now acts of common grace in hypocrites, and irregnerate persons differ more than so, from acts of special grace in the regenerate. For 'tis certain, that Bonum & bonum in eadem specie, neither do, nor can differ so much as Bonum & malum. There being manifestly a greater repugnancy between good and evil, then between two good things only gradually different: these standing in a natural subordination the one to the other, the lesser degree to the greater, which when it comes consists with the less degree, and perfects it. But those stand in a direct and formal opposition, good and evil being inconsistent, and naturally destructive of each other. As a greater, and lesser degree of heat (in a natural way) will agree well enough, whereas heat and cold are incompatible. Isay bonum & bonum in eadem specie, differ not so much as bonum & malum: but acts of common grace in hypocrites, and saveing grace in the regenerate, are such: the Acts of saveing grace being evangelically good, and well pleasing to God, the Acts of common grace in hypocrites & unregenerate persons not so, being neither evangelically good, nor well pleasing to God. For what outward speciousness soever they may have, yet when (all circumstances are considered) they are examined by the rules of the law, and Gospel, 'tis certain they are, and ever will be found only Splendida peccata (as the Father calls them) Splendida perhaps, yet peccata, and so not pleasing to God. And this seems to me evident enough. 1. Because, without faith 'tis impossible to please God. And therefore those acts of common grace in hypocrites (who have not such saving faith as the Apostle there speaks of) are not pleasing unto God, nor Evangelically good. 2. Hypocrites, and irregenerate persons are not (in the sense of the Gospel) good trees, and therefore cannot bring forth gaod fruit. They are thistles, on which you may (in vain) seek figs, but shall never find any. They are crabtrees, and though they may bear a fair promiseing fruit, which may much resemble an apple, yet when you come to taste, and try it, you will soon see by the sourness, 'tis no such thing. 3. Hypocrites, and irregenerate persons, are (if we will belive the Gospel) in the flesh, carnally minded, and have not the spirit of Christ: and the same Gospel tells us, that a Rom. 8. 5. they that are in the flesh mind the things of the flesh and so b Rom. 8. 7. are enemies to God, in c Rom. 8. 6. a deadly and damnable condition, such a condition, in which they d Rom. 8. 8. cannot please God. Which appears further, because while we are irregenerate, we are e Col. 2. 13. Eph. 2. 1, 2, 5, 12. spiritually dead in sins, and have no spiritual life (much less the Acts, and exercise of it) for that we have solely f 1 Joh. 5. 12. Joh. 15. 4, 5. from Christ and his spirit. Whence it seems to me to follow, that the Acts of common grace in irregenerate persons are not, cannot be pleasing to God, and evangelically good: and therefore the Acts of saveing grace in the regenerate, being really and evangelically good, and well pleasing to God, differ from them more than gradually. 2. I desire it may be considered, that is is (and upon evident reason) g M. Baxters Saints everlasting rest. pag. 225. confessed that the Acts of common and special grace (as they are morally considered) differ specifically, and not only in degrees: whence it follows; that when the Question is put, How common and special grace differ? the Answer must ever be affirmative, that they differ Specie, Non gradu solum. The reason is, because the Acts of the will, and understanding are saveing graces in their moral consideration only, and in no other consideration whatsoever. And therefore if in their moral consideration they still differ specifically from common graces, it can never (with any congruity) be affirmed, that in any other consideration they differ only gradually. For instance, when 'tis said, that in their natural, and physical consideration they differ only in degrees. I reply, that the Acts of the will, and understanding in that consideration, are not saveing graces at all; and therefore, if it be granted, that in that consideration, they differ only gradually; yet it will not thence follow, that common and special graces differ only in degrees, such acts of the Will, and Understanding, So considered, being no graces at all. For this Argument [common and special belief as they are physically considered, differ only gradually go. Common and special graces differ only gradually] In plain English is no more than this. [Things which are no graces at all differ only gradually, ergo. Common and special graces differ only in degrees.] Now this latter argument being an illogical nonsequitur, the former, (which is really the same) must be so toe. Now that those Acts of the will & udderstanding (saveing faith, and saveing love) as they are physically considered, are no saveing graces at all, will (if I mistake not) appear. 1. By what is said in the second consideration above. 2. Because saveing love and belief, are special and saveing graces only in a moral consideration, as is confessed by that a M. Baxter in his Saints everlasting Rest. pag. 226. reverend, and learned person, against whose hypothesis we now reason. Who tells us, (and most truly) that those acts of our wills, and understandings, are graces and virtues formally in relation to the Law only, and their conformity with it; and saveing graces in relation to the promise of God, who hath promised salvation upon such conditions. Now this is a Moral consideration of them, and not natural; for so it follows in that pious and Learned Author— The promise giveth not salvation to the Act considered in its MERE being, and NATURAL Sincerity, but to the Act as suited with its object in its essential respects. That is in plainer English, these Acts are not saveing graces in their physical consideration, but in their moral, as they carry a conformity with the precept, and promise. So that he that saith, common and saveing graces are specifically distinct in their moral consideration, saith they are absolutely, and only so distinguished, because they are saveing graces in no consideration but that. Consid 8. It is to be considered, that common and special graces consist not so properly, and primarily in the Acts, and exercise of faith and love etc. As in the habits, and principle from whence they come: So that the gratiousness which is in them (as Suares, and some others tell us) is not, ipsis actibus originaliter intrinseca, sed a principio, & habitu unde fluunt derivata. For instance, the graciousness of our actual faith or love doth not consist so much in the substance, and nature of the Act physically considered, (which is the natural product of the natural faculty from whence it flows) as in the circumstance, the modus, and measure of it, from which its goodness, and conformity with the Law ariseth, and this it hath from the principle, and habit from whence it flows. For as the habit is more intense or remiss, more perfect or imperfect, So proportionably is the Act which proceeds from it. 'Tis true, to believe, or love, or hate (if simply considered, quoad substantiam actus) are natural effects, and physical products of our will, and understanding, such as those faculties can, (and many times do) produce without the help of any habit, But if the manner, and measure of those Acts be considered (that we believe, or love modo debito, with facility, cheerfulness, and constancy) this (in which the gratiousness of the Act consists) they own to the habits, or graces superadded to the faculties, and natural powers from whence they proceed. 2. And as the habits are (common or special) graces in order of nature always, and mostly in order of time before the Acts (these being the effects of those) So they are far more consisting, and permanent. The acts are so transitory and vanishing, that a little sleep, or sowneing, an inadvertency of that business about which we are, or intention of other business, robs us of them: but the habits are more fixed and permanent in their inherence and denomination. So that from them men are called (and are) truly gracious, even when they have no Act of grace to give them that denomination; otherwise we should (when we go to sleep) put of our graces with our clothes, & he that was a gracious man now, immediately be none. Seeing then that habits do prins & principalius denominate us gracious, therefore they are more properly and principally to be esteemed (common or special) graces': and then it seems to me to follow, that he that inquires, whether common and special graces differ specifically, or only gradually, should (if he will rationally proceed) first, and principally inquire concerneing the habits of common and special grace, and then secondarily concerneing the Acts, and exercise of those habits. The reason is. 1. Because the Acts have their graciousness from the habits, but not (Viceversâ) the habits from the Acts, and go the Acts cannot possibly be known distinctly, and a priori till we know the habits from whence those Acts (as from their cause) do proceed. 2. Because if it do appear that the habits differ specifically, than it will evidently follow, that the Acts do so too: seeing 'tis impossible, that those Acts should differ only gradually, which proceed from habits, specifically distinct. Consid. 9 So that we are now come to the prime hinge and foundation of this controversy, to inquire how the habit of saveing grace differs from those we call common graces? And here I shall give you, 1. A Position. 2. The proof of it. Posit. 1. The Position is this— The Habits of special & saveing grace are not only gradually, but specifically distinct from the habits, and Acts of all common grace whatsoever. 2. For the more methodical, and manifest demonstration of this position, I shall proceed by these steps, and degrees; Rat. 1. Principalis. 1. There are many Common graces (dona extraordinaria gratuita) which are inherent in the body, & properly corporeal. As (for in stance) the extraordinary great strength of Samson, the beauty of Absolom. etc. Now for such common graces as these, I shall take it for granted that they differ more then only in degree from the habits of saveing faith, and charity, and such other Sanctifying graces. For as no man (that I know of) did ever affirm them to be specifically the same with those special graces, so rationally none can. They being manifestly not in the same, but several species of Quality. Rat. 2. There are many common graces of the Soul, which facilitate and enable us in the distinct knowledge, and comprehension of natural things; sometimes immediately, and extraordinarity infused by God, as the great, and vast knowledge of Solomon, and his comprehension of the natures of things, from the Hyssop on the wall, to the Cedar on Libanus, (in the phrase of Scripture.) Sometimes acquired by the help of natural ingenuity, industry, art, and education, (with God's blessing thereupon) and such other natural, and temporal advantages, as some have, most want: And of this sort (I suppose) was the very great knowledge of natural things, which was in Plato, Aristotle, Hippocrates, Galen. etc. Now such knowledge as this (though a common grace) I take to be more then gradually distinct, from saveing, and sanctifying knowledge, such as the knowledge of God by a lively faith enlightening, and sanctifying our souls. This I take to be evident, and therefore shall not go about to prove it. For as no man can (without strange confidence, to say no worse) so (I believe) no man will deny it. Rat. 3. Faith of miracles in a common grace, which differs from special, and saveing faith more than gradually. This (I think) will be evident enough, to any who will (without prejudice or partiality) seriously consider the great, and more than gradual difference between them. for 1. They differ ratione Principii, the habit of saveing faith being ever an effect of the Spirit of Adoption, the Spirit of Christ working regeneration, and a new life in us: the faith of miracles not so. Which many times may, and de facto has been in those who never had the regenerating Spirit of Christ in them. I know well, (and deny not) that both these effects are from the same a 1 Cor. 12. 9, 10. etc. spirit, materially and absolutely considered, so that the spirit is the same principium materiale of both; but under a several reason, and formality, which makes them several formal principles, enough to distinguish the effects that flow from them. For the giving of saveing faith is an Act of the spirit of Christ within, and graciously dwelling in his Saints: not so the giving of the faith of miracles to sinners (of which we now speak) For in the usual phrase of a Rom. 8. 9 John 14. 16. 17. Scripture, the spirit is said to be, and dwell in the regenerate, in such a peculiar way as he is not in any wicked person. So that the giving of saveing faith is, actus spiritus internè regenerantis; the giving of the faith of miracles, is Actus externè, gubernantis. The giving of saveing faith is an Act of special love to that person to whom such faith is given; but the giving of miraculous faith to wicked men (for to such it is many times given) is an Act of his love to others, rather than such person to whom it is given. Faith of miracles, being one of those gratiae gratis datae, which the b Vid. Becanum in Summâ Theologiae Scholast. part 2 Tractat. 4. cap. 1. ¶. 4. pag. 719. & Aquinat. 2. 2. Quaest. 178. Axiomate Articulo. 1. prefixo. & Grotius in Math. 7. 22. Schoolmen tell us, are given to some, Ad aliorum precipuè utilitatem, & salutem. 2. They differ Ratione subjecti; Faith of miracles may be in a c Vid. Deut. 13. 1, 2, 3. Math. 7. 