Sincerity and hypocricy. 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. Serjeant at Law. Together with a tract annexed to prove; that true grace doth not lye so much in the degree as in the nature of it. Sheppard, William, d. 1675? This text is an enriched version of the TCP digital transcription A93117 of text xxx in the English Short Title Catalog (Thomason E1822_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 659 KB of XML-encoded text transcribed from 217 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A93117 Wing S3210 Thomason E1822_1 ESTC R209797 99868658 99868658 170417 2248503339

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 Early English books online. (EEBO-TCP ; phase 2, no. A93117) Transcribed from: (Early English Books Online ; image set 170417) Images scanned from microfilm: (Thomason Tracts ; 227:E1822[1]) Sincerity and hypocricy. 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. Serjeant at Law. Together with a tract annexed to prove; that true grace doth not lye so much in the degree as in the nature of it. Sheppard, William, d. 1675? Barlow, Thomas, 1607-1691. Tract annexed to prove. [16], 416 p. Printed by A. Lichfield, printer to the University, for Rob. Blagrave., Oxford, : 1658. W.S. = William Sheppard. "[T]he last chapter [i.e. the "Tract annexed to prove; .."] .. is an addition to the fourth .. and is by bp. Barlow [i.e. Thomas Barlow], according to the following note in a Bodleian copy of the book, 'This which follows was written (at the request of a friend) by Mr Barlow, then fellow of Q. Coll.: and afterwards (without and against his consent printed)". Cf. Madan. Annotation on Thomason copy: "Aprill". Reproduction of the original in the British Library. With: Ad populum: or, A lecture to the people / A.C. Generosus. [London : s.n.], Printed in the year, 1660. eng Sincerity -- Early works to 1800. Hypocrisy -- Early works to 1800. eebo Sincerity and hypocricy. Or, the sincere Christian, and hypocrite in their lively colours, standing one by the other.: Very profitable for this relig Sheppard, William, d. 1675? 1658 433 132171 624 0 0 0 0 0 47.21 D The rate of 47.21 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2011-05 Assigned for keying and markup 2011-06 Keyed and coded from ProQuest page images 2011-07 Sampled and proofread 2011-07 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

SINCERITY AND HYPOCRICY . 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. Serjeant at Law .

Together with a Tract annexed to prove ; That true Grace doth not lye so much in the Degree , as in the Nature of it .

Joh. 1. 47. Behold an Israelite indeed , in whom is no gaile .

Rom. 2. 29. He is a Iew which is one inwardly and Circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of GOD.

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 my selfe to suspect mine own condition , have been put to search & try my self , and not willing to bee mistaken in a point of so high concernment , I did lay and bind up together these Meditations ( tending to the anatomizing , 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 usefull 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 tyde 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 doe : Therefore I have sent it amongst you as a watch-word . And now consider , were there any one amongst you to have a goodly Mannor 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 shew his conveyance , pay his mony , 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 mony 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 intend 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 , Lyons , Bears , Wolves , Brakes , Pits , &c. and there is but one way of safety onely , 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 undoe him , that he is out of the way for it , and which way hee may be sure of it , who would not hearken to me ? How acceptable would my conusel be to such ? My design therfore in this word of Advice is , to shew you how amongst all your gettings 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 beginne 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 somwhat 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 peece of another mans , an Addition to the fourth chapter of the Book ; for the further clearing of this point ; That true Grace doth not lye 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 bee 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 enquire what they may doe 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 Apostasie . 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 Loves 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 , &c. Grace . What there is of true Grace in an Hypocrite , c. 4. p. 53 Whether the truth of Grace lye 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 , &c. 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 , &c. H. Hatred of the godly a sign of hypocrisie , 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 Hipocrisie . See Hypocrisie . Hipocrite . See Hypocrite . Holyness 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 Humilitie . 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 sinceritie , c. 7. p. 209. c. 8. sect. 5. 13 Hypocrisie . 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 hypocrisie , 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 doe 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 , &c. 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 hee 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 shew it self , 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 doe as to his external obedience , c. 3. p. 39 , 40. c. 5. p. 76 Wherein the difference lyes 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 . Sce Patience . Rigour . See Severitie . Self-seeking , a sign of an Hypocrite . c. 7. p. 131. c. 8. sect. 1 Self-conceitedness a sign of an Hypocrite , p. 51. c. 8. sect. c. 3. sect. 9 Severitie against others more then against himself a sign of Hypocrisie , 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 Sinceritie 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 sinceritie , 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 sinceritie , 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 .

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CHAP. 1.

What Sincerity is , and what Hypocrisy is . The Nature of them .

OUr work being to shew to man his uprightnesse towards God . Job . 33. 23. And therein to shew the right way to Salvation , and to unmark the Hypocrite , we shall for the doing hereof observe this method . We shall first of all for a ground-work or Foundation , lay downe what sincerity , and what hypocrisy in men professing Religion are , the nature of them , and who is the sincere Man , and who is the Hypocrite , and the severall kinds of Hypocrisy and Hypocrites ; and wherein Sincerity and Hypocrisy consist ; and this in a way of Explication . And then in the second place , we shall make some kind of inferences thereupon . In which we shall set forth these things : 1. How far the Hypocrite may goe in the way with the true Christian towards Heaven . 2. What is lacking in the Hypocrite , wherein he and the true Christian differ , the Hypocrite doth come short , & the true Christian doth goe beyond him . 3. The signes or degrees of Sincerity . 4. Motives or Encouragements to it . 5. The signes or degrees of Hypocrisie . 6. Arguments to perswade against it . 7. And in the last place we shall adde some other things . And all this in a way of Application .

We shall begin with the first , and open the nature of Sincerity and Hypocrisy together .

Sincerity what . Sincere man who .

Sincerity is that holy Frame of soule , wrought in it by Gods spirit , whereby the soule stands right to God in its purpose and endeavour to understand his mind from his word , that thereby it may exactly please him in all things which he requireth therein . And such a heart wherein this Sincerity is , is called a right heart , Acts 8. 21. Psal. 51. 10. a whole heart , Psal. 9. 1. 119. 2. a perfect heart , 1 Kings 11. 4. 15. 14. &c. A pure heart , Psal. 24. 4. Mat. 5. 8. and a single heart , Ephes. 6. 5. And he that hath such a heart , we call the true or Sincere Christian , or the Christian indeed , Ioh. 1. 47.

The Nature of Sincerity .

To open this a little . This Sincerity lieth within : it is a heart work , or businesse in the Soule , wherein the spirit of God doth dwell . And therefore it is set forth in Scripture by the Metaphor of the Root of a Tree , Mat. 13. 21. or Foundation of a building , Mat. 7. 24. It is a frame of the heart , it spreads it selfe through the whole heart or Soule , understanding , conscience , will , and affections . And there is an habitualnesse , and constant tenor and temper in it . And it is such a thing , as like a spring that runs , it streams & makes them relish of it : doth run into all the motions and operations of the Soule and body , called by one the proper quality of our obedience ( if it may be said to be a grace of it selfe , and not a thing that doth mingle it selfe with all graces , and ( as one calls it ) the Spirituall tune of all the graces in the Soule ) it is then certainly a grace made up of many spirituall and choyce graces , like as was the holy oyle powred on the head and garments of the High-Priests , compounded and made up of many precious Ingredients . For it must spring from the new life of the new Creature ( the Soule whereof is Christ ) which hath within it , and must include Faith , love , and the rest of the Graces that accompany salvation . For it must flow from the pure and even workings of the internall Principles towards their ends . And therefore if a man act never so much in duties , and have not a divine Spirituall Spring , a heart impulsed , and moved by Gods spirit acting in it : If there be not an acting of all the graces together in a harmony purely and really towards God , this Sincerity is not there . 1 Cor. 13. 1 , 2. &c.

We call it the work of the Spirit , and , so it must needs be , for as the naturall life of the body springs from the Soule within ; so all the life of grace in the Soule , springs from the spirit of Christ within the Soule . Ioh. 6. 63.

We say the work begins with a mind savingly enlightned by the Word and Spirit of God . Iames 3. 17. Prov. 17. 2. Ephes. 1. 18 , 19. Psal. 36. 10. Mat. 11. 25. For without knowledge the heart cannot be good , and without this there can be no Faith , no foundation of any Sincerity , nor any thing wherein , or whereby it may shew it selfe . And therefore when the Apostle Phil. 1. 9. 10. prayeth for the Philippians , that they might be sincere , he begins with this , And thus I pray that your love may abound yet more and more in knowledge and in all judgement , that ye may approve things that are excellent , that ye may be sincere &c. So that the Sincere Christian is not only true , cordiall and reall in what he thinketh , saith and doth , but that which he thinketh , saith and doth , is generally according to the truth of the Gospell , Gal. 6. 16. And , as many as walk according to this rule , &c. 3 Ioh. 4. 2 Ioh. 3. 4. I rejoyced greatly that I found of thy Children walking in truth , as we have received a commandement , &c. Coll. 1. 13 2 , 3 , 4. 5. For otherwise , let what will be done , and let a man act in what he doth never so much ex animo from his very heart , and sincerely according to the light he hath received ( as many doe upon false Principles ) yet may he be called an Hypocrite .

Who were such .

By the Sincere Christian therefore throughout this Work , we understand such a one as the Scripture noteth Nathaniel to be , Io. 1. 47. Behold a true Israelite indeed in whom is no guile . And such were David , 1 Kings 11. 4. Ps: 78. 72 Iosiah , 2 Kings 23 25. Hezekia , 2 Chron. 29 2. Abraham , Gen. 17. 1. and 24. 40. 2 Kings 22. 2. Asa , 2 Chron. 20. 32. 1 Kings ●1 14. Iob , Iob. 1. 1. and 2. 3. Noah , Gen. 6 9. Iehosaphat , 2 Chron. 20 32. Paul after his conversion , and the rest of the Apostles , 2 Cor. 1. 12. 6. 20. Acts 24. 16. 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 turne to the Lord with all their heart , with all their Soule , and with all their might : of others . That they laboured to keep their Consciences voyd of offence . &c.

And these kind of men in Scripture language , are some-times called Holy men , or Saints , Psal , 37. 14 , 28. Sometimes wise men , Mat. 25. 1. 2. Mat. 7. Sometimes perfect men , Gen. 6 9. Sometimes upright men , Psal. 37. 14 , 18 , 37. Sometimes righteous Men , Psal. 37. 14 , 16. Sometimes just Men , Gen. 6. 9. Sometimes plaine men , Gen. 25. 27. 11. 14. Sometimes innocent men , Mat. 10. 16. Sometimes the true worshippers that worship God in Spirit and Truth , Io. 4. 23. Sometimes such as love the Lord Jesus in Sincerity , Ephes. 6. 24. Sometimes the pure in heart , Math. 5. 8. Psal. 24. 4. Sometimes the undefiled , Psal: 119. 1 , 3. Sometimes the poore and needy , Mat. 5. 3. 7. Psal. 37. 14. Sometimes good men , Psal. 37. 14 , 23. For the Sincere Christian is a compleat Christian , Coll: 2. 10. 4. 12. A perfect and entire Christian , James 1. 4. Heb. 13. 21. And he that wants one grace , or one grace in truth , wants all grace . That known position in Ethiques , Quod virtutes sunt connexae , is as true in Divinity as Morality ; so that he that hath not all , hath indeed none at all ; and hence it is , that true blessednesse is annexed to one of them . Mat. 5. 3. Bles-sed are the poor in spirit , &c. And the sincere Christian is more or lesse all this , Holy , Wise , Just , Righteous , &c. So that by this work , we shall see ( as in a glasse ) as well who is the Holy , Just , and Righteous man , as who is the Sincere man .

This Sincerity now , and the Sincere man , are opposed to Hypocrisie and the Hypocrite . And that they may more lively appeare in their colours , we shall set them the one beside the other , and in the next place , give a description of Hypocrisy and the Hypocrite .

Hypocrisie , What. Hypocrite , Who.

Hypocrisie is an evill frame of Spirit , whereby a man would seem to be right towards God , and to be carried to act really for him , but in truth it is not so . Or where a man pretends to more good towards God or Men , without , then is within him , or whereby he would seem to himselfe or others to be better then he is . He that hath this heart , is said to have a heart and a heart , or a double heart , Psal. 12. 2. Iames 1. 8. A crooked heart , or perverse heart , Prov. 12 8. and a divided heart , Hosea 10. 2. 7. 14. And he that hath such a heart , is he we intend by , and call the Hypocrite .

The Nature of Hypocrisie :

But to open this Hypocrisie , and the nature of it , and to shew who we mean by this Hypocrite ; we are to know first of all : that Hypocrisy stands in opposition to the Truth and reality of a thing , and it stands also in opposition to the Sincerity of a mans intention in the thing , and so Hypocrisy may be with reference to either of these . 2. By the Hypocrite in generall we doe not intend one that appears worse then he is indeed , as Peter did when he denied his Lord ' ( which yet he did not without Hypocrisy , being so well acquainted with him ) Nor by the Hypocrite doe we intend , one that acts this part for once , or is deceitfull in one thing as Peter , and some others with him were , Gal. 2. 3 , 14. And as the best men sometimes may be , and are unfainedly sorry for the same afterwards . Nor doe we intend by the Hypocrite in generall , such a man , as by humane frailty only falleth into lesser sinnes , Rom. 7. 17 , 19 For in many things we offend all , Iames 3. 2. And there is not a man that liveth , and sinneth not , 1 Kings 8. 47. 1 Io. 1. 7 , 8. Deut. 32. 5. Nor doe we hereby intend him , that by strength of Temptation may fall into greater sinnes against his purpose , whereof he doth afterwards repent , as David , Solomon , Peter , and others did , and the best of Gods own people may doe . For as a man may be in some Acts without Hypocrisie , and yet be an Hypocrite : so a man may be Hypocriticall in some Acts , and yet be sincere ; and there is some Hypocrisie in the best , who at one time or other , or in some things , may appeare better then they are .

3. But by the Hypocrite we meane him , that is an Hypocritie through his heart and life , one that for holinesse and goodnesse , seems to others , and perhaps also to himselfe , to be what he is not , but yet ought to be ; or one that desires to make a faire shew without , of that goodnesse and holinesse , which he hath not , nor any root or foundation of , within him . He is one that seems to be , and to act the part of a true Christian , but is none ; he appears in the shape of a living Christian , but is dead , Rev. 3. 1. Thou hast a name to live , but art dead . Rom. 2. 28. He is not a Iew that is one outwardly . He doth seem to be a Saint or Angell of Light , and is a Devill , Io. 6. 70. 2 Cor. 11. 14. Hence it is that Hypocrites are compared to Tares , which are like to Wheat Matth 13. 25. As Hypocrisie is compared to Leaven , Luke 12. 1. which cannot be known by sight , so the Hypocrite is compared to a wolfe in a sheeps skin : Mat. 7. 15. For the likenes and agreement that is in appearance between him and the true Christian , for they are indeed very hardly to be known the one from the other . And the Hypocrite having something done upon , and in him , like to the work of Regenaration wrought upon , and in the elect of God , he calleth himselfe , and is called by others , by the name of them that are regenerate , 1 Pe. 1. 23. Being borne againe , not of corruptible seed , &c. Rev. 2. 9. Which call themselves Iewes , &c. Esay 48. 1 , 2 , 3. &c. Which are called by the name of Israel , &c. 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 Ioh. 2 18 , 19. The Hypocrite he looks a great deale better then he is , he promiseth much more then he doth performe , 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 faire 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 wisdome , &c. The Law of God is in his heart , &c. 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 , Iud. 12. which notes his unconstancy , for he is unstable in all his wayes , Iames 1. 8. And to a wandring starre . Iude 13. that makes as faire a shew , and promises as much by its influences , as the fixed starre doth . So he seems to promise much to God and Man , and performes nothing , makes a faire shew for a time , and then vanisheth away , and comes to nothing , Hosea 6. 4. Your goodnesse is as the morning clowd , and as the early dew it goeth away , Mat. 13. Hence it is he is compared in Scripture , to a deceitfull 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 goe 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 sheweth it selfe .

So the Hypocrites work lyeth in two things . 1. In the Simulation of good , that he may counterfeit and feigne that which indeed is not , that he may make shew of that good which he hath not at all , or else not in that measure he maketh shew of , being especially swayed with the sinister respects of gaine and glory : And so his main study is , that he may seem better then he is , and that he may seem to doe better then he doth .

2. In Dissimulation , which is either of evill or of good , in dissembling and concealing that which indeed is evill ; so his maine care is , that he may not appeare to be so bad as he is , and to doe so bad as he doth . And this dissembling and concealing of evill , is threefold . 1. Of evill in doing , he hideth that which he is in doing , with a pretence of doing the quite contrary : So Herod his intent of the Murther , with pretence of the worship of Christ ; Absalon his Treason , with the Religion of a vow ; Iudas his Covetousnesse , with the shew of liberality to the poore ; and the Jewes their envy to Christ , with a shew of duty to Caesar 2. He dissembleth that which he is about to doe . So Haman Ester 5. 10. refrained himselfe , and concealed his malice and mischiefe intended to the Jewes . And the Gibeonites , Iosh. 9. 4. 3. He laboureth to conceale that which is already done , as the Harlot , Prov. 3. 19 , 20. 2. The dissembling of good is when we conceale and smother the good that is in us , for some advantage to our selves . 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 feare to offend , & desire to please other men . So that we say , that he is an Hypocrite not only that makes a seeming outward shew of what he hath not , but also that hath a true shew of what indeed there is not . The sin of the Hypocrite is therefore not a sin of infirmity but a sinne of malignity , perversenesse & contempt .

Who were such .

Such an Hypocrite as wee doe here especially intend 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. Ioash , 2 Chron , 24. 12. and 25. 14. Balaam , Numb. 22. 8. 18. 19. Iehu , 2 Kings 10. 31. compared with Hosea 1. 4. Saul , 1 Sam. 13. 9. 10. 1 Sam. 15. 22 , 23. Iudas , 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 , &c. 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 &c. Antichrist , Rev. 9. 8. and 13. 1 , 2. &c. The Devill 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. &c. that came to Christ to know what he must doe to be saved , who seems to be one of the strict Sect of the Pharisees , who boasteth more then 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 himselfe and his own righteousnesse , 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 shew much love , but their heart goeth after their Covetousnesse . Ier. 12. 2. Thou art neare in their mouth , but farre from their reyns . Mat. 15. 8. out of Esay 29. 13. This people draw nigh me with their mouth , &c. but their heart is farre from me . Psal. 78 , 35. 36. When he flew them , then they sought him , and returned and enquired early after God . And remembred that God was their Rock , and the most high God their Redeemer : Neverthelesse they did flatter him with their mouths , and they lyed to him with their tongues , for their heart was not right with him , neither were they stedfast in his Covenant , Psal. 50. 16. But to the wicked God saith , What hast thou to doe to declare my statutes , or that thou shouldest take my Covenant in thy mouth , seeing thou hatest instruction ? Esay 1. 10 , 11. &c. To what purpose the multitude of your Sacrifices ? &c. Hosea 7. 14 , 15 , 16. They have not cryed to me with their heart , when they howled on their beds , &c. they return but not to the most high , they are like a deceitfull bow , &c. Tit. 1. 16. They professe that they know God , but in workes they deny him , Esay 41. 1 , 2 , 3. &c. Heare ye , ô howse of Iacob , which are called by the name of Israell , which came forth of the waters of Judah , which sweare by the name of the Lord , and make mention of the God of Israell , but not in truth , they call themselves of the holy City &c. thou art obstinate &c. 2 Tim. 1. 2. & 5. Having a forme of Godlinesse but denying the power thereof , 1 Tim. 4. 2. Speaking lyes in Hypocrisie . Tit. 1. 10. Deceivers &c. Teaching for lucres sake , Esay 58. 1 , 2 , 3. They seek me daily &c. Esay 65. 5 , 8. Which say stand by thy selfe , come not neare to me , for I am holier then thou , Mich. 3. 11. They leane upon the Lord and say &c. Psal. 106. 12. Then believed they his words . They sang his praise , they soon forgat his workes , &c. Mat. 7. 22. Luke 13. 27. Not every one that saith Lord , Lord &c. In thy name have we prophecied , cast out Devills , and done wonderfull things . We have eaten and dranke in thy presence , and thou hast taught in our streets &c. I know you not &c. Such were the whole Nation of the Jewes that professed themselves to be Gods people , and did not live like his people ; that gloryed in their having of the Law of God , and kept it not ; that they were the Children of Abraham , but did not walk in his steps ; that boasted of the Temple and worship , but were unholy in their lives ; that came of Israel , but were not the Israel of God , nor true Israelites indeed , Esay 10. 6. Rom: 9. 6 , 7 , 8. Gal: 6. 10. Io. 1. 46 , 47. Rom: 2. 23 , 29. Esay 41. 1. Io: 8. 33. Mat : 3. 9. Such were the Scribes and Pharisees , Mat. 23. 13. &c. and 15. 7 , 8 , 9. The five foolish Virgins , Mat. 25. 1 , 2. &c. The three sorts of bad Hearers , Luke 8. 12 , 13 , 14. And such are they that are spoken of in Psal. 69. called the enemies of David , and Christ , and his Church , v. 4. under the name of his Brethren and Mothers Children , v. 8. and in Psal. 139. throughout . So in Psal. 58. throughout . 2 Pe. 2. 3. Col: 2. 22. Iob 27. 8 , 9 , 10. Iosh: 1. 16. Deut. 5. 20. And such are Intended by the Tares and bad fish , in Mat : 13. 25 , 38 , 48. And the house built upon the sand , Mat : 7. 23 , 24 , 25. Of such is it spoken , Amos 5. 21. Micha. 6. 7. Hosea 9. 4. and 8. 13. Ier: 5. 1 , 2 , 3. and 9. 10. and 7. 21. Phil: 1. 18. Psal. 58. 1 , 2. Ezek. 1. 2. &c. Ier. 11. 15. Mat. 7. 15. Rom. 16. 17 , 18. Acts 20. 30. Esay 66. 1 , 2 , 3 &c. Esay 42. 1 , 2 , 3. &c. & 43. 24. Ezech: 14 , 1 , 2. Psal. 35. 16. compared with , Psal: 41. 6. And in divers other places of Scripture . And all these in Scripture sense , and in some degree are to be accounted Hypocrites . And these Hypocrites in Scripture Language are How called . called and said to be fooles , Mat. 23. 17. Sinners , evill doers , Esay 1 , 4. Wicked and ungodly , Jude 4. Psal: 50. 16. Prov: 15. 8. The children of the Divell , Jo: 8. 44. 1 Jo: 3. 12. Devils Jo: 6. 70. A generation of vipers , Mat : 3. 7. and 12. 34. The perverse , Pro: 12. 8. Such as are without the Spirit of Christ , Jude ver . 19. Such as forget God , Psal: 50. 16 , 22. Reprobates 2 Tim: 3. 8. Out of Christ , for he knoweth them not , Mat. 7. 23. Treacherous , Jer. 12. 1 , 2. Deceitfull , Psal. 109. 2. Unbelievers , Jo: 6. 64. 70. Workers of Iniquity , Matth. 7. 23. And all this is true of them , and therefore hereby also we may see who is not a child of God , or in Christ , but a Reprobate , a wicked person , or a Child of the Divell . We will now passe to the sorts or kinds of Hypocrisie , and Sincerity .

CHAP. II.

Of the severall kinds of Hypocrisy and Sincerity . And of the Severall sorts of Hypocrites .

HYpocrisie , and so Sincerity also ( as to the kinds thereof ) are considerable in men diverse wayes . 1. In reference to the man in whom it is in generall , as it respects his heart in what he doth , whether he be rotten or sound therein , So Christ calleth the Pharises Hypocrites in Mat. 23. often . 2. With reference to the matter wherein it is acted and sheweth it selfe . And so it is considerable also , Either in relation to the inward affections and motions of the heart ; or the words of the mouth ; or the works of the hands : It is considerable , as to the affections and motions of the heart within , whether they be indeed , as they seem to be in shew , by the words and works without . For a man may pretend to true Faith , Love , Repentance , and other Graces and works of the Spirit , whereof there may be some appearance or likenesse upon him , and which he may think he hath in truth within him , but hath it not indeed , nor any thing , but the picture and Image thereof only . For there are some things like to that are not saving Graces : and there is no saving Grace in truth in a Saint , but there may be and is , the likenesse of it in an Hypocrite . There are naturall gifts and works arising from the naturall constitution and temper of a man . And so a man may be naturally meeke , loving , kind , mercifull , curteous and peaceable . There may be , and are many very commendable qualities wrought in a man by Education , reading , example and the like . And hereby some have attained to virtues like to saving Graces . And there are Spirituall Gifts , or common operations of the spirit of God , distinct from saving grace which is called unfeighned grace , 1 Tim. 1. 5. Acts 8 , 37. The grace of Gods Elect , and Grace which doth accompany Salvation , Tit. 1. 1. Heb. 6. 9. And so a man may have the appearance of any saving Grace , and yet not have the Grace it selfe , Mat. 23. 27 , 28. Jo. 2. 24. Psal. 78. 36 , 7. Acts 8. 21 , 23. Psal: 136. 11 , 12 , 13. Exod: 14. 31. Rom. 12. 9. 2. Hypocrisie and Sincerity also , are considerable as to the words whether they be so in the intention of the Speaker , in themselves , and may produce the effect they doe prima facie , seeme to be and to produce . Or they be not lyes spoken in Hypocrisie , 1 Tim. 1. 2. and dangerous Errors under glorious pretences , Rom. 16. 18. These things are considerable as to workes . 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 ought to be done . And so Hypocrisie and Sincerity are considerable in relation to all the actings of a mans 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 mans 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 expresse ; 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 Implicite 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 sinnes , so are they in some degree more or lesse done in Hypocrisie , and they Hypocrites that doe them , 1 King 21. 27 , 28 , 29 Acts 26. 29. And all these things thus done in Hypocrisie , as before in any sort , are opposed to the sincere obedience of the Faithfull , 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 diverse sorts . There are Hypocriticall 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 Hypocriticall persons . And amongst these Hypocriticall The Grosse Hypocritie . Persons . There are Grosse Hypocrites and Refined Hypocrites . The Grosse Hypocrite is also either more Grosse , or lesse Grosse , yet both of them are very grosse . The more grosse is one that either doth notoriously dissemble against his own light , in what he doth of purpose to cheat and deceive others . The lesse Grosse is one who doth maintain some grosse Errors , or live in some grosse practise of Sinne. There are Hypocrites in Opinion , The Nature of his Hypocrisie . 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 Heresie . And the Hypocrite in Action we call him that pretendeth to holinesse of life , and reall cōformity to Gods will , without in his conversation , where he hath no inward and hearty affection thereunto . And both these are either more grosse or more refined . The more grosse Hypocrite in Opinion , is one who maketh a great shew outwardly , of holding forth Gods 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 then probable did the Pharises in some of their opinions , which they could not but know to be Erroneous . So some of the Gnosticks of old , taught a lawfulnesse in Christians , to commit Fornication by a Gospell liberty , and to deny Christ in case of persecution , to save themselves from death . So Papists and other Hereticks now , who teach unlawfulnes 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 doe know that they did and doe maintain Errors and Heresies , and yet they did and doe continue to maintain them for some advantage to themselves , 1 Tim. 4. 2. Speaking lyes in Hypocrisie . The more Grosse Hypocrite in Action or practise , is he that assumeeth a forme of Godlinesse , and pretends to a forsaking of sinne and infidelity , by Faith and Repentance within him , when he hath only the shew , and appearance thereof . And he neither hath nor intendeth , or desireth to have , or doe any such thing , and knoweth he doth dissemble , and doth it of purpose to deceive others thereby . This indeed is an Hypocrite in graine , or an Hypocrite in the highest degree , when a man shall pretend to the Truth of Religion , and doth make it his whole designe , trade , or work , therein to act Hypocrisie only . Such a one is said to be a Cheator or Juglor , that sheweth tricks , and maketh appearances of things that really are not so as they appeare ; the same word in the originall , 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 tyring house , is but a base varlet , and he knowes himselfe to be so . And such an Hypocrite the Devill is , that sometimes appears like an Angell of light , that he may doe 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 perfidiousnesse to Abner and Amasa with friendly words , and Syren ▪ like salutations when he murthered them , 2 Sam. 2. 27. and 20. 9. And Ismael , covered his bloody purpose to kill the eighty men , Crocodile-like with Teares , Jer: 41. 6. Such were the Scribes and Pharisees , who Viper-like covered their venemous teeth , under their gumms of glorious shews 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 wickednesse . And such a one is Antichrist the Arch-hypocrite of the World ) who covereth his Lyons teeth , and Serpents taile , with Womans haire , a Mans face , and the hornes of a Lamb , Rev. 9. 8. & 13. 1. So false teachers do cover themselves and their Wolfish cruelty , with sheeps cloathing , Mat. 7. 15. and these Scribes and Pharises made their Religion but a colour and cloak for their wickednesse , Mat. 23. 14. Woe unto you Scribes Pharises Hypocrites , for you devoure Widdowes Houses , and for a pretence make long prayers , &c. So Absalom pretended the worship of God , Zeale to Justice , and love to the people of God , when he intended nothing , but the advancement of himselfe to the Crown , with the death of his Father , 2 Sam. 15. 2. to the 11. so Iehu pretends to a zealous Reformation in Religion , and execution of Gods 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 Jewes and are not , but the Synagogue of Satan , 2 Cor. 11. 13 , 14. False Apostles , deceitfull workers , transforming themselves into the Apostles of Christ , &c. Rom: 16. 18. By good words and faire speeches , deceive the hearts of the simple to serve their bellies &c. So many Papists and others at this day ; keep their formes and wayes of worship , and pretend they are in the right way to salvation , when they themselves know the contrary . And that they doe so of purpose for some advantage to themselves . The lesse Grosse Hypocrite , we call him that is a grosse Heretick or Idolater , as a Papist , Arrian , and the like , or one that together with his profession , is very loose in his conversation , as those Hypocrites , Isa. 1. 1 , 2. &c. and 2 Tim. 2. 3 , 4 , 5. The Refined Hypocrite is also more refined , or lesse refined . The Refined Hypocrite . The more Refined Hypocrite is he that pretends to any thing of Grace and true Godlinesse without , the which is in part only , or he taketh to be altogether within The Nature of his Hypocrisie . him . So many a man in the profession of the Gospell , and his carriage with-out pretends to truth of Grace within , where there is something like it , and he doth judge it to be there in Truth , and that he is not an Hypocrite but upright . And it is not to be doubted but that a man may be an Hypocrite , and not know it . He may doe all things according to the letter of the word right in appearance , and as to the reality of what he doth in Truth , and be hereupon perswaded , that he hath grace in his heart in uprightnesse , is in the favour of God , and in a happy and safe estate , and so continue to his dying day , and yet be damned at last , Prov. 14. 12. There is a way that seemeth right to a man , but the end thereof are the wayes of death , Prov. 30 , 12. There is a generation that are Pure in their own eyes , and yet not washed from their filthinesse . So Paul , 1 Tim. 1. 13. The foolish Virgins . Matt. 25 and the young Man Matt. 29. Were all of them reall in what they made shew of , and pretended to . And yet they were Hypocrites , and so are all such as shall doe likewise , as many doe at this day , who pretend to be true Christians and Saints , &c. And doe make a profession of that , and doe appeare to others and themselves , to be such as they are not , for they would be thought to be true Christians , and yet have not the Soule of a true Christian within them , Rom. 2. 28. For he is not a Iew that is one outwardly , neither is that Circumcision , which is outward in the flesh . But he is a Iew which is one inwardly , and Circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men but of God , Rev. 2. 2. Thou hast tryed them that say they are Apostles and are not , and hast found them lyars .

The lesse refined Hypocrite we call him that possibly may either hold some more grosse opinions , as some Superstitious . Persons that are only Popish in some points , or some worse practises , or are not so exact in their lives as the former sort . And yet perhaps may be secure , and judge themselves in an estate good enough , Ia. 1. 25. 26 So that we call them more or lesse Grosse , as there is more of their wills and purposes , by designe in their Profession , and painted outside of good to device , Or as their evill opinions and practises they hold or doe , are more or lesse evill . And more or lesse Refined as they are more or lesse privy to their own mistake and deceit ; or as the opinions or practises they hold or act , are more or lesse dangerous . This difference of Hypocrites , the Apostle seems to hold forth , 1 Tim. 1. 13. Acts 3. 17. I did it ignorantly . so that there is a simple ignorant , as well as a willfull knowing Hypocrite . The first sort of these Hypocrites deceive others only . But the latter sort , deceive themselves also , Iames 1. 21 , 26. If any seem to be Religious &c. that deceiveth his own heart , &c. So the foolish virgins that were never disordered by the wise nor themselves till the gate of grace was shut upon them . Some make a third sort of Hypocrite between the two forenamed ones , and make him such a one that doth somewhat suspect himselfe , and yet for some selfe ends continues and bears up in his profession as long as he can .

And amongst these diverse sorts of Hypocrites , there are found these differences . Or they may be distinguished thus . 1. There is a malitious or spitefull Hypocrite , and he is such a one as doth hate and maligne the true Christian , and will doe to him all the mischiefe he can . And this is such a one as for this , is compared to a Viper or Serpent , for his venome and mischiefe against , and danger to the true Church . And such were the Scribes and Pharises , Matt. 12. 24. and 23. 33. Io. 6. 70. and 8. 44. called therefore Gods enemies , Psal. 109. 4 , 29. and 79. 26. 14. Esay 56. 6. your Brethren that hate you &c. 2. There is a loose or carelesse Hypocrite , one that together with his profession of Religion , is very licentious and loose in his conversation . Such were those in Esay 1. 1 , 10 , 11 , 12. &c. and those in 2 Tim. 3. 1 , 2 , 3 , 4 , 5. 3. There is a strict or an exact Hypocrite , one that for his outward conversation is as faire , and looks as beautifull as the most Sincere Christian , but is rotten within . Such were the Foolish Virgins , Mat. 25. 1 , 2. &c. Hosea 7. 11. Mat : 22. 17.

Ob : But it may be objected . That we call him an Hypocrite , that doth what he doth really and from his heart , which is no Hypocrite ?

Ans: 1. We grant that men may be and are in their hearts within , oft times in that which is evill in opinion and practise , the same as they are in their profession and appearance without . So we find in Pauls case , Acts 28. 9. I verily thought with myselfe that I ought to doe many things against the name of Iesus , &c & Christ tells his Disciples , Io. 16. 2. that the time was coming , that whosoever should kill them , should think they did God service in it . And we are perswaded that most of the Common people , under the various formes of Religion in these times , as Papists , Quakers , and the like , are cordiall , and doe take themselves to be in the right . But 2. If we say to this farther , that a man may doe many things well , and ( in his own judgement and opinion ) according to the Law and Gospell of Jesus Christ , and yet the person so doing be so farre from being a Sincere good Christian , that he is ( all the while ) a desperate sinner , and ( in that sense we now speak of ) an Hypocrite . So it was with S. Paul Acts 23. 1. where he saith , I have lived in all good Conscience before God untill this day . His meaning is , though he had fiercely persecuted the Servants of Jesus Christ , yet he thought he did well , his conscience ( though erring ) concurring with him , so that he sinned not against his conscience , but acted according to that light which was in him , even then when he sinned against the Law of God and the Gospell . 3. A thing may be done truly as to the reallity of it , but not truly as to the formality of it , Hypocrisie therefore is said to lye in two things , or to be considered two wayes . 1. As it stands in opposition to the truth and reality of a thing . 2. As it stands in opposition to the Sincerity of a mans intention in the thing . A man out of Christ is not a Christian indeed , no more then a dead corps without a Soule is a man . And that he doth , let him doe it never so really and cordially , cannot be good , because he that dot it , is evill Gen: 4. 4. Mat : 12. 33. And if the thing to be done be evill , let it be done never so cordially and really , it cannot be good . And the thing done , albeit it be for the manner well done as to the reality and intention , yet if the thing done be in the matter , and in its own nature evill , it cannot be good , a thing also that in its own nature is good , may yet for the manner and forme of doing it , be evill . And to this therefore we are to know , That the thing that the thing that is said of done , is for the matter of it , good or evill ; If good , yet it may be done amisse in the manner . In 2 Chron: 25 , 2. It is said of Amaziah , that he did that which was right , ( that is , that which was according to his will , and pleased him well ) but not with a perfect heart ; though the thing he did , as also the greatest part of that which Iehu did , was according to Gods command , and that which ( for the matter of it ) God approved when done , yet they did it with an eye to themselves only , out of selfe-love , and for their selfe interest and advantage only , and not of any love to God , or care , or desire to please or glorify him in it , Esay 10. 6 , 7. But if the thing ( for the matter of it ) ( be it opinion or practice ) be evill , the doing or saying thereof from the heart , will not make it good , or better then it is . For if by this , the opinion or Action may be justified , or absolutely excused , then must the most horrid opinions and practises that ever were held or done by this , be so farre countenanced , such as the opinions against Christs Divinity , and that to eat flesh is as bad as to eate Soules , and the practice of the killing of the Saints of God , and the sacrificing of mens children to Idolls , and the worshipping of the Hoast of Heaven . For all this those that did maintaine and act them ( at least some of them ) were perswaded of the lawfulnesse of . And if no men of any Judgement or perswasion amongst us , shall judge themselves only to be the true Christians , and all others Antichristians , and shall take up this perswasion , and perhaps from those Scriptures , Rev. 16. 6. Psal: 137. 8 , 9. That as they are able they may and must destroy all the rest . Or ( being of a levelling judgement ) that they may take away as they are able from others that have much to make an equality . May they therefore doe it ? or is the thing ever the better because they are perswaded they may , nay ( it may be ) that they must doe it ? and is not the thing being sinfull and against Gods law , sinfull still notwithstanding their perswasion . This poynt and case of Conscience is cleared and determined to our hands by the Apostle Paul himselfe in his own case , who tells us in 1 Tim. 1. 13 , 14. that he in what he did was a blaspheamer , a persecutor , and injurious , but that he obtained mercy , And we doe not find that the opinions or practises of those Hereticks in Jude , and 2 Pe. 2. and 2 Tim: 3. are said to be ever the lesse sinfull or dangerous to some , because they did probably believe them to be Truth . We grant it to be true , that it doth somewhat lessen the offence , because it is of Ignorance in them that are misled , and yet we affirme that it is so much the greater again , as there is more of the will in it .

5. But there is much of Hypocrisie also in these persons in these cases . For they pretend to be indeed the only enlightned men and Saints , to have the spirit . That the truth is with them , and that their way is Gods way and the true and the right way . Whereas they are in truth but Hypocrites , False Teachers , Devills in the appearance of Angells of Light , understand not what they say , not having the Spirit , and going themselves , and leading others with them to destruction , Jude . 2 Pe. 2. Acts 20. 30. Prov: 2. 10 , 11.

We shall in the next place lay down some particular instances of the Hypocrisie & Sincerity we are treating of , and wherein they doe each of them consist .

CAP. III.

Wherein Sincerity doth especially consist , And some particulars thereof . And wherein Hypocrisie doth especially consist . And some particulars thereof .