22, & 23. wicked man, even in one who continues so till death, and is damned. This is not only true, but confessed even by the Popish writers (who have otherwise little reason to do it, making miracles a note of the true Church) so d Mart. Delrio Disp. M●gicarum lib. 2 & Quaest. 7. Martinus Delrio, A malis etiam, & perperam de fide sentientibus, nonnunquam miracula edita fuisse constat. & Maldonate tell us, that (chrysostom, Hierome, Euthymius, and Theophylact. a Maldonat. in Math. cap. 7. v. 21. etc. Vid. Socrat. Hist. lib. 7. cap. 17. pag. 744. de Paul● Novatiano Episcopo. Multis exemplis probant, etiam per homines INFIDELES vera fieri miracula. Nay, Card. b Tolet. Commentar. in 3. Joh. Annot. 2. etc. Vid. Theophylact. in Math. 7. pag. 41. C. Tolet goes a little further, and saith— Daemons multa posse facere supra humanas vires, quae miracula videantur, & Aliquando SINT. A miracolous faith than may be in wicked men, even while they continue so, but 'tis manifest justifying faith cannot. 2. Justifying faith may be where faith of miracles never was, nor will be, (for all just persons, cannot work miracles & ergo they differ more than in degrees, or as a disposition and a habit. For although a disposition may be where the habit is not (being always preexistent to it) yet 'tis impossible the habit should ever be where the disposition is not, the habit necessarily presupposeing, and intrinsically including the disposition, as Calidum in gradu 6. includes Calidum in 4. gradu. 3. They differ Ratione sui. Faith that we call special, and saveing, Sanctifies and Justifies that person in which it is, faith of miracles c Aquinas calls it gratia gratis data, benorum & malorum communis. 2. 2. Quaest. 178. in Axi●mate Art. 1. Praefixo. does not so. 2. Saveing faith is premanent, and perpetual, the faith of miracles is not so. 4. They differ ratione adjuncti, saveing faith is ever joined with true charity, as its natural effect, and inseparable concomitant, but faith of miracles may want it; as is manifest, by a Math. 7. 22. that of the Gospel, where though some had cast out Devils, and done great miracles in our Saviour's name, yet our Saviour calls them WORKERS OF INIQUITY, and tells them, HE NEVER KNEW THEM. Never, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophytact. in Math. 7. pag. 41. C. no not even then, when they wrought those miracles. He never knew them (i. e.) he never loved them, (as Theophylact on the place) or c Grotius in locum Non novi Vos (i. e.) Notitiâ approbationis. Lyranus in loc. owned them for his. And ergo (to be sure) they had no true charity, for had they loved him, he would have shown more love to them. 2. The d 1 Cor. 13. 2. Calvin. Instit. lib. 3. cap. 2. ¶. 13 pag. 188. Fides miraculorum, quâ pollent qui nec spiritu Dei sunt regeniti, nec eum seriò colunt. Vid. Faust. Socinum Epist. 3. ad Math. Radecium pag. 121. Vid. Nicol. Lyranum, & Con. Vorstium in. 1 Cor. 13, 2. Apostle (if he speak de re possibili, (as most probably he doth) evidently showeth that the highest degree of miraculous faith may be without charity, & ergo true love, and saveing charity is no necessary concomitant of the faith of miracles, though it be in the highest degree, even in him that has ALL FAITH So that he can remove Mountains. 5. They differ Ratione Actus, for. 1. the Act of saveing faith justifies, & sanctifies that person who is so happy as to have it, but the faith of miracles does not so. 2. The act of saveing faith is immanent, terminated within the subject in which it is, without any operation ad extra, producing any effect in any other subject. But the act of faith of miracles is transient (in this respect) terminated ad extra, and working miraculous effects in other bodies besides that in which it is: As when Paul by his faith of miracles raised the dead, or gave sight to the blind, etc. Saveing faith gives Spiritual sight to his eyes in whom it is, but that of miracles gives corporal sight to others. 6. They differ ratione objecti, for justifying faith is an assent to the whole Gospel (so far as it is sufficiently revealed) whereby we believe not only Christ's power, but his gracious promises, and precepts too; judging them to be just and good, not only in themselves, but to us; as the best, (and only) means to bring us to heaven. So that the understanding illuminated by faith, sees such an excellency in Jesus Christ, in his promises, and precepts, and believes it so absolutely, (though sometimes with infirmity, more or less according to the measure of faith) that in comparison of them, all other things are but a Phil. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (sordescunt reliqua) Vile, and contemptible. whence follows the obedience of faith, always accompanied with b M. Baxter Aphoris, of Justification. Aphorism 69. pag. 261. & 262. etc. sincerity, though not with a perfect integrity: that being only to be hoped for here, and had hereafter, desired and laboured for in viâ, but possessed in Patriâ. But now (to subsume) the Faith of miracles c Vid. Joh. Calv. in 1 Cor. 13. 2. Mart. Becanum in Summâ Theol. Scholast. part. 2. Tract. 4. cap. 2. Quaest. ●. pag. 802. Non comprehendit totum Christum, sed tantum potentiam in edendis miraculis. So that the faith of miracles includes an assent to these. 3. Propositions. 1. Quod Deus possit, that by his power he can produce miraculous effects. 2. Quod velit fide miraculosâ in se credemibus affari, That (in thesi) he will be present, and assist those which (by such a miraculous faith) depend upon him. 3. In hypothesi, that he will particularly assist me in the working such a miracle. Now for the first of these, that he can work miraculous effects, all Christians, (nay all men, by the principles, and light of nature) know, because they believe and know, he is omnipotent. 2. For the second: That (in thesi) in the general, he will assist all those which (by such a miraculous faith) believe in him, Christians know by the general a Math. 17. 20. Luk. 17. 6. John. 14. 12. etc. promises in the Gospel. 3. But that he will assist Peter, or Paul, Titius, or Semproniu●, you or me in working miracles, this does, and of necessity must depend on b Vid. Jac. ad Portum Bernatem in Defence. Fidei Orthodoxae contra Christoph. Ostorrodium. cap. 30. pag. 377. particular revelation. All faith must depend upon authority, and divine faith (such as this of miracles is) on divine authority: now because this miraculous faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a faith as is common to all beleivers (thousands of God's Saints having it not even in the primitive times, and (may be none now) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as c Gennadius apud Oecumenium. in 1 Cor. 13. 2. pag. 465. Edit. Graecae. Veron. 1532. Gennadius tells us) or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, d Vid. Fred. Baldwinum in. 1 Cor. 13. pag. 687. Philip. Melancthon. & Tileman. Heshusium ibidem. donum particulore (as Calvin, & Reformed Divines generally call it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as chrysostom, and the Greek Scholia) Fides particularis, a faith particularly relying on the revelation of God's power, and willingness to work miracles, and that in some persons only, and at some times: and therefore this faith hath a far different object from a true justisying faith. Now than he that seriously considers, that faith of miracles differs from saveing faith all these ways, that is, 1 In its principle. 2. It's subject. 3. Itself. 4. It's Adjunct. 5. It's Acts. 6. It's Object (all the ways almost two Habits can differ in) such a one (I say) will have little reason to think that they differ only in degrees. 2. Further, if saveing faith and that of miracles differ only in degree, or as a disposition and an Habit, than I demand which is the Habit, and the higher degree? If it be said that saveing faith is the higher degree, and so the Habit, and faith of miracles the lower degree, as a Disposition: than it evidently follows, that who ever has justifying faith has that of Miracles too; (which is manifestly untrue) for 'tis certain (and will not be denied by any who understands Philosophy, or Scholastical Divinity) that when two Qualities differ only in degree, then that in the higher degree intrinsically includes that in the lower degree (and by consequence all the virtue, and natural or moral activity of it) so an habit necessarily includes the dispositions as Calor ad. 8. Necessarily presupposeth, and includes Calor in gradu. 6. So that what ever 〈◊〉 in gradu. 6. can do, that (caeteris paribus) and something more, may be done by Calor in gradu. 8. And what ever he can do, that has only the disposition of fortitude, that and some thing more may be done by him that has the habit. And ergo. If the faith of miracles differ only in degree from saveing faith, and this be the higher degree, includeing that of miracles, it will evidently follow, that whoever has saveing faith, has the faith of miracles too; and then miracles will be so far from ceaseing, that we shall have as many workers of miracles, as men that saveingly believe. But this is evidently untrue, and ergo that. 2. If saveing faith be the higher degree, and the habit, and include faith of miracles as the lesser degree, and a disposition; So that whosoever has saveing faith, hath that of miracles too: How came it to pass that our a Math. 10. 1. Luk. 9 1. Saviour gives the Apostles power to do miracles after they were called, and (without doubt) saveingly believed? Then (saith the Text, which was a good while after their calling, and beleiveing) he called the 12. and gave them power over all devils, and to cure diseases. If saveing faith include that of miracles, as a lesser degree, than they had this power before, so that it had been needless, and nugatory to give them now, what they had before. And if they had not that power before (as most certainly they had not, seeing it was given them then) than faith of miracles is not included in saveing faith as the less degree. If it be said that faith of miracles is the higher degree, as an habit, (which only remains to be said by him who holds they differ only in degree) & so includes justifying faith as the lower degree, and a disposition; than whoever has the faith of miracles, has saveing faith too, which is evidently untrue: as may appear by what is above said, and indeed is confessed (as of necessity it must) by all sober Divines, (who for ends, and interest, are not resolved upon their Conclusions, in despite of Premimises, out of which number I exclude a Becanus in summa Theol. Scholasticae. part. 2. Tract. 4 c. 2. Quaest. 8. pag. 803. Et in Compond. Manual. 1. 1. cap. 17. Quaest. 3. pag. 336. Maldonat. in Joh. 9 Staplet. in 1 Cor. 13. 2. Becanus the Jesuit, and others of his fellows, and followers (servilia, & jurata erroris & Pontificis mancipia) I say it is confessed not only by b Vid. Pareum, Conrade. Vorst. Calvin. Bez. Hug. Grotium, etc. in 1 Cor. 13. & in cap 12. v. 9 Protestants, but even by c Aquin. 2. 2. Quaest. 178. Act. 2. & in 1 Cor. 13. v. 1. abi number at fidem miraculorum inter dona gratis data etc. Aquinas himself & his followers. Thus much (if not too much) of the common grace, the faith of miracles, which is evidently distinguished (more than d Vid. Vrsin. Part. 2. Catech. in explicat. ¶. 2. Quaest. 21. pag. 107 108. in degrees) from special, or saveing faith. Rat. 4. Princip. 4. The gift of tongues, & prophecies, are amongst those Gratigratis datae (as the a Aquinas. 2. 2. Quaest. 176. Art. 1. 2. Vid. Cajetanum, Greg. de Valentia, & Lud. Turriavum ib. Schools call them) those Common graces, which are given b 1 Cor. 12. 7. Non ipsorum causâ, sed Ecclesiae. Grotius in locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad utilitatem, & beneficium Ecclesiae, to edify the Church, not to sanctify the persons in whom they are; being such qualities as may be, (and many times are) in c Judae Prodit●ri, Balaamo. etc. Dion. Carthusianus in loc. Ita etiam Jac. Vsserius Armachanus, Sum of Christian Religion. pag. 797. wicked men▪ the worst of sinners, as well as the best of Saints. These are so far from differing only in degree from saveing faith, that there is almost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scarce any similitude, or common attribute wherein they agree This (at present) I shall take for granted, and not so much as endeavour to prove it, for I believe no considering Protestant will deny it. Rat. 5. Pricip. 5. The greatest difficulty seems to be between temporary, or common faith in hypocrites, and saveing or special faith in the Elect, whether these differ only gradually (as is pretended) or also specifically? for my more methodical and rational cleareing of this, I shall (before I come to the proof of the point) add these considerations. 1. Then by common faith in Hypocrites, we do not mean Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only; such a faith as is dissembled, and only pretended to, (for hypocrites many times pretend to have that, which indeed they have not) without any reality within: but we mean such a faith as really includes Notitiam, & assensum, a real (such as it is) knowledge, and assent to divers Divine and Ghospell-truthes; such as (we confess) may be (and many times are) in Hypocrites. 2. This common saith (upon those Parables in the a Math. 13. 5, 6, 20, 21. Luk. 8. 6. Mat. 4. 5, 16, 17. Gospel) Divines call sometimes Temporary, sometimes Historical faith. For (though I know b Zach. Vrsin. in explicat. ¶. 2. Quaest. 21. Part. 2. Catech. Palatinae. etc. some think otherwise) I take these to be only several appellations of the same thing, taken from several respects or formalites of the same faith. So that it is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. In respect of the duration, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to c Vid. 2 Cor. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in this sense that faith is called temporal, which is not perpetual. 2 As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as H. Grotius well d Grotius in Math. 13. 21. observes) and so that faith is called temporary, which wants a just and durable foundation to preserve it against the waves and storms of temptation, and persecutions. 3. I conceive that this faith is not called temporary, in actu exercito, & de facto, as though it never endured till death; in him that had it, but were always lost before that time, the temporary beleiver outliveiug his faith, and looseing his belief before he lost his life. But 2. I believe 'tis (and should be) called temporary, in actu signato, & in ordine od posse, because 'tis such, in its nature and constitution as may, and (if persecution arise) will be lost. For when the Text saith, When persecution ariseth they are offended, or they fall away; this intimates, that if no persecution arise they may persevere. For why may not that faith continue, and not be taken away, when the cause is not in being which should take it away? we know that an hypocrite (many times) may be so far from fear of persecution for his faith, that he may have many temporal honours, and advantages by it: In which case, his encouragements to keep his faith being many, & his fear (occasioned by it,) little, or none at all, there is no doubt but he, and his temporary faith may continue together till death. These things premised, I shall proceed, and that I may do it with more method and regularity; I shall. 1. Give you my position. 2. The proof of it. The position is this: Common temporary, or Historical faith (let them be all one, or some way different as a Jac. Vsserius Armachanus in his sum of Christian Religion pag. 197. Zach. Vrsinus. part. 2. Catech. in Explicat. ¶. 2. Quaest. 21. pag. 107. etc. good Divines think rationally enough, I shall be content, for the Issue will be the same as to my purpose, and the proofs I am to bring) differ more then gradually from saveing faith, which in Scripture is called the faith of the b Tit. 1. 1. fidem quam Deus infundit, & facit credentes. quos in prescientia sua elegit. Primasius Vticensis in Tit. 1. 1, pag. 182. Fidem electorum (i. e.) Praedestinatorum, qui per fidem salvantur. Dion, Carthusianus in locum. Elect, faith c 2 Tim. 1. 5. vide Calvini Institutiones. lib. 3. cap. 2. ¶. 12. pag. 188. unfeigned, and an d Gal. 5. 22. effect of the regenerateing Spirit of Christ in his true members. Now before I come to the proof of this, I must acknowledge that the e Mart. Becan. in Compend. Manualis. lib. 1. cap. 16. Quaest. 3. pag. 335. & in Summa Theol. part. 2. Quaest. 8. pag. 802. Maldonatus in Joh. 9 etc. Jesuits, and some f Pet. Bertius de Apostasiâ Sanctorum. pag. 42. 43. Act● Synodalia Remonstrant, in Defence, Arteculi. 5. the Perseverant. Sanct. pag. 230. 231. Remonstrants, etc. are (in this particular) my adversaries: who tell us, that the faith we call common, or temporary, is not only specifically the same with saveing faith but even gradually too, so far as to justify those persons that have it, and would (if they continued in it) save them. This they affirm, as subservient, and useful for them, in the maintenance of a worse error, the final Apostasy of the Saints. The arguments they bring to establish their position, seem (to me) very weak, and inconsequent, such as deserve commiseration & pity rather than a solution (as may, & in due time shall be made appear) and therefore I shall pass them by. The rather, because the learned and ingenuous person with whom I have to deal, goes not so far (if I mistake not) nor believes Common, Temporary, Historical, or miraculous faith to justify. However that Common faith (be it called Temporary, Historical, miraculous, or what else you will) is not the same with special, or saveing faith, nor justyfies them that have it, (which the Jesuits, & some Remonstrants say) may (I conceive) be manifestly evinced from many circumstances of the sacred a Math. 13. 5, 6, 21, 22. Text. For that common faith we speak of, is described in the Parable by. 4. Conditions, or circumstances, which cannot possibly agree to a lively and justifying faith. 1. The ground (or heart) in which it is, is hard and stony, v. 5. & 20. And that in opposition to the good ground, (vers 8. 23. and therefore the faith which is in that ground (that heart) cannot be Justifying faith: It being impossible that Justifying faith should grow in a stony heart; or so great and good a virtue in bad ground, seeing saveing faith necessarily presupposeth the Spirit of Christ, from whence only it springs, and is perpetually accompanied with saveing hope and a Terra petrosa significat duritiam cordis, & arescit semen, qui caret radice charitais. Ven. Beda in Math. 13. pag. 42. charity; So that Cor molle si non invenit, presentia sua facit. 2. The text tells us, (vers. 6. 21. that common faith had no root, and therefore it was not justifying faith. For that never does, nor can want a root, Christ himself, (and he only) being the b Col. 2. 6, 7. Vid. Eph. 3. ●7. root from whence it springs, the true c Joh. 15. 4, 5. Vine, on which alone this branch can grow. It is the fruit of the d Gal. 5. 22. Spirit of Christ in us, and cannot possibly come from any other principle, and ergo cannot want a root. True beleivers are implanted, and engrafted into Christ the true Vine, and from him receive a perpetual supply of sap, and moisture, so that they cannot whither for want of a root, or moisture. Christ is our a Col. 2. 19 & Col. 1. 18. 19 head (certainly of all those who saveingly believe) from which all the members receive nourishment. Now it is neither an unusual, or insignificant metaphor, to call the head (in the body natural or mystical) the root of the body. Aristoteles calls a man, Arbor inversa, making the head the root: for as sapp, and moisture is conveyed from the root to all parts of the tree, so is nourishment to all the members from the head. Christ then being, and dwelling in his members by his Spirit, and being the head, or root from whence they receive all their graces, and the nourishment, and supplies of them, it is impossible that true saveing faith should want a root, & ergo that faith in the parable (call it what you will) which wanted a b Gloss. Interli. nearia, non habent radicem (i. e.) charitatem. Non fundatur semen in humour fidei, & devotionis. Ita Nicol. Lyranus in Math. 13. Ideo fides vera, & viva non erat, charitate destituta. root, was not true justifying faith. 3. The temporary faith in the parable, brought forth no fruit, therefore it was not a justifying faith, which works by love, and never does, nor can want fruit. 'Tis said indeed, that the stony ground (or heart) received the seed with joy, (i. e.) was pleased with the word, and believed it, but that's all; nothing of any fruit, that's the property of the good ground only, and ergo ' 'tis emphatically said of it, that it brought forth fruit. And indeed how could it bear fruit, having no root to bear it, at least not the true root Jesus Christ, without whom 'tis a Joh. 15. 5. impossible to bring forth any fruit. Hence b Chrisost. Homil. 46. in Math. pag. 450. Edit. Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita Pareus in locum, aliique passim. chrysostom (and the Greek Scholia, and Divines generally) truly tells us, that three parts of the seed perished (1. That by the way. 2. In the stony. 3. In the thorny ground:) and brought forth c Quarta pars tantum fecit fructum. (Nicol. Lyranus in Math. 13.) part stres infructuosae. Euthemius in Math. 12. pag. 177. Tres Semin is parts pereunt, quarta sola fructificat. Aretius' in locum; Ex pugillis. 4. tres redduntur inutiles. no fruit, but had the faith which received the word been a true, saveing, and justifying faith (as they say it was for the time it continued, that is, did then justify them, & would have saved them, had they continued in it) it had been impossible it should have been fruitless. 4. The temporary faith is such as cannot hold out in time of persecution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 8. 13. They fall away (as we render it) or they become Apostates (as the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficio, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defectio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostata. Budaeus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Macedonibus deficere. Suidas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desero. Glossae Vet. in calce Cyrilli. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if he had said, signa deserunt, Apostatae fiunt. word signify) and that not after a long combat and conflict, but presently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by and by, presently they are offended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Luke has it) they Apostatise like a degenerous cowardly Soldier, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nazian calls Julian) a Runagat, who stays not for an onset, but before battle throws away his buckler, and quitting his station, runs away. This want of courage in a temporary beleiver to hold out in time of persecution, is argument enough that his belief is but spurious: true saveing faith, is a faith that dare b 1 Tim. 6. 12. fight, not only so but 'tis armour of proof against ALL (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eph. 6. 16. & Vide Hug. Grotium in. 1 John. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the darts of the Devil, and in the Issue ever is, and will be victorious, nay victory itself. So the Apostle tells us, d 1 Joh. 5. 4. whatsoever is borne of God overcometh the world, and this is the VICTORY that overcometh the world, even our FAITH. Not your common, or temporary faith, not a faith without root, or fruit, but it must be fides formata per charitatem (as a Nicol. Lyranus in. 1 Joh. 5. 4. Lyranus tells us) such a faith as has good b Qui credit, & ●ungit digna opera fidei. Gloss. Inter lin. in loc. works joined with it, c Gloss. Ordinar. in 1 Joh. 5. Quae per dilectionem operatur, such a faith as is the d Vid Theophyl. in. John. 6. pag. 646. A. B. work of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Oecumen. in 1 John. 5. pag. 211. Edit. Graecae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the happy fruit of the Holy Spirit, justifying and sanctifying our Souls. Intellige non fidem qualemcunque (saith a very f H. Grotius in loc. learned Commentator) sed efficacem. Such a faith preserves them, so that they cannot be overcome. Gratia Christi quâ renati sunt fideles conservat eos, ne peccatum ad mortem committant, & si deliquerint (ne ab hoste maligno possint taugi) defendit. So g Ven. Beda in 1 Joh. 5. 18. Colon. 1541. pag. 149. Bede, and many others both before and after him. But enough of this, (if not to much) for I see no ground at all to induce us to believe that temporary faith is a true, and justifying faith; and think that censure of Paraeus not much amiss (spoken of those who would have temporary faith to justify) a Paraeus in Math. 13. 20. pag. 724. Qui pro temporariâ contendunt, fidem veram nesciunt. 2. Now though this were enough to show that common and saveing faith are not specifically the same, but that the difference between them is more than gradual, yet I shall add some more distinct confirmations of this particularas. Rat. 1. A more than gradual distinction may be evinced from the nature of the principles, & causes from whence they springe: which are toto caelo different. Common belief being generally an acquired Disposition or habit (for it may be both, and in several times, and persons is so) produced by the ability of our natural understandings assisted with good education, and industry. But saveing faith is of a far higher descent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Oecumen. in 1 Joh. 5. pag. 211. Veron. 1532. Vid. Jo. de Lugo. de Virtute fidei. Disp. 1. Sect. 5. num. 65. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coeli soboles, the immediate work of the Spirit of Christ. From which vast difference of their causes. Divines generally (both Protestants and Papists) have conceived those habits (more than gradually, even) a Habitus est Infusus vel ac quisitus; quae divisio formaliter considerata, sumitur ex diversis causis efficientibus: Si tamen per se consideretur, indica● diversitatem essentialem. Francis. Suares Metap. Disp. 44. Sect. 13. ¶. 5. essentially distinct, calling the one habitus acquisitus, the other (justifying faith) habitus infusus. 2. The one of these habits (as they stand in relation to the principles from whence they come) is called habitus ordinis naturalis, to wit common belief, as being produced by the natural power of our understandings, assisted with Art, Education, and Industry: The other (saveing belief) they call, habitus ordinis supernaturalis, (and justly too) as being the immediate effect of a supernatural cause, the regenerateing Spirit of Christ. 3. In relation to the same principles, common belief is called fides humana, as produced by the power of humane causes; saveing faith they call fides divina, as being the proper, and sole product of the Holy Ghost. 'Tis true indeed, both of them may be (and are) called divine, Respectu objecti ad quod terminantur, but of this we speak not now: But in respect of the principles from whence they flow, saveing faith is properly divine, common belief is not, as being generally of an humane descent, and pedigree. Now if an Infused, and acquired, a supernatural and natural, an humane and divine habit differ only gradually; I, (and very many more) am much mistaken in my Metaphysics. Sure I am a Vid Suaretii Metaphys. Disp. 42. Sect. 6. ¶. 