IT will much make towards the clearing of our matter in hand , that we lay downe some things more particularly wherein Sincerity and Hypocrisie , in men professing Religion , or pretending to any way , or forme of Godlinesse do consist . And for the doing hereof , we shall offer these considerations following , for the things in such Persons , wherein they doe especially appeare and consist . That he that thus makes a profession of Religion , ( that is ) of the Christian Religion , Faith in God by Jesus Christ . That cryeth Lord , Lord , Mat. 7. 21. that shall make an open confession of Christ , and his hope in him , That nameth the name of Christ , 2 Tim: 2. 19. Luk. 9. 20. Psal. 50. 1. that is a hearer of his word ; That hath a forme of Godlinesse , 2 Tim. 2. 1 , 5. That professeth he knows God , Tit. 1. 16. That is a Christian in shew or outwardly , Ro. 2 , 28 , 29. Jo. 1 , 47. Rev. 3. 1 , 9. Ro. 9. 6. That calls himselfe or is called , or reputed by others to be a Christian , Rev. 2. 9. Jer. 14 , 9. A Disciple of Christ , Luke 6. 40. Jos 8. 31. Of the holy Seed of Gods Children , Esay 7. 13. Of the holy City the Church of God , Esay 48. 2. Acts 11. 26. That layeth claime to , and boasteth of the Gospell , and the rest of the priviledges of the Church of Believers , Ma. 3. 8. Rom. 2. 23. Io. 8. 37 , 38 , 39.

SECT. I.

As he is a Christian indeed .

The Sincerity or Hypocrisy of such a Professor , will appeare and lye much in this , as he hath or hath not within him a Principle and Foundation for what is acted , and doth appeare without him . That he ( pretending to be a Christian ) be so indeed , 1 Tim. 5. 3. Ioh. 1. 47. 8. 31. That he be by the immorrall seed of the word of God , brought to be a believer in Christ , and so in Christ by his Faith , and Christ by his spirit in him ; For otherwise there is no being of a Christian , no more then there is of a man that hath a Body and no Soule , Gal: 2. 20. Coll. 3. 12. and 1. 27. And if so , then Christ is formed in him , and he is thereby made at the same instant a new Creature like to Christ himselfe , 1 Pe. 1. 23. Io. 1. 12. 13. Io: 3. 4 , 5. Gal. 4. 19. That there be within him the foundation or root of Repentance from dead Works , and Faith in God , Heb. 4. 1. And thereby that Jesus Christ be laid in the heart , for hereby only a man doth become a living and true Christian , 1 Cor. 3. 11. Mat. 13. 21. herein lyeth a foundation for sincerity . And Hypocrisie lyeth in the contrary hereof , where a man shall pretend to be a Believer in Christ , assume the body , name , and shape of a Christian , and pretend to be a new Creature , and true Christian , and is not so indeed . He is not as yet begotten againe , 1 Pet: 1. 3. He never saw his case by nature , his need of Christ , never was broken in heart ; went to Christ laden , and as a sick man to his Physitian , he never sought by Faith , to have him into his heart , but if he did look after Christ , it was perhaps for some thing else , Io. 5. 40. Esay 66 2. Mat 11. 28. Io. 3. 13 , 14 , 15. 16. Io. 6. 26 , 27. This man seemeth to be a living Christian , but is dead , Rev. 2. 1. as a building without any foundation , Mat. 7. 24 , 25. &c. A tree without a root , Mat. 13. 21. Rev. 3. 9. That say , they are Jews and are not . Rom. 9. 6. They are not all Israel , that are of Israell . &c. Nor are all they that appeare to be Christians , and are so called , Christians indeed , Io. 1. 47. Rom. 2. 28 , 29. He is not a Jew that is one outwardly , &c. But he is a Jew , that is one inwardly , &c. Esay 48. 1 , 2 , 3 , &c. and 41. 1. Rom. 2. 17. and 9. 6. Io: 8. 33. Mat. 3. 9. And this may be the case of many professing Christians in the World at this day , among Protestants of all sorts , Lutherans , Cal. vinists , Presby erians , Independents , new Baptized men , 5 Monarchie men , Arminians , Quakers , and the rest , and also amongst Papists .

SECT. II.

As he is taught of Christ .

2. It lyeth much in this , as the Professor is taught of Christ . The true Christian he doth first of all come to Christ , and is taught of him by his word , and knows the Truth of the Gospell , as it is in Jesus , and carrieth the same with him to direct his way in his opinion and conversation . For the first thing that the true convert doth at his conversion , is to aske what he is to doe . As did Paul . Acts 9. 6. and the Gaylor , Acts 16. 30. And the Converts Act. 2. 37 , 38. and to learne the knowledge of Gods ways , Esay 22. Ephes 1. 18 , 19. Mat. 11. 25. 1 Cor. 2. 14. 2 Ioh. 1. 2 , 3. &c. By this knowledge of the truth only are men regenerate , 1 Cor. 4. 15. 1 Pet. 1. 3. And by this knowledge are men saved 1 Tim. 2. 4. Ephes 1 13. And therefore all the saved are said to be such as know the truth , 2 Io. 1. 1. On the other side Hypocrisie lyeth in this . That a man pretending to be a true Christian is ignorant and hath no ground or warrant for what he holdeth or practiseth , but is led aside by his own or other Fancies into error in opinion or practise , be he never so cordiall in it , yet it is a peece of Insincerity , 1 Tim 4. 2. Speaking lies in Hypocrisie . Hence is that exhortation Eccles. 5. 1. and 1 Chron. 28. 8. And so was Paul Hypocriticall in what he did before his conversion , 1 Tim. 1. 13. Hence is that Phill. 1. 9. Io. 6. 45. Pro. 17. 2. Gal. 6. 16. 1 Cor: 2. 13 , 14.

SECT. III.

As he is obedient to what he is taught .

3. It lyeth much in his Obedience to what he is taught . The sincere Christian doth give himselfe up wholly to the obedience and practise of the will of Christ , so revealed to him by his word , that he is not only a hearer , but a doer thereof , and is made conformable to it , and to bring forth the fruit of it , his heart is so dissolved and melted by the work of the Spirit in it , that it is become like wax made soft . As this will take any impression of the Seale , so that any Impression of the Spirit ; That he doth believe any thing which God doth promise , and will doe any thing which God doth command , especially the Gospell and doctrine of Salvation by Jesus Christ , which he receiveth in the love thereof , and resignes up himselfe to his obedience : and is exact and circumspect in a holy walking with God , according to the will of Christ , Psal: 119 , 1. 3. Phil: 3. 17. 3 Io 4. Psal: 26. 1. 6. Tit: 2. 11 , 12. Act. 9. 6 , 7. Io. 1. 45 , 46 , 47. 2 Cor. 3 18. Acts 2. 37. 38 , 42. Acts 16. 31 , 32. &c. Isa. 2 2. Let us learne the knowledge of his ways and we will walk therein , Rom: 2. 13. Iames 1. 22. Mat. 3. 8. 9. Mat. 13. 22 , 23. the good hearer . But otherwise for a man to heare Gods word never so much , and so carefully and constantly , to have or seem to have some love to , and delight in it , and to profit never so much in the knowledge of it , and not at least in his desire and endeavour , to live up , and be made conformable ●o it ; but to be loose and carelesse in his conversation and life , is but a piece of Hypocrisie . And so are all that are enemies to , or the false friends of Jesus Christ . Mat. 7. 22 , 23. Many will say we have prophesied in thy name &c. Luke 13. 26. We have eaten and drank in thy presence , and thou hast taught in our streets , but he shall say , I know ye not , depart from me ye workers of Iniquity . Notwithstanding all their faire pretences ( more then most have ) they were workers of iniquity , even then when they wrought miracles . For he saith I never knew you , Mat : 7. 23. ( that is , ) I never loved you nor approved of you , no not then when you eat in my presence , preached in my name , and by a faith of Miracles ( which Hypocrites may have ) cast out Devills . The three sorts of bad hearers , Herod , Luke 6. the Pharises , Luke 19. 14. Jo. 15. 18. 2 Thes. 2. 10. Hosea 7. 8 , 14. Ezek. 33. 31. They heare thy words , but doe them not . Rom: 16. 17. Amos 5. 10. Esay 1 13 2. &c 48. 1 , 2. &c. Psal. 50. 16 , 17. thou hatest to be reformed . &c. 1 Tim: 1. 2. &c. Psal. 58. 2.

SECT. IV.

As he labours to cleanse his heart .

4. Sincerity and Hypocrisie lye much in a mans labour , or neglect to cleanse his heart . The sincere Christian , he doth desire and labour , not only the cleansing of the outside , and to seem to be good , but also and especially the cleansing of the inside , and rather to be then seem to be good , Psal. 119. 80. Let my hart be sound , 1 Pet. 3. 3 , 4. whose adorning , let it not be the outward adorning &c. but let it be the hidden man of the heart , &c. Mat. 23. 27. 1 Tim: 1. 5. The end of the Commandement ( that is , the scope or substance of it , ) is love out of a pure heart , & of a good conscience , Psal. 58. 2 and 52. 3. Acts 20. 13 , 20 , 21. Jo. 13. 26 , 27.

SECT. V.

As he is more or lesse universall , and compleat in his obedience .

5. Sincerity and Hypocrisie lye also much in the universality and partiality of a mans obedience . The true Christian his desire and labour is to be universally holy , pure , obedient : and conformable to the whole will of God , in opinion and practise , in heart and life , and to be compleat and perfect , he will doe no more nor lesse then what God requireth in reference to Religion , and what is betwixt God and him : And in reference to his converse and commerce with men . Either as to his office , or to his calling , or to his Trading , or to his Family , or to the poore or to the Rich: Iob : 31. 24 , 25 , 26 , 27 , 33. Psal i 78 72. And in his externall obedience to the word , to be the same in all things . He doth all that is commanded . He is for all kind of works ; workes of Piety , Charity , Justice , and Righteousnesse . And for all sorts of Duties , publique and private , greater & lesser , those that are in , and those that are out of request , he is for prayse , as well as prayer . Luke 17. 13 , 15. And avoydeth all that God forbiddeth as David Psal. 119. 6. 128. Zacharias and Elizabeth , Luke 1. 6. and the Apostles Acts 2. 42. Ephe. 5. 1. Mat : 16. 24. Phil. 2. 12. & doth so in al times , and alwayes : In times of prosperity as well as in times of adversity . In times of the flourishing , as well as in times of the persecuted estate of the Gospell , as David Psal. 119. 44. 112. and 34. 1. and Cornelius Acts 10. 2. Phil , 2. 12. In all places secretly and openly : abroad and at home , Psal: 101 , 1 , 2. Phil: 2. 12. Mat : 6. 5 , 6. In all Cases , in Health in Sicknesse , in peace in trouble , in plenty in want , Psal: 119. 54. 81 , 82 , 83. In all Companies good or bad , Friends or Enemies , Psal: 119. 46 and 18. 21 , 23. 24. And it lyeth much in this , as he is in his acts of Truth , Mercy , Justice , and Righteousnesse towards men , Mat. 23. 14 , 23. Esay 1. 11 , 12 , 17 , Psal: 119. 10● . I have refrained my feet from every evill way , that I may keep thy word . And on the other side , herein lyeth much of Hypocrisie , that a man doth not labour to be holy throughout , but in part perhaps , in his life only , and doth allow of some evill in his heart , against the will of God . And for this that his externall obedience is lame and defective in some things : that either he doth too much , he joyneth with Gods commands the commands of men , with the Counsells of the word , humane Traditions and his own fancies . So the Pharisees Mat : 15. 2 , 3 , &c. Luke 18. 10 , 11 , 12. and the Jewes , Hosea 5 1 , 2 , &c. Zeph : 1. 2 , 3 , 5. Esay 65. 1 , 2 , 3 , 4 , 5 , 7. Mat : 5. 19. or he doth too little and lacketh something , as the young man , Luke 18. 22. Either he doth not all that is commanded , or he doth not avoid all that is forbidden , or he doth by halves that he doth , as the Pharisees , Mat. 15. 3 , 6. as Herod , Marke 6. 20 , 21 , 27. and Jehu , 2 Kings 10. 1 , 2 , 31. &c. and the Jewes Exod: 16 , 28 , 29. and as some think Naaman , 2 Kings 5. 18. and Saul , 1 Sam: 10. 10. compared with 14. 33 , 34. Hosea 7. 8 , 13 , 16. and Balaam , Num. 31. 11. the Jews Isa. 1. 12 , 13. &c. the Pharises , Mat. 23. 23. or that a man doth all that is required , but not at all times , not in time of adversity , as in time of Prosperity : so Jobs Hypocrite , Joh. 27. 10. So Saul , 1 Sam: 13. 8 , 9 , 10. and 28. 7. and 15. 22 , 23. Psal: 78. 33 , 34 , 35 , 36. Nor alwaies but doth start aside , or fall quite away , 2 Tim. 4. 10. 1 Jo: 2. 19. Mat. 13. 20 , 22 , 23. Or not in all places , he is better abroad then at home ; in publick then in private , Psal: 101 , 1 , 2 Mat. 6. 2 , 5. Or not in all cases , in Religion Flourishing Cases , but not in Religion , Suffering Cases , as Jobs Hypocrite , Iob. 27. 10. the stony ground , Mat : 13. 20 , 22 , 23. 2 Tim: 3. 10 , 16. or that a man is not the same in all company , 2 Chron. 24. 2. Gal. 2. 13.

SECT. VI.

As he is more or lesse Cordiall in what he doth .

6. Sincerity and Hypocrisie lye much in these things , as a man is more or lesse Reall and cordiall in what he appeareth to be , and that he doth more or lesse , really and cordially , what he doth , Eccles. 9. 10. And for this , 1. As he doth more or lesse appeare the same , or otherwise then he is . Or is indeed and Truth as he is in word or shew : or as he is more or lesse in shew , and not in Truth and Substance : or as he is , all leaves and no fruit . Or 2. As he is more or lesse one and the same in his sayings & doings , or is all for saying , & nothing for doing , or as his Saying and doings be not alike . 3. As he doth more or lesse pretend to what he doth not intend : Or that what he pretendeth be not intended , either for the matter , or end thereof . 4. As he doth more or lesse in what he doth feignedly , or against the heart in all or part , And as he doth ' more or lesse entirely or partially , throughly or by halves , effectually or ineffectually act what he did intend to doe , Ier. 12. 2 Mark . 7. 6. Esay 29. 13. Psal. 119. 10. 1 Tim: 1. 5. Rom: 6. 17. Psal: 78. 34. 35. Mat : 23. 13. Rev: 3. 9. Rom: 2. 28 29. And therefore where a man doth pretend to be Religious , his Sincerity will lye in this , that he be so indeed , where a man doth pretend to Repentance , Faith , Reformation of life , Fasting , Prayer &c. that he doe it truly and not in a flattering or feyned way , or by halves , much lesse to cover over any horrible wickednesse , or to a wicked end , as those in Hosea 7. 7 , 8. and Zeph : 1. 5. 2 Kings 17. 32 , 33. and Psal: 78. 32 , 33 , Iames 4. 3. 1 Kings 21. 8 , 9 , &c. Mat : 5. 1 , 2 , 3 , &c. Esay 29. 13. Psal: 119. 10. Ier: 3 , 10. 1 Tim: 1 : 5 , 2 Tim: 1 : 5. And where a man doth pretend to a publick Reformation as a Magistrate , his Sincerity or Hypocrisie therein , will lye 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 evill , as did Josias , Jehosaphat , Nehemiah and others , 2 Chron: 34. 33. 2 Kings 23. 1 , 2. &c. and 18. 5. 7. 1 Kings 10. 28 , 29. And where a man doth come pretending respect to God his word and Servants , to heare , &c. It will lye in this , as he doth or doth not intend any such thing , or have the contrary in his heart , as those Luke 10. 28 and 18. 18. Mat : 22. 15 &c. Io: 8. 4. Prov: 29. 5. Mark : 1. 24. And where a man doth vow or promise to God , his Sincerity or Hypocrisie therein will lye in this , As he doth more or lesse , mind and intend what he promiseth , and take care to performe it , Josh: 1. 16. Mat : 8. 19. Psal: 22 25. and 60. 13. Eccles. 5. 4 , 5. And where a man pretends acts of kindnes and friendship without to men . His Sincerity or Hypocrisy therein will lye in this , as he doth more or lesse intend it accordingly , or intend the contrary to doe mischiefe , Psal. 35 16. compared with Psal: 41. 6. 1 Sam: 18. 21. Ier. 41 6 Psal. 69 10. And where a man in his trouble shall repaire to Gods people , and pretend a desire to have their prayers and advice , his Sincerity or Hypocrisie herein , will lye in this , as he doth more or lesse really and indeed , desire and esteeme , and intend to make use of it , Ezek. 14. 1 , 2. Iames 5. 13 , 14 , 16. Ier. 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 Hypocrisie therein will lye in this , As his heart is more or lesse present in , and with , or farre away , and absent from the worke , 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 goe himselfe , and lead others to Salvation by the Truths of God . His Sincerity or Hypocrisie will lye in this , as he is more or lesse therein a true Teacher , and goes himselfe , 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 lesse pure in his Actings .

Sincerity and Hypocrisy also doth lye much in the Purity or impurity of a mans Actings , and his mind therein , 2 Chron. 25. 2. 1 Cor. 5. 8. 1 Tim. 1. 5. The end of the Commandement is Love out of a pure heart , &c. 1. In his designe and aime in his first undertaking . As the same is more or lesse at , or for God and his Glory , and the good of other men , or at or for himselfe , 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 lesse look upon himselfe , his selfe-Credit , Selfe-ease , Selfe-content , Selfe-profit , Selfe-praise , or Selfe-safety , and is carried forth therein , out of love to himselfe . Or looks upon God , and is carried forth from the love of God , the feare 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 feare 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. Iob 31. 4 , 14 , 23. Io. 5. 41 , 42 , &c. 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 generall ; As the Religion he falls into , be more or lesse pure and undefiled , and according to the word of God , or corrupt and false , & as the thing he doth is more or lesse good or evill , 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 , applyed 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 lesse after the pure Rule of Gods word , or after his own or other mens fancies and inventions , Gal. 6. 16. Acts 13. 36. Mat. 15. 1 , 2 , 3. &c. 2. As it is done more or lesse 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. &c. 3. As it is done with a mind and heart more or lesse 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 lesse in and with the feare of God , as well as in the Feare of men , Coll. 3. 22. Ephes. 6. 6. 2 Sam. 23. 3. 5 , As it is done more or lesse 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 himselfe alone , 1 Cor. 13. 1 , 2 : Gal. 5. 13. 1 Tim. 1. 10. Phil. 1. 15. 6. As it is done more or lesse with Faith unfeyned , or ignorantly and doubtingly in unbelief , 1 Tim. 1. 10. Rom. 14. 1 , 2 , 3. &c. Heb. 11. 46. 7. And as it is done more or lesse to Right and pure ends , either to God , or to a mans selfe , as to his ultimate , highest , and chief end , Hosea 7. 7 , 8. Esay 58. 1 , 2 , &c. Ephes. 6. 6. 1 Cor. 6. 20. and 10. 31. That is with these considerations . 1 That in the work ( how meane soever it be ) he hath to doe 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 ayme 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 lesse upon himselfe . Either to remove or prevent some evill felt or feared only , Hosea 7. 14. Psal 78. 33 , 34. Or to gaine 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 wickednesse 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 lesse 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 lesse for the good and profit of men , especially good men , and especially the good of their soules , 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 appeare more or lesse , as the glory of God , or our own advantage , is more or lesse upon our hearts , or we make it our designe or work , and as we can more or lesse doe or not doe it , or be contented or not contented with , or displeased at it , when it is to our own losse and disadvantage , 2 Cor. 13. 7 , 8 , 9. &c. As for examples in the work , of Rule of Churches , Common-wealths and Families , the Sincerity or Hypocrisy lyeth , and is much shewed 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 faithfulnesse or trechery , but especially by the tendernesse of the good of the Ruled , that the Rulers doe preferre 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 , &c. 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 lesse the Truth of the Gospell , without any mixture of Error , or of mens inventions , as he doth more or lesse , advance the grace and glory of God , and not his own glory , as he doth more or lesse labour to please God , more then men , as he doth more or lesse , seek the good of the soules of the people , more then his own good . And as his Preaching is with more or lesse faithfulnesse and ingenuity , without subtilty and deceit ; playnes without craft or obscurity ; boldnesse without feare ; wisdome , watchfulnesse , care and industry , without improvidence and neglect ; Freedome without flattery ; Cheerfullnesse without wearinesse ; humility without Lording ; tendernesse and meeknesse without harshnesse ; peaceablenesse 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 lesse 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 , &c. So in Masters to their Servants , and Servants to their Masters in the service they doe . The Servants in their services , as they doe it more or lesse In all things with feare and trembling , in singlenesse of heart as unto Christ , not with eye service , as men pleasers , but in singlenesse of heart fearing God , and as the Servants of Christ , that in whatsoever they doe of the will of God , they doe it heartily 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 doe the same things , and not oppresse 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 doe lye and are much seen in this , in mens 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 mans opinion is of himselfe .

9. It lyeth also much in this , as a man with all his parts , gifts , and works , is more or lesse lifted up within himselfe , with selfe-conceitednesse of his own excellency to despise others ; and doth trust in himselfe and his own righteousnesse ; or hath low or mean thoughts of himselfe , esteeming others better then himselfe , and accounts of all that he hath done , when he hath done all he can , but as lesse then his duty , and himselfe but an unprofitable servant therein , and being poor in spirit , as he doth more or lesse trust to the Mercy of God in Jesus Christ , and take up his eternall 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 reproofe of Sinne.

10. And lastly . Sincerity and Hypocrisie in a man lies much in this , that being fallen into sinne , as he doth more or lesse deny , defend , hide , shift or mince it , or quarrell with them that reprove him , and hold it fast . Or as a man is more or lesse willing to see his sinne , to be reproved , and loves the reprover , and as a man doth more or lesse readily , and ingeniously confesse it , and labour to leave it , 2 Sam: 12. 7 , 8 , &c. 13. Psal. 141. 5. Pro. 28. 13. 1 Io. 1. 9. Gen. 3. 10. and 4. 9. 1 Sam: 15. 14 , 15. Iob. 31. 33.

We shall now in the next place , endeavour to cleare a doubt that lyeth in the way , in reference to our Subject matter in hand , and to answer some objections touching the same .

CHAP. IV.

Whether the Truth of Grace doe lye in the degree or Quantity , or in the Quality and Nature of it ?

THere are some that make a new , and another kind of Hypocrisie , 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 Artificiall Pictures are like to the things they set forth , and an Artificiall Flower , is like to the true naturall Flower , but it is not the thing it selfe . So that which is in the heart of the Hypocrite is not true Grace , 2 Tim. 3. 5. the which we affirme for these following reasons . 1. The Hypocrite in his heart , is as a corrupt tree twice dead and pluckt up by the Rootes , Iude 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 untill the tree be made good , the fruit cannot be good , Mat. 7. 16 , 17 , 18. Ye shall know them by their fruits . Doe men gather grapes of Thornes , or figgs of Thistles ? Even so every good tree bringeth forth good fruit : But a corrupt tree bringeth forth evill fruit . He is also a corrupt Fountain , Iames 3. 11 , 12. Doth a Fountain send forth at the same place sweet water and bitter ? Can the Figtree beare Olives ? &c. Mat. 12 34 , 35. O generation of vipers , how can ye being evill 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 , &c. Luke 6. 42. 2. If there be an unfeyned and Sincere grace , an unfeyned repentance , Faith and Love ; then there must be something like to it , that may be called a feyned 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 immortall grace , then there is a corruptible and mortall 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 , then there is a dead Faith and hope : But there is the one and the other , 1 Pe. 1. 3. Iames 2 26. And if there be a speciall grace , proper and peculiar to the elect , then there is another kind of generall 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 lye 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 poynt ? 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 it selfe , and by the experience of Antient and Moderne times , we find it thus . That the grace of most Christians is at the first , as the strength of Children , very small and weake , 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 naturall 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 fowly and deepely in appearance , almost ( at least in their own sense ) to the losse of all saving grace within them . So David , Psal. 51. 11. prayeth that God would restore his holy spirit againe 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 Mysticall , as it is in the Naturall body of man , which may fall into a swoune or disease by which it may be as dead for the present , no symptomes of life appearing , and yet life in the body still . Also we find some of Gods people , under sad desertions all the daies of their life , and even as dead men , and nothing but a little Faith appearing in them . It hath been all darknesse , and no light with them , the Clouds have been between the light of Gods countenance and them always ; And yet the Sun hath shined , The light of Gods countenance hath been upon them , though they have not seen it . Who shall doubt of these mens Sincerity , and that they are pretious Saints notwithstanding ? Esay 50. 10. Who is among you that feareth the Lord , that obeyeth the voyce of his servant , that walketh in darknesse 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 &c. ver. 4. I am accounted with them that goe down into the pit , I am as a man that hath no strength , free amongst the dead &c. ver. 14. Why hidest thou thy face from mee , &c. Also we find sometimes such as have little Grace in appearance , yet by an additionall strength given in on a suddaine from God , made able to doe very great things , Heb. 11. 34 , 35 , 36. Of Weaknesse were made strong &c. Women received their dead &c. 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 weaknesse , &c. 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 appeare in mans weaknesse , enabling him to doe and suffer any thing , who of himselfe is able to doe and suffer nothing , Phil. 4. 13. Coll. 1. 11. Ioh. 15. 5. Also we find such as have had and shewed much Grace , and had in them much strength at some time , at other times very weak as Ionas , 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 meanes 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 Christs spirituall body , as in the members of the naturall body ; that sometimes the lower part , or one member of the body , by some distemper thereof , doth not increase but wast , 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 againe , 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 fooles and slow of heart to believe &c. 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 combate between the flesh and the Spirit , that Sinne 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 yeeld himself willingly to serve it , but longing & desirous , and using all means to deliver himselfe , which upon the first opportunity he will , and at length he shall doe , 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 dye in any of these cases , shall we doubt of their Salvation ? Let 's see therefore what is said of our Saviour himselfe to this purpose , Mat. 12. 30. out of Esay 42. 3. A bruisedreed will he not break , and smoaking flax , ( that is ) as it is interpreted , that which burneth dimly , and hath more smoak then light , and like to such men as are dimme-sighted , and have almost lost their sight , [ He will not quench ] that is , he will not blow out , but raise , trimme , supply , snuffe , and make to burne brighter . He shall not deale roughly , and rigorously with weak and tender Souler , but shall have a speciall care of them , to support and strengthen them , deale 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 litle as the light of a candle going out , though with some corruptions therewith stinking like to the snuffe 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 armes , and carry them in his bosome , and gently lead those that are with young , &c. verse 28 , 29 , 30. He giveth power to the faint , &c. they shall renew their strength , &c. Mat. 11. 28. 5. If it be so that the thing that is wrought in the heart of the Hypocrite be true grace , then it must follow , that true grace is mortall , and corruptible , and may be lost . But true grace ( in what degree soever it be ) is immortall 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 temporall , and will wither away and dye , 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 speciall 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 ) flowes from the Covenant of grace , made with the Elect only in Christ Jesus , wherewith the Hypocrite hath nothing to doe , Ezek. 11. 19. Ier. 31. 31. Rom: 11. 5 , 7. Psal. 50 , 16. ● . True and saving grace , or sanctification , ( which we take to be all one ) is a peece of the golden chaine , by which Gods purpose , and the execution thereof in the Salvation of his Elect , are knit together , and these cannot be sundred , 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 effectuall calling , wherein the Hypocrite hath no share , 1 Cor: 1. 2. 1 Pe: 2. 21. 5. It is the fruit of Christs 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 flowes 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 flowes 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. Jude 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 , then 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 Gods 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 sinne , 1 Io: 3. 3. But not this , and the contrary of this is true of the Hypocrite . It is well said therefore by Mr Sheapheard in his Sincere Convert , pag. 107. in these words . True grace I tell you is a rare pearle , a glorious Sun , clowded from the eyes of all but them that have it , Rev. 2. 17. a strange admirable allmighty work of God upon the soule , which no created power can produce , as farre different in the least measure of it , from the highest degree of , common grace , as a Devill is from an Angell . For t is Christ living , breathing , raigning , fighting , conquering in the Soule . 13. There are amongst the Elect of Christ , not only such as have a great deale of grace , but also some that have but a little grace . There is a great Faith , and a little Faith ; and more love and lesse 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 deare 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 straight , 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 painfull life , like to the life of a Souldier , Pilgrim , Travailer , Husbandman , or painfull 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 inferre 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 Souldier , Husbandman , Travailer , or Labourer , that notwithstanding his sicknesse , weaknesse , faintnesse , or other distempers , yet he fights still , he goeth on his Journey still , he doth his daies work for all this , but with the more strife , danger , payne , and violence . And yet they goe 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 sinne as light opposeth darknesse , or truth opposeth falshood , and therefore the lowest degree of Grace , puts a man into an estate of grace , which will end in eternall glory .

Ob. 2. Oh but Christs 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 then me , is not worthy of me : And he that loveth Sonne or Daughter more then mee , is not worthy of me . And he that taketh not up his Crosse 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 Hyperbolicall , or Catechresticall , and may not be taken according to the letter by any means , as Matt. 5. 33. Swear not at all . 39. 40. &c. Whosoever shall smite thee on the right cheek , turne to him the other also , &c And so here the words are not simply to be understood . Christ doth not teach men to be unnaturall to themselves , or their relations , against the Law of God and nature , for this were to teach contrary to himselfe , and all his teachings by himselfe 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 loose Christ , or they must leave and loose Father and Mother , Wife , life and all , in this case they must be ready to leave and loose them , and must leave them all for Christs sake . As we are to love God above all , so we are to leave all for Gods sake . And he that so doth , shall be rewarded here and hereafter . Matt. 19. 29. Mark 10. 28 , 29. &c. And such as feare God in such a case , are so farre 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 goe without him , Mat : 22. 8. 2. The words ( worthy of me ) in this place , as in diverse others we conceive they doe intend 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 doe . 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 mens 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 perswaded to the contrary , as one of a thing he dreameth . 3. That the Hypocrite himselfe ( be he here a member of a true visible Church , and never so glorious a professor ) is in Gods account , and in truth , no Christian , no more then the picture of a man is a man . Nor is part of Christs mysticall body , more then an artificiall Eye , Tooth , or Legge , 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 &c. Rom. 2 17. Matt. 23. 27. Ye are like painted Sepulchres , which appeare beautifull &c. Rom. 2. 28 , 29. He is not a Jew that is one outwardly &c. Rev. 2. 9. Them that say they are Jewes 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 workes not done at all , or as evill deeds , Hosea 10. 1. Israel is an empty vine &c. Esay 1. 11. To what purpose is the multitude of your sacrifices &c. Who hath required this at your hands , &c. Bring no more vaine oblations &c. Esay 58. 5. Is this the fast that I have chosen &c. 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 your selves , and drink for your selves . Hos. 7. 14. They have not cryed unto mee when they howled &c. For as the prayer of the heart not uttered by the mouth , is notwithstanding a Prayer in Gods 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 likenesse 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 evill man , and out of an evill 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 Theologicall or spirituall sense , as any Graces at all , no more then painted fire is fire , or a thing a man doth fancy in his dreame , the thing it selfe : or counterfeit coyne true coyne . 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 oyle which the foolish Virgins ( that were Hypocrites ) had , was the same kind of oyle which the wise Virgins had , Matt. 25. 1 , 2. &c.

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 oyle in their Lamps , but it cannot appeare by the text , to be of the same kind of oyle 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 oyle 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 sinne , 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 , Ioh. 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 loose and slight piece of work in the soule , an opinion and fancy of Faith , Joy , and Peace , like to a building on the Sand , and to a rootlesse plant , standing on his own bottome and loose , and not engrafted into the tree . Without any true love to Christ , sense of sinne , change of the heart , or any such like thing , and therefore will not stand under any storme , will not abide any Temptation . but will fall downe , dry and wither 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 fewnesse of them that did receive the Gospell , and profit by the Preaching thereof ; And it was to lay open the various effects of the Preaching of the Gospell , the meanes of begetting , and increase of the saving grace of Gods elect , and of the common grace of the Hypocrite , by the comparison of the Sower , and his sowing of seed corne 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 alwaies a wicked heart , there it is fruitlesse and lost . But where the word meets with a good and honest heart , which is a heart broken , and contrite for sinne , and a heart that loveth God more then the world , of which there are few , there it doth bring forth more or lesse fruit . So that the seed sowen in all the grounds , is the same , but the fruit not the same , for the bad ground , it is said of the seed sowen 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 speciall 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 appeare , that Sincerity lyeth 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 poynt , 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 downe .

CAP. V.

Wherein the true Christian and Hypocrite may agree , And how farre the Hypocrite may goe .

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 downe , shall be ; For the tryall of our selves upon these heads . 1. How farre an Hypocrite may goe in his perswasion , practice , and performance . Or what he may be or have within , or doe 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 doe more then the Hypocrite ; And wherein he doth goe beyond , and excell him . And then secondly , for the tryall of our works & services . 1. For the first . 1. This is agreed in the generall by all men , That a man may be not only almost , but altogether ( at least in his perswasion ) converted from being a Jew , Turke , or Heathen , to be a Christian ; from being a Papist or other Heretick , to be a Protestant and Orthodox , from being prophane and unrighteous , to be a morall or civill man , from being an Atheist or irreligious , to be a Formalist , or a man seemingly Religious , and all this by the Preaching of the Gospell , and yet be an Hypocrite : So Judas Mat. 27. 1 , 2 &c. Symon Magus , Acts 8. 1 , 2 &c. 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 Priviledges 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 Baptized unto Moses in the cloud and in the Sea , and did all eat the same spirituall meat , and did all drink the same spirituall drink , for they drank of that spirituall Rock that followed them , and that Rock was Christ , ( that is to say ) that the Fathers did ( upon the matter ) enjoy the same spirituall benefits , and outward Sacraments . ) But with many of them God was not well pleased , &c. Heb: 3. 18 , 26. But some when they heard did provoke &c. And to whom did he sweare &c. but to them that believed not . Luke 13. 25 , 26 , 27. When the Master is up and hath shut the doore &c. 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 yee are , then shall yee begin to say . We have eaten and drank in thy presence , and thou hast taught in our streets . But he shall say , I tell you I know not whence yee are . Heb. 4. 2. For unto us was the Gospell Preached , as well as unto them , but the word Preached did not profit them , &c. Jude 4. Acts 22 3.

5 , The Hypocrite may have as great a share in the Manifestation of Gods presence with a people by outward protections , deliverances , Salvations , and Mercies , as the true Christian may have . Jude v. 5. I shall therefore put you in remembrance , though yee 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 , &c.

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 , Jude v. 5. And the Angells which kept not their first estate , but left their own habitation , he hath reserved in everlasting chaynes under darknesse , &c. So Judas Rev. 2. Demas , Philemon 24. and others . But more particularly .

SECT. II.

How farre the Hypocrite may goe in his outside , with the true Christian .

The Hypocrite as to his practise and performance , and for his outside and appearance therein , may be visibly changed into another man , 1 Sam: 10. 6. He can and may doe as much and goe as farre as the best Christian whatsoever . Nay he may possibly doe and suffer as much , and in appearance before men , with as great , and as much Spirit and zeale 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 Artificiall picture , and painted face , may excell the naturall face ; and as a Stage-player may more lively act a man , or thing said or done , then the man or thing he doth act to be said or done ; He may therefore leave not only some , but all the outward evills of his life , and do in appearance all that is good , he may seem to deny all ungodlinesse and worldly lusts , and live soberly , righteously and Godly , and so in shew , make a compleat outward reformation . He may take up the whole forme of Godlinesse and Religion , go round from day to day , in the practise of piety , keep the Sabbath , Pray , heare , read , conferre , expound , receive the Sacraments , Fast and pray , and do all other duties publick and private , incumbent on a Christian , he may seem good amongst good , as Saul , 1 Sam : 10. 10. and better then most of the best of the time , and place as he did , 1 Sam. 14. 33 , 34. observe all Gods commands , and desire to know what is lacking , Mat. 19. 20. In a way of Religion , he may advance farre , and goe beyond others , comply with the designe of Christians , and professe , and doe as the true Christian : and so doing hold out till Christ come , Mat. 25. And be drawn to all this by the operation of the word ; so that for his outside . he may seem to be as glorious as the house built upon the Rock , Mat : 7. 24 , 25 , 26 , 27. and as faire for heaven as the wise Virgins , Mat. 25. 1 , 2 , 3. &c. Gal: 1. 13 , 14. Ye have heard of my conversation in time past , in the Jews Religion , &c. and profited above many of my equalls . Phill. 3. 4 , 5 , 6. If any other man thinketh he hath whereof he might trust in the flesh . I more . Circumcised the 8th day &c. touching the Law a Pharisee , concerning zeale persecuting the Church . touching the righteousnesse which is in the Law blamelesse . 2 Pet. 2 20. For if after they have escaped the pollutions of the world , through the knowledge of the Lord and Saviour Jesus Christ , they be againe entangled and overcome , &c. it happeneth to them according to the Proverb . The Sow that was washed to be wallowing in the myre . Mat : 12. 43 , 44 , 45. So the foolish Virgins , Mat. 25. 1 , 2 , 3 , &c. The man not having on the wedding garment , Mat. 22. 11 , 12. The young man , Mat. 19. 20. The pharisee Luke 18. 11 , 12. Herod , Mark 6. 20. Ioash , 2 Chron. 24. 25 , 26. But yet more particularly for this Outwork . 1. The Hypocrite being a master of a Family , or Magistrate , he may goe very farre , and doe and suffer very much in the work of Reformation , for the suppressing of evill , and the advancement of good : so did Iehu 2 Kings 10. 16 , 17 , 18. &c. v. 29 , 30. and Ioash , 2 Chron , 23. 1 , 2 , &c. 2. And being a Minister or other Officer of the Church , he may Preach , or write , or both , as much , and as well for the truth , as any man , and seem very zealous therein ; And thereby , or otherwise in Goverment of the Church , he may be very active , and doe very much toward the advancement of Christs , and overthrow of Satans Kingdome : So Iudas Mat. 10. 1 , 2. &c. Luke 9. 1 , 2 , &c. Demas Coll. 4. 14. 2 Tim. 4. 10. Philemon 24. And for any man he being publickly trusted , he may be faithfull to his trust in any publick work , Esay 8. 2. Nehem : 13. 13. 3. A man may be externally called , Heb. 3. 1 , 2. Or be converted to Christianity , 1 Tim. 1. 20. 1 Cor: 1. 2 , 3 , &c. He may be Baptized , 1 Tim. 1. 20. Acts 8. 9 , 13 , 18. He may make a publick confession of his Sinnes , and of particular Sinnes , and of his Faith in Christ , and his voluntary subjection to him , 1 Tim: 1. 20. 1 Cor: 5. 1 , 20. Mat. 7. 22. 23. 1 Sam: 15. 24 , 30. Mat. 3. 16. compared with Io. 5. 35. He may be convinced , that a Church of Christ is a blessed Society , and upon this become a member of a visible and pure Church , and walk orderly by Christs rule therein , 1 Tim: 1. 20. Phill : 1. 5. 1 Cor: 5. 1 , 2 , 3. All this must needs be true of them who were cast out of the Church , for they could not have been cast out , if they ●●d not been in the Church , 1 Io. 2. 19. He may be a bold Professor of the Faith , Acts 16. 17. Mat. 25. 1 , 2 , 3 , 4. &c. He may associate himselfe with Saints , Mat : 25. 1 , 2 , 3. He may dispense the Sacraments , divinely and purely . He may Preach the word by voyce , or pen , or both , have a singular gift , and take much pains therein , 1 Cor. 13. 1. Luk 9. 1 , 2. Mat. 7. 22. Many will say to me in that day Lord Lord , &c. then will I professe unto them I never knew you , &c. And in his Preaching , or writing , he may be a sharp reprover of Sinne , he may cry out against the prophanenes of the wicked , civill honesty , and Hypocrisy of others , coldnesse of the best . And perhaps say very much against Hypocrisie it selfe , Io. 12. 3 , 4 , 5 , 6. Mat : 7. 3 , 4 , 5. He may partake of the Lords Supper . Luke 13. 25 , 26. And ye shall knock and say , Lord open to us . And he shall answer , I know you not whence yee are , then shall yee begin to say , we have eaten and drank in thy presence , and thou hast taught in our streets . But he shall say , I tell you , I know you not , whence ye are , depart from me , &c. He may heare and repeat Sermons , Heb. 4. 1 , 2. Perhaps heare and delight to heare , the best and most searching Preachers , Io. 5. 35. He may read and study the Scriptures much , so did the Pharises , and were by this means exceeding skilfull therein , He may Prophesy or expound Scriptures , and have a great gift , and take much paines therein , 1 Cor: 13. 2. And though I have the gift of Prophesy &c. He may pray and pray much , and fast and pray , and fast and pray often , and have a singular gift of the Spirit in prayer , and make long prayers , and seem very devout therein , 1 Cor. 13. 1 , 2. Though I speak ( to God or man ) with the tongue of Angells &c. Mat. 23. 14. and 9. 14. Luke 11. 1. He may use to pray alone or perhaps in private , Luke 11. 10. and 18. 10. But see more for the proofe of all these things Mat. 10. 7. 1 Cor. 5. 1 , 2 , &c. Rom. 2. 20. 1 Tim. 4. 16. &c. Luke 22. 14 , 15 , 16 , &c. 2 Tim. 4. 10. Isa. 1. 11 , 15. Mark 3. 12 , 19. He may in all this service of God be very diligent and industrious , Esay 58. 2. Yet they seek me daily , and delight to know my ways , as a Nation that did Righteousnesse , and forsook not the Ordinances of their God , they aske of me the Ordinances of Justice , they take delight in approaching to God . He may in case of some trouble , or upon some other speciall occasion , make a solemne engagement to God and man , of amendment of life , and in especiall to forbear such and such things , or doe such and such duties , Psal: 78. 34 , 35 , 36. He may have or seem to have , and take some delight in all these things , Isa. 58. 2 , 3. He may doe as much in the outworke , or upon the outward man , in mortification and selfe-deniall , by fasting and the like ; and goe as farre in appearance of like zeale , and devotion without by Teares &c. as any true Christian shall doe , Mat. 6. 16. so Jehu and Paul when a Pharisee , Phill. 3. 6. Acts 22. 3. He may bestow much to good uses , and doe many singular good works , He may build Churches , give maintenance to Ministers for Preaching , give to the poore , and the like , : Yea he may give all that he hath to such uses , 1 Cor. 13. 3. And though I give all my goods to feed the Poore , and have not love , it profiteth me nothing , Acts 5. 1. Ananias gave his estate . And in all these things he may seem to be the most forward of all others , as was Joash 2 Chron. 24. 4 , 5 , 6. And in all his externall carriage , he may seem to seek after , and to follow Christ fully , John 6. 2 , 26 , 66. and 7. 34 , 36. Mat. 19. 22. And this he may continue to doe all the time of his life , Mat. 25. 11. Mat. 19. 20. And for this he may suffer much persecution all his life time , and at the last dye in the defence of the Truth as a Martyr , as the thorny ground hearers , Mat. 13. 21 , 22. 1 Cor. 13. 1 , 2. And though I give my body to be burnt , and have not Love , it profiteth me nothing . See for these things , 1 Tim: 1. 19 , 20. 2 Tim. 4. 14 , 15. Acts 6. 5. Rev. 2. 15. Gal. 3. 4.