15. 16. Aquin. 1. 2. Quaest. 49. Art. 2. & 3. Gabr. Vasquez in 1, 2. Disp. 78. cap. 3. pag. 531. ¶. 19 Suares (one who understood Metaphysics as well as any) out of Aquinas, tells us. 1. That 'tis confessed that habitus and Dispositio differ per facile & difficile mobile, by their mutability and permanency in relation to the subject whose habits, and dispositions they are. 2. That this facility & difficulty of separation from their subjects may distinguish an habit and disposition essentially. For thus he saith— Qualitates perficientes potentias animae, quae veniunt suh nomine disposition is & habitus, possunt ESSENTIALITER distingui per facile & difficile mobile ex naturâ suâ, & causis propriis. Nam qualitas quae natura suâ dependet ex actuali influxu potentiae (as common belief doth) & inde habet quod sit facile mutabilis, ESSENTIALITER differt à qualitate, quae naturâ suâ non habet talem dependentiam (as saveing faith hath not) quia cujusque rei natura non potest melius judicari, quam ex habitudine ad suas causas etc. If it were granted then (what on no just grounds is pretended) that Temporary (or common faith, be it what it will) were only a disposition, & facile mobilis, and saveing faith an habit, and difficulte● mobilis, yet they might differ specifically: that difficulty and facility of separation from their subject ariseing from the causes, and principles from whence they flow, and not only from the multiplication, or continuation of those Acts which first introduced them. And thus saveing faith is difficulter mobilis, not only in adultis, in old beleivers, who are advanced very far in grace towards the measure of the stature of the fullness of Christ, but even in babes, and newborn Christians, as soon as they have true faith even in the least, and lowest degree, it is a fixed and permanent quality: a 1 John. 3. 9 He that is borne of God sinneth not, for the seed remains in him, nor can he, because he is borne of God. The regenerateing Spirit of God by which faith is wrought, is such a principle as gives permanency to its own product. Whence it is, that true faith (even in the lowest degree of it) being difficulter mobilis, is in propriety of speech an habit, and not a disposition. Rat. 2. Another ground from whence we may evince a more than gradual difference between common and special grace, is this: (drawn from the nature & proper acts of both Qualities) saveing belief is the first Spiritual life by which a true Christian a Every good Christian hath a twofold life. 1. Natural. 2. Spiritual, and as his natural life is either. 1. Substantialis (as Philosophers say) the Soul, or. 2. Accidentalis, the real effects and operations of it. So Spiritual life is proportionably. 1. Substantialis, So the Spirit of Christ, or Christ (who is our life. Col. 3. 4. Working by his Spirit in us,) is our Vita Substantialis, the first principle of all our spiritual habits, or operations. 2. Accidentalis, so faith, and all Spiritual motions in us. lives: The just shall live by faith. Heb. 10. 38. it justifyes, sanctifyes, and saves us. But common belief is no part of our Spiritual life, seeing it may be (and many times is) in those who are dead in trespasses, and sins: it neither justifyes, sanctifyes, or saves him that hath it; seeing it is evident, (& confessed) that it may be in b Alia munera mea habent non mei, linguas, prophetiam, Scientiam, fidem. etc. Ven. Beda in 1 Cor. 13. impious, & reprobate persons, who live, & die in impiety. Now if these Qualities differ only in degree, I desire a reason why common belief should not be our spiritual life, though in a lesser degree? seeing all qualities (natural, moral, and Theological) affect, and denominate their subjects proportionably to that degree they are in. So Calor in gradu 3. denominates its subject calidum, as well as Calor in. 6. gradu, though in a less, and inferior degree. So all Moral, and Intellectual Virtues denominate their subjects virtuous, proportionable to the degree they are in. For instance, fortitudo moralis in minori gradu, denominat subjectum suum forte, according to the measure, and number of those degrees it hath, as well as fortitudo in gradu eminentiori. Rat. 3. 'Tis evident that common belief may in many knowing, and studious persons, thrive into a radicated habit. For there are but. 2. Principal ingredients which make up common faith, Notitia & assensus. Now an impious, and irregenerate persons, who hath an acute, and perspications understanding, who is bred to the knowledge of Tongues, Antiquity, and Scripture, who hath good Tutors, and is industrious; such a one (I say) may come to a very great measure of knowledge of Divine verities both Speculative and Practical, and having many Mediums, and arguments to demonstrate the truth of those Conclusions, may have a firm, and radicated assent (such as it is) proportionable to the many mediums which produce it. 2. I suppose that special, or saveing faith hath its many degrees (as well as common belief) for there is a a Revel. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Joh. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little Children. So Math. 6. 30, & 8. 26, & 14. 31. little, and a great, a strong and a b Act. 20. 35. Rom. 4. 19 Rom. 14. 1, 2, 21. & 1. Cor. 8. 7, 8, 9, 10, 11. weak saveing faith (yet all saveing) there are babes in Christ (and yet in Christ) & strong men, such as are come to a more perfect consistence, toward the a Eph. 4. 13. Fidei Christi perfectionem Primasius Vticensis in loc. pag. 139. measure of the statute of the fullness of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be perfect men, in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumenius. respect of their spiritual growth, & consistency in it. Now take the very lowest degree of saveing faith, and it is really our spiritual life, it makes us acceptable to God, justifyes, sanctifyes, and saves us: whereas the highest degree, and most radicated habit of common faith doth no such thing. So that it seems evident to me, (and generally to all Divines beside) that saveing faith is not only a higher degree of common faith, but an other faith specifically distinct from the former; differing Respectu essentiae & naturae suae, although Respectu Inhaerentiae, they c Vid. Johan de Lugo de Virtute Fidei Divinae. Disp. 2. Sect. 2. Num. 91. 92. pag. 114. may be, and many times are (simul & semel) in the same subject. Cantuariensis, Alhazen, Vitellio. etc. Tell us, that the light of the Sun, and the lesser light of the Moon in the Air, are not several degrees of the same specifical light, but several lights (though at the same time, in the same subject) essentially differeing, having both distinct principles from whence they flow, and distinct formal effects, and operations: Lumina (say they) sunt in medio impermixta, & distincta, and they demonstrate it, from their distinct shadows. etc. As all know, who know any thing in optics. Now as these 2. Lights in the Air are essentially distinct, and not different degrees of the same light, so the lesser light of common, and the greater of saveing faith, are not different degrees only of the same faith, but two different beliefs, distinct in their nature and essence, as proceeding from far different Principles, and having different formal effects, and operations. Suppose then a Soul enlightened with common faith (which is to the soul, as that of the moon to the eye, but a dim light) and then le●t such a one be regenerated, so that the sun a Malach. 4. 2. Luk. 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oriens ex alto, lux coelestis, matutina. Isa. 9 2. of Righteousness (which is the true light, which enlightens every Saint, and true servant of his) shed a broad his glorious beams in his heart, b That common, and saveing Grace may coexist in the same subject, I doubt not no more than that opinio and scientia may: which is generally confessed by Philosophers; and Schoolmen. Vid. Ant. Ruvio de Habitibus. Tract. 5. Quaest. 3. Num. 81. pag. 192. Halensem Part. 3. Quaest. 79. memb. 3. Atisiodorensem, Bonaventuram, Henricum etc. à Ruvio citatos ibidem. these remain distinct lights, and not only degrees of the same light. For, as the light of the Moon (as it is in the wain, waxeing, or full Moon) may produce a less, or a greater light, yet cannot possibly produce the light of the Sun, nor are those degrees of light caused by the Moon, any dispositions at all, to produce the light of the Sun, (for 'tis evident the light of the Moon no more disposeth the Air to receive the Sunbeams, than darkness doth) so a good natural understanding helped on with learning, good education, & industry may acquire common faith in a high degree, but has no possibility to produce saveing belief (that must come from higher principles) nor is common faith any Disposition (moral, or Evangelicall) whereby the subject that hath it, is, or can be disposed (in the way we now speak of) for the Introduction of the Habit of saveing faith, for 1. Till a Fides in Christum est INITIUM, & fundamentum salutis, & per eam TOTA reliqua salus impetratur. Estius in Eph. 2. 8. we have this faith (saveing and justifying faith) we are b Qui mortui sunt, à seipsis non excitantur ad Vitam, nec ad eam accipiendam aliquid conferunt de suo. Zanchius in Ephes. 2. 8. & idem ibidem pag. 59 Col. 2. Non ex vobis] Intellige, nec ex dignitate personae vestrae, nec ex Viribus vestris, nec ullo desiderio vestro, petitione vel Juvocatione, etc. dead in trespasses and sins. Now as a man naturally dead, cannot possibly dispose himself to a natural life, so a man Spiritually dead, (and such all are before saveing Faith) cannot dispose himself to a spiritual life. 2. Our new birth is (in scripture phrase) a new creation, which is ex materia indisposita, and therefore hath no such preceding Dispositions. 3. Our Regeneration, and the working faith in our souls, is solely, and wholly a gracious Act of the good Spirit of God regenerateing us, and so a supernatural Act, and how any a Sine Gratiâ nemo currit ad Gratiam, Prosper. Resp. 8. ad cap. Gallorum. Ipsa Gratia, in eo quem vocat, primam sibi receptricem, & famulam donorum suorum praeparat Voluntatem. Idem de Vocat. lib. 2. cap. 26. natural, or artificial product of our understandings (though helped, and advanced with learneing, education, and Industry) can be a Disposition to supernatural Grace, and such a disposition (as we now speak of) which differs from that supernatural Grace only in degree, I am yes to learn. 4. The Apostle tells us, b Eph. 2. 8. Gratiâ servati estis gratis data; per fidem quam Spiritus Sanctus dono suo Infundit. Primasius Uticensis in loc. pag. 136. That we are saved by faith, and that not of ourselves, it is the gift of God; saveing faith is so entirely the gift of God, that we have no hand in procuring it; and therefore all Divines generally call it an Infused a Vid. Aquin 1. 2. Quaest. 51. Art. 4. Rob. Baronium Exercitat. 3. Art. 8. pag. 177. Reliquósque citatos, a Joh. Martiner in. 2. Sent. Dist. 27. Quaest. 1. pag. 298. habit of a supernatural order to which we neither do (nor can) actively concur. But if common faith may be acquired by our own understandings (helped with education, learneing, and Industry) and this be essentially the same with saveing faith, than I see not, how saveing faith can be the gift of God so, that it is not of ourselves. Because (if this hypothesis be true) it is, and may be more of ourselves, and of our Acquisition, then of the Holy Spirit by infusion: seeing the essence of saveing faith may be acquired by us, which is more than the degree of tha Quality, which is only left to be the product of God's Spirit. 5. I do not find that saveing faith is promised us upon any precedent condition to be performed by us, and therefore I know no preparatory Dispositions to it, which can dispose, and fit the subject (as Dispositions do to the reception of such Habits as gradually only differ from them) for the Introduction of it. 6. It is (to me) evident, that whatsoever goes before saveing faith, a Heb. 11. 6. Rom. 8. 8. Fides est fundamentum omnium bonorum, ideo sine fide non possu mus Deo placere. Primasius Vticensis. in Heb. 11. 6. pag. 236. Idem habet Estins in Ephes. 2. 8. neither is, nor can be pleaseing to God, nay not only so but highly displeaseth him, b Rom. 8. 5, 6, 7. etc. The carnal mind (and such is every mind of man till it be made spiritual, by regeneration, and collation of saveing faith) is enmity against God. Now how that which displeaseth God, and is enmity against him, can morally, or evangelically (for there can be no natural disposition to a pure supernatural effect) dispose us to our regeneration, and the Infusion of saveing faith (at present,) I understand not. 7. If a temporary faith, or Historical, (such as Hypocrites, and Devils themselves may have) and such common graces of knowledge (either in natural, civil, or sacred things) were (as is pretended) dispositions to saveing faith; than it were rational to think, that such persons so qualified, and disposed, should generally, & with more facility be converted and prove real Christians. For why should not that water be sooner hit in gradu. 8. Which is hit in gradu. 