Ob. Against this it is objected out of Mat. 13. 21. that in time of persecution they fall away .

Ans. This is meant of the one sort of hearers that are represented by the stony ground , not them that are noted by the thorny ground , which went farther and endured the scorching of the Sun , and fell away after . 5. And when there were extraordinary gifts in the Church , as when there was the gift of Miracles , extraordinary Prophesy or the like , the Hypocrite had as large a share therein , as the true Christian had , Mat. 7. 22. 1 Cor: 13. 2. Thus a man may strive to enter , and not be able , Luke 13. 24. And so neere he may come to the Kingdome of God , and yet goe without it , Marke 12. 34. And how many that are called Christians , come short of this ?

SECT. III.

How farre the Hypocrite may goe in his Inside with the true Christian .

But the Hypocrite , whose heart is yet unchanged , may goe farther , and neerer to the Kingdome of God ( which is within ) Ro: 14. 17. then all this , and yet come short of it . For he may be another man as Saul was 1 Sam. 10. 9. he may be seemingly regenerate , come very neere to , or have the semblance of all the saving graces , and workes of the true Christian in the soule . And therefore there are found in some of their hearts , all these following things .

In his Illumination .

1. Illumination . He may not only heare , but receive , and entertaine the word , Luke 8. 12 , 13 , 14. And have as much of the speculative knowledge of God and Christ , the word of God and Gospell , as is in any true Christian , 1 Cor. 13. 2. And though I understand all mysteries , and all knowledge &c. and have not love , I am nothing , Heb. 6. 4. It is impossible for those who were once enlightned , &c. Rom: 2. 18 , 20. Io. 3. 10. 2 Pe. 2. 20. Numb . 24. 3 , 4.

In his Memory .

2. He may have as good a memory to retain the things that he doth know of God and Christ , as the true Christian hath . He may by the frequent exercise of it about Heavenly things improve it so , as to be able to repeat a Sermon by it , which seems to be implied , 1 Cor. 13. 2.

In his Soundnesse of Opinion .

3. He may be as Orthodox and sound in his Judgement about the things of God , as the best Christian , Rom: 2. 20. Rev. 2. 13.

In his zeale against the Heterodox .

4. He may in ( appearance ) be as zealous against them that are unsound and Heterodox in judgement as the best Christian may be , Rev. 2. 3 , 4. Phill. 3. 4 , 5.

In his Selfe conviction .

5. He may have a large conviction upon his Spirit , as to his Judgement and Reason , he may be , as Judgement , Reason , and Perswasion . much for good , and all that is good , as the true Christian , and he may goe very farre in his perswasion . He may be convinced in his judgement and perswasion of all these things . 1. The sinfulnesse of his own ways , Rom. 2. 15. Which shew the work of the Law written in their hearts , their conscience also bearing witnesse , and their thoughts the mean while accusing or else excusing one another , Judas , Mat. 27. 3. 2. Of the dangerous consequenses of his sinne , Rom: 2. 15. 1. 32. Who knowing the judgement of God that they which commit such things are worthy of Death . &c. 3. That there is a necessity of a change . 4. Of the Equity and reasonablenesse of Gods ways and commands . 5. Of the sweetnesse and goodnesse of Gods ways . 6. Of the truth of his promises and threatnings . 7. He may have strong inclinations to close with Christ , but upon his own and not upon Christs termes . 8. He may be perswaded and resolved to close fully with Christ , and to comply wholly with his will hereafter , but not yet ; Or to doe it presently , but not in all times , places and things ; or to doe all his will in the outside and forme , but not in reality and Truth . See for proof of all this , Luke 8. 13 , 14. Heb. 6. 5. Mark 6. 20. Mat. 3. 6. Rev. 3. 15. Hosea 7. 8. Luke 9. 59. 61. 57. Ezech. 33. 31. 32. compared with Ezech. 8. 7 , 8 , 9.

In his Repentance .

6. He may hereupon have some shakings and tremblings of heart , or a heart wounded for sin be under the feare of eternall vengeance , and have a kind of Repentance for his sinne , as Judas Mat. 27. 3. I have sinned &c. Psal. 78. 34 , 35 , 36. Saul 1 Sam. 15. 24 , 30 , I have sinned &c.

In his feare of God .

7. He may feare the Lord and his judgements . James 2. 19. The Divells believe and tremble . Esay 33. 13 , 14. 15. The sinners in Zion are afraid , fearfulnesse hath surprized the Hypocrites , Who among us shall dwell with devouring fire ? &c Exod. 14. 31.

In his delight in the word of God .

8. He may have some delight in the word of God , he readeth and heareth , and he may desire and delight in the best Preachers and Preaching , Heb. 6. 5. It is impossible for such as are enlightned , have tasted , ( that is to say ) the sweetnesse of the good word of God , If they fall away &c. Luke 8. 13. They on the Rock are they who when they hear , receive the word with joy . Ioh. 5. 35. Christ speaks to the Jewes of John the Baptist , and his Ministry , He was a burning and a shining light , And you were willing for a season to rejoyce in that light . And it is said of Herod , that he feared John and heard him gladly . Marke 6. 20. Ezek. 33. 32. And Loe , thou art unto them a very lively song of one that hath a pleasant voyce , or can play with an instrument , for they heare thy words and doe them not , Esay 58. 23.

9. He may perhaps be devout indeed , and take much delight in the service of God , Esay 58. 2 Or he may at least seem to doe so , Esay 58. 2 Jer. 7. 9.

In his Faith .

10. He may have an Historicall Faith , give assent to , and believe the truth of the whole word of God , James 2 , 19. The Divells believe and tremble .

11. He may not only heare , but entertaine and feel● the word quick and powerfull , and have some false perswasion or fancy , that the promise of the Gospell doth belong to him , and that Christ and Salvation by him is his , Luke 8. 13. They on the Rock are they which when they heare , receive the word with joy , and have no root , which for a while believe , and in time of Temptation fall away . Io 2. 23 , 24. Many believe in his name , &c. But Iesus did not commit himselfe to them , for he knew what was in man , &c. Ezek. 33. 31 , 32. Acts 8. 13. Simon himselfe believed also , v. 19. 20 , 21. &c. Io: 4. 41 , 42 , 45 , 46 , 48. &c.

In his Peace of Conscience , joy , &c.

12. He may , from the discovery made to his soule , of the blessed estate of the Believers , and the false perswasion of his heart , bred and fed by Satan and his own flattery of himselfe , that he is one of them , and shall have his part in heaven with them , have some slight impressions of joy within him , and some kind of peace of Conscience , He may have a kind of hope and patience , to wait and look for the thing he doth believe he shall have : And by all this , think that his estate is very good , and better then other mens . And for the proof of all these things see Mat. 13 20 , 21. But he that received the seed into stony places , the same is he that beareth the word , and anon with joy receiveth it , yet hath he not root in himselfe , Io. 5. 35. They did for a season rejoyce in the light , &c. Heb. 6. 4 , 5. For it is impossible for those who were once enlightned , ( that is ) that are instructed by the Gospell of Christ , in the way of salvation by Christ , Ephes: 1. 18. ( And have tasted ) that is , have had a little relish of the word , whose heart and affection is for a time taken with the newnesse and pleasantnesse of the Christian doctrine , and hath some transient motion by it , or generall disposition towards Christ in it , a Tast like that the Cook hath by dipping his finger in the dish , and the licking of it , that is not fed or strengthned by it , or like as the child that catcheth at the breast , and doth not suck , is never the better for it . [ The heavenly gift ] That is , either Christ the gift of God , Io. 4. 10. Or the heavenly calling , Heb: 3. 1. or a Temporary Faith ( which seems to be all one ) for Christ by Faith received , is the only food of the Soule Jo. 4. 14. and 6. 33 , 35. And by this doth the soule live , as the body doth by the receiving in of its naturall food . [ And were made partakers of the Holy Ghost ] that is , Either of the common work and operation thereof in generall , or such extraordinary gifts thereof , which the Church had for that time , for the present necessity thereof , as Miracles , Prophesy , and happily some inward Revelations and Inspirations that do not continue to this day in ordinary with the Church . [ And have tasted the good word of God ] ( that is ) ha●h some passionate apprehensions of the necessity , goodnesse , sweetnesse and profit of Christ , the subject of it , and the Gospell and promises of Christ , &c. and some groundlesse perswasion that it belongs to him , he hath a little relish hereof , as a child that will not , or cannot take the breast , and doth but snatch at it , hath only a tast of it , and is not fed , and nourished by it , as the child is that doth hold , and suck its belly full . As the true believer ; who doth so desire and receive the word , that he doth grow thereby , 2 Pe. 2. 2. [ And the powers of the world to come . ] ( that is ) which hath had a tast , ( which must be supplyed ) of the powers of the world to come . By these words some understand , all the Spirituall blessings , and Priviledges of the Gospell Church , as a tast of Christ , the common gifts of the spirit ; outward , Prophesy , Prayer , and the like : Inward , as Faith , Hope , Joy , and the like . And others understand by it the joys of Heaven . And so that as the Israelites did tast of the fruits of the Land of Canaan , and never came there to eat thereof ; So some Hypocrites may have some litle tast of the ioves of Heaven , that shall never come there . And in both senses , but especially in this last sense it seems to be thus farre intended , that upon his contemplation of Heaven , he may be in a rapture : the other things being included in the former words . See for this Mat. 13. 20 , 21 , 22. Numb : 23. 10. and 24. 2 , 3 , &c. and 13. 26. and 14. 27. &c.

In his love of God .

13. He may perhaps hereupon , or for some other good felt , apprehended , or hoped for by him from God , have some seeming love to God and Christ , 2 Tim: 3. 4. Ephes. 6. 24.

In his Love of the Godly .

He may also have some seeming love to , and delight in the company of the Saints , and true Christians ; so the foolish Virgins seem to have a love to , and delight in the fellowship of the wise Virgins , Mat : 25. 1 , 2 , 3. &c.

In his Love of Ordinances .

14. He may also have some seeming love to , and delight in the Ordinances of God , Ezek. 33. 31. Esay 58 , 2. Yet they seek me daily and delight to know my wayes , &c. Mat. 13. 20 , 21.

In his Love of Graces .

15. He may have some seeming love to , and some desire after the Gifts and Graces of Gods Spirit , Mat : 25. 1 , 2 , 6. &c. So the foolish Virgins seemed to desire the oyle of the wise Virgins , Acts 8. 18 , 19.

16. He may seem to lament after God , and after the visible signes and manifestations of his presence departed from him , 1 Sam: 28. 15.

In his other seeming Graces .

17. He may perhaps get some appearance of all the other gifts and graces of the Spirit , as Humility , Mercy , Meeknesse , Patience , and the like . For there is no kind of grace or duty required by God , but there is a like to it , nor work done by the true Christian , but the Hypocrite can imitate . Therefore we find a like to true Faith , Repentance and Love . And the Hypocrite may be perswaded , that he hath indeed those very graces , and doth indeed those very works , as the foolish Virgins , Mat. 25. 1 , 2 , &c.

In a growth of Grace .

16. He may in appearance thrive , and grow herein towards perfection : As the three sorts of bad hearers did , Luke 8. 12 , 13 , 14. &c. and Mat. 13. 25.

17. And by all this he may get a great name and esteeme amongst men , for a true Christian , Mat. 25. 1 , 2. &c.

18. And he may thus continue without any suspicion to his dying day , Luke 25. 11. and 13. 25 , 26 , 27 , 28. But for the farther clearing of all these last named particulars within this Section . See Numb : 23. 10. Let me dye the death of the Righteous . Numb. 24. 2 , 3 , &c. 1 Cor: 11. 30 , 31 , 32. For this cause many are weake &c. If we would judge our selves &c. but when we are judged , we are chastned of the Lord , that we be not condemned &c. which would seem to have this intimation , that notwithstanding all your gifts , Parts , and progresse in Christianity , if you have secret evills , and do not labour to find them out , and judge your selves for them , you may be condemned with the world , 1 Cor: 15. 19. If in this life only we have hope in Christ &c. which words seem to imply thus much , That if all our Parts , gifts , desires , works , &c. reach and look no farther , and last no longer , then for this present life , that our Faith , Hope , &c. be but temporary moved from , and carried to something that is not beyond this life , we are in a sad case , it will doe us no more good then the wealth glory , and good things which Dives had , Luke 16. 25. Io. 6. 27. 1 Cor: 13. 8 , 13. 1 Pet. 1. 22 , 24 , 25. Seeing ye have purified , &c. Being borne again not of Corruptible seed &c. By which words are intimated thus much , That , unlesse you manifest the work of the spirit within you , in obedience to the truth , by having your hearts purifyed , and by an unfeyned , pure , and fervent love of the Saints , beyond that work which is wrought in the hearts of Hypocrites , you will not have the evidence within you of that Regeneration which is true , and effectually wrought of God by his spirit through the word , by which there is effected an immortall seed of Grace that abideth for ever . But if it be only some morall vertues , or common gifts , be they never so excellent and glorious , that have the face of the new Creature , and he in whom they are , be not a new Creature indeed , they are reckoned with God but as flesh , which is as gr●sse , and the flower of the field , they will doe a man no more good , nor last any longer then riches , honours , and such like things , which are but for this life only , Phil. 3. 4 , 5. 2 Pe. 3. 4 It is said , Psal: 106. 11 , 12. then believed they his words . ( that is ) when they had seen such signall manifestations of Gods power , and working for them against their enemies , they were for the present as full of Faith in God , his promise and joy , as a bladder of wind , they soon forgat &c. it had no root nor well grounded principle , they fell back . But lusted exceedingly &c. Mat. 13. 21 , 22. Phill : 3. 4 , 5 , 19. 1 Tim: 6. 5. 2 Pe. 3 , 4. Exod: 14. 31. compared with 15. 23 , 24. Numb. 13. 26 , 27. &c. 14. 1. 27. &c. And thus he may strive in his inward , as well as in his outward man , to enter into heaven , and not be able , Luke 13. 24.

SECT. IV.

What it is that doth carry the Hypocrite thus farre . And why he goeth no farther .

If it be asked how it comes to passe , that an Hypocrite doth goe so farre . We answer . 1. That he may be drawn or driven to it by some or all of these following means . 1. He may be drawn hereunto by the work of his naturall Conscience , Rom: 2. 15. Rom. 1. 32. For when the Gentiles that have not the law , doe by nature the things contained in the Law , these having not the Law , are a Law to themselves , which shew the work of the Law written in their hearts , their Consciences also bearing witnesse &c. Prov. 20. 27. The spirit of a man is the Candle of the Lord , searching all the inward parts of the belly . Or by occasion and reason of some eminent and miraculous work of God done before their eyes , Io. 4. 41 , 44 , 45 , 46. &c. Except ye see signes and wonders ye will not believe ; or by occasion of some eminent work of Gods Providence done for his people , or against their enemies ; or by the feare of death , or some great affliction upon him , Psal. 78. 34. When he flew them then they sought him &c. Psal. 106. 11 , 12. And the waters covered their enemies &c. then believed they his words , they sang his praise , they soon forgat his works , &c. Or by occasion of some light breaking in , and some powerfull conviction upon the Conscience by the word and Spirit of God , whereby it is pressed and moved to doe what it doth . Perhaps it cannot otherwise be in peace ; It may be it is convinced , there are some good and desireable things to be had , and duties to be done in the profession of the Christian Faith , and happily it may find more temporall good in such a life , then in a wicked loose life . 2. He may be moved or brought hereunto by Education , discipline , or example of Parents , or such like persons , under whom he hath been brought up . So by Education many Creatures have been brought to be quite contrary to their nature , and so doe many strange things : And by this means he hath perhaps taken in some truths , and taken up a profession , or customary practise of doing some good . And by custome herein he hath ( as it were ) gotten another nature , and now doth act almost as freely as he that acts Naturally by grace , and so he doth continue till by strength of temptation he be taken off , and so discovered Luke 8. 12 , 13 , 14. This seems to be the case of Joash , who continued good all the dayes of Jehoiadah , 2 Kings 12. 2. This being that which moved him , when this was gone , his Action ceased . 3. But there are many carnall and corrupt ends , that draw in , and bring on so many into a profession of Religion , and that doth make them to engage so farre , as to follow Christ a great way , and a great while therein . For some enter into a profession of Religion out of a designe , and desire to doe mischiefe in it . And this sometimes doth make men act vigorously , as if Religion were their principall aime ; So some ●●ve joyned themselves to the Church of Christ , and preached and made profession of the Gospell , of purpose to destroy the Gospell , and overthrow the Church of Christ , Gal. 2. 4. False brethren , &c. who came in privily , &c. that they might bring us into bondage , Phil: 1. 16 , 17. Some preach Christ of envy &c. supposing to add afflictions to my bonds : ( that is ) by drawing away the more to the Profession of the Gospell , and so enraging the enemy the more against mee , or by exalting and preferring of themselves before me , so as to hinder the fruit of my Ministry . Some engage in a profession of Religion , that thereby they might cover some wickednesse they are intending to doe or in doing , Prov. 7. 14. 1 Kings 21. 9 , 12. But most commonly and most men herein , are carried forth in their profession of Religion from selfe love , to and for selfe-ends , as selfe-praise or Applause , Acts 20. 30. Mat : 6. 2. Selfe 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 , Selfe profit or gaine , Mat : 23. 14. 2 Pet. 2. 3. Selfe-case , Mat. 23. 4 Selfe content , Gen 34. 18 , 19. Selfe-pleasure , 2 Tim. 2. 3. and so to satisfy their lusts Iames 4. 3. There are many professors of the Christian Religion now ( as heretofore ) that suppose gaine to be Godlinesse , 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 &c. who mind earthly things , Phill. 3. 18 , 19. That serve not the Lord Jesus , but their own bellyes , &c. Rom. 16. 18. That serve the Creature more then the Creator &c. Rom. 1. 25. that are lovers of pleasure more then Lovers of God . 2 Tim: 3. 4. That are lovers of their own selves &c. Men of corrupt minds , 2 Tim. 3. 2 , 5 , 7. That seek their own not the things of Iesus Christ , Phill : 2. 21. Phill : 1. 16 , 17. That love the wages of unrighteousnesse , 2 Pet. 2. 15. And these things , or some of them doubtlesse , were the things that carried forth , and made so many followers and disciples of Christ in the dayes 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 doe great things for them ; and some good they had at the present by him . And this was it , that doubtlesse did make Judas engage so farre 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. Marke 10. 14. Luke 18. 17. Mat. 18. 1. Luke 22 , 24 , 26. So that it is in the state of the Kingdome of Christ , and where the Preaching of the Gospell is , as where a man hath a corrupt stomack , and all the meats , the purest and the best he taketh in , do corrupt in it . And as the Sunne 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 foulenesse and corruption of some mens 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 shew 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 Gospell is , there is begotten in man occasionally , and by accident , from the same Gospell , and from the corruption of mans heart together , a Resolution to become a Gospell 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 carnall . ) 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 carnall , temporall , perishing , for this life only ; and of the nature of all earthly things , which are but as grasse , and the flower of the field that withereth & falleth away , Io: 3. 6. That which is borne of the flesh is flesh . ( that is ) carnall , and savoureth of the things of flesh and corrupt nature : But that which is borne of the spirit is spirit : that is : is spirituall 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 grasse , and all the glory of man , as the flower of the grasse , the grasse withereth &c , Phill : 3. 4 , 5. If any man thinke he hath whereof he might trust in the flesh : I more , circumcised &c. 1 Cor: 15. 19. Mat : 13. 22 , 23. Io. 6. 26. 1 Cor. 8. 13. 2 Cor. 1. 12. James 3. 15. Jude 19. And this corrupt matter we speak of , hath frequently a great influence upon men professing Religion in their actings in publick works , that whiles they act much , and goe very farre 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 Gospell 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 leane upon the Lord , &c. 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 Jewes in the time of Esther . Esther 8. 17. The Jewes had joy and gladnesse , a feast , and a good day , and many of the people of the land became Jewes ; For the feare of them fell upon their enemies . So now the profession of the Gospell 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 Gospell , or a carefull painfull Magistrate in the Common wealth , after the example of the greatest men of the time , is a way to bring much furtherance to a mans 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 Gospell , That their engagement therein , may be , and is , only , or especially , that they may be Rulers of Congregations , masters of Assemblies , Lords over Gods Heritage , or for filthy lucres sake , to have a livelihood , and maintenance to live by , and not to glorify God , winne the soules of men , feed the flock of Christ , and the like , the which hath been , and ought alwaies to be , the main and principall 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 : Jude 11. 2 Pet: 2. 3 , 15. Acts 20. 30. If it be asked why the Hypocrite doth stick here , and go no farther , what is lacking , and how it is , that he and the work wrought upon him , doth miscarry , and why he doth not hold out , and come to perfection , as the sincere Christian doth ? We shall answer . 1. He is not within the purpose of Gods Election in Christ , 1 Pet. 1. 2. Elect according to the fore-knowledge of God , &c. 2 Thess. 2 13. 2. He never was upon or within the foundation of Christ by Faith , Ephes. 2. 20. 1 Cor. 3. 10. Other foundation can no man lay , then what is laid Jesus Christ , Ephes. 2. 20. 3. He never had the spring of the spirit of God within him , Io. 4. 13 , 14. The water that I shall give him shall be in him a well of water springing up to everlasting life , Io 7. 38. He that believeth on me , out of his belly shall flow , &c. this he spake of the Spirit that they that believe on him should receive . 4. He hath not within him that good and honest heart , compared to the good ground , Mat. 13. 23. Which is the new heart promised , Ezech. 36. 26. 5. He never had in him the true love of God , for that never failes , 1 Cor. 13. 8. 6. He never did throughly know , because he did never throughly examine his own heart and state , Io. 3. 20. 2 Cor. 13. 5. 7. He hath too hastily , that is , without good ground , taken in the apprehension of the promise of Christ , and supposed him to be his , and so that his estate is sure , Mat. 25. 1 , 2 , 3. as the foolish Virgins , Mat 7. 22. Luke 18. 21. 8. He did not when he first entred upon the profession of Religion , sit down , and cast what it would cost him , and provide accordingly , Luke 14. 25 , 26 , 27 , 28 , 29 , 30. &c. And there went great multitudes with him : and he turned , and said unto them , if any man come to me , and hate not his Father &c. And whosoever doth not beare his Crosse , cannot be my Disciple . For which of you intending to build a tower , sitteth not downe first and counteth the cost &c. Or what King &c. So likewise whoever he be of you , that forsaketh not all that he hath , he cannot be my Disciple . 9. He will not goe to the price , he will not be at the cost and paine required to have Christ , he will not forsake all for him , sell all that he hath to purchase him . Mat. 6. 24. he would be content to serve Christ and the world together , but not to leave the world for Christs sake , Luke 18. 27 , 28. Mat : 13. 46. Mat. 10. 37. Mat. 19. 21. Goe sell all that thou hast , and come and follow me , &c. Mark . 10. 21. Luke 12. 33. & 22. 36. 10. He doth sometimes take offence at the crosse of Christ , or meet with some other Temptation in his profession , that he expected not , and was unprovided for , and thereupon falls away . Luke 8. 13. They on the rock &c. And in time of temptation fall away . Mat : 13. 21. When tribulation or persecution ariseth because of the word , by and by he is offended . 11. He hath rooted in his heart with the seeming , and ungrounded good , so much grounded and and rooted evill , that it eats up , and destroyeth all the seeming good that is there , Luke 8. 14. They that fell amongst thornes &c. they go forth and are choaked with cares , and riches , and pleasures of this life . Mat : 13. 22. 12. The Hypocrite , and the work that is wrought upon him , and in him , as it is wrought by man , and is of the will of man , and but an externall work , and all the work he doth , is from corrupt principles , to corrupt ends , so is it but carnall , and therefore corruptible , mortall and perishing , and will not carry him that hath it in him to everlasting life , no more then Honours , Riches , meat and drink , and the like , which last but for this life only , 1 Pe: 1. 22 , 23. Phill. 3 3 , 4 , 5 , 19. Acts 22. 3. 1 Tim: 3. 5 , 8. Io. 1. 12. 13. 2 Cor: 1. 12. Io. 3. 6. 1 Cor. 15. 19 , 15. Io. 6 27. 2 Pet: 3. 4. and 2. 15. Iames 5. 2. Luke 12. 21 , 25. & 16. 25 , 26. Pro: 6. 16. Mat. 6. 19 , 20. And it is not like to the true & saving work of Regeneration , and of true grace in the true Christian , which is called Spirituall , Ro: 8. 6. Life , Ro. 8. 6. the hidden man , 1 Pe. 3. 4. the true Treasure and Riches , Luke 16. 11. Mat. 6. 19 , 20. Iames 2. 5. Heb: 11. 26. That which is wrought by God himselfe , Mat. 16. 16 , 17. by his Word and Spirit , Io. 3. 2 , 3. &c. And that which is incorruptible , 2 Pe. 3. 4. And that which will abide for ever , 1 Cor. 13. 8 , 13. 1 Io , 3 9. 1 Pe. 1 , 23 , 24. And shall never perish , but endure to everlasting life . Io. 6. 27. Heb. 10. 34. Eccl. 7. 12. It is therfore to be observed , that in the parable of the seed sown in the bad ground amongst thornes and bryars , which is in an evill and Hypocriticall heart , a heart of a contrary making to the good and honest heart , that it miscarried , and never came to any perfection . Luke 8. and Mat. 13.

CAP. VI.

Wherein the true Christian and Hypocrite differ . And how and wherein the true Christian doth goe beyond the Hypocrite .

ALbeit there be ( as we have shewed ) a very great agreement and likenesse between the true , and the counterfeit Christian , and between the common , & speciall work of the Spirit in them , yet there is , and upon a narrow search , there will be found a great and wide difference between them . Our next work therefore shall be , to lay open this ; wherein we shall lay down the true differences of the operations that are in the one and in the other ; And this we shall doe first generally , and then particularly . In the next place we shall farther lay open those persons , ( 1. ) by their outside , (2) By their inside . ( 3. ) . By their inside and outside both together . This only we must premise , that the true Christian must be , have , and doe all that is good in the Hypocrite ; For a man cannot be a sincere Christian , and doe in Sincerity what he doth , that doth not seem to be a Christian at all , and that doth nothing at all of the work of a Christian ; there cannot be Truth and a power , where there is no forme of Religion , for however it be true , that the forme is many times seen , without the power of Godlinesse , yet it is as true , that the power is never seen without the forme of Godlinesse , although all that doth glister be not gold , yet all gold doth more or lesse 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 righteousnesse exceed that of the Scribes and Pharisees , you cannot enter into the Kingdome of Heaven , Mat. 5. 47. What singular thing doe yee ? 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 streames . We shall open it first in the Root or Spring , and then in Fruit or Streames . The maine thing wherein the difference seems to lye , 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 passe 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 wisdome , 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 Gods eternall decree for his Salvation ) having a new nature wonderfully formed in him by his spirit , is by faith ( in a Spirituall and Mysticall 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 Soule and the Body , is as one body , animated by Christ , as the Soule 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 , neverthelesse 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 Sonne of God , Joh: 5. 26. 2 Cor: 13. 5. 2 Tim: 2. 14. Rom. 8. 10 , 11. If Christ be in you &c. 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 mortall bodies by his spirit that dwelleth in you , Jo. 14. 16 , 17. 1 Io: 5. 12. He that hath the Sonne hath life , &c. 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 Righteousnesse and true Holinesse : Compared to a new engrafted Tree , that brings forth the fruits of Love , joy , Peace , Long-suffering , Gentlenesse , Goodnesse , Faith , Meeknesse 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 severall things , as ( 1. ) By the Oyle in the vessell which the foolish Virgins wanted , Mat : 25. 1 , 2 , 3. &c. to note that there must be something within to feed and maintaine the life of grace and holinesse in a true Christian , which Christ by his Spirit doth give forth to every true believing Christian , that is a member of his mysticall body , Io. 15 , 1 , 2 , &c. Heb. 1. 9. Psal: 133. 2. ( 2. ) By the Root of a Tree , or Hearb in relation to the Tree or hearb , Rev: 22. 16. I am the Root &c. Rom: 15. 12. There shall be a root of Jesse , and he that shall rise to raigne . Rom. 11. 17. Job : 19. 28. To note that the true Christian hath all his life and vertue from Christ by his spirit , as the Tree hath its life and vertue from the root of it , Coll. 2. 6 , 7. As ye have therefore received Christ Iesus the Lord , so walke ye in him , rooted and built up in him &c. ( 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 fruitfull . ( 4. ) By the Tree in relation to the branches thereof , Io: 15. 1 , 2 , 3. &c. I am the true vine &c. Every branch in mee , &c. 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 &c. Iesus Christ himselfe the chief corner stone &c. 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 shew 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 mortall flesh , &c. Now this union between Christ and the true Christian soule , and the presence of Christs Spirit in the soule , 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 , Jude v. 19. Jo. 6. 64. There is no such root of the matter in him , which we have spoken of , Iob. 19. 28. But rather there is still in him the root of Bitternesse , Acts 8. 23. that will bear fruit accordingly , and he stands by himselfe , and at a distance from Christ ; He is therefore a Lamp burning , that hath no more to maintain it , but what is in it selfe , and therefore cannot burne 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 lesse can he bear good fruit long , Ioh. 15. 1 , 2. &c. As the branch cannot bear fruit of it selfe , 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 loose 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 soule , and the union of the Christian thereby to Christ , may be known ? We answer . That this is not known so much by it selfe , as by some fruits and effects , as also by some reflect acts of the soule upon these fruits , Io. 3. 2 , 3 , 8 , 9. Marvaile not that I said unto thee , ye must be borne againe . 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 , gentlenesse , goodnesse , faith , mecknesse , temperance , Rom. 14. 17. The Kingdome of God is not &c. But Righteousnesse , peace , and joy in the Holy Ghost . This is one thing that doth ever accompany or follow this work in the soule , that it makes a very great and a generall change therein , there is a new light and a new life in the soule ; 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 Spirituall senses , Hunger , thirst , walking , talking , and the like The soule doth long and breath after God and Christ , and the things of God , it can heare , see , and relish divine things , it doth hunger and thirst after righteousnesse , and the meanes of grace , Gods word , and the like , it can walk with some strength in Gods waies , talk of good things : And this change is very great , so that of a Lyon the man is made a Lamb , Esay 11. 6. Of darknes he is become light ; Ephes. 5. 8. Ye were sometimes darknesse but now are light in the Lord , Ephes. 2. 1 , 2. &c. You that were dead hath he quickned , &c. 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 past 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 , &c. 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 himselfe , he may now say with Paul , Gal. 2. 20. I am Crucified with Christ . Neverthelesse 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 Sonne of God , who loved me and gave himselfe for me . Now he seeth God as he is , and judgeth of God and Christ , and the things of God and the world as they are , and finding himselfe beloved of God and Christ , he loves them againe , more then the world , more then himselfe , he delights himselfe much in God , willeth him as his last end , and his chiefe good , and willeth Gods will , and being now made partaker of the divine nature . 2 Pe. 1. 4. and having Gods Image of Righteousnesse and holinesse 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 Righteousnesse and true holinesse . 1 Cor. 15. 49. Coll. 3. 10. And instead of the Fruits of Adultery , Fornication , uncleanesse , lasciviousnesse , wantonnesse , 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 , gentlenesse , goodnesse , faith , meeknesse , temperance , which are the fruits of the Spirit ; And by reflecting upon them he knoweth them . But these reflect acts and operations of Christs 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 , coveteousnesse , and all manner of secret wickednesse , then ever it was , Mat. 23. 25 , 27. within they are full of Extortion and excesse , and of all uncleannesse , Acts 8. 23. thou art in the gall of bitternesse , &c. Psal. 58. 2. In heart ye work wickednesse . &c. 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 likenesse between the common , and the speciall 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 it self is rooted in Christ , So is grace by Christs Spirit rooted in the heart , & springs from the spirituall 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 . &c. Rom. 6. 5. For if wee have been planted together &c. But that which is in the heart of an Hypocrite , is without root or foundation , the 〈◊〉 e is no spring within , to feed or maintaine it , but it is as a plant ungrasted , or as water in a poole or cisterne , Mat. 13. 21. Mat. 7. 26. The parables of the severall sorts of hearers , and of the house built on the sand .

2. True grace in the heart of a true Christian , doth flow naturally from it , as the water out of a spring , that will still issue forth , and as the operations of life move in a living body , which cannot be stopt while the body is alive , Acts 19. 20. We cannot but speak the things we have seen and heard , Io. 7. 38. Out of his belly shall flow rivers of living water , this he spoke of the spirit , which they that believe on him should receive &c. 1 Io 3. 3. Acts 15. 9. Phill. 2. 20. Psal. 119. 174. and 40. 8. and 39. 3. Pro. 10. 11. 1 Pe. 2. 2 But the motions and operations of that seeming grace which is in the heart of an Hypocrite are forced , and come heavily , as water drawne up by a Pumpe , bucket , or such like engine , and as the motions of seeming life , in a dead body , made by art , after the fashion of men and beasts , which have been made to act , and doe like to living beasts and men . He is as a Cisterne that hath no water any longer then it is powred in it . Mat. 13. 21. Yet hath he not root in himself , but dureth for a while .

3. The true grace in the heart of a true Christian , is for the most part quick , lively , active , and vigorous , as the spring water is , and the motions of life in the living part of the body are , the more it doth , the more it may move and act , Heb. 6. 10. Your labour of love , Acts 15. 9. Purifying their hearts by Faith , 1 Io. 3. 3. And every man that hath this hope in him , purifyeth himselfe &c. Jo. 7. 38 , 39. 1 Pe. 1. 3. Vnto a lively hope &c. But the common work of the spirit in the Hypocrite is not so , but dull , dead , and ineffectuall . Iames 2. 20. Faith without works is dead . He is not so active within in his heart towards God , as he is without in his tongue , but his heart acts another way , for this doth naturally in him work wickednes , Ps. 58. 2. Ezek. 33. 33. With their mouth they shew much love , but their heart goeth after their coveteousnesse . And he doth no more in his heart , towards the things that are good , then an Artificiall leg or tooth , to the motions of life in the body , Jam. 2. 17.

4. True grace out of the heart of a true Christian , doth commonly flow out abundantly , as the water out of a lively Spring , Jo. 7. 38 , 39. Out of his belly shall flow Rivers , &c. But that which is within the heart of an Hypocrite is but little , and of another kind ; That therefore that the Hypocrite receiveth herein , is compared to a Tast , that which is as by a Gargarisme in the mouth received in ; but that the true Christian receiveth to eating and drinking , or to the vertue and strength he gets : by strong a Cordiall which remaineth , Heb: 6. 4 , 5.

5. The true grace in the heart of the true Christian is fixed , constant and certaine as the Root of a tree , and doth establish him that hath it , Heb. 13 9. But that which appeares in an Hypocrite , is fleeting , transient , and incertaine , like to a thin vapour or Cloud , Jade v : 12. Clouds they are without water , carried about with wind , Hosea 6. 4. Your goodnesse is as a morning cloud , and as the early dew it goeth away .

6. The true grace in the true Christian , is commonly increasing & growing as the young tree , or child , Psal. 84. 7. They goe from strength to strength . 2 Thess. 1. 3 : Your faith groweth exceedingly . Psal. 1. 2. But otherwise it is in that which is in the Hypocrite , because it lacketh root , it doth not grow but wither away , Ma. 13. 6 , 21. Because they had no root they withered away .

7. The true grace albeit it doth grow , yet it doth commonly grow leasurely and by degrees , Heb 5. 12. Jer: 14 , 9. Luke 24. 25. But that which is in the Hypocrite , is soon up , and groweth very fast , Mat : 13. 20 , 21. And in him the proverb is fulfilled , Soon ripe soon rotten .

8. True Grace in the true Christian , as it is pure in it selfe , so is it of a purifying and cleansing nature , it worketh out sinne and corruption out of the heart . As the Spring the dirt that is within it , Acts 15. 9. Purifying their hearts by faith , 1 Pe. 1. 22. Seeing ye have purified your soules , &c 1 Io. 3. 3. Io 7. 38 , 39. But otherwise it is in the heart of the Hypoc 〈◊〉 ite , which is still as filthy as ever it was , Acts 8. 23 Thou art in the gall of bitternesse &c. Mat. 23 : 25 , 27. Within they are full of wickednesse .

9. The true Grace in the heart of the true Christian is very powerfull , prevalent and victorious , as a lively Spring , or flood of water , that doth carry all before it , it will make its way through all difficulties , till it hath attained its end 1 Io. 5. 4. Whatsoever is borne of God overcometh the World . Ro. 8. 35 , 38 , 39. What shall separate us &c Ephe. 1. 19. And what is the exceeding greatnesse of his power to us word who believe &c. Cant: 8. 6 , 7. Love is as strong as death . Rom. 8. 37. We are more then conquerors &c. 1 Cor. 4 20. The kingdome of God is not in word but in power , 1 Thess. 1. 5. But the common work of the Spirit in the heart of an Hypocrite , hath no such power or prevalency in it , but it may be easily interrupted and abated by temptation or opposition . Mat. 13. 6 , 21. Job : 8. 13.

12. And lastly true Grace out of the heart of the true Christian , doth issue continually without end , as a lively Spring that is seldome or never dry , Io: 7. 38 , 39. Psal: 1. 3. But it is otherwise with the common work in the heart of the Hypocrite , this like a standing poole in a dry Summer , doth often faile altogether ; it is therefore said to be mortall and corruptible , 1 Pe. 1. 23. And very often Hypocrites doe discover themselves , by a totall and finall Apostasie , Job . 8. 13. Mat. 13. 6 , 21 , 22. 1 Io. 2. 9. If yet you shall desire to see more particularly , the differences that there are , between the true Christian and the Hypocrite , we shall in the next place lay downe some of them .

CHAP. VII .

The differences that are between the true Christian and Hypocrite in some particulars .

AND now having hinted at the generall differences that are between the operations of true , & of counterfeit grace in the heart of a true , and false Christian , we shall descend to some particulars , and speak to these heads . (1) The difference that is between the outside , or the outward works of the true Christian and the Hypocrite . ( 2. ) We shall lay down the difference that is herein in their inside , and in the operations of their hearts ( to wit ) the differences between the reall good , in the heart of the true Christian , and the seeming good in the heart of the Hypocrite . ( 3. ) We shall lay down some of the differences that are between them both in their inside , and outside , ( 4. ) We shall lay downe some markes or signes of Sincerity and Hypocrisie , setting the one in opposition to the other , the which may serve to discover both . ( 5. ) And then lastly , we shall lay downe some other characters and signes of Sincerity , which are signes of other things , that do alwaies accompany Sincerity .

SECT. I.

The difference between the true Christian and the Hypocrite in their Outside .

For the first . The difference that there is between the true and counterfeit Christian , in their outside , or by their externall works : we are to know , that the Hypocrite ( As we have said ) may have as faire an Outside , as the best Christian in the World ; And some Hypocrites are such , and continue so to their dying day ; and can say with that young man , Mat. 19 17 , 18 , 19. All these things have I kept from my youth up . And yet in most of them perhaps , if they be narrowly watched , some halting may be found in this also , as to their conversation . The true Christian is altogether a Christian , doth follow Christ fully in all things , and whether soever he goes , and allwaies . And he being wrought upon so effectually by the word and spirit , as to be cast into the mould , or transformed into the likenesse thereof : he is for a present compliance with the whole will of God in all things , he doth walke in all the commandments of God blamelesse ; He escheweth all that is evill , and doth all that is good , Ephes: 4. 28. Zach. 13. 4 , 5 Isa. 1. 16 , 17. He is for all duties to God , and duties to man , he is for piety , justice , and sobriety . And he is for Godlinesse not only in the forme , but in the power thereof ; he is for greater , for lesser , for publick for private duties ; he is for duties that are in esteeme , and duties out of esteeme , he is for more and for lesse profitable duties and performances ; for duties of mercy and charity , as well as for duties that have outward profits and advantages attending them , and in them all he is alike constant and industrious in their proper places . And as to all the will of God , and duty and work thereby incumbent on man , he is universall and uniforme amongst all persons , in all times , places , and cases , one and the same , and changeth not , but continueth so to his dying day , Psal: 18. 21 , 23 , 24. For I have kept the waies of the Lord , and have not wickedly departed from my God . I was also upright before him . And I kept my selfe from mine iniquity , Luke 1. 6. It is said of Zacharie and Elizabeth , they were both righteous before God , walking in all the commandements of God blamelesse . Caleb , that he did fully follow the Lord , in Deut. 1. 36. Numb. 14. 24. and 32. 11 , 12. Of Auna , Luke 2 37 , She served God with fastings and Prayers night and day . Of Cornelius Acts 10 2. He was a devout man and one that feared God with all his house , which gave much almes unto the people , and prayed to God alwaies Psal. 101. 2. I will walk uprightly in the midst of my house , Acts 2. 43. And they continued steafastly in the Apostles doctrine , Psal: 101. 1 , 2 , 3 I will set no wicked thing before mine eyes , Ephes: 5 1. Mat : 8. 10. and 16. 24. Jo. 4. 24. 1 Sam. 12. 3 , 4. 2 Cor. 7. 2. But the Hypocrite is but almost , or halfe a Christian , doth but some things and follow Christ in part . And he ( as to this ) is commonly faulty in one of these particulars . 1. Either he will put off , and delay to doe what he is commanded . Luke 9 59. Suffer me first to goe and bury my Father , &c. 2 Or he will doe it but by halves when he doth it , Hosea 7. 8 , 16. Numb . 32. 11. 3. Or he will doe too much , more then is given him in command by God , being led therein by his own fancy , or the commandements of men , or some humane Tradition : and so it is a Will worship , Mat. 15. 2 , 3 , 6. &c. Why do thy Diseiples transgresse the Traditions of the Elders &c. But he answered why doe you also transgresse the commandements of God by your Tradition . For God commanded &c. In vaine doe you worship me teaching for Doctrines the commandements of men . So Jehu , 2 Kings 15. 1 , 2. &c. Luke 18. 10 , 12. Psal: 119. 81 , 82. Hosea 5. 11. 4. Or else ( and this is more common with him ) he doth too little ; he doth lesse then God commandeth , and in the rest will doe his own will , Hosea 7. 7. 5. Or he is all for the duties of the first table , he is towards God religious , but towards man unjust , cruell , unfaithfull , &c. Esay 1. 11 , 12 , 13. For what purpose are the multitude of your sacrifices , &c. your hands are full of blood &c. Mal. 2. 6. Have been partiall in the Law . Ezech: 22. 26. 6. Or he hath somewhat of both , but he hath a reserve , he must be borne and dispensed with in some things , he hath some beloved sinne or other of Profit and Pleasure , as Naaman , 2 Kings 5. 18. the Jewes Exod. 16. 28 , 29. Saul , 1 Sam: 15. 8. Herod , Morke 6. 20. and others . 7. Or he is very exact in the lesser , but very carelesse in the greater things , Mat. 23. 23. Woe to you Scribes , &c. Ye pay Tithe of Mint , Annis , and Cummin , but have omitted the weighty matters of the Law , judgement , mercy , and Faith , &c. 8. Or he is all for duties that are more publick , and not at all for private . 9. Or he is for duties that are in request , and of selfe advantage , and for none others , Acts 8. 21. There is scarce an Hypocrite to be found , but lives in some known sinne or other , and under the power of some lust which he serveth . He will serve two masters , Mat : 6. 24. He supposeth the love of God and the world may stand toget her , and that he may serve both , Iames 4. 4 The dog hath his kennell , and the Sow her swill . And if you mark well his stepps , you will finde him in time of Temptation drawn , or driven to the omitting of some good , or doing of some foule evill . And to take the boldnesse , at least at some time , or in some places , or amongst some company , or in some case to offend wickedly , Ezek. 33. 30 , 31. compared with Ezek. 8. 7 , 8 , 9. 1 Sam: 10. 10. and 14. 33 , 34. Mark . 6 20 , 21 , 22 , 27. 2 Kings 5. 18. Mat : 13. 22 , 23. Iob. 27. 10. Isa. 65. 3 , 4 , 5 , 6 , 7. Hos. 7. 7 , 8 , 9 , 10. &c. Zeph : 1. 5. Iob. 27. 10. Luke 17. 15. And sometimes he takes offence , at some word or work of God , or by some other occasion , and falls clean away by Apostasy . 1 Jo: 2 , 19. 2 Tim. 4 10. 1 Sam: 13. 8. 28. 7. Luke 18. 22. Mark . 6. 20. And thus much of the differences between them in their outside .

SECT. II.

The Differences between the saving work of Gods Spirit in the true Christian , and the common work in the Hypocrite .

We come now to the Second head , to speak of their Inside . And herein shall observe the differences , that there are between the saving , and reall Graces of the true Christian , and the counterfeit Graces of the Hypocrite in some particulars .

1. In their Knowledge .

The true Christian hath , and must have the knowledge of God , for without this , the heart cannot be good , Prov. 19. 2. And so the Hypocrite may have , and hath also . But there are these differences between the knowledge of the one , and the knowledge of the other . 1. The knowledge of the true Christian is commonly a more clerae , and distinct knowledge , Phill. 1. 9 , 10. Mat : 13. 11. But that of the Hypocrite a more generall , confused , and obscure knowledge : and such was the knowledge of the Scribes and Pharisees of the Scripture . 2. That of the true Christian is more certain , as being grounded upon the Scripture , and also upon some practise , and experience of the things known . And it is like to the knowledge that a man hath of meats , drinks , and medicines , by the view , tast , and trial over and besides his reading of them . And to the knowledge that a man hath of a Country , that he hath dwelt , walked in , and beheld with his own eyes , over and above his knowledge thereof by the Mappe , Phill. 1. 9 , 10. Heb: 5. 14. Psal: 34. 8. 1 Pet: 2. 3. But that of the Hypocrite is only speculative and discoursive , like to the knowledge that a man hath of a farre Country by a Mappe , or by reading of it ; or to the knowledge that a man hath of the vertues of meats , & medicines , by the reading thereof only , Mat. 23. 16. 17. Jo: 3. 10. Acts 22. 3. Phill. 3. 4 , 5 , 6. 3. That of the true Christian , is alwaies accompanied with a desire and labour of increase thereof , and the more he hath , the more he desireth and laboureth to have still , Phill. 1. 9 , 10. Coll: 1. 10. 2 Pet: 3. 18. But in that which the Hypocrite hath , it is otherwise , for he being full , cares for no more thereof , nor doth he desire it farther then it will make to his advantage in his designe he drives , Job . 21. 14. Rev. 3. 17 , 18. 4. That of the true Christian is a Spiritualizing knowledge , it doth spirituallize the man , and his heart in whom it is , 2 Cor. 5. 16. 1 Cor: 2. 7 , 14. Mat. 13. 11. But that of the Hypocrite , is carnall , earthly , naturall , and sensuall , as the man in whom it is , is . And hence it is that he takes things , yea the most spirituall things carnally , Io. 3. 4 , 9. and 6. 41 , 45 , 52 , 60 , 63 , 66. 2 Cor: 2. 14. and 4. 3. 5. That of the true Christian , is a lively effectuall , and working knowledge , that produceth great and lasting effects , in the heart and life of him in whom it is . It is like to fire , that doth not only give light , but heate , purify , consume , and otherwise work according to the matter on which it cometh , and wherewith it meeteth , and so it is : 1. A heart affecting knowledge , For thereby and therewith , there is wrought and kindled in the heart , deere affections towards the things known , God , Christ , Word , Christians , and other known spiritualls , a high esteem of , a vehement love to , delight in , an ardent and strong appetite , ( as of the child after the mothers breast ) after the enjoyment of them , Psal. 119. 72 , 97 , 103 , 162. 1 Pe. 2. 3. Phill : 3. 8. and 1. 9. 1 Cor. 2. 2. 1 Cor: 8. 1. 1 Io. 4. 7 , 8. Cant. 6. 1. But that of the Hypocrite is a remote knowledge , that doth swim●●e in the braine onely , and doth never come neer to the heart , it is a cold , flat , and dead knowledge , that either doth not at all affect the heart with any life or hear , or if it doth , it is but sleightly , and for a little time , and it is soon quenched againe , Ezech: 33. 31. Mat. 13. 11 , 20. Mark . 4. 6. 2. It is a heart purging knowledge , for hereby the heart is more and more purged from its sinne , and wrought and changed into an holy frame , after the likenesse of the word , as the wax to the Seale put upon it , 2 Cor. 3. 18 , 1 Pet. 1. 22. Ye have purified your soules in obeying the truth , &c. 1 Pe. 2. 3. Jam : 3. 17 , 1 Io. 3. 6. But it is not so in the heart of the Hypocrite , his heart is not changed at all , or not changed throughly and to purpose , Heb. 4. 5 , 6 , and 11. 12 , but he continues therein as bad or worse then ever he was . Acts 8. 21. 22. Rom. 1. 32 3. It is a heart humbling , and Souleabasing knowledge . It makes a Christian vile and despicable in his owne eyes , the more he sees of God , and Divine Mysteries , the more humble , selfe emptie , selfe denying , and selfe abhorring he is . Iob. 42. 5. 6. Rom. 7. 18. 24. Gal. 2. 20. Phil. 3. 7. 8. 1 Cor. 15. 9 : Ephes. 3. 8. 1 Tim. 1. 15. But that of the hypocrite doth puffe him up . So the knowledge of the Pharisees puffed them up . Io. 9. 40. Are we blind also ? 1 Cor. 8. 1. And this knowledge in Gods account is no knowledge at all 1. Cor. 8. 2. 4. It is a life-reforming knowledge and obedientiall and practical knowledge , and makes him in whom it is fruitfull in all good workes . 1 Ioh. 2. 3. Hereby we know that we know him if we keep his commandements . Iames 3. 17. the wisdome that is from above is &c. full of good workes 2 Cor. 3. 18. But we all with open face beholding the glorie of the Lord are changed unto the the same Image 1. Ioh. 4. 6. Joh. 13. 17. But that of the Hypocrite is but seldome so , and if it doe worke upon him any change of reformation it is but in the outside only , but generally he is a hearer and Talker but no Doer of the word . Mat. 23. 3. they say and doe not . v. 27. ye appear beautifull outward but within , &c. are ful of all uncleaner . 1. Jo. 2. 3. 4. 6 The knowledge of the true Christian is a communicative knowledge , in order to the edification of others , wife , children , servants , neighbours &c. It is still scattering and dispering it selfe abroad . Prov. 15 7. His lips disperse knowledge . Psal. 112. 9. He hath dispersed &c. Psal. 51. 12. 13. But the Hypocrite , he either hides his Talent , or if he doe imploy it , he doth it to advance his owne prayse or to further his owne corrupt ends . Mat. 25. 25. I was afraide and hid my Talent &c. Mat. 23. 15. ye compasse sea and land to make a proselite &c.

SECT. III.

2 In their zeale .

The Hipocrite may have and hath ( as wee have shewed ) a zeale , and this zeale may bee upon religious grounds , as is and must bee the zeale of the true Christian , and according to the dictates of his Conscience But we shall find a widc difference betwene the zeale of the one and of the other , in these things 1. The true Christians zeale 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 Gods Word , but after his own , or other mens opinions and inventions , Rom 10 , 2. They have a zeal of God , but not according to knowledge , Mat. 15. 9 Gal. 4. 17 , 18. and against Christ , as that of Paul was at first , Phil. 3. 6 , 9. 2. The true Christians zeal is , and springs from the work of Gods Spirit , and his own faith in Gods word , Jer: 20. 9. Acts 19 19 , 20. But the Hypocrites zeal ariseth from some humane Motive , Tradition , Custom , Education , or some such like thing without , and the corruption of his own heart within , Act. 22. 3. I was zealous toward God as ye all are this day . Mat. 15. 9. Teaching for doctrines the commandments of men , Joh. 4. 20. 3. The true Christians zeal is accompanyed with a deep sense of his original and internal wickedness , which the Hypocrite mindeth not , Luke 18. 10 , 11 , 12. The Publican went up to pray , &c. He stood afar off , &c. 4. The true Christian being sensible of his own heart-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 self-confidence of his own sufficiency , Luke 1. 53. Mat. 5. 6. Rom. 10 2 , 3. For they being ignorant of Gods righteousness , and going about to establish their own righteousness , &c.

SECT. IV.

3 In their love to God . And the properties of true love to God .

The true Christian loveth God , and so he must : for this is the whole duty of man , Mat. 22. 37. And so perhaps the Hypocrite may doe . But there is a wide difference betwixt the one love and the other love : thus . The sincere love of the true Christian is , 1 A rational and understanding love ; it ariseth from the knowledge of God , his excellencies , loveliness , goodness , beautie , and works , and especially as he is revealed in Christ by the Gospel , Psal. 63. 2 , 3. O God thou art my God , early will I seek thee , my sonl thirsteth for thee , &c. to see thy power and thy glory , &c. For thy loving kindness is better than life , &c. Psal. 9. 10. Heb 1. 3. Joh. 14 9. 2 It ariseth from Gods love , and the sense thereof to him , and the apprehension he hath , that God is a reconciled Father to him , 1 Joh. 4 10. We love him , because he first loved us , Joh. 3. 16. Luke 7. 47 : 2 Thes. 2. 16. 3 It is a natural love , as the love of a childe to the father , arising from his new nature , as he is born and brought forth a childe of God : And so he loveth God as in the relation of a Father to him , Gal. 4. 6. And because ye are sons , God hath sent forth the Spirit of his Son into your hearts , crying Abba Father , Rom. 8. 15. 4. It is a pure love ; he loves God for his own sake , and for the good he seeth to be in him , and for the good he doth to others , as well as for the good he doth to him . And in this it is like to the true love of a man to a woman , when he loves her only for her person and qualities sake , and not for her portion , Psal. 34 8. Cant. 1. 4 , 15. Psal. 63. 1 , 2 , 3. 5 It is an open and ingenuous love , it moves the heart towards God , as the heart of one faithful friend to another , James 2 23. Ioh 3. 29. Ioh. 15. 14 , 15. 1 Cor. 13. 4. 6 It is a strong , transcendent , and supernaturall love . And more , and greater than his love is to his Father , Mother , Brother , Sister , Wife , Children , Self , or any thing else in the world : for he looks on God as his chief good , and cannot be satisfied with any thing else in the world , without him ; can acqui●sce in , and be satisfied with him without all things else ; and for his sake he can , and will do , or suffer any thing ; and for the enjoyment of him , he can , and will part with his right eye , right hand , or any thing else whatsoever , never so near , or dear to him ; and in him is all his delight , Mat. 10. 37. Heb. 11. 24 , 25 , 26 , 27 , 28 , 35. Rev. 12. 11. Cant. 8 6 , 7. Luke 18. 28. Psal 63. 1. & 116. 7 , & 8 4. 2. 5 , 7. Psal. 37. 25. Luke 14. 27. 7 It labours to improve it self by all advantages , and 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 goe much after him , Isa. 26. 9. 4 It will make him content to wait for him , Isa. 26. 8 , 9. Psal. 40. 1. 5 It will make him to be patient under delay and suffering till he come , Psal. 40. 1. 6 It will make the Will to close with him , hold him fast , and not to let him go , Cant. 3. 4. Psal. 18. 21. 7 It will make him rejoice in his presence , and mourn for his absence , &c. Ps . ●2 . 1. 11. 19. 8 It will make his tongue to be still talking of him , Psal. 119. 27. and 63. 3. and 145. 21. 9 It will make his hands still ready to be working for him . 10 It will make the whole man to be ready to doe or suffer any thing for his sake , Psal: 119. 168. And not be satisfied , but mourn that he can do no more for him . 10 It is a lasting , constant , unchangeable , and never dying love , Cant. 8. 6 , 7. 11 It cannot be quenched ; and it doth manifest it self by these , and such like signs and effects .

1 By the hatred of evill , Psal. 97. 10. Yee that love the Lord hate evill .

2 By the love of the godly , 1 Ioh. 5. 1. Every one that loveth him that begat , loveth him that is begotten of him , 1 Pet. 1. 8. 1 Joh. 3. 13 , 14.

3 By pittying of ; and yeelding help to them in time of misery , 1 Ioh. 3. 17.

4. By care to keep the Commandements of God , Ioh. 14. 23. 1 Ioh. 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 Gods glory manifested and declared , 1 By a mans own personal obedience to God , Ioh. 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 Gods cause , and interest in the world , which when hindred he grieveth , Ps: 119. 136. when prospering he rejoyceth , 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 wil 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 Gods sake , Gen. 30. 20. But the false love of the Hypocrite ( if he can love God at all ) ariseth from some false perswasion that he may have of Gods 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 selfe 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 doe 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. Hee seekes the praise and favour of men more than the praise and favour of God . He doth not love God more than Father , Mother , Wife , &c. Mat. 10. 37. He doth not delight himself in the Almighty , Iob 27. 10.

Ob. But here it may be said out of Rom. ● . 30. and 8. 7. Iohn 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 Lyon 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 shew it ; or ( at the best ) it is but a politick , artificial , or carnal and corrupt love , from self respects , and to self ends , as a man that loves a woman for her portion onely , 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 onely a good will to Christ , Ioh: 3. 26. to 30. Ioh. 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 it self as the love of the child of God doth manifest it self to God . As ,

1 It ariseth from the knowledge of Christ by the preaching of the Gospel , and that discovery he hath thereby of Christs beauty , glory , excellency , and necessity , in reference to his soul , Psal. 45. 2. &c. Cant. 2. 3. and 5 10. 6. 1 Joh. 6. 6. 68. Lord to whom shall we goe , thou hast the words of eternal life ? And from his faith in him . Iohn 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 , &c. Yet believing , &c. 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 , &c. Psal. 45 6 : 11. 15 Isa. 33. 17 and 45. 22.

3 It ariseth from Christs 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 smel , and for his sweet tast , as for the need he hath of him , and the benefit he may have by him , Cant. 1. 3 , 4 , 15. Ioh. 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 , &c. 10. 37 , 38. Rev. 12. 11. Acts 21. 13.

6 It is a laborious love , Heb. 10. 6. Iames 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 it self by such like effects as these .

1 By a high esteem of his love , and all the manifestations thereof by tokens , letters , kisses , &c. 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 Christs 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 dwel together , and never be sundred 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 reioycing in the manifestations of his presence by his Spirit within , and amongst his people , and in his ordinances without , as the wife hath , in as near an approach to , and entercourse with her Husband as she may , Cant. 1. 2. and 2. 4. and 8. 14. and 4. 16. and 7. 11 , 12. Is. 26. 2. Jer. 22. 24. In order to this ,

1 The Spouse of Christ doth alwaies entreat him , and wooe him for his company , Cant. 2. 7 , 8 , 9.

2 She doth enquire after him , where she may meet with him , and they may have conference together , Cant. 1. 7.

3 She makes her way through all difficulties to come to him , Cant. 5. 7 , 8 , 9. and 8. 7.

4 She when she hath gotten him , labours by all means to keep him with her , and not to let him go . And for this ,

1 She is glad , and takes hold of all opportunities whereby she may manifest her love to him , Cant. 7. 12.

2 She labours in every thing to please him , give him all the content she may , and every way to seem as lovely to him as she may , and is very careful not to grieve him , Cant. 2. 12. and 8. 2 , 3. And therefore ,

1 She is mighty careful to keep his commandements ( as a wife to keep the charge of her husband ) in head , heart tongue , and life , Iohn 14. 15. 21. 23. and 15. 10 , 14.

2 She will suffer any thing from him , as his rebukes , &c. John 21. 15 , 16 , 17 , or for him , 1 Cor. 13. 4.

3 She will part with any thing to him , or for his sake , Luke 13. 28. 1 Cor. 1. 4.

4 She loves all his friends , and doth manifest it by doing all she can for them , especially for their soules , and is extreamly glad with their prosperity , and sad in their adversity , 1 Pet. 1. 8. 1 John . 3. 13 , 14. Iohn 21. 15 , 16.

3 And she is extreamly troubled when he is gone , especially if she find he hath received any discontent , and she will not be quiet till they be friends , and he come again , Cant. 3. 1 , 5 , 6 : and 6. 2.

But the love of Christ that is in the heart of the Hypocrite , it is not such a love ; it is not so rooted and grounded in Christ , or in the heart , and therefore fadeth and dyeth in times of persecution ; nor doth it arise from the love of Christ to him , and the view of Christs loveliness , nor is it a pure love for Christs sake but from the love of himself ; nor are there such effects as we have observed to be in the heart and life of the true Christian , but the contrary therof are found to be in him : For this pretended love towards Christ , such as it is , is onely , or especially for some outward advantage that hee that loveth hath , or hopeth to have by Christ , as Saul loved David for the ease he gave him by his Musick , 1 Sam. 16. 21. And so many of them that followed Christ , and had some love to him , that they did herein was doubtless for their outward advantage only , & therfore upon the least occasion of dislike , they took 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 , &c. but the Son of man hath no where to lay his head . Mark 10 17 , 18. 19 , &c. There came one running , and kneeled to him , saying : Good master what shall I doe that I may inherit eternal life , &c. And he said , Go sell that thou hast , &c. and thou shalt have treasure in heaven , &c. and follow me . And he was said at that saying , and went away grieved ; for he had great possessions . The stony ground hearers , Mat. 13. 21. when tribulation or persecution ariseth because of the Word , by and by he is offended . Joh. 6. 26. Ye seek me not because ye saw the miracles , but because ye did eat of the loaves , and were filled . Labour not for the meat which perisheth , &c. Joh. 6. 66. From that time many of his Disciples went back , and walked no more with him .

SECT. VI.

5 In their love of the Saints . The properties thereof .

The true Christian doth love the godly , and those that are true Christians ; and so he must doe , or he cannot be a true Christian , Joh. 13. 35. By this shall all men know ye are my disciples if ye love one another , 1 Joh 2 9 , 10 , 11. and 3. 14 , 15. And so we have said , that there is , and may be in an Hypocrite a kind of love to the godly also , but with these differences .

1 The sincere love of the true Christian ariseth from Gods love in him , 1 Joh 5. 1 , 2. Every one that loveth him that begat , loveth him that is begotten of him .

2 It is a pure love : For ,

1 It is from the heart , that is pure being purified by Faith , 1 Tim. 1. 5. 1 Pet. 1. 22.

2 Because God commands it , 1 Iohn 4 21.

3 He loves all the Saints , Phil. 1. 1. Col. 1. 3 , 4.

4 It is for Gods sake , as the child that doth love for the Fathers sake , because he beleeveth them to be Saints , beloved of God , and because he seeth the true Image of God upon them , which is beautifull in his eye , and the more thereof he seeth upon them , the more he loveth them . And because there is a likeness and relation between them , and him , as children of the same Father ; there is a Brotherhood between them , and they are follow members of one body , 1 Iohn 5. 2 , 3 , and 4. 21. and 5. 1 , 2. Mat. 10. 12. 1 Pet. 2. 17. 1 Cor. 12. 12 , 25 , 26.

3 It is an unfeigned love , moved , and carryed out for the good of him that is beloved , 1 Pet 1. 22. Vnto unfeigned love of the brethren , &c. Heb. 6. 10. 1 John 3. 17. 18. Rom: 12. 9.

4 It is a kindly affectioned love , Rom. 12. 10. like the dear love between Father and Children .

5 It is a courteous love , it maketh him courteous towards him that is beloved of him , 1 Pet. 3. 8. Love as brethren , &c. be courteous .

6 It is a servent love , 1 Pet 1. 22. See that yee love one another out of a pure heart servently , 1 John 3. 16.

7 It is a real love , 1 Iohn 3. 16 , 17 , 18. Wee ought to lay down our lives , &c. But whose hath this worlds good , and seeth his Brother have need , and shuteth up his bowels of compassion &c. Let us not love in word , &c. but in deed and in truth .

8 It is uniting to the person beloved , 1 Pet. 3. 8. Be of one mind , &c. Love as brethren .

9 It is a transcendent supernatural love , 1 Iohn 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. Charitie never saileth , &c. 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 feare thee . &c. and 16. 3. But to the Saints , &c. 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 worlds good , and seeth his brother hath need , and shutteth up his compassion . &c. How dwelleth the love , &c. 1 Pet. 3 8. Love as brethren , be pittiful , &c. 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 patient 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 doe ; it is easie to be made use of , and ready to communicate itself , and what it hath to do any good offices it can doe for tothers ; it is as tender of others as it is of its own good ; it rejoyceth 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 it self , 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 it self 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 it self to doe good to it self , 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 extreamly , and irreconcilably angry . Thinketh not evill ( i. ) As it doth not speak or act , so it doth not imagine mischief against others . Rejoyceth not in inquity but in the truth ( i. ) It takes no pleasure in doing , or speaking evill ; it is glad to see the good , and sad to see evil in others ; or it is glad when it seeth others falsly 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 . Beleeveth all things ( i. ) It is not lightly credulous , nor easily suspitious ; but it is candid and ingenuous ; it beleeveth all the good it hears , or can have any ground in charity to beleeve ; 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 doe the least injury : it will bear all things it may bear with a good conscience : it will suffer much evil it self , to doe 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 onely 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 , scornfull , censorious , harsh , hasty , and the like Isa. 66. 5. Your brethren that hated you , &c. Joh. 15. 18 , 24 , 25. They have both hated me and my father &c. 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 , &c.

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 lye 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 childe of God , and hath a new life , whence ariseth hunger and thirst to this Word , the proper food apointed 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 , &c.

3 It is a pure love , he loveth it for it self , and for the puritie and perfection of it , Rom. 7. 12. 22. Psal. 19. 7. The Law of God is perfect , &c.

4 It is a vehement love , as that of a childe to the mothers breast ; he hath an high esteem of the Word , a strong desire after it , cannot live without it , no more than the childe 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 , &c. My soul breaketh for the longing , &c.

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 fruitfull , 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 practise , and obedience of it . He loves to do it , as well as to know it , 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord , are changed into the same image from glory to glory , even as by the Spirit of the Lord , 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word , that ye may grow thereby , Rom. 6. 17. But ye have obeyed from the heart that form of doctrine . Job 23. 12. Neither have I gone back from the commandement of his lips , &c. 1 Pet. 1. 22. But the false love , and so the short and sleight delight of the Hypocrite to and in this Word , hath none of all this ; for it is commonly to a part of it onely ; he cannot brook that part thereof that shall discover and correct his sin , especially his secret and beloved sin , John 3. 20 , 21. Mark 6. 17 , 18. 3 Luk. 19 20. 2 Chron. 18. 7. And that love he hath to the rest doth usually arise from the excellencies or noveltie of the matter treated of therein , the singular gifts of the Preacher , or some view he hath of the sweet promises of the Gospel contained therein , the Redemption by Jesus Christ , and the happiness of such as believe in him , and that he by mistake doth apprehend he hath a share therein : But it works no change at all in him , nor is he at all conformed thereunto in his heart and life . He doth hear , but not doe it : he casteth it behinde his back , and commonly he hateth it , Ezek. 33. 31 , 32 , 33. Isa. 58. 2. and 59. 2. Ps. 50. 16 , 17. Rom. 2. 13 , 23. James 1. 22. Jer. 7. 23 , 24.

SECT. VIII .

7 In their love to Ordinances .

The true Christian doth love and delight in all the rest , the Ordinances of God , the Sabbo●h , Sacrament , Prayer , and the like . And some kind of love and delight there may be also in the heart of an Hypocrite , but with a great deal of difference . The love of the sincere Christian to them is as they are pure Ordinances from God , and are by divine institution , and serve to his glory , and the good of souls , and as they serve to bring God and us near together , and to maintain our communion with him : And it is his meat and drink to use 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 joyn Reformation of heart and life , Psal. 119. 14 I have rejoyced in the waies of thy Testimonies , Psal. 119. 10 , I have refrained my feet from every evil way , Ps. 40. 8. But that which is in the heart of an Hypocrite of delight and pleasure in them , is very little and short . And that is onely for his self ends at the most , because he conceiveth there is a necessity of the doing of them in order to salvation : And so an Hypocrite may like of , and use them as a bridge to goe over to heaven , or as men use Physick . But commonly he doth account all these things as a burthen , and he doth use them as a cloak to his wickedness , Isa. 58. 2 , 3 , 4 , &c. Isa. 59. 2 , 3 , &c. Ezech. 33 32. Amos 8. 5. When will the New Moon be gone , &c. the Sabboth , & c ? And he doth continue still in his wickedness ( at the least of the heart ) as before . Psal. 58. 2 , 3 Yea in heart ye work wickedness , &c. Mat. 23. 27. Acts 8 22 , 23.

SECT. IX .

8 In their love to , and desire after Grace .

The true Christian doth , and must love and desire Grace . And the Hypocrite also , as he hath a kinde of love to Gods 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 Ch●istian is a true and natural love , arising from his new nature , and Gods Spirit in him : The love of Grace is Grace , and a part of the new creature . 2 His love to it is for it self , and its loveliness in his eye , and the likenesse it hath to God , and the agreement that there is between the true Christians changed nature and it , and because it makes him like to God . But that which is in the Hypocrite is counterfeit , and not from a new nature : for he is not regenerate , neither hath he the Spirit of God in him . But that seeming love and desire of Grace which is in him is onely for himself , and his own end ; and so he may have a confused desire of it , as apprehending it may be a means to escape the wrath of God , and the condemnation of hell , and to obtain heaven and happiness for him . 3 The true Christians desire after Grace is vehement , active , and unsatiable , Psal. 84. 2. 7. Cant. 4. 16. He cannot be satisfied with any measure of it , but hungers and thirsts still for more , Ps. 119. 97. O how I love thy Law , &c. My soul breake●h for the longing , &c. Phil. 3. 12. Rom. 7. 24. Luke 1. 53. Mat 5 6. Isa. 55. 1 , 2. But the love that is in the Hypocrite is a weak , cold , careless , and unactive love , he thinks he hath enough , and cares for no more , Rev. 3. 17. Because thou saist I am rich , &c. Luke 6 25. and 1. 53. Luke 18. 12. But more of this afterwards in the fifteenth Section .

SECT. X.

9 In their faith and trust in God .

The true Christian doth beleeve , and trust in God , Iohn 14. 1. Psal. 31. 1. And so he must do , 2 Chron. 20. 20. Psal. 130. 7. The Hypocrite also hath a kind of trust and hope in God , Psal. 106. 12. Job 8. 14. But there is a great deal of odds between the faith , trust and hope of the one and of the other .

1 The faith and hope of the true Christian is grounded upon the Word of God , and the Promise and Covenant of God in Christ , which he doth well understand , and wherein he hopes himself to be included , Psal. 78. 7 , 8. Psal. 119. 42. 94. I am thine save me , Psal. 9. 10. They that know thy Name will put their trust in thee , &c. But the Hypocrite doth commonly trust in himself , or somewhat else besides God . Luke 18. 11. 21. Rom. 10. 3. That which the Hypocrite hath , is oft times wrought by something else besides the Word of God , Psal. 106. 12 , 13. John 2. 23. and 6. 2. and 4. 48. And that kind of trust he hath in God is a groundless trust , it hath no root , Micah 3. 11. Luke 8. 13.

2 The true faith , and trust of the true Christian brings forth obedience , and submission to all Gods will in doing and suffering , Hab. 2. 4. The just shall live by his faith . Isa. 25. 9. Psal. 40. 1. But the faith and hope of the Hypocrite is fruitless to himself and others , Job 8 14. The hope of the Hypocrite shall fail him , and be as the spiders webb , Ps. 106. 6 , 7 , 13.

3 It is a continuing and a growing trust , but the faith and trust of the Hypocrite is a temporary and vanishing faith and trust , Psal. 106. 12 , 13. Then beleeved they his words , &c. they soon forgat his works , &c. Exod. 14. 31. Mat. 13. 6 , 20 , 21. Ps. 78. 34 , 35.

SECT. XI .

10 In their Faith in Christ . Signs of it .

The true Christian is such a one as doth believe in Christ , and so he must , John 14. 1. But the Hypocrite ( as we have shewed ) may believe in Christ also , John 2. 23 , 24 , 25. Luke 8 13. But there is a vast difference between the faith of the true , and the faith of the false Christian herein .

1 The one , the unfeigned faith of the true Christian is a grace of the Regenerating Spirit , and alwaies accompanied with Regeneration , John 1. 12 , 13. But as many as received him , to them he gave power to be the Sons of God , even to them which beleeve in his Name , which was born not of blood , &c. Eph. 2. 8. Gal. 5. 22. John 3. 5.

2 The faith of the true Christian is grounded upon the promise , and is alwaies accompanied with the knowledge of the promise of the Gospel it doth beleeve , Ephes. 1. 13 , 14. In whom ye also trusted after that ye heard the word of truth the Gospel , &c. Isa. 53. 11. By his knowledge shall my righteous servant justifie many , &c. John 17. 3. It is life eternal to know thee , &c. 1 John 5. 10 , 11. Rom. 10. 14.

3 He takes , accepts , and receives Christ for salvation , and that upon his own terms , Luke 9. 23. If any man will come after me let him deny himself , John 1. 12. Acts 6. 31.

4 It is a faith whereby a man takes Christ to him , and gives himself up to Christ , Heb. 11. 13. Having seen the promises afar off , &c. and embraced them , &c. Phil. 3. 12. John 5. 24. and 6. 37 , 38. Rom. 12. 1.

5 It is a soul melting faith , Zach. 12. 10. They shall look on him whom they have pierced , and they shall mourn , &c.

6 It is a soul-purifying faith , Acts 15. 9 Purifying their hearts by faith , &c. and 26. 18. Which work it doth , 1 By application of the Word against sin , John 17. 17. 2 By application of Christs blood , Zach. 13. 1. 3 By an inward efficacy and operation , so it is a part of sanctification , Gal. 5. 22.

7 It is a soul-conflicting Faith , it hath many doubts , fears , and difficulties to encounter with , Mark 9. 24. And stratway the father of the child cried out , and said with tears , Lord I beleeve , help thou mine unbelief . Phil. 2. 12. Work out your own salvation .

8 It is an obedient-making faith : it makes a man sincerely obedient , Heb 11. 7. 8. 17. and fruitfull in good works , Gal 5. 6. But faith which worketh by love . Tit. 3. 8. Heb. 11 throughout . James 2. 17 , 20. and ready and chearful therein , Gal. 5. 7

9 It is a soul-supporting faith in time of trouble , Hab. 2. 4. But the just shall live by his faith . Job 13. 15 , 16. and 19. 26. 27.

10 It is a prevalent and a conquering faith ; it makes a man able to doe the hardest things , to break through all difficulties , overcome all temptations , part with his dearest interests , trample under his feet all the threats , pleasures , profits , and honours of the world , and makes a man hang loose from them , James 4. 7. 1 Per , 5. 9. Heb. 11. By faith Noah , &c. prepared an Ark , &c. ver. 24. 25. By faith Moses when he came to years refused , &c. chusing rather , &c. 2 Thes. 1. 11. 1 Thes. 1. 3. Acts 17. 32 , 34.

11 It is a quickning , powerful , lively , and a laborious faith , 1 Thes. 1. 3. Remembering without ceasing your work of Faith , &c. Rom. 1. 17. Gal. 2. 20. James 2. 18.

12 It is very apprehensive of unbelief , Mark 9 , 24. Luke 17. 5. And the Apostles said to the Lord , Increase our faith .

13 It hath with it a spirit of Prayer , Rom. 10. 14. Psal 116. 10.

14 It hath with it some peace , Rom. 5. 1. Being justified by faith we have peace with God .

15 It is a growing and increasing faith . 2 Cor. 10. 15. Rom. 1. 17. 2 Thes. 1. 3. Your faith groweth exceedingly .

But the faith of the Hypocrite is a groundless faith , that for which he hath no promise ; it is either Historical onely , as was that of Agrippa , Acts 26. 27. and of the devils , James 2. 19. that he doth beleeve the things written in the Word to be true . The devils beleeve and tremble . Or that of miracles , which Judas and others had , by which they did miraculous and wonderfull things , Mat. 27. 22 , 23. Or an imaginary , fearless , and confident faith , a meer fancy , and dream of the brain , whereby a man doth conceive his estate to be good , and in Christ , and yet is still in his carnal estate without any fruits of faith , James 2. 14 , 17 , 20 , 26. And this indeed is presumption . Or it is a temporary faith , which doth usually vanish like a Comet in time of trial , and he that hath it falls away by Apostasie , Luke 8. 13. with Mat. 13. 20 , 21. Mark 10. 17. And is not accompanied with the purification of the heart , or reformation of the life , or any such lively effects as we have before observed to be in the faith of the true believer , but it is like the corn , either withered by the Sun , or choaked by the thorns , Luke 8. 5 , 6 , 7 , 12 , 13 , 14. Acts 8. 21 , 22.

SECT. XII .

11 In their Repentance .

The true Christian must be convinced of his sin , inwardly grieved and humbled for his sin , and this before and after his calling and conversion , and must be changed and converted in heart and life from it , Luke 13. 3. Acts 17. 30. Acts 11. 18. Isa. 1. 11. to 29. Tit. 1. 15. Psal. 66. 18. Wee find also that there is a kind of grief and sorrow , and that there are gripings and affrightings in the heart , and some effects thereof in the life of the Hypocrite , Mat. 27. 3. Psal. 68. 35 , 36. But there is between the one and the other a great difference .

1 In the first conversion and repentance for sin in general .

And 2 in particular conversions upon particular falls .

As to the first : That of the true Christian is wrought by the 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 beleeve will light upon sinners .

2 In the ordinary way of Gods working on the heart in true Repentance : Hee 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 Iews 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 Iudas , Mat. 27. 3 or to God in Christ ; either he goeth to the devil , 1 Sam. 8. 28. or wicked men , with Iudas , 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 , &c. Mat. 26. 75. He wept bitterly , Ier. 31. 18 , 19. Ezek. 33. 10. But that of the Hypocrite is a sudden flash , or sleight 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 mee 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 speciall sin that hath ( as he supposeth ) brought , or may bring some special evil upon him ; so Iudas , 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 joyned with a holy shame , confusion of face , and self abhorring , Ezek. 36. 31. Then shall ye remember your own evil wayes , &c. and shall loath your selves , &c. 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 , &c. But these sheep what have they done , let thy hand be on me , &c. 3 It is heightned 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 hee hath offended a gracious Father , and shewed 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 , &c. and they shall mourn for him as one would mourn for his onely son , &c. Psal. 51. 4. 5 It hath with it the hatred of the sin , Rom. 7. 15 , 16. For what I would that doe I not , &c. but what I hate , that doe I , &c. O wretched man that I am , &c. 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 doe ? 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 alwaies accompanied with a change of heart and life , Ez●k. 18. 31. Hee is changed in his heart , Ro. 8. 2. From a carnal to a spiritual estate , from darknes 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 kingdome 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 sinfull 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 repented , 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 hee 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 feare 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 , &c. Exod. 8. 28 and chap. 10. 16 , 17. Forgive I pray thee my sin , &c. 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 mee , &c. And Saul , 1 Sam. 15. 24 , 30. I have sinned , yet honour me amongst the people , &c. And Judas , Mat 27. 7. I have sinned betraying innocent blood , &c. Numb. 14. 39 , 40 , 41 , 44. compared with Deut. 21. 41 , 42 , 43. they mourned , &c. for we have sinned , &c. and yet notwithstanding they did presently transgresse the commandement of God , and rebelled against him , Isa 58. 6 , 7 , 8. Gen. 4. 13 , 14.

2 Much after the same manner is the repentance and sorrow of the Saints upon their particular falls into gross sins , Psal. 51. 1. And for their daily weaknesses and frailties there is a daily and continual repentance and mourning for it , Rom , 7. 24.

SECT. XIII .

12 In their Humilitie :

The true Christian must be , and is of an humble and lowly frame of spirit ; and hath low and mean thoughts of himself , and of his own works and worth , and hath an humble confidence in the free Grace of God in Christ only for all the good he looks for here and hereafter , Mat. 18. 8. Psal. 131 1. Gen. 32. 10. The Hypocrite we grant hath a kind of humility also , Col. 2. 18 , 23. The difference between them lyeth in this .

1 The true Christian being truly humble doth declare it by his whole conversation in word & deed , Psal. 131. 2. Neither doe I exercise my self in great matters , or in things too high for me . The Hypocrites humility is shewed onely in some particulars , and in other things he sheweth himselfe very proud , Mat 23. 5 , 6. The true Christian doth prefer other men and their gifts before himself and his own gifts , and hath an honourable esteem of all such as are of worth , but suspecteth himself . 1 Tim. 1. 15. Christ Jesus came into the world to save sinners , of whom I am the chief , Luke 18. 13. But the Hypocrite having high thoughts of himself , and his works and worth , ●tusts to himself , and despiseth others better than himself , Luke 18. 11. The Phaiisee stood up and praied thus with himself : God I thank thee that I am not as other men are . Extortioners , unjust , adulterers , or even as this Publican , Hab. 2. 4. Behold his soul that is lifted up is not upright in him , &c.

SECT. XIV .

13 In their joy and delight in God .

The true Christian doth , may , and must rejoice and delight in God and Christ , and in the things of God , 1 Chron. 29. 9. 17. Psal. 119. 47. But the Hypocrite hath also some delight and joy in God , and in his Word , &c. But there is a great difference between this affection in the one , and in the other .

1 The true Christian doth rejoice and delight in God and Christ , and the matters of God for themselves , and the goodness and holiness therof . Psal. 27. 1 , 2 , &c. Psal. 63. 1 , 2 , &c. and 84. 2 , 3 , &c. Rom. 7. 22. But the Hypocrite doth not delight in God at all , Iob 27. 10. Will he delight himself in the Almighty ? Or if his delight be in the Word of God , it is for some good it seems to hold forth , or that he apprehends in it to himself .

2 The delight and sweetness that is wrought in the heart of the true Christian ariseth from an inward principle , or new nature that is within him , which was formed by the power of the Spirit of Christ , Ps 110. 3. But there is none of this in the Hypocrite ; for he is without the Spirit of Christ , Jude 19. and he was never changed by it .

3 The joy and delight of the true Christian is a deep , large , and transcendent joy , Ps 119. 14. 72. Phil. 4 7. It passeth all understanding . Ps. 71. 23. Psal. 4 7. But the joy of the Hypocrite is but a shallow , sleight , and superficiall joy , compared to the taste of a thing , Heb. 6. 10. He hath much more joy and delight in his just , as Iudas in his covetousness , and Herod in his Herodias , than in God , and the things of God , Psal. 4. 8.

4 The joy of a true Christian is a clear and pure joy , and there is no sorrow in it , Prov. 10. 22 , But the joy of the Hypocrite is an obscure and mixed joy , Prov. 14. 13. Even in laughter their heart is sorrowful , &c.

5 It is in the upright accompanied with godly sorrow that goeth before , or with it , Psal. 2. 11. Acts 2. 37 , 38. But all the joy that is in the heart of the temporary is without this , as in Herod , Mark 6. 20. Ezek. 33. 32. Mat. 13. 20.

6 The joy of the upright man grows up by grees and leisurely , Acts 2 37. 38 , 46. Isa. 64. 5. But the Hypocrites joy is up and very high upon a suddain , Mat. 13 20.

7 The joy of a sincere man is a lasting and permanent joy , Isa. 35. 10. Psal. 35 10. But the joy of the Hypocrite is but for a moment , it is soon up and soon down , Job 20. 5. Mat. 13. 20 , 21. Psal. 106. 12. 13. Then beleeved they his words , they sang his praise , they soon forgat his works . &c.

8 There is strength in the joy of the sincere man , Neh 8. 10. For it will help him to bear his cross , Rom. 5. 1 , 2. Psal. 119 92. Phil. 4. 7. But otherwise it is of the Hypocrites joy , for when tribulation comes , he falls off , and hath no strength to bear it , Mat 13. 21. Luke 8. 31.

9 It will make him that is sincere more carefull and active for God whiles he is on his feet , and when he falls it will help to recover him , Luke 1. 74 , 78 , 79. Acts 9. 18 , 19 , 20. Psal. 119. 32 , 93. Psal. 77. 6.

SECT. XV.

14 In their desires .

The true Christian hath , and must have good desires , motions , and dispositions to good , Ps. 37. 4. Isa. 26. 8 , 9. 2 Cor. 7. 11. The Hypocrite also hath somewhat like to this , Numb. 23. 10. Joh. 6. 34. Luke 14. 15. But there is a great difference .

1 Those desires of the sincere Christian are eager and earnest , 1 Cor. 14. 1. Psal. 42. 1. As the Hart panteth , &c. Cant. 2. 5. I am sick of love . Psal. 143. 7 and 119. 20. Mat : 5. 4 , 6. But these of the Hypocrite are weak and faint desires , that can away with delay and denial , Numb. 23. 10. Iohn 5. 34 , 35 , 36.

2 The desires of the upright are laborious and diligent desires , that make a man industrious in the use of all means to attain them , as in the bodily hunger , which will break through stone walls , as that in Paul , Phil. 3. 8 , 9. I count all things but losse , &c. and dung to win Christ , verse 13 , 14. I presse towards the mark , &c. and David , Ps. 119 20 , 40 , &c. But these of the Hypocrite are sloggish , and he is notwithstanding them lazie , like to the sluggard , Prov. 21. 22. 26 , and 13. 5. So those Iohn 6. 34 , 35. So Balaam , Numb. 23. 10. desired to die the death , but would not take the pains to live the life of the righteous .

3 The true desires are constant and restless desires , Psal. 119. 20. My soul breaketh for , &c. at all times , Psal. 84. 2. My soul longeth , &c. But these of the Hypocrite are unconstant and sickle desires , Iames 1. 7 , 8. a double minded man is unstable , &c. and he is like a deceitful bow , Hosea 6. 16.

SECT. XVI .

15 In their 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 kinde 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 Sonne-like fear , and joyned with love ; and he doth fear the Lord as well for his goodness and mercy , as for his judgments , 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 onely , Isa. ●3 . 14. Fearfulness hath surprised the Hypocrites who among us shall dwel , &c.

2 In the measure or degree . The fear of God in the true Christian is a transcendent fear , hee 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 depart from all that is evil , and to doe 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 onely temporary and soon gone , Exod. 14. 31. and 15. 23 , 24.

SECT. XVII .

16 In the frame of their heart , in what they doe or suffer .

The true Christian doth , and must reform his life . And the Hypocrite seemeth to doe so ; for the evill 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 compleat obedience & conformity to the whole will of God , to keep all his Commandments , Ps. 101. 1 , 2 3 , &c. 119. 6. When I have respect to all thy Commandements . 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 doe so much therein as may serve to his own end , which is not to please and glorifie God , but to please and advance himself . And hence it is that it doth sometimes forbear to doe the good he ought to do , and sometimes forbear to do the evil he ought not to do , sometimes doe the good he ought to doe , 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 doe . 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 , Ier. 4. 4. And all that he doth think of in doing of good , is the work to be done , as in Praier , only to pray , &c. But the true Christian is carefull 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 hee 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 fulfill the will of God than of men , Gal. 1. 10 Nor do I seek to please men , &c. Psal. 119. 24. That what he doth be done by the rule of Gods Word , Luke 18. 20 , 21. That he doe 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 joyned 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 doe it to the Lord , for Gods 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 glorifie him , Acts 20. 24. and 21. 13. I am ready to dye for the name of the Lord Iesus , Mat. 6. 9 , 13. Rom. 9. 3. Lam. 2. 18. But otherwise it is in the heart of the Hypocrite in all that hee doth of good , and forbeareth to do of evil . It is for his own end . He leaves his sin , but loves it stil . 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 harme 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 simplicitie . &c. 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 Iudas , Saul , and Cain did , 1 Sam. 15 24 , 25. Mat. 27. 2 , 3 Gen. 4. 4 , &c. Deut. 1 , 41. Prov. 28. 13. And he leaveth evill and doth good from the love to himself , and for his self-satisfaction , and that he may doe himself good thereby , either for his own ease , or for his own glory and applause , or some other advantage that hee hath , or hopeth to have thereby to accrew to himself ; for he is mercenary , John 6. 26. Ye seek me not because , &c. 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 himselfe , 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 , &c. Lovers of pleasure more than lovers of God : Having a form of Godliness , &c. Rom. 1. 25. Served the creature more than the creator , &c. That doe all for reward , Jude 11. Mic. 3. 11. 2 Pet. 2. 3. through covetousnesse shall with feigned words make merchandize of the soules of men , Acts 20. 30. And so he may forbear to doe the evil that otherwise he would doe , and doe 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 , &c. Hosea 7. 14 , 15. And they have not cried unto me with their heart ; they assemble themselves for corn and wine , &c. 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 doings , 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 somtimes 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 Gospels 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 Christs kingdom , which hee thought would be an earthly kingdom , 1 Cor. 13. 3. And though I give my body to be burned , and have not charitie , 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 wee have no sin we make him a lyar , &c. we deceive our selves , 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 pravitie and corruption of nature that the Hypocrite hath , and by nature they are both alike sinfull , 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 propensitie and inclination to all sin , and a possibilitie 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 somtimes in the heart boyl up & break out to som height in the inward motions and lusts thereof , as in uncleanness , impatiencie , 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 hee 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 , &c. 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 Davids 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 , &c. 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 evill 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 contrarietie 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 , hee is like a neat huswife in a kitchin , that doth keep her not onely from the fire , hut from the filth and soyl 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 doe . Psal. 119. 57. I have said I will keep thy words . Psal. 19. 12 , 13 , 14. Cleanse me , &c. keep hack thy servant , &c. Psal. 97. 10. Prov. 8 : 13. But the Hypocrite doth not hate sin ; for if hee 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 , &c. Yea he loveth the sin he hath left , and dareth not to commit it for some inconveniencies onely that may follow upon it to him , Psal. 36. 4. He abhorreth not evii . Hosea 127. He is a Merchart , &c. he love●h 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 suteth wel with his corrupt nature & impure heart . It is with him therfore as with a sluttish Cook-maid , who doth not care to keep her self from the soyl and filth , but from the fire of the kitchin . 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 reformed . 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 doe , 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 doe his whole will , and he doth strengthen himselfe here●n . He doth not contrive and forecast to sin , but when he doth so , he is ( for the most part ) surprized 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 covrnant , &c. 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 hee apt to hearken to any counsell 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 coole 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 iniquitie with cords of vanitie , 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 , &c. So the Pharisees , Judas , J●hu , and others . They yeeld 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 grosse sin ; but some Hypocrites so commonly , that they make it , as it were their trade , to doe 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 iniquitie . Jer. 13. 23. Can the Aethiopian change his skin , &c. then may ye also doe good that are accustomed to doe 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 , &c. that which I do I allow not , &c. the evil I have that doe 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 alwaies 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 , &c. And therfore he laboureth to be as skilful in it as he can , Jer. 9. 5. They have taught their tongues to speak lyes . And he giveth up himself wholly to it , and to act all kinde of sin , as a man of a trade doth give himselfe up to his trade , to doe all that belongs to it , and to doe it alwaies . Now he that is born of God cannot thus sin . Joh. 3. 9. It is not his ordinary practise so to sin ; but if happily he fall into a sin , he doth not often ; his sin is occasional , like to the true mans 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 Gods commandments as the Hypocrite doth ; for hee like as the thiefe comes in the true mans way , for the present to serve his turn , and to doe mischief onely ; else he keeps by-waies and obscure places . Nor doth the true Christian give and yeeld up himself to the service of sinne , as a servant to his masters work , Rom. 6. 16. but as a prisoner is carried away from it against his will , he yeeldeth 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 , &c. 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 doe , 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 faile some years ; or he is as a man of healthy constitution that falleth once , or more than once into a fit of sicknes , but otherwise is healthy alwaies . 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 bee quiet , bvt 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 stomack that loves , devoureth , and feedeth upon trash , and retains it to the destruction of the body , but a good stomack 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 boyls and the like ; so the good soul cannot , wil 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 , hee doth not allow or approve of what he hath done , much less doth he justifie or defend , leest of all doth he glory in it , as the Hypocrite doth : but finding himself to be polluted and wounded by it , hee labours with all speed to be cleansed and cured . He is therfore displeased with himselfe , and grieved for it , repenteth of it , is afraid of Gods 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 cruell Taskmasters in Aegypt was to them . Rom. 7. 24. O wretched man that I am , who shall deliver me , &c. Or as a man that being fallen into the fire , and like to bee burnt , is snatcht 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 , &c. And Peter , Mat 26. 70 , 72 , 75.

For ordinary and daily frailties , the true Christian doth mourn for them daily , as hee doth commit and observe them , Psal. 19. 12. Who can understand his errors ? cleanse thou me , &c. Rom. 7. 22. If he fall into greater sins , hee is more deeply humbled for them , and doth more emineutly repent thereof , as Peter , Mat. 26 75. David , Psal. 51. 1 , 2 , 3 , &c. 2 Sam. 24 , 1 , 2 , &c. Job 40. 1 , 4 , 5 , &c. But otherwise it is with the Hypocrite in all these particulars . Hee is pleased with his sin , and not troubled with it , but when it brings him into trouble . Otherwise hee 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 iniquitie be found to be hatefull : 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 hee 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 sutes with his disposition that he will not leave it , and therefore doth deny , excuse , defend , justifie , 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 Hee is after his fall into sinne made more watchfull and heedfull 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 , &c. ( 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. Vnto 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 elswhere 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 , &c. He thut abideth in me , and I in him , the same bringeth forth much fruit . Psal. 84. 7. They goe from strength to strength . Rom. 7. 3. 4. Mat. 13. 23. It floweth from the eternal Spirit of God in the soul of a Beleever , as water from a lively spring , John 4. 14. But the counterfeit Grace of the Hypocrite hath neither root nor life in it , and grow●th but in appearance onely , and it is like to a standing poole 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 , &c. and 7. 10. Godly sorrow worketh , &c. 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 , &c. But the common worke of Grace that is wrought in the Hypocrite is but a wordly , carnall , and corrupt work , and therefore it decaieth , withereth , and never comes to perfection , 1 Iohn 2. 19. They went out from us , &c. But ye have an unction , &c. Mat. 13. 20 , 21 , &c. 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 bath he no root in himself but dureth for a while , &c. Heb. 6. 7 , 8. For the earth , &c. But that which bringeth thorns and briars is rejected , and is nigh to cursing , &c. 1 Cor. 15. 19. 2 Cor. 7. 10.

SECT. XX.

In their Mohtification and Self-denyal .

The true Christian doth and must mortifie sin , keep under his body , &c. 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 , &c. but within are ful of all uncleanness , 1 Kings 21. 1 , 2 , 3 , &c. But the maine study and labour of the sincere Christian is to mortifie his evil affections , to put out the fire of his lust , his covetousnes , 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 , &c. Psalm 19. 12. Cleanse thou me from secret faults , &c. 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 yeeld 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 , &c. But the hypocrite hath no regard of this , but being stil in his sins , & without the wedding garment of Christs 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 beleeve and doe , and then hee is obedient to it . Jer. 31. 19. After that I was instructed , I smote upon the thigh , &c. 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 , &c. 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 mans fancy and opinion . Rom. 10. 1 , 2. They have a zeal of God , but not according to knowlege .

3 He doth it knowingly and beleevingly ; he not onely hath a word for what he beleeveth , 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 , &c. Heb. 11. 4 , 6. Acts 17. 23.

4 The new obedience of the sincere Christian is an exact and compleat obedience ; 1 it is universal . He is holy in all manner of conversation , and yeelds 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 onely , 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 goings 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 Gods commandements . Psal. 119. 6. and Paul , who had a conscience voyd of offence towards God , and towards man , Acts 24. 16. and Zacharie and Elizabeth , who walked in all the commandements 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 Jude 1 , 2 , &c. 1 Cor. 15. 12. or in his practise , or in both . Or ( at the most and at the best ) he doth depart from evil onely in his outside , his heart is where it was still , psal. 58. 2. Yea in heart ye work wickedness , Psal. 52. 3. And some evill or other hee doth most commonly retain in his life still , as Judas he kept his covetousness still , Joh. 12. 6. Herod he kept his brothers wife still , Mark 6. 18. 20. Iehu whiles hee boasts so much of the zeal he had for the Lord , and the uprightness of his heart therein , depart not from the sins of Iereboam 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 murdrous 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 hee leaves all that is evil , in opinion , in practise , 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 sinnes . 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 my self 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 , hee 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 hee doth cease from all that is evil , so hee 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 , &c. Mat. 9. 13. Either he is failing in his doing , or in his suffering . Hee 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 , &c. Hosea 7. 7. 8 , &c. Ephraim hath mixed himself amon●st the people , &c. he is a cake half baked , &c. Mat. 15. 2. Ye transgressed the commandements of God by your traditions . But the sincere Christian hee is compleat in all the will of God , he hath somewhat of every Grace , Col. 2. 10. You are compleat 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 , &c. Duties of Word , of Work , greater , lesser , publick , 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 alwayes . 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 carefull and exact in some , as he is in other places , at home and in private , as he is abroad and in publick , Mat. 6. 5. The Pharisees were in appearance very devout , and did much in the Sinagogues , and in the streets , but did nothing at all in their closets . But the sincere Christian having his eye upon God , who is in all places alike , is alike carefull and exact in all places , in private as in publick , 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 Mistris to commit secret wickedness with her , answereth her , How can I doe 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 prosperitie , 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 daies of Jehoiadah the Priest . And such are those servants , Ephes 6. 6. That serve their masters with eye service as men pleasers , &c. Job 27. 10. Will he alwaies call upon God ? But the true Christian is alike good and carefull in all times , cases , changes , and conditions , in time of health as time of sicknes , 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 onely , and when no other eye is upon him , Phil. 2. 12. As ye have alwaies obeyed not in my presence onely , but much more in my absence , &c. Ephes. 6. 5 , 6 , 7. Servants be obedient , &c. in singleness of heart as unto Christ , &c. Col. 3. 22. And he is the same in time of the persecuted , as he is in the time of the flouring state of the Gospel . He can ( if need be ) leave all for Christ , and the Gospels sake , 2 Cor. 6. 4 , 5. But in all things approving our selves , &c. in afflictions , &c. 2 Cor. 8. 9. We had the sentence of death in our selves , &c. v. 12. in simplicitie and godly sinceritie , wee have had our conversation , &c. 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 dye at Jerusalem for the Name of the Lord Iesus , 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 , Psalm 119. 46. I will speak of thy testimonies before Kings , Phil. 2. 12. as ye have obeyed not onely in my presence , &c.

4 The true Christian holds out to the end : The Hypocrite , he is at the best , unstable in all his waies , James 1. 8. as a cloud without water carried by the wind . Iude v. 12. apt to start aside like a deceitful bow . Hosea 7. 16. He is very like to start aside in times of trial . Iob 27. 10. Will he alwaies call upon God ? And he doth very often fall clean away to prophaness in life , heresie , and opinion , or to both . 1 Iohn 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 connot doe 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 enclined my heart to perform thy statutes , alwaies 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 hee doth commonly grow worse and worse , 2 Tim. 3. 13. But Seducers wox worse and worse , deceiving , and being deceived , &c. 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. ) mens 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 Mens examples of all sorts . Iosh. 24. 15. Choose you this day whom you will serve , &c. 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 goe out , &c. went , &c. and Moses v. 24 , 25. when he came to years he refused , &c. choosing rather , &c.

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 . &c.

5 Relations and natural affections dependant upon them . Heb. 11. 17. By faith Abraham when he was tried offered up , &c. his sonne , his only sonne , Deut. 33. 9.

But 2. the obedience of the sincere Christian is compleat and entire also as to him that obeyeth ; for it is the obedience of his whole man body and soul . The obedience of the Hypocrite is commonly counterfeit , and not from his heart ; sometimes with a part of his heart only , and never with his whole heart , Ezek. 33. 31. There is action without affection , the lips are without the heart in it . It cometh coldly from him , without any vigour or life of the inner man , Ezech. 33. 31. their heart goeth after their covetousness , Isa. 29. 13. This people draw nigh to mee with their mouth but their heart is far from me , Ps. 78. 34 , 35 , 36. They returned and enquired early after God , nevertheless they did flatter him with their mouth , &c. for their heart was not right with him , &c. Jer. 3. 10. And yet , &c. her treacherous Sister Judah hath not turned unto me with hgr whole heart but feignedly , &c. Amos 8. 5 , 6. Hosea 7. 14. But the new obedience of the sincere Christian is a cordial and affectionate obedience of the whole inward and outward man both together . That which he beleeveth , and that which he doth , or leaveth undone , it is all frrom his very heart . Rom. 6. 17. You have obeyed from the heart the Doctrine , &c. And it is with the whole heart , Ps. 119. 10 , 145 With my whole heart have I sought thee , &c. So that what he doth he doth with his whole soul , mind , conscience , wil , & affections all concurring with him therein . He doth with all his might and strength desire , and endeavour to doe the whole will of God , Psal. 119. 10. 34. 69. I will keep thy precepts with my whole heart , Acts 8. 37. If thou believest with al thy heart , &c. His grace within , and his work without is unfeigned , 2 Tim. 1. 5. 2 Cor. 6. 6. 1 Sam. 12. 20. Ezek. 11. 19 , 20. Rom. 12. 8.

5 As he is careful to doe all God requireth , and with the whole man , so is he careful to doe no more than God requireth . But the Hypocrite hath additions of his own and other mens inventions , Jer 32. 35. Ps. 106. 39. Mat. 15. 2 , 3. &c.

6 The new obedience of the sincere Christian is a real obedience . 1 That of the Hypocrite is onely verbal and complemental , Mat. 21. 28 , 29 , 30. A certain man had two sons , and he said to one of them , Goe and work to day in my vineyard ; And he said , I go sir , but went not . 1 Ioh. 3. 17 , 18. Let us not love in word , neither in tongue , but in deed and in truth . Luke 6. 45. And why call ye me Lord , Lord , and do not the thing which I say ? But the obedience of the sincere Christian is an obedience that is in deeds as well as in words , Rom. 15. 18. Col. 3. 17. 2 That of the Hypocrite is feigned and counterfeit , as we have shewed , Ps. 78. 36. But this of the sincere Christian is as he himself is indeed what he seemeth .

7 This new obedience of the sincere Christian as it is exact and compleat for the matter so for the manner of it , and the mind of the doer therin . The Hypocrite he onely mindeth the worke done , and not how it bee done , or with what minde hee doth it . But the sincere Christian is careful not only what he doth , but how & with what mind he doth it . And for this he doth and suffereth it ( i. ) in Christs name , where the Hypocrite doth dare adventure to goe to God in his own name , and upon his own account , without the name of Jesus Christ , as Mat. 22. 1 , 2 , 13 &c. He saw there a man that had not on a wedding garment , &c. Luke 18. 11 the Pharisee praied , and said , God I thank thee , I am not , &c. Iohn 6. 64. and 7. 5. or otherwise ask doubtingly , Iames 1. 7 , 8. The sincere Christian he dares not come to God but with Iesus Christ in his heart and mouth ; and so coming , he beleeves that he shall be accepted both in his person and service . Hee doth ask in faith : his Prayer is the prayer of Faith , Iames 5. 15 , 16. 1 Tim. 2. 8. Iames 1. 6. Heb. 11. 4 , 6. By Faith Abel offered to God a more excellent sacrifice than Cain , &c. But without Faith it is impossible to please him ; for he that cometh to God must beleeve , Iohn 16 , 23 , 24. & 14 6.

2 He doth , and suffereth preparedly : where the Hypocrites heart in his coming to God in service is altogether unprepared for it , as being voyd of the love and fear , and reverence of God in it , 2 Chron 12. 14 , and 20 23. Psal. 78. 34 , 35 , 36. Isa. 29. 13. The sincere Christian his heart is ready and prepared to and for his obedience in doing or suffering as an instrument when set in tune is ready to be plaid upon . He loves and fears God ; hee hath high , holy , and reverend thoughts of Gods name , wayes , and worship , &c. 2 Chron. 30 9. Psalm 108. 1. Psal. 57. 7 Rom. 1 , 15 Mal 1. 6 , 7 , 8 , 17. Deut. 10. 12. Acts 21. 13.

3 He doth it sincerely , where the Hypocrite doth it with a double and deceitful heart all that he doth , Psal. 78. 34 , &c. James 4. 8. The sincere Christian he doth it with a true & plaine heart , Heb. 10 22. Rom. 12. 8 , 9. 1 Pet. 1 2. So the Magistrate ruling , Rom. 12. 7 , 8. The Minister in preaching , 2 Cor. 1. 12. 1 Thes 2. 4 , 5 , 6 , &c. but to this we have spoken before .

4 He doth it cheerfully and joyfully . Where the Hypocrite is in his obedience ( especially in the service of God ) unwilling to , and unchearfull in it , and takes little or no delight , but is soon weary of , and tyred in it , Amos 8. 5. When will the new Moon be gone ? &c. Mal. 1. 15. Behold what a weariness it is . Job 27. 10. The true Christian he delights in it , it is his meate and drink ; the yoak herein upon him is an easie yoake to him , Psal. 40 8. Mat 11. 30. Psal. 119 47. I shall delight my self in thy Commandments , 2 Cor , 8. 19. 1 Pet 5. 2. 2 Cor 9 7. Isa. 58. 13. If thou call the Sabbath a delight . 1 Cor. 29 9. Heb. 10. 34. Ye took joyfully the spoyling of yourgoods . Judges 5. 2. And hence are the sincere Christians said to be a willing people , Ps. 110. 3.

5 He doth it patiently . Where the Hypocrite is commonly in that which he doth and suffereth impatient and complaining against God , Mal. 3. 14 , 15. Ye say it is in vain to serve the Lord , &c. 2 Kings 6. 33. This evil is from the Lord , what should I wait , &c. Ezek. 18. 25 , 29 and 33. 17. 20. Numb. 14. 17. Psal. 106. 25. Mat. 20. 12 , 15. Mat. 25. 23 , 24. The sincere Christian hee is patient , and doth quietly submit to the will of God therein , 1 Sam. 3. 17 , 18. It is the Lord let him do what seemeth him good . 2 Kings 20. 19 , Good is the word of the Lord . Job 1. 21. The Lord gave and the Lord hath taken , &c.

6 He doth it diligently , where the Hypocrite is commonly in his obedience especially in Gods service careless and negligent , Mal. 1. 14. Which hath in his flock a male , and sacrificeth to the Lord a corrupt thing , &c. Mat. 25. 24. He that had but one talent . The sincere Christian is usuually very diligent and exact herein , 2 Pet. 1. 12. I will not be negligent , &c. 2 Cor. 8. 22. 1 Tim. 4. 14.

7 Hee 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 sinne , 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 hee 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. amd 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. Hee doth it not with the leaven of malice tnd wickedness , but with the unleavened bread of sinceritie and truth .

10 He doth it purely and holily . The obedience of the sincere Christian is not onely 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 , &c. Mat. 23. throughout . So Jehu . Saul , Judas , and the rest .

Hee may sometimes bee 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 feare to offend God , the goodness of the thing to bee done or suffered , the conscience of his duty therein , and of his obligation thereunto by the love of God . Hee beleeves the promises because God saith , and obeyes the commands because God gives them . He loves the Law maker that commands , the Law or command it self , and the thing commanded . These , and such like things as these doe 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 , &c. Psalm 119. 161. My heart standeth in awe of thy word , 2 Cor. 5. 14. For the love of Christ constraineth us , &c. 1. 17. Some out of love , Psalm 116. 1. I love the Lord , &c. John 21 15. and 16 , 17. Ps. 119. 97. 127. I loae thy Law Psalm 40. 8. I delight to doe 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 , &c. Heb. 11. 27. By Faith be forsook Aegypt , 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 fancie , and the commands and inventions of other men his rule and warrant for what he doth therein . Mat. 15. 2. Why doe thy disciples transgress the traditions of the Elders ? &c. 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 beleeveth , 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 shewed .

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 hee 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 satisfie his own lusts . He lookes no furthan at earthly pleasures , comforts , and advantages in this world . God is not in al his thoughts , or if hee be , it is onely to thinke how hee may serve himself upon him . And if God be in his eye , yet he lookes at something beyond , above , above or before him . In shew 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 Leapers to be healed onely , Iohn 6. 26. Luke 17. 12. And as the sheep doe follow the shepheard as long as the bottle of hay is in his hand , and no longer ; and not as a childe that follows the father out of love , who wil follow him every where . The Pharisees did pray and give almes to be seen of men , Mat. 6. 2. They made long praiers to the end they might devoure widowes houses . Hosea 7. 14. Ye assemble for wine and corn . Zach 7. 5. Did ye at all fast unto me ? &c. Micah 3. 11. They judge for ieward , and divine for money , and yet lean upon me , &c. Acts 20 30. Phil. 1. 17. Preached Christ out of envy . But the sincere Christian in all his active and passive obedience , as hee is carryed forth therein especially from the love and feare 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 wel for their owne sakes as for his owne sake . They are his principal and ultimate end , and the center 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 glorifie God , and advance the Name of the Lord Jesus Christ , and to testifie his love to God ; for the love of God shewed to him in Christ . And therefore it doth not satisfie him to do any thing as for the publick good , the Common wealth , or the like . So the Heathen men have done , unless he goe higher , and shoot as far as the utmost white and mark of all , which is Gods glory ; he cannot be satisfied to come short of this , or to goe beyond it with reference to any thing else . Rom. 14. 8. Whether we live we live to the Lord , &c. Phil. 1. 21. For me to live is Christ , &c. Luke 17. 12. The Leapers one of them when hee saw hee was healed returned and glorified God , &c. 1 Tim. 1. 17. Now to the King immortal , &c. 1 Tim. 6. 16. Rev. 4. 11. Thou art worthy to receive glory , &c. Rev. 5. 12. Saying with a loud voice , worthy is the Lamb , &c. Psalm 115. 1. Not unto us , but to thy Name , &c. So John the Baptist of Christ , John 3. from verse 27 to the end . Iohn 1. 19 , 20 , &c. This is the record of John , &c. And he confessed and denied not , but confessed , I am not the Christ , &c. He is from heaven , &c. He must increase , &c. 2 Cor. 4. 5. Wee preach not our selves , but Christ Iesus the Lord , &c. Ioshua 7. 9. What wilt thou doe for thy great Name , &c. Psalm 111. 9. Holy and reverend is his Name . Iohn 14. 14. Psalm 44. 22. For thy sake are wee killed all the day long , we , &c. 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 , &c. Gal. 1. 10. or doe I seek to please men , &c. 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 , glorifie him , &c. 1 Cor. 10. 31. do all to the glory of God , &c. Col. 3. 17. Whatsoever ye doe in word or in deed , doe all in the name of the Lord Jesus , giving thanks to God , and the Father by him , Mat. 6. 9. 13.

And next to Gods 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 hee had served his own generation , &c. 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 Gods 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 onely follow the light of Gods 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 therof as to Christs 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 Christs appearing to judgment , Rev. 22. 17. The Spirit and the Bridegroom say come . Cant. 1. 14. Make hast my beloved . 1 Cor. 1. 7. Waiting for the coming of our Lord Iesus , Mat. 25. 1 , 2 , 3 , &c. 2 Tim. 4. 8. This the Hypocrite cannot endure to hear of , or think upon , or prepare for , Is. 33. 14. The sinners in Sion are afraid , fearfulness hath surprised the Hypocrites . Rev. 6. 16. And said to the mountains and rocks fall on us , and hide us from the face , &c. And from the wrath of the Lamb.

2 He can love his enemies , and doe good for evil , Acts 7. 59. 60. They stoned Stephen . And hee cried , &c. Lord lay not this sin to their charge . Job . 31. 29 , 30. If I rejoiced at the destruction of him that hated me , &c. 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 hee 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 rejoyce in the sinnes of others and joyn with them then mourne because of the same , Psalm 50. 16. 18.

4 He can doth more or less sympathize 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 ? &c. Nehem. 1. 2 , 3 , 4. When I heard these words I sate down and wept &c. Ps. 112. 4. Rom. 12. 4 , 5. at which many Hypocrites doe rather rejoice . Obadiah 12. 13. But thou shouldest not have looked on the day of thy brother , &c. neither shouldest thou have rejoyced over the children of Judah in the day of their destruction . Psalm 35. 25. So would wee have it , Mat. 27. 41. The chief Priests mocking him said , he saved others , &c.

5 Hee 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 cloathed with the Sun , and the Moon under her feet . Galat. 6. 14 God forbid I should rejoice in any thing but the crosse of our Lord Jesus , by whom the world is crucified to mee , and I unto the world . Job 31. 24 , 25. If I have made gold my hope , &c. or rejoiced because my wealth was great , &c. 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 esteeme 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 , &c. 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 hee 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 Leapers . Isa. 58. 3. We have fasted , and thou regardest it not .

7 The sincere Christian hee is careful to submit to Gods means , and goe Gods waies for the attainment and accomplishment of Gods ends . But the Hypocrite hee wil not stick at the use of any unlawful meanes to bring to passe Gods end , when it may also sute with his own end therein , Hab. 2. 3 , 4.

8 The sincere Christian hee doth much more labour against the sins of his own family , and relations . But the Hypocrite he looks al abroad , and takes no care at home , hee is bitter against the sinnes 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 , &c.

9 The sincere Christian is commonly of a more composed spirit and behaviour in prosperitie and adversitie than the Hypocrite is , Phil. 4. 11. I have learned in whatsoever state I am therewith to bee content . Job 2. 9 , 10 , and 21. The Lord hath given , and the Lord hath taken , &c. But the Hypocrite , in such times is commonly more discomposed , and disturbed in time of adversitie he doth despair , 2 Kings 6. 33. What should I waite for the Lord any longer . And in time of prosperity hee is lifted up to forget the Lord and himself both , Psal. 106 throughout

10 Hee is , and doth shew himselfe to bee really more merciful , just , true , loving , meek , humble , and peaceable in heart , word , and work than the Hypocrite is , who is , and very often shews 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 witnesse of the Spirit of God in them , some more , some lesse , assured of their interest in Christ , and their part in eternal life , 1 Io. 5. 6 , 7 , 8 , 9 , 10. Hee that beleeveeth , &c. hath the witness in himself , &c. Heb. 10. 15. 1 Iohn 4. 13. Hereby know we that wee dwel in him , and he in us , because he hath given us of his Spirit , Rom. 8. 16. The Spirit it self 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 lye and dye under the feare of eternal vengeance from God , as the just reward of his Hypocrisie , and none of them ever had any true and well grounded assurance , Ier. 33. 14. The sinners in Sion are afraid , fearfulness hath surprithe Hypocrites . Rev. 6. 16.

SECT. XXIII .

So that now ( upon the whole matter ) wee 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 lyeth in the external actings hee doth excell also in these things .

1 That which he doth he doth by the right rule of Gods Word , which shews the wil 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 wil only .

2 Hee doth that which hee 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 Gods glory , and not to the praise of himself as the hypocrite doth .

SECT. XXIV .

But by all this we have spoken of the compleat and exact obedience of the sincere Christian , we do not intend , nor would be understood that the sincere Christians life is perfect , and without sinne ; 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 hee leaveth all sinne , and doth all duties at all times , and in all places , cases , &c. And the Phrases of the Scripture applyed to the Saints , that they followed the Lord fully , were in all the commandements of God blamelesse , and were perfect , they are to be understood not in a legal or in a litteral , but in an Evangelical sense : For doubtlesse the utte●most obedience that is expected , or that can be performed by the most absolute and perfect Christian that is most sincere is . That hee hath a real and unfained will , and desire , and a real intention and purpose , and doth his endeavour with all his might to doe and fulfil the whole wil of God therein . And he is grieved that he cannot doe 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 lesse than was his duty to doe . 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 unfained wil , desire , purpose , or intention ( but rather the contrary thereof ) in them . Nor do they endeavour at all so to doe in all things as we have shewed elswhere at large . And this progress towards the perfect doing in the sincere Christian is esteemed with God as the perfect doing of the thing it self , Heb. 11. 17. By Faith Abraham when hee was tried offered up Isaac , &c. 1 Cor. 8. 12. For if there bee first a willing minde it is accepted according to that a man hath , & c.. We are here also to adde this caution further in reference to all that wee have spoken to this head , that the faigned 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 stirre 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 Sinceritie , the more cause we have to judge our selves sincere . And the more we see of the motions and operatious of Hypocrisie , the more cause wee have to suspect our selves 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 signes of the sincere man , and of the Hypocrite , we shall endeavour to give you some of them in the nevt Chapter .

CHAP. VIII .

How Sinceritie and Hypocrisie are manifested . Or , The signs of Sinceritie and of Hypocrisie .

This question is partly answered before in Chapter 3. where wee have set forth , wherein Sinceritie and Hypocrisie doe consist . And again in Chap. 7. wherein we have shewed , in what the sincere Christian doth differ from , and goe beyond the Hypocrite . But wee shall now in this place adde further some particulars wherein Sincerity and Hypocrisie doe most eminently shew themselves in the Professors of Religion , and these also may serve for signs and markes thereof . And these wee shall also lay down the one aghinst the other in way of opposition . But herein wee must premise four things by way of caution .

1 That amongst these signs of Hypocrisie , some are more grosse and palpable than others .

2 That neither the one , nor the other , on the one or on the other side , albeit they bee certaine and infallible in themselves , yet may they not be so to us , whose hearts are deceitful above all things , and wee are so apt to bee deceived by them . Wee doe not propose them therefore as aosolutely certaine and infallible as to us : For many of the things wee give , and lay downe through this whole worke as signes or markes of the sincere Christian , some appearance of the same things may be found in , and upon the Hypocrite . As for example . Hee may seem to have some delight in God . Job 27. 10. Hee may have some delight in good things . Matth. 13. 20. Marke 6. 20. Isaiah 58. 2. and good men and their company . Mat. 25. 1 , 2 , 3 , &c. So the foolish seemed to delight in the company of the wise Virgins . Hee 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. Hee may bee a constant Hearer of the Word of GOD , and yeeld some obedience thereunto , as Herod , Amaziah , and others . 2 Chronicl. 25. 2 , 9 , 15 , 16. Luke 6 , 46 , 47. Mark 6. 18 , 19 , 20. Hee may deny himself in many things , avoyd evill , and repent of sinne , as Ahab , Saul , Judas , others , and doe many other things , as we have before layd down at large . And on the other side , many of the things wee have observed , or shall here further observe to be the signes , or marks , or workings of Hypocrisie . The likeness , or resemblance , or ( at the least ) some degrees thereof , or the thing it self 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 commandement 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. Iohn 14. 9. Negligent about holy duties . 1 Cor. 11 20 , 21 , &c. Falling off from Christ in case of persecution . John 18. 15 , 16 , &c. John 17. 13. and 9. 22. Fearing of an open profession of the Gospel because of persecution . John 19. 38. Impatient and discontented at Gods works . Ionah 4. 1 , 2 , 3. Iob 3. 1 , &c. Impatient and wrathful against man . 2 Chron. 16. 10. Covetous or loving the world . 1 Iohn 2. 15. 1 Cor. 5. 10. Iame. 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 doe evil , or obtain good . Gen. 20. 2. Gen. 27. 18 , 19 , 36. Secure . Psalm 32. 1 , 2 , &c. Unthankful , Isa. 51. 13. Ps. 78. 11. Censorious . Iames 3. 1 , 2. Hee may curse or swear . Mat. 26. 75. Iames 3. 9 , 10 Forswear . Mat. 26. 75. Lye . Gen. 20. 2. and 26. 7. Raile and revile . 1 Cor. 5. 11. 1 Pet. 3. 9. and 2. 23. Hee may also commit , or fall into Idolatry , Adultery , Fornication , Incest , Murder , Drunkenness , Extortion , Injustice , Oppression , Dangerous Errors or Heresies . Iohn 1. 46. 2 Sam. 11. 3 , 4 , 13 , 14 , 15. 2 Sam. 19. 28 , 29 , 30. Gen. 19. 30 , 31 , 32 , &c. 1 Kings 11 , 7 , 8 , 9 , &c. 1 Cor. 10. 4 , 5 , 6 , 7 , &c. 1 Cor. 11. 1. 2 , 3 , &c. 1 Cor. 15. 12. So now we finde 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 wee have opened in another place .

3 That we doe not presently judge a man to be an Hypocrite in his state because he hath som Hypocrisie in him : For there is not a man that lives but hath Hypocrisie in him more or lesse : Besides that , every man is born an Hypocrite For of this sinne as of all others wee have the seeds in our natures . But no man is to bee accounted a Hypocrite in his state but such a one as is under the reign and power of Hypocrisie , and that yeelds himselfe up to it to obey it , an obstinate and wilful Hypocrite . And not such a one as doth see it in himselfe , detest , disavow , bewaile it , and labour against it all hee can , he is not an Hypocrite albeit he have hypocrisie in him .

4 And therefore in the next place this is especially the conclusion which wee draw from all these things ( as I have formerly intimated . ) That rhe more of all the signes or marks of sinceritie are to be found in , or upon any one man , the more evidence hee in whom they are found may have for his sinceritie . And the more of the signes of Hypocrisie are to bee found in any one man , the more cause hee in whom the same is found hath to suspect himselfe thereof . The signs or marks follow .

SECT. I.

In his esteem of God and Christ .

1 It savoureth much of sinceritie , and it is very much a sign of a sincere man , That he do esteem , value , and preferre God and Christ above all , and that he do in all things seek God and Christ above himselfe , and above all men and things . Psalm 24. 6. This is the generation of them that seek him , that seek thy face , &c. Hee doth greatly love and delight in God and Christ . Ps. 97. 10. Yee that love the Lord . Ps. 18. 1. I will love thee , O Lord , &c. 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 . Hee cares not how little bee given to him , so that much be given to God , for whom he thinkes nothing too good , or too much . Psalm 115. 1. Not unto us , O Lord , not unto us , but to thy Name give glory , &c. So John the Baptist , he confessed , and denied not , I am not the Christ . Hee is preferred before me , whose shooes latchet I am not worthy to unloose , &c. John 1. 19 , 20 , 27. John 3. 28. Hee trusts in God . 1 Pet. 3. 5. Holy women that trusted in God , &c. And hee 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 hee see my waies , &c. What shall I doe when God ariseth ? &c. 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 Hypocrisie , and is very much a sign of an Hypocrite , That a man as hee loves other things more than God and Christ , so in all things hee doth preferre and seek himself more than God and Christ , his owne interest more than Gods . Hosea 2. 13. She went after her lovers , and forgat mee . 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 , &c. and worshipped the creature more than the crearor , &c. 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 , &c. 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 , hee is more moved by his desire to please , and feare to offend men than God . Iohn . 9. 22. Mat. 14. 5. Luke 20 , 19. and 22. 2. Iohn 7. 13. Mark 23. 5. Iohn 12. 42. He doth in Gods service think any thing good enough for God . Mal. 1. 6. 8. O Priests that despise my Name , &c. offer it now to thy Governour , will he accept it ? &c. The love of God is not in him . Iohn 5. 42. Hee hath low and undervaluing thoughts of God and Christ , and the ordinances and institutions of Christ . Mal. 1. 1 , 2 , 3 , &c. Ye despise my Name , &c. ye offer polluted bread , &c. Yee say the Table of the Lord is contemptible , &c. 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 almes before men to be seen of them , &c. Gal. 1. 10. Or doe I seeke to please men ? for if I ●et pleased men I should not bee 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 , &c. He trusts more in other things than in God , Isa. 30. 2 , 3. They cover with a covering , &c. That walk to goe into Egypt . Hosea 7. 14. Hee gives more respect to the Traditions and Inventions of men than to the Word and Command of God . Mat. 15. 1 , 2 , &c. Thus have you made the commandements of God of none effect by your tradition . Isa. 65. 4. Isa. 29. 30. Mark 7. 3 , 4 , &c. And to save himself he can be contented to lose Christ .

SECT. II.

In his care of his conversation

2 It is a good proofe of a mans sinceritie , when there is joyned 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 rejoycing is this , the testimonie of our conscience , that in simplicitie and godly sinceritie , &c. wee have had our conversation in the world , &c. Phil. 3. 20. Our conversation is in heaven , &c. Psalm 119. 1 , 3. They doe no iniquitie . 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 Hypocrisie when a man is loose and careless herein . 1 John 2. 4. Hee that saith I know him , and keepeth not his commandements is a lyar , 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 , &c. truce breakers , &c. having a form of godliness . Luke 13. 26 , 27. Then shall yee begin to say , wee have eaten and drunk in thy presence , and thou hast taught in our streets . But he shall say , &c. Depart from me all yee workers of iniquitie . Psalm 56. 1 , 2. The transgressions of the wicked , &c. untill his iniquitie bee found hatefull . Hosea 7. 8. 14. 16. Rom. 15. 17. Amos 5. 10. Isaiah 1. 1 , 2. &c. and 48. 1 , 2. Tit. 3. 8. Ps. 58. 2.

SECT. III.

In his labour to cleanse his heart .

3 It savours much of sinceretie , and is very much a sign of a sincere Christian , when a mans main study and labour is to make and keep cleane his heart , and to bee indeed as well as to seem to be good within and without , when hee labours to be what he desires to seem to be , and doth affect the thing as wel as the name ; to be within indeed what hee is without in appearance . Psalm 73. 13. Verily I have cleansed my heart in vain , &c. 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 , &c. 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 Hypocrisie , and is very much a sign of an Hypocrite , when the main study & labour of a man is , to make and keep cleane the outside onely , and that he cares not to be , but to seeme to bee holy , when he takes no care at all of his thoughts , and such faults as he can commit privately , and conceale from the world , when he hath a care to keep his flesh cleane , and suffereth his inward vitals to bee corrupt and rotten , Matth. 23. 14 , 25 , 27. Yee are like painted sepulchers , &c. Matth. 5. 6 , 10. that you may appeare , &c. Luke 18. 12 , 13. Psalm 56. 24. He flattereth himselfe untill , &c. he deviseth mischief on his bed , &c. he abhorreth not evill , &c. In heart ye work wickednesse , you , &c. Acts 8. 13 , 20 , 21. Repent , &c. For thou art in the gall of bitternesse , &c. Psalm 52. 3. Thou lovest evil more than good , &c. Hosea 12. 7 , 8. John 13. 26 , 27. Heb. 12. 15. Acts 7. 51.

SECT. IV.

In his desire and labour after holynesse .

4 It savours much of Sinceritie , ●nd it is very much a signe of a sincere Christian , that hee loves and desires holinesse as much as happinesse , and to live the life , as dye the death of the Righteous . Philip. 3. 11 , 12 , 13. If by any means I might attaine to the resurrection of the dead , &c. Not as though I had already attained , &c. or were perfect , &c. and reaching forth to the things before , &c. Luke 17. 5. The Apostles said to the Lord , Increase our Faith . Mark 9. 24. Lord I beleeve , help thou mine unbeliefe . Prov. 22. 12. 2 Cor. 5. 9 , 10. And on the other side it savours as much of Hypocrisie , and is very much a sign of an Hypocrite , when he doth not love nor desire holiness at all , and hee doth onely desire and labour to seem like to godly men , and not to be godly , when a man shall hate to bee reformed . Psalm 50. 16 , 17. And shall love evil more than good . Psalm 52. 3. When a man shall desire onely to dye the death , and not to live the life of the godly . Numb. 23. 10. 27. Matth 23. 27. We to you Scribes , &c. for ye are like unto sepulchers , &c. but arewithin ful of dead mens bones , and all uncleannes . 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 signe 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 himselfe , and his own vilenesse by nature and practise , he is very much displeased with , and despaires of himselfe , and lookes to the grace of God in Christ onely for Righteousnesse . 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 sinne is ever before me . Luke 18. 11. Lord be merciful to me a sinner . Psalm 49. 12. Innumerable evils have taken hold on me , &c. Phil. 3. 13. I forget the things that are behinde . Ezek. 20. 43. And ye shall loath your selves in your own sight for all your evils that ye have committed . And when hee is apt to judge of others better than himselfe , 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 mans eye as a moate . Mat. 7. 3. But on the other side it savours as much of Hypocrisie , and is very much the signe of an Hypocrite , when a mans eye is alwaies upon the better , and not at all upon the worser 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 , &c. or as this Publican , &c. and as in Isaiah 58. 3. when they said , wherefore have we fasted , and thou seest not , &c. and Isa. 65. 5. Come not near mee , I am holier than thou , &c. 1 Sam. 15. 13. And when a man out of a self conceit and opinion of his own excellency shall trust to himselfe that hee 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 spake this parable unto certain men which trusted in themselves that they were righteous . Two men went up into the Temple , &c. Luke 16. 5. Ye are they which justifie your selves , Prov. 20. 6. Most men proclaim their own goodness . Mat. 12. 2 , 3 , &c. Mat. 23. 30 , 31. &c. Luke 7. 39. and 5. 30. John 7. 48 , 49.

SECT. VI.

In the agreement between his sayings and doings .

6 It is an universal and infallible sign of sinceritie when a mans practise sutes 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 , &c. 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 Hypocrisie for a man to be a great talker , but a little doer of good , a great hearer but a little doer of the Word , hee makes a great flourish , and fair protestations of his goodness , but hath none , he is nothing but leaves and shews , Mat. 23. 3. They say and doe not , Ezek. 33. 31. they hear thy words but will not doe them . Luke 6. 46. Why call ye me Lord , Lord , and doe 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 Sinceritie , and is a very good sign of a true Christian , when a man is universal and uniform in his obedience , hee is for all good commanded , and against all evil forbidden . Hee is careful to avoyd all sinnes , and performe all duties : And most of all carefull to performe the more weighty duties : hee 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 doe all , is to do nothing at all to the purpose . Iames 2. 10 , 11. For whosoever shall keep the whole Law , and yet offend in one point , hee is guiltie of all . And this hee doth in all places , times , company , and cases , as having God in his eye , and seeing himself to be before God in all that hee doth ▪ Luke 1. 6. walked in all the Commandements and Ordinances of the Lord . Job 1. 8. feareth God , and escheweth evil . Psalm 101. 1 , 2. I will set no wicked thing , &c. Psalm 119 2 , 3. But on the other side it savours much of Hypocrisie , & is very much a signe of his Hypocrisie in a man , when he is partial , or local , or temporal in his obedience ; when he doth onely forbear some evils , and doe 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 , wher he is all for publick , 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 , &c. these ought yee to have dune , and not to have left the other undone , &c. Mark 7. 4. Mat. 27. 6 , 7 , &c. And such was the obedience of Saul , Jehu , Herod , and others , noted for Hypocrisie in Scripture . Mat. 15. 2 , 3 , &c. Job . 27. 10. Will he alwaies 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 Sinceritie to be tender and merciful , as to impositions upon the consciences of others , but rather to bee severe against a mans selfe . A sincere Christian can spare others in that wherein hee 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 hypocrisie , and is very much a sign of an hypocrite , where a man is severe and rigid to presse 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 mens sins , make every moa●e a beam , and pres● duties much upon others , whereof he will not bear any part himself : hee is very partial and favourable to himself , his beam shall be but a moate , and he can indulge and spare himself in the neglect , or careless performance of duties . Matth. 23. 4. Luke 11. 46. You binde 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 sinnes , and can love the Reprover , hee can like of a close Reproof , and that faithful Ministerie , which hee is at present under , and when being shewed his sinne , he is very ready to confesse and forsake it . Iohn 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. Iob 31. 33. But on the other side it savours as much of Hypocrisie , and is as much a signe of an Hypocrite , when a man cannot endure to be faithfully dealt with in this thing , and to have his his sinne detected ; and laboureth by all means to hide and retain it : either he doth cloak it , mince it , shift it , justifie , or excuse it , or impudently deny it , and hates the reprover of him for it . Hee cannot endure the faithful Ministery hee is under for the present . Matth. 23. 30. And say if we had been in the dayes 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 tooke away his life , as may appeare by Mark 6. 17 , 18 , 19 , 20. compared with 14 , 1 , 2 , 3 , 4 , 5 , &c. 1 Kings 22 8. There is another , &c. But I hate him , &c. Amos 5. 10. They hate him that rebuketh , &c. They abborre him that speaketh uprightly , Mal. 1. 6. And yee say wherein have wee 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 Sinceritie in a Christian Professor , that hee doth love them that appear to be true Christians , because they are such , and that he doth shew his love to them by word and deed , and amongst the rest of the manifestations thereof doth shew it by delight in their company , 2 Cor. 6. 4. 6. In all things approving our selves as the Ministers of GOD , &c. By love unfeigned , 1 John 3. 14. Wee know that wee have passed from death to life , because we love the brethren . Hee that loveth not his Brother abideth in death . Psalm 26. 1 , 4 , 5. I have not sate with vain persons , &c. 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 signe of Hypocrisie to hate them that appear to be sincere Christians , to look upon them as signes and wonders , Isa. 8. 18. to deale 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 names sake , &c. John 17. 14. The world hath hated them , &c. 1 Iohn 3. 14. Hee 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 savou●s much of Sinceritie , and is much a sign of a sincere Christian in a man , that hee still findes fault with himselfe for his defect in Grace and duty : he never thinks he hath grace enough , and hee mourns under his weaknesse therein , and want thereof ; and findes dislike in his own performances , albeit hee doe his best therein , doth alwayes hunger and thirst after , and labour for more grace , and for perfection herein . But he doth provoke others to goe beyond him , and is glad that others doe God better service than himself . Phil. 3. 14 , 15 , &c. I presse forward , &c. Mat. 5. 6. they that hunger and thirst after righteousnesse . Rom. 7. 24 , 25. O wretched man who shall deliver me , &c. Psalm 84. 2. 7. My soul longeth , &c. for the Courts of the Lord , &c. they goe from strength , &c. 2 Cor. 7. 1. And it savours as much of hypocrisie to set a stint to a man● selfe in his grace and obedience , and to thinke he hath enough , and to care or labour for no more : when hee thinketh he is , and doth good enough , and doth not care to be better than hee and to doe more than he doth : And to thinke every man else must keep his pace , and that hee that goeth not so farre , goeth not far enough . And that he that goeth farther and faster , goeth too fast , and too far , Rev. 3. 17. Because thou sayest I am rich , &c. and have need of nothing , &c. Psalm 36. 3. He hath left off to be wise , and to doe good : Luke 6. 25. Wo unto you that are full , &c. and 18. 12 , 13. and 1. 53.

SECT. XII

In his affection to the Word .

12 It savoureth much of sinceritie to have a great love to , and constant delight in the Word of God . Ps. 119. 20. 97. O how I love thy Laws , &c. My foul breaketh for the longing it hath to thy Judgements at all times . Job 23. 12. I have esteemed the words of his mouth more than my necessary food . 1. Pet. 2. 2. As new born babes desire the sincere milk of the Word , &c. Rom. 7. 22. I delight in the Law of God as to the inward man . And it savours of hypocrisie to hate the Word . John 3. 20 ▪ For every one that doth evil hateth the light , &c. or faignedly or sleightly , or for a time only to love it . Ezek. 33. 31. And they heard thy words , but will not doe them ; for with their mouthes they shew much love , &c. Isa. 58. 2. yet they seek me daily , and delight to know my waies , &c. Luke 8. 12 , 13 , 14.

SECT. XIII .

In the frame of his Spirit as to greatnesse of place .

13 It savoureth much of Sinceritie that a man is of an humble spirit , that he thinks every man better than himself , and himselfe the worst of the company where ever he comes : not having , he doth not affect nor seek titles of honour , and having he doth not value them , he cares not for precedency or superioritie , but can , and doth prefer others ( perhaps beneath himself in place and parts before him . Psalm . 131. 2. I am as a weaned child . 1 Tim. 1. 15. Sinners of whom I am the chief . Mat. 18. 3. Except yee bee converted and become as little children , &c. Iob 31. 14 , 15. Rom. 12. 10. And it savours of Hypocrisie in professors , ambitiously to desire and seek greatnesse of place or title , precedencie or superioritie , to think a mans self to be the best of the company wherever he goes , and to exalt a mans self over others . Mat. 23. 5 , 6. 7 , 8 , 9 , 10 , 11 , 12. They love the uppermost roomes at feasts , and the chiefe seats in the Synagogues , &c. and to be called of men , Rabbi , Rabbi , &c. Whosoever shall exalt himself shall bee abased . Luke 18. 11. The Pharisee , &c. 3 John v. 9. Diotrephes who loveth to have preheminence , &c. Iames 3. 1. Be not many Masters , &c.

SECT. XIV .

In his striving against beloved sinnes .

14 It is a great sign of sincerity in a man where he sets himself with all his might , and most of all against spiritual and heart sins , and inward lusts , and amongst them against his most intimate and beloved sins , that serve most to answer his worldly ends ; when hee looks on sinne as a Toad , and keeps it as far from his bosom as hee can . So David , Psalm 18. 22. I was also upright , &c. and kept me from mine iniquitie . Job 31. 1 , &c. I have made a covenant with mine eyes , &c. Psalm 19. 12. Cleanse me from secret faults . And a great signe of Hypocrisie in a man , when hee shall by all means labour to keep , conceal , and retaine such sins . Job 20. 12 , 13. Though wickedness be sweet in his mouth , and he hide it under his tongue , &c. Mat. 23. 25. compared with Luke 16. 14. the Pharisees were covetous , and ful of covetousness , and this they did maintain by all the means they might , Mat. 23. 14.

SECT. XV.

In his care of private duties .

15 It savoureth much of sinceritie in a man when he chooseth to be most carefull of secret , and spiritual duties and performances , as secret prayer , meditation , self-examination , & the like , But thou when thou prayest enter into thy closet , &c. Acts 10. 9. Peter went up upon the house to pray , &c. Gen. 24. 63. Isaac went out into the field to meditate &c. Ps. 119. 59. I thought on my waies , &c. And it savoureth as much of hypocrisie when a man is very zealous of publick or outward , but very careless of private and spiritual duties and observances . Mat. 23. 5. But all their works they doe to bee seen of men . Mat. 6. 1 , 2 , 5. They love to pray standing in the sinagogues , &c. Take heed ye doe not your almes before men , &c. to be seen , &c.

SECT. XVI .

In the motives and ends of their Actings .

16 It savoureth much of Sinceritie , and is very much a signe of a sincere man , when the motives and ends of all his actings are pure and heavenly , when hee doth all that he doth out of a pure heart , from the love and fear of God , and principally and chiefly for the workes sake , to the end to please and glorifie God , and not for any corrupt end to himselfe , and therefore hee careth not to be seen of men in what hee doth . But it is a vehement cause of suspition in a man , when hee is not moved at all by such motives , nor aimeth at such ends , but his motives and ends are corrupt , when hee doth what hee doth alone or chiefly for selfe-ends , selfe-praise , honour , or other advantage , when he doth ambitiously or vain-gloriously seeke the setting up of himselfe more than God therein . Mat. 23. 14. yee make long praiers , and under colour thereof devour widdows houses . Mat. 23. 5. All their works they doe to be seen of men .

SECT. XVII .

In his jealousie over himself .

17 It is a very good sign of Sinceritie in a man when he is ever doubtful and feareful of himselfe , in the general , and especially in the point of Sinceritie , and when he is often trying and searching of himselfe , and doth all that hee can to know himself , and is therefore willing to bee discovered , and reproved by others ; glad to have himselfe and his worke brought to the light . Psalm 26. 2. I have walked in mine integrity , &c. Ioh. 3. 21. He that doth truth cometh to the light , &c. Psalm 26. 2. and 139. 23. Search me , &c. Iob 31. 6. Psalm 119. 50. And it is a dangerous signe of Hypocrisie in a man when hee is confident of , and secure in himselfe herein , when hee never suspects himself , nor will he endure to be suspected , or to put himself , or to be put by others upon the trial herein . Iohn 3. 20. Every one that doth evil hateth the light , &c.

SECT. XVIII .

In the order of his observance of Gods Commands .

18 It savoureth much of sinceritie , that a man is orderly in his obedience to Gods commands , and that he doe it in a due manner ; that he doth preferre the greater before the lesser , the first Table before the second , &c. Fundamentals in Faith and Practice , and things absolutely necessary to salvation before lesser things ; substantial before circumstantial things . And it savours of Hypocrisie where a man is preposterous herein , Mat. 23. 23. You tythe Mint and Annis , and have omitted the weightier matters , &c.

If yet you would see further the signs of such things as accompany sinceritie you shall have them in the next place .

CHAP. IX .

The signes of some other things that doe alwaies goe along with , or are necessary to make up sinceritie .

WE are now come to the last sort of signs which are the signs of such things as do accompany , or are constitutive of sinceritie ; and without which there cannot be sinceritie in the heart . Such are Christs indwelling in our hearts by his spirit ; by meanes whereof we are made partakers of sinceritie ; for there is none in us but what floweth , and is fetcht out of this fountain of grace and truth , and Regeneration , the first work of Christs Spirit , which necessarily implyeth Faith and Love .

Wee have already laid downe the principal signs of Faith and Love . It remains onely 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 goe alwaies 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 dwel 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 dwel in you . Phil. 2. 1. These signs of the indwelling of Christ by his Spirit , and of Regeneration , wee 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 holyness in heart and life , opinion and practise , Rom. 8. 9 , 10 , 11. Ye are not in the flesh , &c. if so be that the Spirit of God dwel 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 Righteousnes . But if the Spirit of him that raised up Jesus from the dead dwel 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. Jude 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 , Ioy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance , &c. 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 Iesus 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 sonnes 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 dwel in your hearts by Faith , that ye being rooted and grounded in love may be able , &c. 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 Iesus Christ . Phil. 2. 5. Let this mind be in you , which also was in Christ Iesus . and 3. 9. I account all things but loss that I may win Christ that I may know him , &c. and the fellowship of his sufferings , being made conformable unto his death , &c. 1 Pet. 4. 1.

7 By a walking and living after the example of Christ . 1 Iohn 2. 5 , 6. Hereby we know that we are in him . He that saith he abideth in him , ought himselfe also to walk as he walked .

8 By a care to keep the Commandments of God and Christ . 1 Ioh 3. 24. And he that keepeth his Cōmandments 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 . &c. But speaking the truth , &c. 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 , &c.

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 , &c. And we know that the Son of God is come , and hath given us understanding that wee may know him that is true , &c. Joh. 5. 24. Iohn 17. 3.

2 Faith in Christ . 1 Iohn 5. 1. Whosoever beleeveth that Iesus is the Christ , is born of God . John 1. 12.

3 Holyness and Righteousnesse of life without , and puritie of heart within . 1 John 2. 29. Every one that doth righteousnesse 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 righteousnesse is not of God . 1 John 3. 3. He that hath this hope purifieth himself as he is pure . 1 Iohn 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 . Iohn 1. 12 , 13.

5 Love to the godly : 2 Iohn 4. 7. Every one that loveth is born of God , and knoweth God . 1 Iohn 3. 9 , 10. Whosoever doth not righteousnesse is not of God , neither he that loveth not his brother . 2 Cor. 6. 6. 1 Iohn 2. 10.

6 Victory over the world . 1 Iohn 5. 4. Whosoever is born of GOD overcometh the world .

7 A strong love to , and desire after the Word of God , and a conformity of heart and life to it . Psalm 119. 97. Oh how I love thy Law , &c. I have esteemed the words of his mouth better than my necessary food . Iob 23. 12. Luke 8. 15. 1 Pet. 2. 3.

SECT. III

The summe of all this Head .

Now of all that wee have spoken as to this point in hand , and head of tryal , this is then the summe ; That a man may enjoy all outward Gospel Priviledges , such as the manifestations of Gods presence , &c. all Gospel Ordinances , and means of Grace , as Word , Sacraments , Sabbaths , all advantages imaginable , by parents , education , society , &c. Have great gifts and parts , and doe much with them , as Preach , Pray , and the like : That he may in appearance be converted from the world , be changed in his outward conversation , cast off all his outward pollutions , be so much reformed that hee may appear unblameable in the sight of men , have much light from the Word of God , be clearely convinced of the truth of it , have such a taste of perswasion , that the good thereby promised and offered doth belong to him as thereby to bee drawn to come to Christ in an open profession , and some inward affections close with his Church , be a Church-member , bee taken of others , and take himselfe to bee a true member' , seemingly own Iesus Christ for his Lord , and submit to his Law , live orderly with Christians in Church-fellowship , and there make a glorious profession of the Gospel , proceed to have many singular gifts and seeming graces , do many excellent things , and so live and dye , yea live and dye a Martyr in the defence of the Gospel hee professeth ; yea he may have such a discovery of the Grace of God in Christ by the Gospel , and such a seeming worke of Faith and Love in his soul , as that he may bee perswaded that Christ and Heaven is his . And upon this have a little love or shew of love to God and his people , and live in a kinde of hope , joy , and expectation of Heaven to his dying day ; and yet be in his corrupt and unregenerate estate and perish . And that he onely that is regenerate , renewed by the Holy Ghost and Word of God in his nature to be like Christ shall bee reputed sincere , and so saved at last . But to give a shorter account hereof , let the summe of all bee this : That the most certaine and infallible character of the true and living Christian , and one that is a Christian indeed . John 1. 47. And that whereby he may bee best known , and distinguished from the counterfeit and painted Christian the Hypocrite , is , by that which is within him , where the Kingdome of God is . Luke 17. 20 , 21. Hee is the sincere Christian that is so inwardly . Rom. 2. 29. And in him these things following are to bee found . The Spirit of God and Christ is given unto him . 1 Iohn 3. 24. 1 Iohn 4. 3. Rom. 8. 10 , 11 , 15. Galat. 4. 6. Rom. 8. 9. 1 Cor. 2 , 12. 1 Iohn 4. 13. And according to the new Covenant . Isaiah 44 , 3. and 32. 15. Ezek 39. 29. Ioel 2. 29. Zachar. 12. 10. compared with Acts 2. 17. This spirit hee receives in the Preaching of the Gospel . Galat. 3. 2. By this spirit in the Gospel hee is convinced of his own desperate and helplesse case out of Christ , and that his help is in Christ alone . Iohn 26. 8. And thereupon is drawne to Christ whom hee doth embrace by Faith . Iohn 6. 44. Hebrews 11 13. Philip. 3. 12. Ephes. 3. 16 , 17. Iohn 6. 56. 2 Corinth. 4. 13. This Spirit and GOD the Father in it abideth and dwelleth in him , 1 Corinth. 3. 24. 1 Iohn 4. 13. Iohn 6. 56. Ephes. 2. 22. And hee in whom this Spirit is abideth and dwelleth in GOD. 1 Corinth 3. 24. 1 John 4. 13. John 6. 56. By this Holy Spirit Christ and the soule are firmely united together , and doe become even as Husband and Wife . Romans 7. 4. Canticles 1 , 2 , &c. and are so joyned as the Tree and Branches . Iohn 15. 1 , &c. Head and Body , 1 Cor. 11. 3. Eph. 5. 23. Body and Soul , Ephes. 2. 5. Hence followeth presently a very great & an universal change of the soul within , appearing in the life without . The change is from darkness to light , from bondage to liberty , from sinne to grace , from death to life , &c. and is called Regeneration , by which here is produced a new creature ( the soul whereof is this Spirit of God abiding in him ) compared to the natural generation , conception and birth , Iohn 3. 6. Iohn 12. 13. 1 Pet. 1. 22. Tit. 3. 5. Galat. 4. 19. 2 Cor. 5. 17. Galat. 5. 15. This Spirit of God being as the soul in the body in this new creature , doth animate it , Ephes. 2. 5 , 6. Rom. 8. 11. And by it the old man is changed into a new man ; there is a new nature , hee partakes of the divine nature . 2 Pet. 1. 4. a new life . Gal. 2. 20. Col. 3. 21. 1 Iohn 5. 12. This change is from the state of nature to the state of grace ; from the likeness of the old , to the likenesse of the new Adam , he hath now in him the minde of Christ , Ephes. 4. 24. Phil. 2. 5. 1 Cor. 15. 46 , 47. Phil. 3. 9. Hee now lives the life of Christ , 1 Pet. 4. 6. 1 Iohn 2. 5 , 6. 1 Iohn 3. 24. and according to the Gospel of Christ . 2 Cor. 3. 18. The Holy Spirit thus dwelling , and animating in , and acting of this new creature , and being in it self a spirit of light , life , and grace , Zach. 12. 10. Rom. 1. 4. 1 Pet. 1. 4. It governs him in whom it is , and hee is led by it , and walks after it according to the Word of God . 1 Pet. 1. 22. 2 Cor. 3. 18. And as the lively pure spring doth worke out the mire and mudde out of it self , so this spirit doth work out of the heart the ignorance and corruption thereof , and make , and keep it pure , Acts 15. 9. It killeth sin . Rom. 8. 10 , 13. Destroyeth the workes of the Devil and Flesh . 1 Iohn 3. 8. Such as are Adultery , Uncleannesse , Lasciviousnesse , Idolatry , Witchcraft , Hatred , Variance , Emulation , Wrath , Strife , Sedition , Heresies , Envyings , Murder , Drunkenness , and such like . Gal. 5. 17. And quickneth , inclineth , and disposeth the whole heart , and consequently the whole man to grace and goodnesse . Rom. 8. 10. And such like fruits as these following , Righteousnesse , Joy , Love , Long suffering , Gentlenesse , Faith , Goodnesse , Meeknesse , Temperance and the like . Gal. 5. 19. Rom. 14. 17. and the manifestation and exercise thereof in the life , are the natural and proper works , fruits , & effects of this spirit . Gal. 5. 22 , 23. Rom. 14. 17. 2 Cor. 5. 13. Rom. 8. 26. 2 Cor. 8. 17. Acts 2. 4. Gal. 4. 6. And he in whom these things are found is certainly a sincere Christian , and an adopted childe of God . All this seems to be put together in the words of our Saviour Christ . Iohn 1. 12 , 13. But as many as received him ] that is , by faith and obedience as the true Messias : 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 wherin men have children in their owne 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 bee 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 mans heart and life to the Word of God in the particulars before layd 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 co●paring another mans 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 bee seen in the glasse of the Word , and by their contrarietie to natural men that are in the world being opposite to them . So that by a carefull 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 shewed , and no lesse than this will speak him sincere , who then shall be saved ?

Answ. To this we do answer .

1 That wee know there is some Hypocrisie , more or lesse 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 compleat that it hath no deceit or falshood joyned with it . But as other graces are but in part , wee know but in part , wee 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 errours ? Ps. ●9 . 12. Yea there is more Hypocrisie and selfe , 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 onely , and to make him cry out with David , Ps. 51. 6. for truth in the inward parts .

2 As we doe not judge of a mans 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 faithfull witnesse , that hee was the same grosse Idolater named 2 Kings 16. 10. Is. 8. 2. So do we not judg 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 walke in his uprightnesse . Prov 14. 2.

3 We have said that the best Christian hath a time of Infancy and tender age , when hee is but weak , and his strength small .

4 Wee doe not understand or intend 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 therof by the signes and characters , we have before given , so as there shall bee no ebbe , 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 daies , and yet alive . The true Christian may grow lukewarme , 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 lesse will appear of what we have observed herein .

SECT. V.

Quest. But then it may be asked , what ( at the least ) is required of the true Christian , and yet is to bee found in the lowest , least , and weakest state of true Grace ?

Answ. For answer to this wee 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 Iohn 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 sicknesse , fasting , or the like bee brought to be so weak that a child may push him down , or he may be ready to fall of himselfe . And as the natural body by a distemper , from a disease , a blow on the head , or some other accident may lye 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 kinde of swound , to have in appearance very little or no sign of life left , but to bee as it were starke dead . But there are another sort of weake Christians , and they are such as were never stronger . And such are ( for the most part ) all Christians at their first comming into Christ , they are rude , and raw , and have but little faith ; such were Christs 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 naturall strength doe 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 lyeth 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 quickned and truly alive to God in Christ . We shall say a word to both of these kindes of weaknesse , 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 alwayes seen , and are necessarily required in every true Christian .

1 The weakest Christian must bee in Christ by Faith and a new creature . As one cannot bee sayd to bee of the nature of man , or of mankinde till that hee bee born and brought forth of the womb of his mother , So neither can one bee , or bee said to bee a true Christian till he be born again , and Christ be formed in him . John 1. 12. But to as many as received him , to them gave he power to be the sonnes of God , even to them that beleeve on his name , which were born , &c. 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 hee quickned . Gal. 2. 20. Christ liveth in me , and the life I now live , &c.

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 pretious promises , that by these you might be partakers of the divine nature .

4 Hee must have of the light of the saving knowledge of God . Ephes. 5. 4 , 8. Ye were darkness , but now are ye light , &c. Isa. 52. 2. my people shall know my name . Heb. 8. 11. They shall know the Lord . 1 Iohn 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 , &c. 1 Iohn 3. 23. 2 Kings 22. 3 , 10 , 12 , 19.

6 He is very sensible of his own weakness , Mat. 9. 23 , 24. And straightway hee cried out with tears Lord I beleeve help thou my unbelief . Luke 11. 1. Lord teach us to pray , &c.

7 He hath a Spirit of prayer and can more or lesse open his case to God thereby . Gal. 4. 6. And because ye are sons God hath sent the Spirit of his Sonne into your he arts , crying Abba Father . Rom. 8. 15.

8 He is from the sight and sense of his owne weakness poor in spirit , and moved to looke 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 strengthned , he maketh after Christ in and by his owne Ordinances . Mat. 9. 23 , 24. Luke 11. 1. 1 Pet. 2. 2. as new born babes desire the sincere milk of the Word , &c. 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 alwaies . Joh. 6. 67 , 68. Will ye also go away ? Then Peter answered , Lord to whom shall wee 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 , &c. Whosoever is born of God doth not commit sin , for his seed remaineth in him , &c. ( 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 Iohn 5. 1. Whosoever beleeveth that Iesus , &c. is born of God . And every one that loveth him that begat , loveth him also that is begotten of him . 1 Iohn 4. 7. Every one that loveth is born of God , v. 8. He that loveth not knoweth not God . 1 Iohn 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 , &c. He seeth somewhat of God and Christ , sin , and wrath , grace and glory . And giveth ear to the things that are spoken thereof , and hath some rellish and savour , sense and feeling , and can speak something sensibly thereof ; and hath some breathings and stirrings of good desires and wishes after Christ , some power and motion to do good . And he that can finde 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 childe of God , and a sincere Christian . And that his sinnes are forgiven for his Name fake . 1 Iohn 2. 12. And he shall never be moved . Psalm 15. 5. And herein also we are to know , That these signs and symptomes are not in all , nor in the same person at all times alike cleare and visible to others , or to the party himself in whom they are ; but they ebbe 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 bee by some accident or distemper very much decaied and impaired , and the man though otherwise a strong man grow very weak , and seeme to bee dying . So it is in this case , a sincere Christian ( sometime strong ) may by a relapse into sinne , or some grievous pressure of affliction inward or outward , or both , grow for a time very weake in grace , his pulse beat weak , and his breath short , as if hee 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 symptomes of life , as sight , hearing , breathing , and the like seemes to be stopped , and nothing of the natural life appeareth . So it is in this spiritual body , little or nothing of spirituall life may appeare ( - for the present ) in it , and yet it may bee 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 layd down . See for these things Psal. 88. 1 , 2. &c. v. 16 , 17. Ps. 51. 9 , 10 , 11. Ps. 77. 1 , 2 , 7. Ps. 38. 1 , 2 , 5 , 6. Job 1 , 2 , &c. and 30. 15 , 16 , 17.

We have done with the tryal of persons , and have dispatcht 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 downe what is requisite to the making of a work good .

CHAP. X.

The trial of the sinceritie of works . And what is requisite to make a work good .

ANd now from the tryal of the sincerity of Persons and hearts we come to the tryal of the sinceritie of Workes 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 worke 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 hee be in Christ by faith , and so one with him , and thereby become a new creature , a childe of God . John 1. 12 , 13. and so accepted in his person , for otherwise his worke 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 Iacob , &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 . Iohn 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 bee 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 wilfull wickedness towards God or man upon it , but that it doth in al 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 commandement is love out of a pure heart , and good conscience , &c. And there is no work that any prophane man doth , that therefore can bee good , because it comes from an evil heart , and the fountain and tree being corrupt , the streames and fruit must be so also . Mat. 12. 34 , 35. Iames 3. 11. Prov. 15. 8. The sacrifice of the wicked is an abhomination to the Lord . Prov. 28. 9. And hee 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 Gods love to his person , a love to the command it self , a love to the thing commanded . 2 Cor. 5. 14. For the love of Christ constraineth us , &c. 1 Iohn 5. 13. For this is the love of God that we keep his Commandements . And by , and from a sense and apprehension of Gods Greatness , Mercy , Goodness , Iustice , Holyness , and Wisdome , and his royal command upon him , his Soveraignty over him , as his Creator , Lord and King , and the Conscience of his obedience due to God , and the danger of disobedience , Iob 31. 1 , 2 , &c. I made a covenant , &c. Is not destruction to the workers of iniquity ? &c. Doth hee not see my waies ? &c. What then shall I doe when he riseth ? &c. By reason of his highness I could not endure . Heb. 11. 7. By Faith Noah being warned of God , &c. moved with reverence , Rom. 7. 12. The Commandement is holy , just , and good . Psal. 19. 7 , 8. The Law of God is perfect , &c. From the fear of God , a desire to please , and feare to offend him . Exod. 1. 15 , 16 , 17. The Midwives feared God . Gen. 42. 18. this doe 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 bee undertaken upon these , or some such like motives and considerations . Ps. 44. 21. Eph. 5. 14. Col. 3. 22. Heb. 11. 4 , 5 , &c. 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 conceite or opinion of God and his owne service to God , that he cannot be without his service , or is much beholding to him for what hee doth , or that it is accepted with God for it selfe however it be done or the like . Is 66. 1. 2 , &c. The heaven is my throne , &c. ( i. e. ) doe you think that I so much care for your Temple service : But to this man wil 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 emptinesse of grace , and guiltiness of sin , and hath his heart broken for and from sin . This is the soul which is the temple wherin I wil dwel , and these are the sacrifices in such a soule that I shall accept . He that killeth an oxe 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 brasse , or a tinkling cymbal . And though I have the gift of Prophesie , 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 bee a warrant or rule for the thing to bee 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 beleeved by him that doth or suffereth it . 3 That it bee done according to this rule or command by him known and beleeved . 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 Gods 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 evill . And therefore their sin in offering their children to Molech . Lev. 20. 2. Jer. 32. 35 , 36. and in the killing of Christs Disciples was nevertheless sinful for this , nor will a good intention or meaning in this case help . And therefore we finde 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 it self to have been done by another , but evill 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 , &c. which things indeed have a shew of wisdom in will-worship and humilitie , &c. 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 bee knowingly and beleevingly done ( that is ) hee must know it to be commanded , allowed , or warranted by Gods 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 sinne , Rom. 14. 1 , 2 , 3. &c. 23. And it must bee done with a perswasion 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 , &c. But without faith it is impossible to please God , &c. For he that cometh to God must beleeve 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 , &c. Acts 13. 36. But David after he had served his own generation by the will of God , &c. But the error in this principally is when a man in that he doth and suffereth hath his eye altogether or chiefly upon his own fancy , or upon humane Traditions Commands and Inventions . Iohn 4. 21 , 22. Ye worship ye know not what . Mat. 15. 9. In vain they doe worship me , teaching for doctrines the commandements 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 feare of God . It must bee 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 beleeve , &c. 2 In Christ . Col. 3 17. and with the whole heart . It must bee also willingly and chearfully . 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 minde , Ephes. 6. 6. Not with eye-service , &c. doing the will of GOD from the heart : with good will doing service , &c. Heb. 10. 34. Yee took joyfully the spoyling of your goods , &c. Psalm 110. 3. Deut. 30. 10. Ierem. 31. 33. Gen. 9. 27. 5 The next great thing to bee looked unto , and required in the workes we do and things wee suffer to make our work therein acceptable , is the end and designe of the heart in it : For as a man may speake good words to an evil end . Luke 10. 25. Matth. 22. 15. so one may doe good works to an evill end . The great and maine end and designe of the heart in every thing a man doth and suffereth , ought to bee to and for God ( that is ) to please and glorifie GOD , and advance the Name of the Lord Iesus by what hee doth and suffereth , and by his chearefull service therein to testifie his love to God : For this is primarily commanded , Exod. 20. 2 , 3. I am the Lōrd , &c. Thon 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 Workes as thou hast manifested thereby , especially by the work of Redemption by Iesus 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 chiefly required , and of man chiefly to be desired , to this must every work of man bee chiefly intended and directed . But that already named is that very thing . 1 Cor. 6. 20. Yee are bought with a price , wherefore glorifie 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 aym and design must bee 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 houshold of Faith . But that which maketh the service Hypocritical and unacceptable in this is , when he that doth it , mindeth himself onely in it , when he doth it , either to still the noyse of his own conscience , or to get him a name , or to procure himself some outward advantage in the world thereby . Joh. 6. 26. Ye follow me for the loaves , &c. or at the most to save his soul by it , and because that cannot be done otherwise . And without any love to God to whom the work is done , or love of the work done . And without any respect at all to Gods glory , or the good of other men . Ephes. 6. 5. Col. 3. 22. Not with eye service , as men pleasers . Matth. 6. 2 , 10. Ye doe it to be seen of men . Mat. 23. 14. That ye may appear to men , &c. Or for a worse end , James 4. 3. Ye ask amiss , that you may consume it on your lusts . Phil. 1. 17. 2 Cor. 4. 2. 5. 12. See more for this in Chap. 7. Sect. 21.

Object . It may be asked , whether a man in the good he doth , and evil he suffereth , may not have an eye also to his own good , a temporal reward here , as wel as to his eternal salvation hereafter .

Answ. To which we answer : Yes doubtlesse : 1 For God doth set this before him to encourage him in it ; and no Scripture motive can draw out any unlawful affection , and whatsoever Gods Word requireth , the Spirit of God worketh by degrees in the heart of the Beleever . 1 Pet. 5. 4.

2 The servants of God it is true have within them an ingenuous and supernatural principle , whereby they love God , and holy things because of the excellency of them ; even as a carnall man loveth sin , because of the sutablenesse of it with his own heart . And yet Gods servants in the things they have done and suffered , have had an eye , yea a fixed and constant eye upon their owne temporal and eternal good also for their encouragement therein , Heb. 11. 14 , 26. For they that say such things declare plainly that they seek a Country . For hee had respect unto the recompence of reward . 3 Our Lord Jesus in that he did & suffered had an eye to this . Heb. 2. 2. Looking unto Iesus , &c. who for the joy that was set before him endured the cross , &c. And therefore all amor mercedis is not amor mercenarius . Some make Gods glory and our happiness to differ as the supream and subordinate ends , some as coordinate ends onely ; but to be sure GOD hath so infallibly eonjoyned them together , that one cannot bee without the other . So that by all this now wee may try our selves as to our workes , and our works themselves whether they be such as God will approve ; whether they be wrought in God . Gal. 6. 4. But let every man prove his own works , and then shall he have rejoycing , &c. The more they doe answer to these rules , the more perfect they are ; and the more they swerve from them , the more they savour of Hypocrisie in them .

Wee shall now in the next place make some other uses of , and infereuces upon all that wee have sayd , and therein a little enlarge our selves upon the whole matter before layd down .

CHAP. XI .

Other Conclusions and Inferences upon all the premises .

HAving opened and laid down the main differences that are between the sincere Christian and the Hypocrite , and how and wherein the true Christian doth and must goe beyond the Hypocrite in heart and life : And having in this set forth the difficulty , pains and charge of a true Christian life , and how far many men goe therein , and yet come short of heaven , and how much there doth go to the making up of a sincere Christian , we shall make some other inferences thereupon , and uses thereof for the edification of our selves and others in the Christian Faith . Some of which will be for Information or Instruction , some for caution or admonition , and some for exhortation .

SECT. I.

1 For Information . 1 To shew us somewhat of the reason of the Disciples speech to Christ , and his answer to them in Luke 23. 23 , 24. Lord , are there f●w that shall be saved ? And hee said unto them , strive to enter in at the strait gate ; for many I say unto you will seek to enter and shall not be able , &c. And of Christs words , Matth. 7. 13 , 14. Strait is the gate , and narrow is the way that leadeth to life , and few there bee that finde it . And of that in 1 Pet 4. 18. If the Righteous scarcely bee saved , where shall the ungodly and sinners appeare . 2 To shew us , that there is great cause to doubt , that amongst the many glorious Professors of Religion in these days , there may be very few sincere , & very many And if so , may we not in our time take up the complaints and lamentations of the holy men of former times , and of such times wherin were godly Kings , and wherein Religion flourished , as in the time of the Prophet David . Psal. 12. 1 Help Lord for the godly faile &c. and of the Prophet Jeremiah Ierem. 5. 1 run too and fro &c. and see &c. and seeke if he can find a man , if there be any that executeth judgment , that seeketh the truth &c. And of the Prophet Isaiah Isai. 59. 15. Yea truth faileth , and he that departeth from evill maketh himselfe a prey . And of the Prophet Micah . Micah 7. 1. 2. 4. the good man is perished out of the earth , and there is none upright amongst men : they are as the grape gleanings of the vintage &c. the best of them is as a brier , the most upright is sharper then a thorn-hedge ; where we have the best of them of the time , compared to thorns and briers , which are of a hurtfull , catching , scratching pricking , vexing , greiving nature , to all that come neer unto , or medle with them . Ezech 28. 24. Numb. 34. 55. Iudges 9. 14. 15. Iosh. 23. 13. And are not most of the glorious Proffessors of Religion of our dayes such one towards another . What meaneth else the bitter Envy , malice , wrath , jealousie . contempt , and evill surmisings of mens hearts within : And from without , the strife , debate , contention , whispering , back-biting , slandering , censuring , judging , threatning , provoking , scoffing , scorning , rayling , reproaching , sleighting by gestures , words , and deeds , pass from one of them towards another . And what else mean the manifold Heresies , Seditions , Calumniations , Invectives , Confusions and evil works , that are to be found every where amongst the eminent Professors of the Gospel ( agreeing together in the Head Christ and substance of Doctrine ) about differences of ceremonie and circumstance . Have not parties , factions , and interests , almost devoured and eaten up all appearance of Sinceritie amongst us . Prov. 20. 6. Most men proclaim every man his goodness , but a faithfull man who can find ? 3 To shew that the sincere Christian is a rare piece and precious jewel in Gods account , his delight is much in , his heart is much upon him . John 1. 47. Behold an Israelite indeed , &c. Psal. 11. 7. His countenance doth behold the upright , &c. 4 To shew the gross mistake , and horrible slander that generally doth pass amongst the worst , and against the best men of the time . That all they are a sort of notorious Hypocrites who are a sort of the most eminent Professors of the Christian Faith , whereas we have made it appear that such a glorious profession is of necessity to make up the sincere Christian . And that such Professors if they are not the men , they are the most like to them of any men in the world . 5 To shew the desperate estate of men that are openly wicked , that do nothing at all for , or towards their attainment of heaven , but al they can against it . If the sincere Christian be saved with much difficulty , and if they that bid so faire for Christ as some Hypocrites do , go without him , they that bid nothing at all for him are never like to have him . These are not so much as comming towards , or neere to the kingdome of God as the young man in the Gospell . Mark . 12. 34. 1 Pet 4. 18 , If the righteous scarsly be saved , where then shall the ungodly and sinners appear . If the seeming friends , followers , and servants of Christ that have owned him as their Lord , seemed to honour , love , and respect him , and his people , and to give some heed to his word , and have brought forth some fruit therof unto him , that have done many things , and some great things for him , and suffered also much for him ; if all these shall bee sent away notwithstanding with a Dep at from me ye that work iniquity , I know you not , &c. Mat. 6. 21 , 22 , 23. Luke 13. 24 , 25 , 26 , &c. 1 Cor. 13. 1 , 2 , &c. Mat. 13 20 , 21 , 22. And if every tree which bringeth not forth good fruit will bee cast in the fire , Mat. 3. 10. where shall such appear ▪ and what will be the end of them that shew themselves to be the enemies of Christ , that hate him , and his people for his sake , Luke 19 14. Iohn 15. 24 , 25. That say we wil not have this man to rule over us . Luk. 19. 14. But let us break their bonds , and cast away their cords . Psal 2. 3. and 50. 17. That refuse to hear Christ speaking , Heb. 12. 25. That neglect the offer of his grace therein , and will have none of him . Ps. 81. 11. Mat. 23. 37. Heb. 2. 3. That scoff at it , Acts 2. 30. That blaspheme and contradict it . Acts 13. 15. That persecute it , the Preachers and Professors of it . Acts 13. 50. and 8. 1. with slanders , railings , revilings , and every way besides even to the death , as time doth serve for it . Mat. 5 10 , 17. Mat. 21. 33 , 34. Mat. 25. 48 , 49. That bring forth no fruit but wild grapes . Is. 5. 2. Briars and thorns . Heb. 6. 8. What will be the end of these men ? Their end is to be burned . Heb. 6. 8. They shall be dashed in pieces like a Potters vessel . Psal. 2. 9. They shall be torn in pieces . Ps. 50. 22. He will miserably destroy such wicked men . Mat. 21. 41. They shall be brought forth and slain before his face . Luke 19. 27. They shall be cut asunder , and have their portion with hypocrites . Mat. 25. 50 And they shall not escape . Heb. 2. 3. Nor shall there be any to deliver . Ps. 50. 22. And as to such as were once the professed friends of Christ , and after become his professed enemyes , what will the end of such men be ? we have it in the sin and punishment both together , in Heb. 10. 26 , 27. &c. in these words : For if we sin wilfully after that we have received the knowledge of the truth , there remaineth no more sacrifice for sinns , but a certain fearfull looking for of judgement and fierie indignation . which shall devoure the adversaries . Hee that despised Moses Law dyed without mercy under two or three witnesses . Of how much sorer punishment , suppose ye shall he be thought worthy who hath trampled under foot the Son of God , and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing , and hath done despight to the spirit of Grace , &c.

SECT. II.

2 Our word for caution or admonition is this , That seeing there is so much guile and deceit herein , and it is so common an evil amongst Professors of Religion , that wee take great heed of it . 1 That we be not deceived by others , either in their example herein to imitate them . Gal. 2. 13. or to trust them before wee have well tried them , Acts 9. 26. or in their doctrine , especially in and about the main fundamentall points of salvation . This caveat Christ and his Apostles gave us , Mat. 24. 3 , 4. 1 Joh. 3. 7. 2 Thes. 2. 5. and it is not without cause : For 1 we are very prone to be deceived herein . Tit. 3. 3. 2 Tim. 3. 13. 2 It is now as it was foretold , and it hath been in former times , many deceivers are in the world , 2 Ioh. 7. Mat. 24. 11. 3 Their deceits as a snare are deeply and dangerously layd . Eph. 4. 14. 2. Thes. 2. 8 , 10. Rom 16. 18. 4 Their deceits are very dangerous to the soul . 2 Pet. 2. 1. 2 Tim. 2. 18. 5 Many are and shall bee seduced and deceived by them . Rev. 11. 23 , and 13. 14 , 16. Mat. 24. 5 , 11. 6 Yea the very Elect shall be in danger of it . Mat. 24. 24. And for this , 1 be forewarned of them . Mat. 24. 25. 2 Pet. 3. 17. 2 Pray alwaies to bee preserved . Mat. 6. 13. 3 Try all things before we trust and hold them . 1 John 4. 1. Acts 17. 11. 4 When we see it to be truth , receive it , and receive it in the love of it . 2 Pet. 3. 14. 2 Thes. 2. 10. 5 See we grow in grace . 2 Pet. 2. 17 , 18. 2 Let us not go about as Impostors to deceive others . Mat. 15. 14. Mat. 21. 15. 1 For we are all very prone to this evil . Tit. 3. 3. 2 Tim. 3. 13. 2 Deceivers are evil men . 3 They shall wax worse and worse . 2 Tim. 3 , 13. 4 Herein we shall deceive our selves most of all . Jam. 1. 22 , 27. But be ye doers , &c. and not hearers , &c. Mat. 23. 23. 5 We may deceive men we cannot deceive God . Luke 16. 15. Gal. 6 , 7. 1 Cor. 15. 15. 33. 3 Let us not deceive our own selves . This caution is given us often . 1 Cor. 3. 18. Gal. 6. 7. For we are very prone to this also , and it may be very pernitious to us . Gal. 6. 3. And for our preservation from them let us heed what follows in the nextuses .

SECT. III.

Our third word of Exhortation is . 1 To the Professing followers and appearing friends of Christ 2 To others . to them which seem to be friends of Christ , to all such as are entered into the Profession of the Gospel of Christ . We perswade them , That seeing there is so much deceit , and so many are mistaken and do miscarry in it , that they do therefore take the more care of themselves and others herein . And for this . That 1 they doe the more fear and suspect themselves , that they also may be deceived . Is it not seasonable to advise men to take heed what money they receive when there is much counterfeit coyn going abroad amongst men ? And when we hear of many Shipwracks by Sea of Ships richly laden with many precious Jewels in the way wee and others are to pass , is it not then a good time to perswade our selves and others that are to go that way to fear , and to look well to our tackling and our way ? Many there are , doubtless very many , that think they are good Christians , and are accepted , and approved of for such amongst others , but are not so , Rev. 2. 9. call themselves Jews and are not . Luke 16. 15. And so it will appear at the last . Mat. 7. 21 , 22 , 23. Lord , Lord in thy name , &c. and I shall profess I never knew you , &c. Mat. 25. 1 , 2 , &c. 2 In the second place , Let us try our selves by the Word of God , by the light and heat where of wee may discover the true and sincere from the false and counterfeit persons and things , as the Eagle doth her genuine young ones by the light and heat of the natural Sun-beams . Let us view our selves well by this Looking glass , and see what manner of persons we are , whether true or counterfeit Christians . And there is great reason for it why wee should so doe . 1 It is commanded of God , 2 Cor. 13. 5. Try your selves whether you be in the faith or no. 2 The godly do so Psal. 139. 23 , 24. Search me O God , &c. try me , &c. Lam. 3. 40. Let us search and try our waies , &c. 3 The thing is of mighty concernment to us , there is life and death , yea life and death eternal in it ; if we bee deceived in this point wee are everlastingly undone . Mat. 25. 1 , 2 , 3 , &c. the foolish Virgins . Mat. 7. 22 , 23. 4 It can doe us no hurt , nay it cannot but doe us some good , to doubt and suspect , and to labour to know our selves ; for all knowledge is sweet , but that of our selves sweetest of all . And if we finde our case good and safe , wee shall be the more settled and established in it . If our case be bad , and we find out , it may be yet amended . Psal. 50. 1 , 2 , &c. v. 16 , 22. And if now any man ask us , what if upon search I find my case doubtful and dangerous , what shall I doe ? Wee answer ; The best way is to begin all again , as a man that hath layd the foundation of his building amiss , or is going in a wrong way to his journeys end ; for the Hypocrite and the worst of wicked men as they are alike evil , so is their case alike dangerous , Mat. 24. 51. compared with Luke 12. 46. In the third place , then our Exhortation shal be to such as these that have laid an ill foundation , and to our selves , and all others who are entring into , or entred , or shall hereafter enter into the profession of Religion , and are following , or to follow Christ therein , That they and we doe seriously consider of what wee are going about , that therein our case is as the case of a man that is going a long and a dangerous journey , or run a race for a great prize , or engage in a desperate battel alone , or with others , Eph. 6. 12. 2 Tim. 4. 7. or are going about to set up a great building , or going to make a great purchase . Mat. 11. 12. It is compared therefore to a pilgrimage , and the Christian therein to a Pilgrim , Ps. 39. 12. 1 Pet. 2. 11. And it was shadowed out by the life , travel , and difficulty of the Jews passage from Egypt to Canaan . And therefore that it wil be our wisdom wel to consider before hand what it is we are going about , and how we are prepared for it , and to prepare accordingly . This is our Saviours advice in the very cose . Mat. 14. 25 , &c. for which of you intending to build a Tower sitteth not down first and counteth the cast . And that therefore we doe as men to go such a journey , or doe such a work , these two things . 1 Remove all hinderances . 2 Provide our selves with al necessaries for the way and work . Amongst other hinderances herein , let us take heed , 1 of unbelief , a dangerous sin , by which the Israelites were kept & hindered from their entrance into the earthly Canaan . Iude 5. Heb. 4. 1 , 2 , &c. And this now wil keep a man from entring into the heavenly Canaan . Luke 12. 46. 2 The love of the world , which like as the weeds amongst corn , that do choak & hinder the growth of it ; doth hinder the worke of grace in the heart . Mat. 13. 22 , 23. 2 Tim. 2. 4. And for provision for our journy or our work , 1 Let us look wel to our foundation that it be wel laid Mat. 7. 24. 13. 22. that it be layd upon Christ ; for other foundation can no man lay than that which is already layd , which is Iesus Christ . 1 Cor. 33. 11 Eph. 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 owne original , and actual sin , but that we be broken and humbled in heart for and converted from it . Hab. 6. 1. Acts 2. 37 , 38. Ezek. 36. 31. And having a discoverie made by this 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 beleeving sinner , as the City of Refuge was to the Manslayer . Numb . 35. And as the poole of Bethesda was to him that was first put into it after the Angel had troubled it , 10. 5. 2 , &c. And as the brazen Serpent was to them that were stung by the fierie Serpent in the wilderness Numb. 31. 6. And that in him there dwelleth all fulnesse for the supply of all our wants , and cure of all our maladies . Joh. 1. 16. Col. 1. 19. And so by faith rowle and leave our selves upon him , and take up our eternal rest and lodging in him alone . Cant. 8. 5. Joh. 6. 67 , 68. Mat. 4. 22 Mark 10. 28. Mat. 19. 21. and 13 46 Phil 3. 7 , 8. 1 Pet. 2. 4 , 5. Heb. 4. 4 , 5. And being thus got into Christ by faith , let us be assured of help , that our sin is pardoned , and that we are taken into favour by him . Then in the next place let us looke to the progress of our building , that being thus rooted , engrafted into , and built upon Christ , we make it out by the work of Regeneration & Sanctification in us , that we be partakers of the Divine nature , that we have a seed & principle of grace within us , that Christ lives in us , and we in him ; that we are now Christ like , of his minde , and making , and that we live , walk , and do 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 our selves especially with these things . ● Get much of the knowledge of God and his waies within us ; so men use to doe 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 leade us to Christ . And enquire much , and ask often of others that know the way , and can tel us the dangers , as men doe in a journy in places unknown . But especially pray for the teaching and guidance of the Spirit of God , promised to Gods 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 Gods strength with us and for us , and draws virtue from the promise . This will make the hardest things easie , 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 , wee shall have need and use of this alwaies , 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 doe 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 . Iames 1. 4. Heb. 12. 1. Our faith especially in our contemplation of the glory that is to come . Heb. 12. 2. For which cause wee faint not , but though our outward man perish , yet the inward man is renewed day by day , &c. while we look not at the things which are seen but at the things which are not seen , &c. 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 Gods work . Math. 24. 46. & 25. 16 , 17. Mat. 20. 6. 2 Pet. 3. 4. 2 Pet. 1. 6 Pray alwayes , and watch thereunto with all perseverance for Gods presence , guidance , support , &c. Eph. 6. 18. Jude 20. Ps. 119. 9. Ps. 56. 13.

Our fourth word of Exhortation shall bee to perswade 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 wee have shewed ) That so many goe 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 strait gate , &c. Shall we come so near to it and goe without it ? Mark 12. 34. Shall we doe 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 forbid . Let us resolve , though it cost us our blood we will have it , and that we will goe 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 possibilitie of having it without this paines and labour . And it will bee 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 hee 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 difficultie 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 naturall and impenitent estate , we are sure to dye 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 doe our utmost for heaven , we will put our selves upon the mercy of God in Christ Jesus , and strive with all our might for heaven , if we perish , we perish , we can but dye . 4 But in the last place : If we shall doe our utmost endeavour in truth to attaine it , we have no cause to doubt the assistance of Gods grace , and our acceptance and success the rein ; for God is gracious , and Christ is ready to receive us , and hath promised so to doe , 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 , &c. and so much the rather be diligent to adde one grace to another , and one degree of Grace to another , &c. 2 Pet. 1. 6 , 7. &c. 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 soules . Lev. 16. 29. James 4. 9. Put a knife to the throat . Prov. 23. 3. Mortifie the deeds of the body . Rom. 8. 13. Crucifie the old man , the flesh with the affections and lusts . Gal. 5. 21. Rom. 6. 6. Deut. 10 16. Let the fore-skin of our hearts be circumcised , and let us circumcise our selves 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 bodie , 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 losse 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 Masterie . 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 cast-awaies , 1 Cor. 7. 27 Gods 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 wee 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 raign 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 fulness of pleasures at Gods right hand . Ps. 16. 11. and be satisfied . Ps. 17. 5. Sit 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 misse 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 doe , or hereafter shall appeare as Christians , and follow Christ in the profession of Religion , and have a form of godliness . To perswade them to Sincerity and against Hypocrisie herein , to be pure and upright in heart and life . And that they lye not to God and men , whiles they pretend to be , and have the name of Christians , and are not so indeed but counterfeit ones onely . To perswade them ( and oh that we might prevail herein ) that they would lay aside al 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 lyes , 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 , seeke 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 sonne his father , nor fear him as a servant his master . That they doe not teach Gods 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 enquire 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 doe 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 godlyness , whiles they deny the power thereof . That they do not say they know him , and keep not his commandements . That they doe not professe 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 peoples good . And for Christian Teachers , &c. That they say not they are of God , sent of Christ , Ministers of the Gospel , & workers with Christ , &c. whiles they appear to be deceitful workers , to speak lyes in hypocrisie , 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 bellyes , to make merchandize of mens soules , to hunt after filthy lucre , and so goe themselves , and lead others with them to destruction . And that neither Heads , Priests , nor Prophets leane upon the Lord & say , He is amongst us , whiles they judge for reward , teach for hire , and divine for mony . 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 perswade such men professing godlines , 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 Gods 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 sinceritie 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 doe 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 bee 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 goe , or call them . Mat. 8. 19. That whatsoever they doe unto men be not done with eye-service , as men pleasers , but as doing the wil of God from the heart , heartily , with singleness of heart , with good wil , 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 doe it in sinceritie 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. &c. Gen. 34. 13. 2 Sam. 3 27. Psal. 15. And that they talke , 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 . Iames 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 terrour 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 godlyness , be such as feare God , men of truth , hating covetousness . Exod. 18. 21. That in their judgement they doe 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 doe take heed and doe it , as considering that there is no iniquitie 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 Gods heritage , but as ensamples to the flock . 1 Pet. 5. 1 , 2 , 3. That herein they seek not their own , but the things of Iesus 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 doe God may bee glorified , the Name of the Lord Jesus exalted . 1 Cor. 10. 31. & 6. 20. the peoples souls saved . Gal. 6. 10. and they themselves be able to give up their account therof 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 perswade them onely 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 jealousie ? 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 , &c. kiss the son , &c. 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 perswade to Sinceritie , and against Hypocrisie in the general .

THE next thing we have to do is to lay down something by way of motive , to perswade not only to a Christian life , but also to Sincerity and against Hypocrisie therein . And this first in general : And in the next place , in particular services , to perswade us to be Christians indeed , to the profession of the Christian faith , and to sincerity therein . And to move us to labour to bee , and to keep sincere in our state , or in the general : Besides what we have before layd down , let us take up and use these following considerations . 1 Hypocrisie 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 Hypocrisie in Religion is now very common , and that Hypocrites are very many , and that Hypocrisie 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 Iews had light , and gladness , and joy , and honour , &c. and a good day , and many of the people of the land became Iews , for the fear of the Iews 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 Hypocrisie 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 , &c. and lying , &c. 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 evill : 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 thred ; it cannot be spyed by another . Nay it is in some cases hard to be found by him in whom it is . The refined hypocrisie , and hypocrite are in themselves in some cases very hard to be found at all . And the gross Hypocrisy after a long continuance therein is by him in whom it is hardly discerned also ; for it is with him as a lyar , who by oft repeating of his lyes , beginneth to beleeve them to bee true ; so the Hypocrite at length deceives himself . Iames 1. 26. And because the Hypocrite is of God judicially blinded and hardned in it ; it being just with God to punish deceit with deceit , and therefore Hypocrisie doth very often end in hardness and gross blindness . Hosea 12. 7 , 8. And Ephraim said , yet I am become rich , &c. In all my labours they shall find no iniquitie , &c Isa. 30. 1 , 2. 6 It is now become a gainfull and profitable sin . 7 It is hardly to bee cured , not onely because it is hardly discerned , but also because he that is sick of it , is not willing to be cured of it ; for it is his trade of life , and seldome or never doe we hear of such an Hypocrite converted from his Hypocrisie ; for the Hypocrite can hardly be drawn to see , more hardly to be sensible of , and most hardly to use the means for the cure of his disease . Or if he doe use means , such is the nature of Hypocrisle that it turns the medicine into poyson , and it a boseth Religion to the feeding of the humour , to the destruction of the soul ; nor can hee expect any good by the means whiles he doth so continue . Ier. 9. 6. 8 It is a kind of Idolatry and Atheism both together . It is in effect to say God cannot see , ; for all the profession , speaking , acting , and thoughts of the Hypocrite are alwaies for himself , he makes himself his primum principum , and his finis ultimus , and so sets himself in the place of , or rather above God ; to give to God the worst , and to himself a sinful man the best . 9 There is a kind of blasphemy in it . Rev. 2. 9. 1 Tim. 1. 13. 10. It is a peece or degree of the sin again the Holy Ghost Mat. 12. 24 , 29 30 , 31. 4 It is , as a dangerous , so a loathsom and abominable sin , abhorred of God and all good men ; for it is a lye , and a lye to God . Hos. 11. 12. Yea it is abhorred even of nature in self , and therefore no man can endure to be called Hypocrite or dissembler . It is therefore ( as one saith of it ) the plague of all plagues ; in its own nature a desperate sinne , a deadly disease ; for it smites at the vital parts of a man ; it eats out all life & goodness out of the will , in time puts out the eyes of the mind , deadeth and seareth the natural conscience , eats out the good affections in the heart . It is a rottenness at the core , leaven in the midst , poyson in the Fountain , it corrupts the heart from whence it diffuseth it selfe as it were through all the veins of the whole conversation . And Sincerity will keep a man from all this danger . 5 Sincerity is a most amiable and desirable thing in it self ; for if the appearance of godliness be so desirable , that the Hypocrite doth assume it , what is the thing it self , that must needs be much more disirable ? And if the appearance of sin be so dangerous and abhorred , much more then is the sin it self . 6 Sincerity is of God , & a fruit of his Spirit in us . Iames 3. 17. & 1. 17. The wisdom that is from above is first pure , &c. without hypocrisie , &c. Every good gift is from above : &c. But Hypocrisie is from the devil , and our own corrupt hearts . 7 Sincerity is commanded of God , Iosh. 24. 14. Now therefore fear the Lord , and serve him in sincerity and truth . Deut. 10. 12. And now Israel what doth the Lord thy God require of thee , but to feare the Lord thy God , &c. with all thy heart , and with all thy soul . Prov. 23. 16. My son give me thy heart . But Hypocrisie is forbidden of God . Eph. 6. 6 , 7 Not with eye-service as men pleasers , &c. Mat. 6. 16. Moreover when ye fast be not as the Hypocrites , &c. 8 Sincerity is commended of God and good men . Iohn 1. 42. Behold an Israelite indeed in whom is no guile . Behold him , as if he had said , It is a rare sight , and of high praise , to be admired where it is , where is there such another ? shew him me if you can , who can be compared to him ? Job 1. 1. Whose name was Iob , and that man was perfect and upright , &c 1 King . 11. 4. His heart was not perfect with the Lord his God as was the heart of David bis Father . 2 Chr. 22. 9. Iehosaphat who sought the Lord with all his heart . Rom. 2. 29. Hee is not a Iew that is one outwardly , but he is a Iew that is one inwardly , whose praise is not of men but of God . 2 King . 23. 25. And like unto him was there no king , &c. that turned to the Lord with all his heart . 3 Joh. 5. Luke 19. 17 , 18. But Hypocrisie is dispraised of God and good men , Act. 8. 23. Thou art in the gall of bitterness , and bond of iniquity . Mat. 23. throughout . 9 By Religion , and by Sincerity therein a man may be saved . Mat. 58. Blessed are the pure in heart , for they shall see God . Ps. 15. 1. He that walketh uprightly , &c. he shall never be moved . But without sincerity in Religion a man can no more be saved than by prophaness or wickedness of life . Jude v. 5. The Lord having saved , &c. afterward destroyed them that beleeved not , &c. 1 Cor. 10. 1 , 2 , 3 , 4 , &c. Psal. 119. 2. 10 God loveth , desireth , and delighteth much in sincerity , and in the sincere man ; his eye is never off him . Ps. 51. 6. Behold thou desirest truth in the inward parts . Ps. 11. 7. For the righteous Lord loveth righteousness , and his countenance doth behold the upright . Prov. 11. 20. They that are of a froward heart are an abomination to him . But such as are upright in their way are his delight 1 Chron. 29. 17. I know , &c. that thou triest the heart , and hast pleasure in uprightness Is. 66. 2. But to this man will I look , even to him that is poor , &c. Job 36. 7. But God hateth Hypocrisie , and the Hypocrite for it . Mal. 1. 10. I have no pleasure in you , saith the Lord of hosts . Zach. 11. 8. and my soul loathed them , and their soul abhorred me , &c. 11 All the perfection a Christian can have in this life is in his sincerity . And the sincere man only is the good , and perfect man . And God accounts him perfect that is sincere . It is said for this , that the same word in Hebrew serves for both , to shew us , that he that is sincere is perfect . 2 Kings 20. 3. Iob 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 doest , weigh the paths of the just . Jer. 32. 41. I will rejoice over them to doe them good , &c. with my whole heart , and whole soul . Psal. 25. 8. Good and upright is the Lord , &c. 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. Lead 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 carefull to be and continue so , and to decline hypocrisie . 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 , &c. Zeph. 3. 13. 15 All that a man hath ( let him have what he can ) And all that a man doth ( let him doe what he can ) without Sincerity is nothing . This is the Christians master peece , 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 , &c. and have not love , &c. I am nothing , &c. it profiteth me nothing , &c. Gen 4. 4. Heb. 11. 4. God had respect to Abel and his offering ; by faith Abel offered a more excellent sacrifice than Cain , &c. God testifying of his gifts , &c. Prov. 15. 8. The praier 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 , &c. compared with 2 Chron. 30. 15 , 18 , 19. But on the other side if hee be an Hypocrite , albeit he have many singular gifts , and doe many glorious things , he is no body , hee is not regarded , nor shall bee 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 workes that Hypocrites ever did , or can doe , 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 , &c. 1 Cor. 13. 3. They are to mee sinfull , Isaiah 1. 11. Psalm 109. 7. Isaiah 66. 1 , 2 , 12 , 13. Grievous , abhominable , and hatefull . Amos 5. 21. Hosea 9. 4. Isaiah 62. 1 , 2 , 12 , 13. Prov. 15. 8. See 2 Kings 10 , 1 , 2 , 3 , &c. 16 , 17 , &c. 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 seeth , 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 Gods acccount , whether it be good or evil . Isa. 26. 7. Thou most upright doest 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 &c. for the Lord searcheth all hearts , and understandeth all the imaginations of the thoughts , &c. 1 Cor. 3. 13. Every mans work shall be manifest , for the day shall declare it . Prov. 16. 2 and 21. 2. The waies of a man are clean in his own eyes , but the Lord weigheth the spirits , 2 Cor. 5. 9 , 10. Wherefore we lobour , that whether present or absent we may be accepted of him : For wee 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 yee have spoken in darkness shall be heard in the light , and that which yee have spoken in the ear in closets shall be proclaimed upon the house-tops . Mat. 10. 26. there is nothing covered that shall not be revealed . Job 31 4. doth not he see my waies , and count all my steps ? Rev. 2. 23. Ps. 7. 10. and 26. 2. 17 Sincerity is that onely that can , and will in this world distinguish us from Hypocrites and devils , who may and can ( as we have shewed at large ) make a fair shew 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 , &c. Job 2. 1. Mat. 13. 29. 18 If a man be an Hypocrite he is still unregenerate , and in his naturall estate , and so long all that is in him , and comes from him is evil in Gods eye , he cannot doe a good work . That he doth , as to God is as the breath of one that hath an unsavory breath , let him speak never so good words , his breath is notwithstanding unsavory still . His thoughts , Gen. 6. 5. Ps. 50. 16. All his actions civill . Prov. 21. 4. Titus 1. 15. Religious . Prov. 15. 8 , 9. and 28. 9. Is. 58. 1. &c. Hosea 1. 4. albeit it may be materially good , and so rewarded of God as Iehu's work , yet is it Theologically evill . And so they are but glorious sins . And so it is of al 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 , &c. No more than a woman in all her observances of her Husband , when she loves another man better than him , and useth her observances onely to cover and conceal it . 19 It is a high point of wisdome to be sincere , and a huge peece of folly to be deceitfull ; for a man takes as much pains to destroy himself , as would save him ; and he is utterly deceived , and disappointed in all that he doth and thinketh in it . ps. 101. 1. 2. I will behave my self wisely in a perfect way , &c. Mat. 7. 24 , 27. the wise and foolish builders . Job 15. 35. they conceive mischief and bring forth vanitie , &c. Mat. 25. 1 , 2. The wise and foolish Virgins . 20 Sincerity will breed a constancy and evenness in all our outward behaviour . Grace and Nature both begin at the heart as the center , and from thence goeth to the circumference : But Art & Hypocrisie begin with the face and outward lineaments . Iames 1. 8. He is unstable in all his waies . Iames 4. 8. 21 There is no good to be expected by any means of Grace while we be hypocritical . Ier 9. 6. Through deceit they refuse to know me , saith the Lord . 1 Pet. 2. 1. Laying aside all malice , guile , and hypocisie &c. As new born babes . &c. But the Word of God and means of grace shall be good to the upright . Mic. 2. 7. Do not my words do good to him that walketh uprightly . 22 Hypocirisie doth commonly end in Apostasie . 1 John 2. 19. They went out from us , but they were not of us ; for if they had been of us , they would no doubt have continued with us . 1 Tim. 1. 20. 2 Tim. 2. 18. But the upright shall never fall , Ps 15. 5. Hee shall never be moved . and 37. 31. none of his steps shal slide . Mat. 24. 24. they shall deceive if it were possible the very elect . 23 The Hypocrite dishonoureth God . Rom. 2. 21 , 24. The name of God is blasphemed , through you , &c. And he hurteth and grieveth men . Mat. 13. 35. 4. As the tares annoy the wheat . Deut. 29. 18 , 19. Heb 12. 15. least any root of bitterness , &c. trouble you , and thereby many be defiled . 24 No Hypocrite shall ever enjoy God : for he will never give himself to be possessed and enjoyed of a spiritual Adultress , who doth affect any other lover more or besides him . Mat. 6. 24. No man can serve two Masters , &c. 25 Honour and glory attends upon Sincerity . But shame and dishononr doth follow Hypocrisie . Psa. 119. 8. Let my heart be sound in thy statues that I be not ashamed . 26 Sincerity is a sure signe of our being in the state of Grace , the true and living members of Christ mystical body . Hee that is sincere onely is a true member of the Church Militant here , and shall be a member of the Church Triumphant in heaven . Rom. 2. 29. He is a Iew that is one inwardly . &c. Psal. 15. 1 , 2 , 6. Lord who shall dwel in thy holy hill ? He that walketh uprightly .. &c. Hee that doth these things shall never be moved . 2 Cor. 1. 12. 1 John 3 21 , But the hypocrite in Gods account , and by the judgement of the Word of God is a wicked and ungodly man . Psal. 69. 27. Adde iniquity to their inquitie , and let them not come into thy righteousness . Psal. 50. 16. But unto the wicked God saith , what hast thou to doe , &c. Jude 4. ungodly men turning the grace of God , &c. and therefore to have his portion with unbeleevers . Luke 12. 46. compared with Mat. 24. 51. Psal. 24. 4. 27 All the promises of God for good ▪ as to this life , and that to come , are made to him that is sincere in Religion , and to him only . 1 Generally ; That he shall be blessed here , and for ever . Mat. 5. 8. Blessed are the pure in heart . Ps. 112. 2. The generation of the upright shall be blessed . Ps. 84. 2. The generation of the upright shall be blessed . Ps. 84. 2. He is a sunne and a sheild , will give grace and glory , and no good thing will he withhold from them that walk uprightly . Psalm 32. 2. Ps. 119 1 , 2. But all the threatnings of evil for this life and that to come are against the Hypocrite by name , and as fully and severely as against any wicked or ungodly person whatsoever ; and against them all : That the Hypocrite shall be cursed here and for ever . Prov. 28. 13. Hee that hideth his sin shall not prosper . Isa. 10. 6. As to this life . 1 In general . God may seem sometimes to neglect the upright man , and may be thought to favour the Hypocrite , but hee doth not so . The sincere man may be weak in himselfe , be compassed with many spitefull enemies , and bee hated , and suffer the more for his sincerity ; hee may have many troubles , yet God knoweth it , and him in it , and will be with him . He will be his strength , support him under , and deliver him out of them , and order all events to his good He shall have good things in his possession here , have peace in his end , and for ever . For it is said , they shall remain in the land for ever , and leave their inheritance to their children , who shall be blessed after them . Prov 14. 11. The Tabernacle of the upright shall flourish . 1 Kings 3. 6. And Solomon said , thou hast shewed unto thy servant David my father great mercy according as he walked before thee in truth , and in righteousness , and in uprightness of heart with thee , &c. Psal. 35. 18. Psal. 24. 4 , 5. He that hath clean hands , and a pure heart . He shall receive the blessing , &c. Prov. 28. 10. Psal 94 15. 64. 10. But the contrary of all this shall come upon the Hypocrite , for he shall be cursed . Mal. 1. 14. Cursed be the deceiver , &c. Psal. 69. throughout . Isa. 9. 17. Therefore the Lord shall have no joy in their young men , neither shall have mercy on their fatherlesse and widdows : for every one is an hypocrite , and an evil doer , and every mouth speaketh folly , &c. Job 15. 34. The congregation of Hypocrites shall be desolate . Job 18. 9 , 19. and 20. 22 , 23. and 8 6. Jer. 42. 20 , 21 , 22. But more particularly in this life the sincere man shall be blessed ; for he shall have great prosperity , and outward blessings . Deut. 11. 13 , 14 Plenty of corn , wine , and oyl . Isa. 33. 16. Bread shall be given him , his water shall be sure . And for this end fruitfull seasons , &c. The sincere man shall be blessed in his children . Prov. 20. 7. The just man walk . the in his integrity : His children are blessed after him . But the children of the Hypocrite shall be cursed . Psal. 109. 9 , 10. &c. Let his children be continually vababonds , and beg : Let them seek their bread also out of their desolate places . The sincere man shall be established , and continue in his prosperitie . 1 Kings 9. 4 , 5. 2 Sam , 22. 24. 26. But the prosperity of the Hypocrite shall bee but for a little while . Psal. 58. 1 , 8. 9. Doe ye speak righteousness , &c. do ye judge uprightly . As a snaile which melteth let every one of them passe 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 whirlwinde , 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 feare . Prov. 10. 9. and 28. 18. The true Christian can goe to God with boldnesse , and confidence in any time of trouble , and God will heare him , 2 Kings 20. 3 , 4. And Hezekiah prayed , and said , O Lord remember how I have walked before thee with a perfect heart , &c. 2 Cor. 1. 12. For our rejoycing is this , the testimony of our conscience , &c. Psal. 26. 1. But the Hypocrite in such a case cannot doe so , either hee will forsake God therein , and not seek to him , as Iudas , Mat. 27. 1 , 2. &c. Or if he doe , God will not hear him , Iob 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 hee 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 , &c. Is. 33. 16. He shall dwel on high , his place of defence shall be the munitions of Rocks , &c. 2 Chron. 16. 9. For the eyes of the Lord run too and fro throughout the whole earth to shew himselfe 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 faile him , and hee will forsake God . Isa. 33. 14. Fearfulness hath surprised the Hypocrites , who amongst us shall dwel 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 dayes shall be to the Sincere . Prov. 3 , 2 , 16. But the Hypocrites dayes shall be shortned . Psal. 109 8. Let his dayes be few , &c. 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 starre to leade him in a good way , as a guard to keep watch and ward about him , and make his way passible 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 Iudas , 22 Luke 3. Mat. 27. 1 , 2. &c. 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 hee hath hope , Prov. 14. 32. so commonly hee 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 mountaines to cover him , and run into the holes of the rocks to hide him if it were possible from the face and wrath of Christ . Rev. 6. 16 , 17. Is. 33. 14. The sinners in Sion are afraid , fearfulness hath surprised the Hypocrites , &c. Job 8. 13 , 14. And the Hypocrites hope shall perish , and whose trust shall be as a Spiders webb . Psalm 1. 5. Job 27. 8. And further the upright man shall be taken up into the kingdome 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 shew 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 downe 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 Iacob , and all the Prophets in the kingdom of God , and you your selves thrust out . Mat 25. 41 , 46. And they shall goe 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 . Iude 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 ( wherin Hypocrites are especially intended ) Mat. 13. 24 , 25 , &c. 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 holyness , is ( in Gods 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 , &c. He shall suck the poyson of Asps , the Vipers tongue shall slay him , &c. God shall cast the fury of his wrath upon him . All darknes shall be hid in his secret places , and fire not blown shall consume him , &c. This is the portion appointed to such a man by God . And this portion is the portion of unbelevers , expressed in Ps. 11 6. Vpon 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 , &c. 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 , least I tear you in pieces , and there be none to deliver .

CHAP. XIII .

Arguments to perswade to Sincerity , and against Hypocrisie in Services .

AND now to perswade 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 uprightnesse , and wee are to be followers of God . Ier. 32. 41. And I will plant them , &c. 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 doe in his service . Heb. 20 22. Let us draw near with a true heart , &c. Deut. 10. 12. And now Israel what doth the Lord thy God require of thee , but to fear the Lord , &c. 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 . Iohn 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 ▪ &c. 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 , &c. For God is in heaven , and thou upon earth , &c. 4 This is Gospel service , and fit for Gospel times , and Gospel worshippers ; and such service as God doth call for . Ioh. 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 widdows two mites . Mat. 10. 42. And whosoever shall give to drink unto one of these little ones , a cup of cold water onely 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 wil 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 it self or the work done , but as it is joyned with sinceritie 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 , &c. 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 oxe , &c. Hosea 8. 13. and 9. 4. Amos 5. 21. Micah 6. 7 , 8. Heb: 11. 4. 10 The Hypocritical service is a lye , and a lye not to men so much as to God . Hosea 11. 12. Ephraim compasseth me about with lyes , &c. 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 , &c. and serve him with a perfect heart , &c. for the Lord searcheth all hearts , and underst●●deth all the imaginations of the thoughts , &c. Mat. 6. 5 , 6. Mat. 19. 29. with Ps. 44. 21 , 22. And it is not onely not accepted , but sleighted of God , it being a grievous sin , a pollution and prophanation of Gods name , it is a provocation of his wrath , and doth draw down grievous judgements upon men that doe so perform it . Mal. 1. 7. 13. 14. Should I accept this , saith the Lord , &c. But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing . Lev. 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. &c.

Ans. It cannot be denyed 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 hypocrisie of his service here , nor help to prevent the eternall punishment that will unavoidably come upon him for it hereafter . Mat. 6. 5 , 6. and 23. 33. 2 King . 10. 14 , &c. compared with Hosea 1. 4.

CHAP. XIV .

Meanes or helpes to get and keepe Sinceritie .

IF any now shall desire and will labour for sincerity , and would know by what meanes he may get and keepe it , and prevent hypocrisie . We answer by these following meanes . 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 sinceritie . 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 worke of the Law . Jo. 16. 7 , 8 , 9 , 10. And drawne to Christ by faith , and so to become one with him , and made a new creature , for no man can otherwise bee sincere , And hee that is in Christ is and must bee so a new creature assoone as he is in him . Jo. 1. 12. 2 Cor. 5. 17. And when there is a full and powerfull change of the whole man by the grace of God , then , and not till then doth he begin to be sincere . For every mans heart naturally is deceitfull above all things , and till God hath changed it there is no integritie in it , and a mans heart is never plaine and even till it be polished by grace for till this be , a man makes himselfe the center , and all lines to meete in him . Then he will have the cleane & 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 bee good , without this there can bee no feare 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 . &c. 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 &c. That ye may bee sincere &c. Psal. 36. 10. and 9. 10. Jo. 10. 38. 4. Let him labour for unfeined faith which is ever accompanied , with and never severed from Sinceritie . 1 Tim. 1. 5. 2 Tim. 1. 5 , 7. 5. Let him labour from the sense of Gods love to him to get , and increase in an unfeined love to God , which will make him sincere . Psal. 26. 1 , 2. I have walked in mine integritie , for thy loving kindnes 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 coveteousnes for this inclines a man to hypocrisie . Luke . 6. 14. And the Pharises also who were Coveteous 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 thinke much of God , his omnipresence , and omniscience , the fearefull judgements to come upon hypocrites . And let the feare of these judgements take hold of him Prov. 14. 2. Hee that walketh in his uprightnes feareth the Lord . 2 Sam. 22. 24. For all his judgements were before me &c. I was also upright &c. 1 Chron. 28. 9. Know thou the God &c. and serve him with a perfect heart , for the Lord searcheth all hearts &c. Job . 31. 4 , 23. Doth hee not see my wayes and count all my steps , Psal. 50. 21 , 22. Thou thoughtest I was altogether such an one as thy selfe but I will reprove thee &c. Consider this yee that forget God , least hee teare you in peeces and there bee none to deliver you . Mal. 1. 6 , 7 , 8 , 9. Psal. 139. 1 , 2. 2. Let him keepe a narrow watch over his heart and the motions thereof , the principles , motives , intentions & ends of every thing that passeth thorough it . Pro. 4. 23. Keepe thy heart with all diligence , for out of it are the Issues of life . Marke 13. 37. Psal. 134. 24. 8. Let him pray and pray much and earnestly for them to God who giveth them . Ier. 24. 7. And who hath promised this very thing . Ezech. 11. 19. I will give them one heart &c. And put a new Spirit within you . &c. James . 1. 5. If any man want wisedome &c. Let him aske of God . Mat. 5. 42. Aske and yee 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 &c. That yee may bee sincere &c. Luke 11. 13. 1 Chron. 29. 19. Psal. 139. 24. Acts. 8. 23. Psal. 119. 80. Let my heart bee sound in thy statutes . &c. 4. Let him bee much in converse with Gods 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 onely discover crookedness , but amend it , and make a man strait : 1 Sam. 22. 23 , 24. I have kept the wayes of the Lord , &c. And as for his statutes I did not depart 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. &c. 6 Let him take heed of hearkning to carnal wisdome either that which comes from a carnal fountaine , or that which inclineth to , or produceth the workes of the flesh , or that which rules onely 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. Hee that walketh with the wise shall be wise .

We have now done and said all wee have to say . There remaineth that onely 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 lye 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 speciall ( or saveing ) grace be specificall , or onely graduall ? and also what I thought of M. Baxters discours concerneing that particular . Now although it signify little what my opinion is , and although I am unwilling to censure any mans positions , or proofes 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 mens discourses , which I freely give all men to judge of mine ) I shall crave leave to tell you

1. That I beleeve the difference to be more them graduall .

2. That M. Baxters discourse doth not concludingly evince the contrary .

Now that this may not be gratis & precario Dictum , I shall .

1. Sett down M. Baxters reasons .

2. That which ( to me ) seemes a solution , and just answere of them .

Obj. 1. To prove that Common and speciall grace differ onely gradually , hee reasons thus a a M. Baxters Saints everlasting rest . pag. 225. &c. Is not common knowledge and speciall knowledge , common beleife and special beleife , all knowledge and beleife ? is not beliefe 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 speciall love to God , are both Acts of the same will . &c.

Sol. That I may give a just answere to this discours , and withall state the Question , and give you the reasons and proofes of my former positions with more evidence and perspicuity , I consider .

Consid. 1. That by grace in this Question we meane 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 call'd grace in Scripture ) comes not now into consideration . 1. Because the graces we now speak of , are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dona gratuit● , the gratious effects of Gods love and favour , such as are subjective , inherent in us ; whereas the favor and love of God , is Subjective in Deo , and terminative onely 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 , essentiall or graduall .

Consid. 2. By grace in this Question we must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do●ū aliquod homini in esse constituto superadditum , something superadded to a mans being , which he has by grace , not by nature . For seing all the grace we now speake of , is do●ū gratuitū homini datum , therefore it is supposed a man has his naturall being before he receave this grace . For Titius and Sempronius must necessarily be supposed to be men , before they can have any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bestowed on them , to make them gratious 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 naturall 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 call'd graces : Seing all of them are naturall , & by grace in this Question , we ( and all men else ) generally understand , Aliquid naturae superadditum , some addition to our naturall perfections : The reason , and use of this Consideration , will further appeare 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 . &c. To this I say . 1. That this assertion ( as 't is here express'd ) is evidently untrue for our understanding and will are so far from being the same in specie , ( for that 's the Samenesse meant ) that all who know any thing almost in Philosophy , or Schoole . Divinity know thus much , that it is the a a Vid Aquin. Part. 1. Quaest. 77. 78 , 79 , 80 , 82. & Cōmentatores ejus seqnaces , & vindices . generall receaved opinion , that they are two distinct species , or two naturall faculties of the soule specifically distinct . Soe that as Intellectus humanus is a faculty of the rationall soule 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 soe 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 Regenerat person , doe not att all differ specifically . Nay , not onely so , but the wills and understandings of all mankind , whether here , or in hell , or heaven ( even our blessed Saviours 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 sav●ing graces differ not specifically . For 1 The Will and Understanding being Naturall faculties of the soule neither are , nor congruously can be call'd graces , as appeares by the 2d. Consideration above . For what is naturall , necessary , and universall . 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 knowne Axiome in the Schooles of Philosophers and Divines toe ) So that although the wil & understanding of all men be specifically the same , yet this signifies nothing , but is wholy impertinent as to the present purpose .

Consid. 4. When it is said — Is not common beleife and speciall beleife , common knowledge and speciall knowledge , all knowledge and beliefe ? Is not beliefe the same thing in one and another , though but one saveing ? I answere , yes : 't is most certain that all beliefe is beliefe , and all knowledge is knowledge . But then . 2. Quid hoc ad Iphieli Bones ? Will it hence follow , that all beliefe , and all knowledge are specifically the same ? may not all knowledge , be knowledge , and all beleife beleife , and yet knowledge and knowledge , beleife and beleife be specifically distinct ? Yes , 't is evident they may . The demonstrative knowledge of Arithmetique , and Geometry , the artificiall knowledge of a Taylor or Shoomaker , the supernaturall 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 beleive none will , ( sure I am none truely can ) say , that all these are specifically the same knowledge , and differ onely 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 beleive none will say such knowledges are onely gradually distinct : especially if it be considered 1. that not onely 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 gratious 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 badnesse , 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 onely a graduall difference , then the humane , and ( as is supposed ) the lesse 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 , naturall , or artificiall cognitions , as is evident , and I thinke , will not be deny'd .

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 speciall love to God are acts of the same will . &c.

I Answere . 1. That the expression sin this paragraph are very improper and incongruous . 1. Because the will and understanding cannot in any Philosophicall , or Logicall propriety of speech be call'd like substances , seing 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 , then they are not of the like nature and substauce : for sure the old rule in Logique is still true , Nullum simile est idem . 3. But it being granted ( as it is that the understanding , and will in severall 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 severall 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 vertue , 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 't is not onely a graduall 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 flow●●s specifically the same , therefore the Acts of it are so too . 5. The same may be said of loveing and hateing the same sin , at severall 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 speciall grace differ only in degree and so the difference between common and speciall grace is only graduall , and not specificall I conceave ( 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 , doe differ specifically , though both of them evangelically good , and well-pleasing to God . Sometimes they may differ only gradually , as haveing severall degrees of perfection within the same species . As the least measure and degree of true justifying faith , ( 't is evident that such faith is capable of degrees ) differ from the strongest saveing beleif onely in degrees . For , bonum & bonum in eadem specie ( numericall 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 then so , from acts of speciall grace in the regenerate . For 't is certain , that Bonum & bonum in eadem specie , neither doe , nor can differ so much as Bonum & malum . There being manifestly a greater repugnancy between good and evill , then between two good things onely gradually different : these standing in a naturall subordination the one to the other , the lesser degree to the greater , which when it comes consists with the lesse 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 heate ( in a naturall way ) will agree well enough , whereas heate 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 , 't is certain they are , and ever will be found onely Splendida peccata ( as the Father calls them ) Splendida perhaps , yet peccata , and so not pleasing to God . And this seemes to me evident enough .

1. Because , without faith 't is impossible to please God . And therefore those acts of common grace in hypocrites ( who have not such saving faith as the Apostle there speakes 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 vaine ) seeke figs , but shall never find any . They are crabtrees , and though they may beare a faire promiseing fruit , which may much resemble an apple , yet when you come to tast , and try it , you will soon see by the sowerness , 't is 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 tels us , that a a Rom. 8. 5. they that are in the flesh mind the things of the flesh and so b b Rom. 8. 7. are enimies to God , in c c Rom. 8. 6. a deadly and damnable condition , such a condition , in which they d d Rom. 8. 8. cannot please God . Which appeares further , because while we are irregenerate , we are e e Col. 2. 13. Eph. 2. 1 , 2 , 5 , 12. spiritually dead in sins , and have no spirituall life ( much less the Acts , and exercise of it ) for that we have solely f f 1 Joh. 5. 12. Joh. 15. 4 , 5. from Christ and his spirit . Whence it seemes to me to follow , that the Acts of common grace in irregenerate persons are not , cannot be pleasyng 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 then gradually .

2. I desire it may be considered , that is is ( and upon evident reason ) g g M. Baxters Saints everlasting rest . pag. 225. confessed that the Acts of common and speciall grace ( as they are morally considered ) differ specifically , and not onely in degrees : whence it followes ; that when the Question is put , How common and speciall grace differ ? the Answere 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 onely , and in no other consideration whatsoever . And therefore if in their morall consideration they still differ specifically from common graces , it can never ( with any congruity ) be affirmed , that in any other consideration they differ onely gradually . For instance , when 't is said , that in their naturall , and physicall consideration they differ onely 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 onely gradually ; yet it will not thence follow , that common and special graces differ onely in degrees , such acts of the Will , and Understanding , So considered , being no graces at all . For this Argument [ common and speciall beleife as they are physically considered , differ onely gradually go . Common and speciall graces differ onely gradually ] In plaine English is no more then this . [ Things which are no graces at all differ onely gradually , ergo . Common and speciall graces differ onely 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 ) appeare .

1. By what is said in the second consideration above .

2. Because saveing love and beleife , are speciall and saveing graces onely in a morall consideration , as is confessed by that a 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 truely ) that those acts of our wils , and understandings , are graces and vertues formaly in relation to the Law onely , 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 Morall consideration of them , and not naturall ; for so it followes in that pious and Learned Author — The promise giveth not salvation to the Act considered in its MEERE being , and NATVRALL Sincerity , but to the Act as suited with its object in its essentiall respects . That is in plainer English , these Acts are not saveing graces in their physicall consideration , but in their morall , as they carry a conformity with the precept , and promise . So that he that saith , common and saveing graces are specifically distinct in their morall confideration , saith they are absolutely , and onely so distinguished , because they are saveing graces in no consideration but that .

Consid 8. It is to be considered , that common and speciall graces consist not so properly , and primarily in the Acts , and exercise of faith and love &c. 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 gratiousnesse of our actuall faith or love doth not consist so much in the substance , and nature of the Act physically considered , ( which is the naturall product of the naturall faculty from whence it flowes ) as in the circumstance , the modus , and measure of it , from which its goodnesse , and conformity with the Law ariseth , and this it hath from the principle , and habit from whence it flowes . For as the habit is more intense or remisse , more perfect or imperfect , So proportionably is the Act which proceeds from it . 'T is true , to beleive , or love , or hate ( if simply considered , quoad substantiam actus ) are naturall effects , and physicall products of our will , and understanding , such as those faculties can , ( and many times doe ) produce without the helpe of any habit , But if the manner , and measure of those Acts be considered ( that we beleive , or love modo debito , with facility , cheerfullness , and constancy ) this ( in which the gratiousness of the Act consists ) they owe to the habits , or graces superadded to the faculties , and naturall powers from whence they proceed .

2. And as the habits are ( common or speciall ) graces in order of nature allways , 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 sleepe , or sowneing , an inadvertency of that buisinesse about which we are , or intention of other buisinesse , robbs us of them : but the habits are more fix'd and permanent in their inherence and denomination . So that from them men are call'd ( and are ) truely gratious , 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 gratious man now , immediately be none .

Seing then that habits doe prins & principalius denominate us gratious , therefore they are more properly and principally to be esteemed ( common or speciall ) graces : and then it seemes to me to follow , that he that inquires , whether common and speciall graces differ specifically , or onely gradually , should ( if he will rationally proceed ) first , and principally inquire concerneing the habits of common and speciall grace , and then secondarily concerneing the Acts , and exercise of those habits . The reason is .

1. Because the Acts have their gratiousnesse 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 ) doe proceed .

2. Because if it doe appeare that the habits differ specifically , then it will evidently follow , that the Acts doe so too : seing 't is impossible , that those Acts should differ onely gradually , which proceed from habits , specifically distinct .

Consid. 9. So that we are now come to the prime hinge and foundation of this controversie , 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 speciall & saveing grace are not only gradually , but specifically distinct from the habits , and Acts of all common grace whatsoever .

2. For the more methodicall , and manifest demonstration of this position , I shall proceed by these steps , and degrees ;

Rat. 1. Principalis . 1. There are many Cōmō graces ( dona extraordinaria gratuita ) which are inherent in the body , & properly corporeall . As ( for in stance ) the extraordinary great strength of Sampsō , the beauty of Absolom . &c. Now for such common graces as these , I shall take it for granted that they differ more then onely in degree from the habits of saveing faith , and charyty , and such other Sanctifying graces . For as no man ( that I know of ) did ever affirme them to be specifically the same with those speciall graces , so rationally none can . They being manifestly not in the same , but severall species of Quality .

Rat. 2. There are many common graces of the Soule , which facilitate and inable us in the distinct knowledge , and comprehension of naturall 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 Hyssope on the wall , to the Cedar on Libanus , ( in the phrase of Scripture . ) Sometimes acquired by the helpe of naturall ingenuity , industry , art , and education , ( with Gods blessing thereupon ) and such other naturall , and temporall advantages , as some have , most want : And of this sort ( I suppose ) was the very great knowledge of naturall things , which was in Plato , Aristotle , Hyppocrates , Galen . &c. 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 soules . 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 beleive ) no man will deny it .

Rat. 3. Faith of miracles in a common grace , which differs from speciall , and saveing faith more then gradually . This ( I thinke ) will be evident enough , to any who will ( without prejudice or partiality ) seriously consider the great , and more then graduall 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 workeing 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 a 1 Cor. 12. 9 , 10. &c. spirit , materially and absolutely considered , so that the spirit is the same principium materiale of both ; but under a severall reason , and formality , which makes them severall formall principles , enough to distinguish the effects that flow from them . For the giveing of saveing faith is an Act of the spirit of Christ within , and gratiously dwelling in his Saints : not so the giveing of the faith of miracles to sinners ( of which we now speake ) For in the usual phrase of a 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 giveing of saveing faith is , actus spiritus internè regenerantis ; the giveing of the faith of miracles , is Actus externè , gubernantis . The giveing of saveing faith is an Act of speciall love to that person to whom such faith is given ; but the giveing of miraculous faith to wicked men ( for to such it is many times given ) is an Act of his love to others , rather then such person to whom it is given . Faith of miracles , being one of those gratiae gratis datae , which the b 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 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 doe it , makeing miracles a note of the true Church ) so d 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 ( Chrysostome , Hierome , Euthymius , and Theophylact. a a Maldonat . in Math. cap. 7. v. 21. &c. 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 b Tolet. Commentar. in 3. Joh. Annot. 2. &c. Vid. Theophylact . in Math. 7. pag. 41. C. Tolet goes a little further , and saith — Daemones multa posse facere supra humanas vires , quae miracula videantur , & Aliquando SINT . A miracolous faith then may be in wicked men , even while they continue so , but 't is 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 then in degrees , or as a disposition and a habit . For although a disposition may be where the habit is not ( being alwayes preexistent to it ) yet 't is impossible the habit should ever be where the disposition is not , the habit necessarily presupposeing , and intrinsecally including the disposition , as Calidum in gradu 6. includes Calidum in 4. gradu .

3. They differ Ratione sui . Faith that we call speciall , and saveing , Sanctifies and Justifies that person in which it is , faith of miracles c 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 perpetuall , the faith of miracles is not so .

4. They differ ratione adjuncti , saveing faith is ever joyn'd with true charity , as its naturall effect , and inseparable concomitant , but faith of miracles may want it ; as is manifest , by a a Math. 7. 22. that of the Ghospell , where though some had cast out Devils , and done great miracles in our Saviours name , yet our Saviour calls them WORKERS OF INIQVITY , and tells them , HE NEVER KNEW THEM . Never , b 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 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 shewne more love to them . 2. The d 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 speake de re possibili , ( as most probably he doth ) evidently sheweth 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 Mountaines .

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 , produceing any effect in any other subject . But the act of faith of miracles is transient ( in this respect ) terminated ad extra , and workeing miraculous effects in other bodies besides that in which it is : As when Paul by his faith of miracles rais'd the dead , or gave sight to the blind , &c. Saveing faith gives Spirituall sight to his eies in whom it is , but that of miracles gives corporall sight to others .

6. They differ ratione objecti , for justifying faith is an assent to the whole Ghospell ( so far as it is sufficiently revealed ) whereby we beleive not onely Christ's power , but his gratious promises , and precepts too ; judgeing them to be just and good , not onely in themselves , but to us ; as the best , ( and onely ) meanes to bring us to heaven . So that the understanding illuminated by faith , sees such an excellency in Jesus Christ , in his promises , and praecepts , and beleives it so absolutely , ( though sometimes with infirmity , more or lesse according to the measure of faith ) that in comparison of them , all other things are but a a Phil. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( sordescunt reliqua ) Vile , and contemptible . whence followes the obedience of faith , alwaies accompanied with b b M. Baxter Aphoris , of Justificatiō . Aphorisme 69. pag. 261. & 262. &c. sincerity , though not with a perfect integrity : that being onely 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 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 worke miraculous effects , all Christians , ( nay all men , by the principles , and light of nature ) know , because they beleive and know , he is omnipotent . 2. For the second : That ( in thesi ) in the generall , he will assist all those which ( by such a miraculous faith ) beleive in him , Christians know by the generall a a Math. 17. 20. Luk. 17. 6. John . 14. 12. &c. promises in the Ghospell . 3. But that he will assist Peter , or Paul , Titius , or Semproniu● , you or me in workeing miracles , this does , and of necessity must depend on b b Vid. Jac. ad Portum Bernatem in Defens . Fidei Orthodoxae contra Christoph . Ostorrodium . cap. 30. pag. 377. particular revelatiō . 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 Gods Saints haveing it not even in the primitive times , and ( may be none now ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as c c Gennadius apud Oecumenium . in 1 Cor. 13. 2. pag. 465. Edit. Graecae . Veron . 1532. Gennadius tels us ) or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d 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 Chrysostome , and the Greek Scholia ) Fides particularis , a faith particularly relying on the revelation of Gods power , and willingnesse to worke miracles , and that in some persons onely , and at some times : and therefore this faith hath a far different object from a true justisying faith . Now then he that seriously considers , that faith of miracles differs from saveing faith all these wayes , that is , 1 In its principle . 2. It s subject . 3. It selfe . 4. It s Adjunct . 5. It s Acts. 6. It s Object ( all the wayes almost two Habits can differ in ) such a one ( I say ) will have little reason to thinke that they differ onely in degrees .

2. Further , if saveing faith and that of miracles differ onely in degree , or as a disposition and an Habit , then 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 : then it evidently followes , that who ever has justifying faith has that of Miracles too ; ( which is manifestly untrue ) for 't is certaine ( and will not be deny'd by any who understands Philosophy , or Scholasticall Divinity ) that when two Qualities differ onely in degree , then that in the higher degree intrinsecally includes that in the lower degree ( and by consequence all the vertue , and natural or moral activity of it ) so an habit necessarily includes the disposition● as Calor ad . 8. Necessarily presupposeth , and includes Calor in gradu . 6. So that what ever 〈◊〉 in gradu . 6. can doe , that ( caeteris paribus ) and something more , may be done by Calor in gradu . 8. And what ever he can doe , that has onely 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 onely 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 beleive . 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 passe that our a a Math. 10. 1. Luk. 9. 1. Saviour gives the Apostles power to doe miracles after they were call'd , and ( without doubt ) saveingly beleived ? Then ( saith the Text , which was a good while after their calling , and beleiveing ) he call'd the 12. and gave them power over all devils , and to cure diseases . If saveing faith include that of miracles , as a lesser degree , then they had this power before , so that it had been needlesse , and nugatory to give them now , what they had before . And if they had not that power before ( as most certainely they had not , seeing it was given them then ) then faith of miracles is not included in saveing faith as the lesse degree . If it be said that faith of miracles is the higher degree , as an habit , ( which onely remaines to be said by him who holds they differ onely in degree ) & so includes justifying faith as the lower degree , and a disposition ; then whoever has the faith of miracles , has saveing faith too , which is evidently untrue : as may appeare 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 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 Jesuite , and others of his fellowes , and followers ( servilia , & jurata erroris & Pontificis mancipia ) I say it is confessed not onely by b b Vid. Pareum , Conrad . Vorst . Calvin . Bez. Hug. Grotium , &c. in 1 Cor. 13. & in cap 12. v. 9. Protestants , but even by c c Aquin. 2. 2. Quaest. 178. Act. 2. & in 1 Cor. 13. v. 1. abi numer at fidem miraculorum inter dona gratis data &c. Aquinas himselfe & his followers . Thus much ( if not too much ) of the common grace , the faith of miracles , which is evidently distinguished ( more then d d Vid. Vrsin . Part. 2. Catech. in explicat . . 2. Quaest. 21. pag. 107 108. in degrees ) from speciall , or saveing faith .

Rat. 4. Princip . 4. The gift of tongues , & prophesies , are amongst those Gratigratis datae ( as the a a Aquinas . 2. 2. Quaest. 176. Art. 1. 2. Vid. Cajetanum , Greg. de Valentia , & Lud. Turriavum ib. Schooles call them ) those Common graces , which are given b b 1 Cor. 12. 7. Non ipsorum causâ , sed Ecclesiae . Grotius in locum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad utilitatem , & beneficium Ecclesiae , to edifie the Church , not to sanctify the persons in whom they are ; being such qualities as may be , ( and many times are ) in c c Judae Prodit●ri , Balaamo . &c. Dion . Carthusianus in loc. Ita etiam Jac. Vsserius Armachanus , Summe of Christian Religion . pag. 797. wicked men ▪ the worst of sinners , as well as the best of Saints . These are so far from differing onely 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 endeavor to prove it , for I beleive 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 speciall faith in the Elect , whether these differ onely gradually ( as is pretended ) or also specifically ? for my more methodicall and rationall cleareing of this , I shall ( before I come to the proofe of the point ) add these considerations .

1. Then by common faith in Hypocrites , we doe not mean Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely ; such a faith as is dissembled , and onely pretended to , ( for hypocrites many times pretend to have that , which indeed they have not ) without any reality within : but we meane such a faith as really includes Notitiam , & assensum , a reall ( such as it is ) knowledge , and assent to diverse Divine and Ghospell-truthes ; such as ( we confesse ) may be ( and many times are ) in Hypocrites .

2. This common saith ( upon those Parables in the a a Math. 13. 5 , 6 , 20 , 21. Luk. 8. 6. Mat. 4. 5 , 16 , 17. Ghospel ) Divines call sometimes Temporary , sometimes Historicall faith . For ( though I know b b Zach. Vrsin . in explicat . . 2. Quaest. 21. Part. 2. Catech. Palatinae . &c. some thinke otherwise ) I take these to be onely severall appellations of the same thing , taken from severall respects or formalites of the same faith . So that it is call'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. In respect of the duration , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to c c Vid. 2 Cor. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in this sense that faith is call'd temporal , which is not perpetual . 2 As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as H. Grotius well d d Grotius in Math. 13. 21. observes ) and so that faith is called temporary , which wants a just and durable fundation to preserve it against the waves and stormes of temptation , and persecutions .

3. I conceave that this faith is not call'd temporary , in actu exercito , & de facto , as though it never indured till death ; in him that had it , but were alwaies lost before that time , the temporary beleiver outliveiug his faith , and looseing his beleife before he lost his life . But 2. I beleive 't is ( and should be ) call'd temporary , in actu signato , & in ordine od posse , because 't is 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 ? Seing we know that an hypocrite ( many times ) may be so far from feare of persecution for his faith , that he may have many temporal honors , and advantages by it : In which case , his incouragements to keep his faith being many , & his feare ( 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 doe it with more method and regularity ; I shall .

1. Give you my position . 2. The proofe of it .

The position is this : Common temporary , or Historicall faith ( lett them be all one , or some way different as a a Jac. Vsserius Armachanus in his summe of Christian Religion pag. 197. Zach. Vrsinus . part . 2. Catech. in Explicat . . 2. Quaest. 21. pag. 107. &c. good Divines thinke rationally enough , I shall be content , for the Issue will be the same as to my purpose , and the proofes I am to bring ) differ more then gradually from saveing faith , which in Scripture is call'd the faith of the b 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 c 2 Tim. 1. 5. vide Calvini Institutiones . lib. 3. cap. 2. . 12. pag. 188. unfaigned , and an d 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 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. &c. Jesuites , and some f f Pet. Bertius de Apostasiâ Sanctorum . pag. 42. 43. Act● Synodalia Remonstrant , in Defens , Arteculi . 5. de Perseverant . Sanct. pag. 230. 231. Remonstrants , &c. are ( in this particular ) my adversaryes : who tell us , that the faith we cal common , or temporary , is not onely 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 affirme , 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 , seeme ( to me ) very weake , and inconsequent , such as deserve cōmiseration & pity rather then a solution ( as may , & in due time shall be made appeare ) and therefore I shall passe them by . The rather , because the learned and ingenuous person with whom I have to deale , goes not so far ( if I mistake not ) nor beleives Common , Temporary , Historicall , or miraculous faith to justify . However that Common faith ( be it call'd 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 conceave ) be manifestly evinced from many circumstances of the sacred a a Math. 13. 5 , 6 , 21 , 22. Text. For that common faith we speake 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 shold grow in a stony heart ; or so great and good a vertue in bad ground , seeing saveing faith necessarily presupposeth the Spirit of Christ , from whence onely it springs , and is perpetually accompanyed with saveing hope and a 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 roote , and therefore it was not justifying faith . For that never does , nor can want a roote , Christ himself , ( and he onely ) being the b b Col. 2. 6 , 7. Vid. Eph. 3. ●7 . roote from whence it springs , the true c c Joh. 15. 4 , 5. Vine , on which alone this branch can grow . It is the fruit of the d d Gal. 5. 22. Spirit of Christ in us , and cannot possibly come from any other principle , and ergo cannot want a roote . True beleivers are implanted , and ingrafted into Christ the true Vine , and from him receave a perpetual supply of sapp , and moisture , so that they cannot wither for want of a roote , or moisture . Christ is our a a Col. 2. 19. & Col. 1. 18. 19. head ( certainely of all those who saveingly beleive ) from which all the members receave nourishment . Now it is neither an unusuall , or insignificant metaphore , to call the head ( in the body natural or mystical ) the roote of the body . Aristoteles calls a man , Arbor inversa , makeing the head the roote : for as sapp , and moisture is convey'd from the roote 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 roote from whence they receave all their graces , and the nourishment , and supplyes of them , it is impossible that true saveing faith should want a roote , & ergo that faith in the parable ( call it what you will ) which wanted a b b Gloss. Interli . nearia , non habent radicem ( i. e. ) charitatem . Non fundatur semen in humore fidei , & devotionis . Ita Nicol. Lyranus in Math. 13. Ideo fides vera , & viva non erat , charitate destituta . roote , 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 . 'T is said indeed , that the stony ground ( or heart ) receaved the seed with joy , ( i. e. ) was pleased with the word , and beleived it , but that 's all ; nothing of any fruite , that 's the property of the good ground onely , and ergo ' t is emphatically said of it , that it brought forth fruit . And indeed how could it beare fruit , haveing no roote to beare it , at least not the true roote Jesus Christ , without whom 't is a a Joh. 15. 5. impossible to bring forth any fruit . Hence b b Chrisost. Homil. 46. in Math. pag. 450. Edit. Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ita Pareus in locum , aliique passim . Chrysostome ( and the Greek Scholia , and Divines generally ) truely 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 c Quarta pars tantum fecit fructum . ( Nicol. Lyranus in Math. 13. ) parte stres infructuosae . Euthemius in Math. 12. pag. 177. Tres Semin is partes pereunt , quarta sola fructificat . Aretius in locum ; Ex pugillis . 4. tres redduntur inutiles . no fruit , but had the faith which receaved 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 fruitlesse .

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 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 signifyes ) and that not after a long combat and conflict , but presently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by and by , presently they are offended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Luke has it ) they Apostatize like a degenerous cowardly Soldier , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Nazian calls Julian ) a Runagat , who stayes not for an onset , but before battle throwes 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 beleife is but spurious : true saveing faith , is a faith that dare b b 1 Tim. 6. 12. fight , not onely so but 't is armour of proofe against ALL ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 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 it selfe . So the Apostle tells us , d 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 feith , not a faith without roote , or fruit , but it must be fides formata per charitatem ( as a a Nicol. Lyranus in . 1 Joh. 5. 4. Lyranus tells us ) such a faith as has good b b Qui credit , & ●ungit digna opera fidei . Gloss. Inter lin. in loc. workes joyn'd with it , c c Gloss. Ordinar . in 1 Joh. 5. Quae per dilectionem operatur , such a faith as is the d d Vid Theophyl . in . John . 6. pag. 646. A. B. worke of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e Oecumen . in 1 John . 5. pag. 211. Edit. Graecae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the happy fruit of the Holy Spirit , justifying and sanctifying our Soules . Intellige non fidem qualemcunque ( saith a very f 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 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 beleive that temporary faith is a true , and justifying faith ; and thinke that censure of Paraeus not much amisse ( spoken of those who would have temporary faith to justify ) a a Paraeus in Math. 13. 20. pag. 724. Qui pro temporariâ contendunt , fidem veram nesciunt .

2. Now though this were enough to shew that common and saveing faith are not specifically the same , but that the difference between them is more