3. or. 2. Already, then that which is not hot at all? or why should not that man sooner attain the Habit of moral prudence, who hath some dispositions to it, than he who hath none, or in a less degree? or is not he like to come sooner to his jorneyes end, (supposeing the journey to be the same) who is. 10. or 12. Miles on his way, than he who is scarce got on horseback to take his journey? I say, 'tis rational to believe, that persons so qualifyed, and disposed to saveing faith, should sooner be brought to it, than those that want such dispositions, or have them in a lower, and less degree. Yet (if the Gospel be true) 'tis evidently otherwise, and generally those have been converted to Christianity, who had not such measures of knowledge, and common graces, when those have not, which had. In our Saviour's time, few of the Pharisees, and learned Rabbis embraced the Gospel (who yet knew much more of the word of God, of the Divinity, and sense of the whole law, and of the promises which concerned the Messiah, than the common people did. I say few of these embraced the Gospel, when yet many of the poor ignorant people did. a John. 7. 48. Vide Hug. Grotium in loc. & Theophylactum. Grae. Latin. pag. 647. Have any of the Rulers, or Phrasees believed on him? was a considerable Quaestion to this purpose, intimateing that few, or none had. So elsewhere; b Luk. 7. 30. The Pharisees, and Lawyers rejected the Council of God, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) against, or within themselves: when yet the common people (otherwise ignorant of the law, at least, in comparison of the pharisees, who certainly knew more) did really believe in our Saviour, and submitted to the Gospel. For that's the meaneing of what follows; a Luk. 7. 49. but this people which knoweth not the law, is cursed. And S. Paul more fully to the same purpose, b 1 Cor. 1. 26, & 27. You see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called (vocatione interna, externâ enim omnes aequè vocabantur) but God hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c Eos qui a mundo ob eruditionis penurian, penè pro stultis habebantur Grotius in loc. Illiteratos, quos mundus stultos putat. Vid. Primasium Uticens. in loc. pag. 68 & Dionys. Carthusian. pag. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the foolish things of the world to confound the wise. etc. Those that wanted the common graces of learneing, and knowledge in morality, and Divinity, came in sooner to Christ, than their great Doctors, their Rabbyes, and learned Philosophers. Not that great knowledge and understanding (in sacred, or civil things) which may be in hyhocrites, is ex natura suâ, any way opposite, (much less contradictory) to the Gospel, burr ex accident & vitio personae cui insunt, such persons wanteing faith, and so spiritual prudence to make a right use of them. A good sword may be of good use for defence, but not in a mad man's hand. Before saveing faith we are carnally minded, fools, and mad (as to spiritual, and saveing knowledge) and that knowledge which the most knowing natural men have, is not only no disposition fitting us to receive saveing faith, but many times an Indisposition, and obstacle which hinders our conversion. Whence it is, that S. Paul tells us, that a 1 Cor. 8. 7. Lyranus in locum. Scientia sine charitate facit superbire. Glossa Ordinaria, & Interlinearia. Per se inutilis est scientia, cum charitate Vtilis. Primasius Uticens●s. Scientia Inflat] Illaque stultitia est apud Deum. Dionys. Carthusianus. Scientia inflat] id est, Occasio est superbiendi hoc tamen est per accidens, non per se. Vide Concilium Carthag. 3, Canon. 4. knowledge puffeth up (non ex natura sua, sed vitio personae, for that I would have remembered) especially in the irregenerate, who want true grace, and saveing faith to sanctify it: seeing even in the regenerate themselves (in whom Relliquiae Danaum, and priscae vestigia culpae, the remains of Original corruption, remain still) such knowledge many times, is a dangerous temptation to pride, and self conceitedness. So we see evidently in S. Paul, to whom by the good providence of God, an Angel of Satan (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was given (for though it was an affliction, yet it was, and he took it for a gift, and blessing) to buffet him, that he might not be exalted above measure, by reason of his much knowledge, and many revelations. In short, I believe it is an evident truth, (if we will with humility submit to the Gospel of Jesus Christ, and the divine manifestations of truth therein contained) that there are no qualities whatsoever preceding faith, and regeneration, which in any propriety can be called dispositions, disposeing and fitting us to saveing faith, and concurreing with the subject to the Introduction of it, as natural, or moral Dispositions do to introduce an Habit, it being manifestly repugnant to the nature of an Infused Habit, to have any such precedaneous Dispositions. This is that which the Fathers of the Aransican Council do in terminis affirm against the Pelagians. a Conciliuro Arausicanum. 2 Can. 6. apud Francis. Joverium. Sanctionum Eccles. Class 2. pag. 31. Col. 4. Si quis sine gratia Dei credentibus, volentibus, desiderantibus, conantibus, petentibus, pulsantibus nobis miseriocordiam dicit conferri, non autem divinitu● ut credamus, velimus, vel haec omnia sicut oportet agere valeamus, per infusionem Sancti SPiritus in nobis fieri confiretur— resistit Apostolo dicenti, Quid habes, quod non accepisti? etc. And again. a Concil. Arausicanum idem, ibid. Canon. 7. pag. 35. Col. 1. Vide Pet. Lombardum Sent. 1. 2. Dist. 26. Gregor. Ariminens. Ibidem Quaest. 1 Art. 1. pag. 95. Johan. Martinez. Ibid Conclus. 1. pag. 286. 287. Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet Vitae aeternae, cogitare, aut eligere, sive salvari, id est Evangelicae predicationi consentire posse confirmat, absque illuminatione & inspiratione Spiritus Sancti, haeretico fallitur Spiritu. etc. And hence it is, that the Fathers, and ancient Schoolmen tell us, (against the Pelagians) that we can neither do any good thing, any way pleaseing to God, nor dispose ourselves to the doing of it, Sine gratia praeveniente, (as they call it) and if it be demanded what this gratia preveniens is? Pet. Lombard tells you. b Pet. Lomb. Sent. lib. 2. Dist. 26. pag. 226. D. Et si diligenter attendas, monstratur tibi quae sit ipsa gratia voluntatem preveniens, & PRAEPARANS, scilicet FIDES CUM DILECTI. ONE. etc. So that Faith is that which first Disposeth, and prepares the soul to good, and therefore there are no previous Dispositions which do Morally, or Evangelically dispose to it. I know the a Vid. Ger. Joh. Vossium Historiae. Pel. lib. 3. 4. Pelagians, the b Vid. Catech. Racoviens. de Christi munere Proph. cap. 10. & Relig. Christ, Instit. brevem per Christ. Ostorod. cap. 19 alii passim. Socinians, some c Vide Johan. de Lugo de Virtute Fidei divinae. Disp. 5. Sect. 3. Num. 46. pag. 183. Archang. Rubeus in. 2. Sent. Dist. 27. Distinct. 12. & 13. pag. 100 probare satagit, hominem posse se disponere ad primam gratiam. Et ibid. pag. 156 Scotus, Durandus, Gabriel. etc. Idem docuerunt, scilicet, posse hominem sine gratiâ, se preparare ad gratiam. Contra quas disputat. Estius, in. 2. Sent. Dist. 26. ¶. 34. pag. 352. Papists and some d Vide Censuram Theologorum Leidensium. cap. 10. & Apologiam Remonstrantium, seu Examen istius Censurae. cap. 10. pag. 118. 119. 120. Vide etiam inter Socinianos', Dispur. Jonae Schlichtingii à Bukowiec adversus Balth. Meisnerum. Articulo de Baptismo. pag. 898. etc. Remonstrants (who magnify our natural abilities too much, to the prejudice of Grace) are of another opinion, I know also what they say, with much Rhetoric, and little reason, with great confidence, but unless I mistake much) with little logic, or good consequence; as might easily be made appear, were it hujus loci, aut pensi. Rat 4. Princip. Common grace (as the understanding of many tongues, a great measure of knowledge of many Divine truths, and an Assent to them. etc.) is a I say generally; for the knowledge of many tongues, and Intelligence of many divine truths, and the Scriptures, have been, and possibly may still be immediately Infused by God. Yet now (miracles ceaseing) they are generally acquired by Art, and Industry. Deus quandoque infundit homini illos etiam Habitus, qui naturali virtute possunt causari: sicut Apostolis dedit scientiam Scripturarum, & Linguarum, quam homines per studium, vel consuentudinem acquirere possunt, licet non adeo perfectè. Aquin. 1. 2. Quaest. 51. Art. 4. In Corp. Articul. generally a disposition, or Habit produced by our natural understandings, advanced by education and Industry, and so depending only upon a mutable principle (the will and understanding) may be lost again by the negligence, or malice of the same faculties, as is evident, and on all sides confessed. But saveing faith is such, as being immediately produced by the eternal, and immutable, regenerateing Spirit of Christ, it is b 1 Pet. 1. 23. incorruptible, and c John. 17. 3. eternal: This is eternal life to know thee, etc. He speaks of the knowledge of God by faith, which is not only our d Heb. 10. 38. life, but e John. 6. 47, 51, 54. eternal life, which cannot possibly perish. Eternal life is not corruptible, cannot perish, or cease to be, but the life of faith which we have by our new birth, and regeneration, is eternal life, and therefore cannot perish. Our natural life received from corruptible parents by corruptible seed, and a natural generation may be lost; but our Spiritual life, received from incorruptible parents, by incorruptible seed, in our regeneration, cannot be lost, being (like the a a John. 113. & 1 John. 3. 9, & 5, 1, 4, 18. Parent, & seed from whence it comes) incorruptible, and eternal. The Apostle in b Confer. 1. John. 3. 9 cum. 1 John 5. 18. express terms tells us so. Whosoever is borne of God doth not commit sin, for his seed remaineth in him, nor can he commit sin, because he is borne of God. There is nothing but sin can rob us of this life of faith which we have by the Spirit in our reggneration: and that we cannot sin so, as to deprive us of this life, he proves by. 2 Arguments: the 1. drawn from the Parent which begat us; the 2. from the seed by which we are begotten. Thus. 1. Whosoever is borne of God committeth not sin, be cause the seed remains in him. None in whom the seed remains, commit sin: In all that are borne of God the seed remains. ergo. None who are borne of God commit sin. This from the seed. 2. He that is borne of God cannot sin (so as to render his life corruptible) because he is borne of God. Thus: none who are borne of God commit sin; every regenerate person is borne of God. ergo. No regenerate person commits sin. So that the immortality of our faith, & spiritual life is not from us, but. 1. From its parent, the living, and immortal God. 2. From the nature of the seed from whence our faith, and spiritual life springe, which the text calls incorruptible. The truth is. S. john's meaneing is not, that the regenerate sin not at all (for he himself expressly confutes that gloss, telling us that we a 1 John. 1. 8. deceive ourselves, and b 1 John. 1. 10 make God a liar, if we say we sin not) But that they sin not so as to be overcome, and conquered, and killed by sin, to the loss of their spiritual life: for he expressly tells us, that all those who are borne of God are Soldiers, at war with the world, but also that they are always Conquerors▪, and their faith Victorious. c 1 John. 5. 4. Whatsoever is borne of God overcometh the world, and this is the victory that overcometh the world, even our faith. They sin not so as to sink under it, they keep d 1 John. 5. 18. Gratia conservat eos, ne peccatum ad mortem committant, & si in quibustibet spro humana fragilitate) deliquerint, ne ab'hoste maligno possint sangi, defendit. Venerab. Beda in locum. pag. 149. themselves from the wicked one, so that he toucheth them not, or as S. Peter expresseth it, e 1 Pet. 1. 5. They are kept by the power of God, through faith, unto salvation, f Ven. Beda in. 1. Pet. 1. 5. Neque enim quisquam suae libertatis potentiâ custodiri valet in bonis, sed illius per omnia quaerendum est auxilium ut perficiamur, a quo initium bonae action is accepimus. All this considered, I suppose temporary, and eternal, corruptible and incorruptible, are differences which infer a greater distinction then in degree only: and ergo Temporary and common belief differs from saveing faith more than in degree. Rat. 5. Princip. Itis a known, and received principle in School Divinity, and Philosophy too, that Habits are distinguished specifically by their formal objects. The meaneing is not, that those objects are intrinsecal, and essential differences constituteing, and distinguishing such Habits: But à posteriori, & in ordine ad nos. we who know not the essential forms, and differences of such Qualities, do à posteriori (rationally too, and certainly) collect what kind of distinction is between them, from the different habitudes, and relations those Habits have to their formal objects. Now although common and saveing faith may (at least in a For saveing faith believes divers things, which Hypocrites by their common faith neither do nor can (upon any just ground) believe. Vid. Rob. Baronium. Exercit. 3. Art. 30. ¶. 5. pag. 280. part) have the tame objectum materials, to wit sacred truths revealed by God in the Gospel. Yet the formalis tendentia, & habitudo utriusque Habitus ad hoc objectum, is different, and ergo. The Habits more than gradually distinct. Now the different tendentia & habitudo which common and saveing faith have to their objects, is taken from the several mediums, and motives induceing such assent. For instance, That Jesus Christ is the Son of God, that he died, risen again, ascended into heaven. etc. These Conclusions are believed to be Divine truths both by common and saveing faith, but upon far different, mediums, and motives. The common faith is built upon humane mediums, and arguments, such as the natural understandings of irregenerate persons (helped with learneing, education, and Industry) may attain unto, which have no absolute certainty, and Infallibility in them, and so must (of necessity) beget an assent proportionable to themselves, that is, uncertain and fallible. But saveing faith is built upon better principles, as proceeding from the Spirit of Christ, and being built upon his immediate illumination and testimony, which is evidently divine, and infallible: and so begets an assent of faith (like the cause, and principle from whence it comes) divine, and infallible. Now this latter assent must of necessity differ from the former more than in degrees. Now I believe that no sober, and intelligent person, who understands Philosophy, and Metaphysics, will say that an assent which is humane, dubious, and Incertain, differs only gradually from an assent which is divine, and most infallibly certain, 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 called) 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 several a Vide Martini Smiglecii Logicam. Dispurat. 11. Quaest. 2. pag. 414. mediums producing 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 only, his assent (proportionable to the medium which infers it) is only 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 formal and specifical difference between science and opinion. For many probable mediums may dispose to an higher probability, and produce an habitual, and more firm 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 only but) nature, which no argument less than demonstrative, can possibly produce. So that as opinion and science, though about the same conclusion, are Habits specifically distinct, and known and confessed to be so, by reason of the different mediums which produce such assents: so likewise are common and saveing faith more than gradually different, by reason of the several mediums, and motives, which are the Premises 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 believe these, (and such like) conclusions [Christ died for us, satisfied God's justice, intercedes for us with his Father. etc.] too be divine truths. 2 But they can have no greater assurance of the divine truth of these conclusions, than they have of the mediums, and premises which infer them. 3. Hypocrites, and impious persons who may have common faith, have no premises to infer them, but such as are humane, and dubious, at least not absolutely infallible, that is they have only Topical, and probable arguments, such as the authority of their teachers, of counsels, Fathers, and Tradition etc. If it be said they have Scripture for them; I reply, that the same Question returns: what mediums, and motives have they to believe that to be God's word? for their assent to the divine truth of God's word, can be no firmer, and certain, than the premises which infer that assent. Now Hypocrites neither have, (nor can have) any premises, or motives to believe 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 only 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 believe 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 witness to those truths. That this may appear, I say. 1. That 'tis 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 truths, and conclusions. Enlightening the understandings of his childerens 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 do his will, he shall know of the truth of the doctrine, whether it be of God? etc. He shall know, when others shall not. And ergo. holy, regenerate persons have some c Deus illustrat eos qui vitiis, suis non patrocinantur. H. Grotius in Joh. 7. 17. Glossa Ordin. Si ●is intelligere, crede. Si quis credit in filium Dei, cognoscet de Doctrina. etc. better means of knowing truth than Hypocrites have. 2. Hence the regenerate are said to be led 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 only 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 not 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. etc. anointed, & sealed by the Spirit, and established, and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & pignus, the earnest given in part, to assure us of all the promises. c Ambrose, 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 only have no such principle to assure them of the promises, and therefore no such infallibility in their faith. And a most learned Commentator on the same Text, to the same purpose, on these words— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that establisheth you with us, and anoints you, is God. Adds thus— a Hug. Grotius in, 2 Cor. 1. 21. pag. 459. Qui confirmat nos in Christo.] i. e. In side Christi. Et unxit nos, spirituali unctione Spiritus Sancti. Dionys. Carthusianus in loc. pag. 260. A Deo procedit ista Vnctio, id est Spiritus operatio interior, FIDEM in Christo FULCIENS ET ROBORANS. So that in the regenerate (not so in hypocrites, and those who have only common faith) the internal operation of the Spirit doth support, and roborate, and confirm their faith in Christ, 4. And to this purpose is that of S. John: b 1 John. 2. 20. Hinc fit, ut docente vos interius Spiritu Sancto, minus indigeatis hominum Institutione. Beda in loc. pag. 119. But ye have an unction from the holy Ghost, and know all things, and need not that any man teach you, save as that annointeing teacheth you. Whence it is evident that the holy Ghost teacheth the regenerate all things, that is all necessary things, at least in reference to their seducers. c Grotius in 1 John. 2. 20. Quod ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intellige quae ad vitandos impostores erant necessaria. And although the Papists miserably pervert this Text, yet they grant, that by unction here, the Holy Ghost is meant d Estius in. 1● John. 2. 20. pag. 1267. col. 6. etc. Quo velut oleo mentes fidelinm persundit Christus, multiplicem eis gratiam largiendo, tum Doctrine, tum Scientiae. 5. Lastly by the Testimony of the Holy Spirit within, they who are borne of God may, and do know, that God is reconciled to them, and is now their a Rom. 8. 15. 16. Father, that he b 1 John. 3. 24. dwelleth in them, and therefore that their sins are pardoned. etc. This blessed Spirit is a c 1 eohn. 5. 6. witness in the hart of all true beleivers, and d 1 John. 5. 10. Rom. 8. 16. Ephes. 1. 17. testifyes of the truth of their faith, and (as S. Paul tells us) beareth witness with our Spirits, that we are the Childerens of God. But enough of this; (if not too much) for I am persuaded, there is hardly any thing in Scripture more manifest than this; That all regenerate persons have the Spirit of Christ in them, which testifyes, and bears witness to the truth of the Gospel believed by them, illuminates their understandings that they may know it, and is a seal, and confirmation of their assent to it. So that saveing faith in regenerate persons relying upon the inward testimony of the Spirit of Christ (which common beleivers have not) a Divine and Infallible Testimony their faith must of necessity differ from the faith of Hypocrites more than only in degree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat demonstrandum. And here give me leave to add these considerations. 1. That they of Rome laugh, and jeer at our Divines, when they speak of this Inward testimony, and call it a Vid. Tho. Stapletonum, de Authorit. Interpretandi Scripture. Controvers. 6. lib. 10. cap. 4. pag. 359. etc. 360. private Spirit, and so think to fright us out of our true faith, with false calumnies, and a good opinion, with bad names. Ans. Non sic abibunt odia. We will not, cannot be jeered out of our profession, and a manifest Gospel truth. All we say, is this. 1. That the regenerateing Spirit of Christ is in all his real members, in every true Christian, who is indeed borne of God. 2. That the good Spirit is. 1. A Spirit of illumination, enabling them to know. 2. Of corroboration, and confirmation, enabling them to assent to the truth so discovered, and known; and. 3. A Spirit which works adhesion, constancy, and perseverance in that truth, by beareing witness with our Spirits, and giving testimony to that truth and victoriously assisting the regenerate in continueing in it, against all temptations, and persecutions whatsoever. Whereas the want of this, is the reason why those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the common, and temporary beleivers fall away, and lose that which they seem to have. Now this Spirit (which only we assert) is no private Spirit (as they ignorantly or maliciously would make the world believe) but the public spirit of the true Catholic Church (the Mystical body of Christ) which actuates, and animates every member of of that great body, and communicates spiritual life to it. a Vid. Johan. Calvini Instit. lib. 3. cap. 2. penè per totum. Calvin (nor any sober Protestant Divine) says no more, and they b Vid. Thom. Stapletonum, de Authoritate Interpretandi Script. Controvers. 6. lib. 10 cap. 4. pag. 359. 360. & sequent. Aquin. 1. 2. Quaest. 68 Art. 1. in resp. ad Arg. 2. & 3. themselves (though with much Sophistry, and impertinency they would palliate the business) after great Tragedies, and long harangues to obscure the truth in the Issue neither dare, nor do say less. 2. Why, but all heresies, and sects pretend to the spirit, Anabaptists, Seekers, Quakers, etc. And possibly (at least some of them) really believe they have it, and yet run into wild, and monstrous errors (both of saith, & fact) fitter to be concealed, and buried in eternal silence, then repeated. And therefore little heed to be given to this pretence of the spirit. Answer. 1. That this our age, and Country hath been unhappily fruitful (quae est fundi nostri calamitas) in producing wild heresies; and (I fear) it is the crime of our Nation, as well as the calamity. 2. That these (as nothing else in the world) come by change, a Pagan could tell us, a Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 385. pag. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis the good providence of God, which for reasons infinitely wise in themselves, (though many times unknown to us) permits their ingress into the world, puts limits and bounds to, and orders their progress, to the glory of his name, the good of his own, and the punishment of others; and for their egress, will (in his good time) put a period to them. That he will speedily do it, is my b Bona quaedam spes habet animum meum fore●, ut hanc Ecclesiae tempestatem dominus inscrutabili suo Consilio, vertat in bonos exitus, excitetque nobis Irenaeos aliquot, qui compositis dissidiis pacem orbi restituant. D Erasmus Epist Nuncuparoria Epis. Tridentino, Jrenaeo praefixâ. hope, and prayer. Haereses orationibus, suspiciis, & Lacrimis sunt refellendae, their refutation may possibly be as soon effected by our prayers, and piety as by our pens. 3. But what if Heretics falsely pretend to the Spirit of truth, shall their lie make the direction, and illumination of that good spirit ineffectual 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 mad man in the story thonght, (and confidently said) they were all his? May not those who have good, and well disposed eyes see, and certainly know the objects they look upon are and fixed, because they who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus omnia rotari, & circumferri videntur) think otherwise? The mad man in the Tragedy said (and I doubt not believed it too) that he saw two suns, and another Thebes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and yet those who were not guilty of so much Frenzy, did, and might trust their own eyes, that both Thebes, and the the sun were single. The Church of Rome was sure enough of the truth of her belief (by the Gospel, and the good Spirit of God confirmeing and witnesseing the truth of it to their souls) even then when Donatus said, that the Church, and Spirit of Christ was only in him, and his faction. Those first, and commonly called purest times, having 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 aught to rely upon the witness, and Divine testimony it gives to the truth: So that their faith (and theirs only) is divine, not only respectu objecti, the sacred word of God, containeing the truths believed, but respectu principii too, the regenerateing Spirit of Christ, from whom their understandings have divine illumination to know, and strength, and confirmation to believe, and obey the truth. 4. I have only this to add, that this witness and testimony of the spirit is only argumentum ad intra, a convinceing argument to him that has it, whereon he may rely, and be assured himself, not argumentum ad extra, whereby he may convince others. This is that inward witness, which did so confirm the primitive persecuted Christians in their faith, so persuade and convince their understandings of the present truth of the Gospel, and that all the gracious promises contained in it, would be fulfilled, and made good for the future, that they who could not dispute, could, and did die for their faith; and that with so much courage, and miraculous constancy, as amazed their persecutors, and made even the Pagan world believe, that such strange courage and confidence, in the loss of (what this world calls dearest) livelihood, & life too, could not proceed from any principle less than 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 called (and indeed were) as truly gracions, and as truly beleivers as the best Saints, and Sons 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 special grace in the regenerate are (by this hypothesis) essentially the same. For as the smallest wire of good gold, is as truly gold as the whole wedge, though not so much; and as a body hot in the second, or third degree, is as truly hot, as that which has heat in the 6. or 8. degree. So, if common grace in hypocrites, and saveing grace in the Saints, be essentially the same, than such impious persons (for common grace may be in such) may be justly called as true beleivers, and as truly gracious, as the most regenerate persons in the world. But this is certainly untrue and repugnant to the received, and clear principles of Divinity, and Philosophy too. The Moral Philosopher truly 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 moral prudens (that great Virtus directiva) has indeed no moral virtue, for all virtues (as Philosophers b Vides is Aristotelem Ethic. lib. 6. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem habent A. Aphrodisaeus. G. Pachymerius, G. Burlaeus, & Commentatores in Aristotelem universi ut & Scholastici, ut videre est, apud Aquinat 1. 2. Quaest. 63. Art. 1. etc. quem sequuntur Medina, Suarez, Vasquez, & Universa Scholasticorum turba. universally aggree) sunt in prudentia connexae. Now c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 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 Aphrodisaeun, Averroem, Eustratium, & Hyperium, eâ de re, idem asserentes. Aristotle saith truly, that no vicious person is, or can be prudent; vice, and the irregular passions in such, corrupting that great virtue. And ergo wicked men (whatever common graces, or virtues they may seem to have) neither are, nor can be truly virtuous, no not in respect of Moral virtues. 2. And. ergo much less in respect of those virtues we call Theological, as wanteing faith (which is the first, and foundation of all Theological Virtues) and Christian prudence, all wicked men being (in scripture phrase, and) really fools. 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. etc. Art. 30. pag. 279. Rat. 7. others proved. 7. M. Baxter b Aphorisms. in explicat. Thes. 69. pag. 277. tells us. 1. That the wills acceptance of Christ is the essential form of saveing, and true justifying faith. 2. That love to Christ as our saviour and Lord is c Ibid. pag. 266. essential to this acceptance. Whence I infer thus: If the essence of saveing faith consist in accepting Christ, and loving him as our Lord and Saviour then those who do not so love, and accept him, have not the essence of saveing faith, but no irregenerate person (let 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 follows, That common and saveing belief are not essentially the same; seeing common belief may be (& many times is) in Hypocrites, who do not, cannot (while such) so accept and love Christ. For I reason thus: That belief and love which is said to be essential to saveing faith must either be. 1. A love and belief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a belief and love inapperance only without truth and reality. I confess common beleivers may have such a faith and love as this, but this is not it which is essential to saveing belief, as I take for granted, the assertion of the contrary being not only ridiculous, but impious. 2. Or such a love and belief as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and truly such, (which of necessity must be meant) and then I deny that Hypocrites, or any irregenerat person whatsoever (let him have what common faith he will) hath any such belief in, or love to Christ. 1. For common faith (such as is in hypocrites, and irregenerate persons) Calvin saith thus— a John Calvin. Institut. lib. 3. cap. 2. ¶. 9 10. Fidei Vmbram, & obedientiae speciem solum. Rectè, nam irregeniti fidem, & amorem Christi verum non habent. Nam qui non sunt verè Christiani, & Christi discipuli, fiden veram non habent (cum a fide verâ veri Christiani denominantur) sicut non est verè sciens, qui scientiam veram non habet. At irregeniti (non obstante fide communi (quam habent, aut habere poterant) non sunt verè Christiani. ergo. Minor sic constat. John. 8. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e) Si praecepta mea observatis: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponuntur. 2 Epist. Joh. 9 est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesychius. ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est observare, facere obedire. Vide Grotium, & Theophylactum in loc. Cum ideo, irregeniti non obediunt Evangeli●. ergo. non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vere Christiani, & per consequens veram fidem non habent. Hypocritae fideles solum sunt per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obedientiae speciem solum prae se ferunt, fidei umbram solum habent, seu Imaginem, fidei appellatione indignam. a Rob. Baronius exercitat. 3. de fide & scientia. Arr. 30. pag. 280. 281. etc. Rob Baronius, and others generally, have many things to the same purpose. I confess Hypocrites may have so much common faith, as really to believe the whole History of the Scripture to be true, (as they believe Livy, or Thucydides) and even Devils do as much: but that Christ hath actually satisfied for their sins, so as the debt is paid, and they freed, that he hath reconciled his father to them, that their sins are pardoned, or they justified, that they are sons of God here, or; shall be heirs of Heaven hereafter, all these (and such like, which regenerate men by saveing faith believe) they neither do, nor (upon any just ground) can believe, but rather that the b Rom. 1. 18. wrath of God lies upon them, and will, so long as they continue in that condition. Hyprocrites, and such irregenerate persons (qui res mundi curant, non Christi) may have a sceptic, speculative, and floateing faith, such as may beget disputes, and opinions in their head, by not Christ in their heart (fides c Vide Epistolam Eubuli Cordati Monreseosuo dat: Romae, 1529. Inter Opera Nicolai de Clemang. part. 2. p. 2. syllogismos in capite, non Christum in cord progeneratura.) 2. The acceptance of Christ as our Lord and Saviour, (which is here affirmed to be essential to saveing faith) is not in hypocrites, and common beleivers, and therefore common and saveing faith are not essentially the same: For if they were, than every common beleiver (though otherwise an impious, irregenerate Hypocrite) should (as such) accept of jesus Christ for his Lord and Saviour: But this is manifestly untrue. For. 1. The a Rom. 6. 16. Apostle tells us, that he is our Lord, and we his servants whom we obey; it being manifest that we accept him for our Lord to whose commands we obediently submit. Now if irregenerate persons submitted themselves to the Gospel, or obeyed the Lord Jesus, then indeed they might be said to accept him for their Lord, but seeing 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 point blank contrary, seeing they b Ibid. Rom. 6. 12, 13, 14, 16, 17, 18. obey sin and Satan as their sovereigns which reign over them, seeing either their c Phil. 3. 19 Rom. 16. 18. belly, or d Col. 3. 5. money, or some thing of this world is their e 2 Cor. 4. 4. God, and of necessity must be so while they are irregenerate, such f Rom. 16. 18. serve not the Lord Jesus, (saith the Apostle) and. ergo accept him not as their Lord. and if so (let them have what common faith they will) than they not the essence of saveing faith, and then it evidently follows that common and saveing faith are not essentially the same. Quod erat demonstrandum. 2. Christ is offered to us a Lord and Saviour not absolutely, but on a M. Baxter. Aphorisms of Justification. Thes. 14. 15. etc. pag. 89. etc. condition of faith and repentance. and erge. He that doth not perform the condition receaves him not. As if Sempronius tell Titius he will receive him into his service, and be a good Lord and Master to him, if he will first pay. 5l. or do some such thing, If (in this case) Titius pay the 5l. and fulfil the condition (be what it will) 'tis evident he accepts the offer, and taketh Sempronius for his Master,, and not otherwise. Now I subsume, that irregenerate persons (notwithstanding any common faith they have or can have) do not perform the b Mark. 1. 15. & 6. 12. etc. condition upon which Christ is tendered to them as their Lord, and Master, and ergo. accept him not: And by consequence (though they have common faith, yet) they have not the essence of justifying faith, and then common, and saveing faith will not be (as is pretended) essentially the same. 2. When 'tis said, a M. Baxters Aphorisimes of Justifcation. In Explicat. Thes. 69. pag. 266. That love to Christ as our Lord and Saviour is essential to justifying faith, I subsume, But common beleivers, (such as have only common faith, being indeed hypocrites, and irregenerate) have no such love to Christ, and ergo (though they have common faith, yet) they have not the essence of true saveing faith; whence it necessarily follows, that common and saveing faith are not essentially the same, for if they were, he that had one, had the essence of both. That common beleivers have no such real love to Christ; as their Lord and saviour, appears. 1. Because in Scripture, only regenerate, and penitent persons are b Exod. 20, 5, 6. said to love God, all others are haters of him. For by haters there the disobedient, and impenitent are meant, and by those love him the contrary, regenerate and penitent persons. 2. Irregenerate persons (let them have what common faith you will) obey not God, nor the Gospel of Jesus Christ, and therefore they love him not. If any man love me he will keep my word (saith our a John. 14. 23. all that love Christ keep his commandments, and, ergo those that keep not his commandments (as Hypocrites and irregenerate persons do not) do not love him. Vide H. Grotium in versum. 24. Qui precepta mea non observant, ut mundani homines, ij me non diligunt. etc. Saviour) and my Father will love him etc. But enough of this, for I am ashamed to prove a truth so evident in Scripture, so catholicly received, and believed by the Christian world, that I hardly ever heard of any (save a Pelagian, or Socinian) who believed that Hypocrites, and irregenerate persons either did, or could really love Jesus Christ as their Lord and Saviour, especially with such a love as is essential to justifying faith, and that as the b M. Baxters Aphorisms, in Explicat. Thesis'. 69. pag. 277. form of it, seeing it is impossible that such love should be in an unregenerate person: for if it be, then either it is there without faith, and to say this implies a manifest contradiction to the nature of the thing. For how can the essential form of justifying faith be, where justifying faith is not? Or if it be said that saveing faith and this love are both together in an irregenerate man, this will be to say, that an injust, and irregenerate man hath justifying faith; which is no less a contradiction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as a Barlaam de Primatu. cap. 14. pag. 120. Editionis Salmasianae. Barlaam said in the like case) How can these things consist with reason, or sobriety? Rat. 8. If common, & saveing belief be (as is affirmed) essentially the same, then suppose Cajus (for instance) while he continues irregenerate, have an Historical, or temporary faith, produced by reading the Gospel, the help of good education, and industry, and afterwards be regenerate; it follows, that all which he hath from the regenerateing Spirit of Christ, can be only a greater degree of that faith, which (quoad totum esse) was in him before his regeneration: and then justifying, and saveing faith, is not donum Dei quoad esse, but only quoad gradum; so that the essence of saveing faith (and that includeing a real love to Christ as our Lord and Saviour) we shall owe to ourselves and natural abilities, & the degree only to the regenerating Spirit of Christ: which is directly contrary to express Scripture, resolved to be so, by the Ancient Church, and in terminis condemned (not by private men only, and particular persons, but) by a Vid. Concil. Arausicanum. 2. Can. 4. 5, 6, 7, 8. apud Franc. Joverium, pag. 44. 45. Sect. 1. Class. 2. & Councilium Carthag. Anno 418. Impp. Honorio. 12. & Theodosio Coss. Can. 112. 113. apud Justellum in God. Can. Eccles. Africanae. pag. 294. & Hist. Pelag. Vossii. parte. 2. lib. 3. Thes. 1. & deinceps. Counsels, as a Pelagian, and heretical Doctrine, contrary to the faith of Christ, and the truth of the Gospel. But it is objected, that love may be essential to faith, because 'tis agreed that Fiducia is an act of faith, and that in the will and not only b Ubi supra, The Saints everlasting rest. part. 3. etc. M. Baxter, but; c Bellarmine de Justificat. lib. 1. cap. 6. pag. 2121. Tom. Operum eius. 4. Ingolst. Bellarmine, and many Reformed Divines say so, and put Fiducia in the very d Catechis Palatinus. Part. 2. Quaest. 21. Ursinus ibid. pag. 108. Calvin. Ins●it. lib. 3. cap. 2. ¶. 12. pag: 187. definition of saveing faith, as if there were no e Calvine ibidem ¶ 16. saveing and true faith without that Fiducia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For so Calvin (too severely) determines— Fidelis non est, nisi qui divinae erga se benevolentiae promissionibus fretus, INDUBITATAM Salutis expectationem praesumit. In Answer to this, so far as it may concern our present purpose, I say, 1. It is not rational to put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Fiducia in the Definition of saveing faith, it being manifest that this Fiducia is not an essential, but gradual perfection of faith. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a higher measure, and degree of saveing faith, such as all should labour after, though all are not so happy as to have it, There is a a Math. 6. 30, & 8, 26. Gal. 4. 19 Rom. 14. 1. Grotius in Math. 8. 26. Ostendit Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) trepidam illam formidinem, prolem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. in locum. pag. 45. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Non dicit incredulos, sed parvae fidei; nam cum dicunt, Demine serum nos, fidem monstrant, quod autem dicunt, perimus, non est fidei, illo enim simul navigante, non erat formidandum. little, and Weak faith, (which may consist with doubteing,) as well as a great, and strong faith, which hath full assurance, and fiducial confidence. The weak faith of a doubting Christian may be as good, and sincerely true, (though not as great) as his, who hath fiducial confidence. He that should define Calidum, to be that which had Calor in gradu. 7. vel. 8. Were foully out in Philosophy, seeing Calidum in gradu 6. aut. 7. Is as truly hit, as that in an higher degree; and he is no less mistaken in Divinity that defines faith by Fiducia, because there may be, (and many times is) true faith which is not in so high a degree of perfection. As in the natural man there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Hypocrates calls it) Deliquium Animi (in Celsus his language) a sowneing, wherein a man is so far from being sure that he is alive, that he knows not at all (for the present) that he lives: So there may be (in great temptations, and desertions) spiritual sowneinges, and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein even a good Christian may be so for from assurance of Eternal, that he may doubt of his Spiritual life, whether he be really in Christ or no. 2. But that this F●ducia is not in the will, nor is any Act of it, an ingenuous, rational a Rob. Baronius Exercit. 3. Art. 19 ¶. 4. pag. 241. person gives us. 2. Reasons. 1. Thus, Diffidence which is the formal opposite to Fiducia, or confidence) is not in the will, but understanding. ergo. Fiducia is there too. The consequence is evident from the nature of such opposites, which are always circa idem, & apta nata esse successive in eodem subjecto so if ignorance be in the understanding, science must be there too, if Caecitas be in the Eye, Visus is there also. etc. So if diffidence be in the understanding, confidence or Fiducia must of necessity be there too. Now that Diffidence is in the understanding (not the will) he proves thus, (take it in his own words) Quia diffidentia quâ aliquis dicitur diffidere sibi, aut rebus suis, non significat odium, aut aversationem voluntatis, sed out dubitationem de viribus suis, aut per suasionem de imbecillitate suâ quae proculdubio ad Intellectum pertinent. And indeed he saith true: for the proper Mediums whereby we work certainty and confidence, or take away diffidence, are demonstrations, and certain, and evidently concluding arguments (which the will is not capable of) whereby we convince the understanding of the certain and necessary truth of any conclusion, and that done, all diffidence, and doubting vanish, which is an evident argument that diffidence & doubtings are formally in the understanding, as their proper subject; being indeed adjuncts of our assent, which is undeniably an act of our understandings, which assent with confidence or diffidence according to the quality, and nature of those Mediums which the understanding brings to move our assent to any conclusion. For if the Mediums brought be only Topical, and probable, than our assent is accompanied with diffidence or doubting, according as those arguments carry a greater, or less probability: it being a known & certain truth in Logic, that such Mediums can produce only assensum opinativum, which is always joined cum formidine oppositi. But if the Arguments brought be demonstrative, they produce assensum scientificum, which satissfyes the understanding, and absolutely excludes all diffidence, and doubteings whatsoever. Whence it sollowes. 1. That seeing fiducia & diffidentia, confidence and diffidence are aojuncta & gradus humani assensus, they must of necessity be in that faculty where such assent is; that is, in the understanding. 2. That seeing those Mediums which expel, and take away diffidence, and produce confidence, are only rational and intellectual, such as come not within the compass of the proper, and formal object of the will, but are the effect, and object of our understandings, it will be evident that both fiducia and diffidentia. which are the product of such Mediums must be in the understanding which alone (and not the will) is capable to be affected by them. 2. His second argument is this, which (that I may not wrong him, and confess from whom I had it) I shall give you in his own words, thus— a Rob. Baron Ubisupra exercit 3. Art. 19 ¶. 4. pag. 241. Vide Tilenum in Syntagmat,. Part. 2. Disput. 40. Thes. 16. & 77. Fiducia est subjectiuè in Intellectu: Quia si formaliter esset Actus voluntatis, nihil aliud esset quàm desiderium aur amor objecti: sed hoc est quotidianae experientiae contrarium, multi enim ardenter amant, & desiderant objectum aliquod, qui tamen non habent fiduciam de eo obtinendo. If Fiducia be in the will, it must either be an ardent love, or desire of some object; and then the more ardently we loved, or desired any object, we should be the more fiducially confident to attain it; which is manifestly false, seeing all know, that we may love, and desire earnestly many things, which we are so far from being confident to attain, that many times we (against our wills) are sure enough we shall never enjoy, or compass them. 3. In short, 'tis evident by the nature and use of the words in all good Authors, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fiducia, confidentia relate to the understauding and not to the will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so a Budaeus verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Budaeus would have it writ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comperire, deprehendere, ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plena deprehensio, manifestum indicium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Josephum; plena rei investigatae perceptio. You see that the whole explication of the word relates to the understanding. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certior fio, exploratum habeo; Latini dicunt, procerto scio (as the same Author tells us) sometimes they render the words thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, b Hesychius verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c Glossae Ver. per Bonav. Vulcanium. pag. 96 fiducia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a firm assent without fear. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidentia. And In Stephanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is persuasia, plena certioratio, still relateing to the understanding. In Scripture it is yet more evident (if possible) where you have a Col. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fullness, certainty, or confidence of knowledge, and b Luk. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things certainly known. Once more (to put it out of all doubt) The c Rom. 4. 21. Apostle exhorts the Romans to a fiducial confidence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let every one be fully, fiducially persuaded, and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own mind, or understanding. Whence I conclude that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fiducia (we now speak of) is not in the will, but understanding. I shall add no more but a saying of the incomparable d L. Viscount Falkland in his Defence of his Tract of Infallibility against his Adversary Father. H. L. Viscount Falkland to his Catholic Adversary, (in the like case) He that after all this, (and much more which might be said) shall still say Fiducia is in the will, I will not say he is impudent, but sure a little thing will not make him blush. Lastly, That I may (in obedience to your command) clearly give you my opinion, I do really believe. 1. That. this Assertion [Common and special grace are essentially the same] is not only erroneous, but far more dangerous than many (nay most mwn) think; especially those, who (in Questistions of this nature) want ability, or time to consider, and know the consequences of it. 2. I believe, that the other proposition, [That a Majoristae quoque detestandi sunt quia miscent fidem & dilectionem in ipso actu justifications. Tileman,. Heshusius in I Cor. 13. Pag. 268. charity is essential to justifying faith] is a worse mistake than the former, (in respect of the many ill consequences which inevitably follow it) not only improbable, but indeed impossible, repugnant to the plain, and known principles of true Divinity, and Philosophy too; as has already been evidenced by many, and further may, and shall (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) when there is necessity or any just opportunity to do it. I confess there are. 2. sorts of Heretics (pardon me, if I call a spade a spade, and a stone a stone) which make charity essential to faith. 1. Socinians, b Vide Jonam Schlicthingiū à Bucowiec Disp. contra Balth. Meisnerum de Art. Fundament. pag. 49. & Mich. Gittichium de satisfatione contra Ludov Lucium, passim & Tractatus sex Faust Socini de Justficat. Racou. 1616. & Catechis. Racou. de Prophet, Christi munere. cap. 9 pag. 246. 247. who having denied the satisfaction of our blessed Saviour, and the imputation of his righteousness) would have saith formally to justify us; and then tell us, that faith is universal obedience, which includes charity, and hope. etc. 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 form of faith (against scripture, and clear reason deduced from it) which is indeed, the perpetual concomitant of saveing faith, and the great b Vid. Phil. Melanct. in. 1. Cor. 13. pag. 267. etc. Et Tilem. Heshusium ibidem. effect, and consequent of it. As is, and may be evident to any who will not shut their eyes against the clear light, which scripture, and nature afford us. Now I conceive (with all humble submission to better judgements) that both these opinions are demonstrately untrue, as has been showed 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 heartily wish all disputes of this nature were for ever laid a sleep amongst Christians (especially Protestant's) that so we might all say the same things, mantaineing the Unity 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 dissensions hit; 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 licentiousness) of prophesying being generally (I do not say given, yet) taken by all, that too many dare (and that impunè too) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only question, but deny the most ancient, Catholic, and sacred truths; a time wherein that of the Satirist is most true, Scribimus indocti, every one scribles and spoils paper, the press is weary, and swetts, nay (insaelici puerperto) unhappily brings forth not only 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. etc. Hanc garrula anus, delirus senex. sophista verbosus, universi praesumunt, lacerant, docent antequam discunt. Alii inter mulierculas de sacris litter 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 meddle 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 privilege, which is denied to none? Sure I am it is, (and should be) as lawful for me to write in the defence of truth, as for any man (as too many do) to write againsT it. This, and some other considerations (joined 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 years, and judgements the managing of it; or I (how impertinent soever) a little more time seriously to review, and digest the reasons already brought, or consult Authors to collect better. But I doubt this may be to much, and therefore I humbly beg your pardon for this long, and (I fear) lose scribble. Which (though nothing else) may signify thus much; that I am more willing, then able to serve you, and have a great confidence in your goodness, and candour, seeing I dare, and do trust you with all my infirmities. For the discourse itself, I give you absolute power over it; you may burn, or preserve, read it yourself only, or communicate it to others. Only I shall (for some reasons) des●●e you to conceal my name, not that leither doubt of the truth, or am ashamed, or afraid to own it for if occasion be, I shall both own, and vindicate it) but that the meanness and inconsiderableness of my parts, and person, may be no prejudice to it. I am far from having any such high opinion of this hasty scribble, or the reasons contained in it, as to think them of that strength, or evidence, that they will convert M. Baxter, or any else of a contrary judgement; yet I believe they are such, as may move them to a further explication, and confirmation of their new, and (I believe) untrue hypothesis. If any shall think either me, or the reasons I have tumultuarily put together so considerable as to deserve an answer; I shall be obliged to them for their good opinion, and the honour they will do me by a confutation. But withal, I must desire them not to fall too severally on mistakes by the by, (of which there may be many in this little pamphlet) but candidly, and really answer to the main of this discourse; otherwise I must crave leave to tell him (whoever he be that shall trouble himself to give an answer to this discourse) that if he do it with animosity, passion, or impertinency, he may have my prayers, & pity, but no reply— potui bonas horas non sic perdere, I have other business then to trouble myself with any reply to any man's passion; railing or rhetoric 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 answer this paper, evidently overthrowing my reasons, and making good his own; I shall be so far from being angry with him, or making any reply, that I shall thank God, and him for discovering to me my error, & publicly acknowledge myself to be his disciple. and thankful Profelyte. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS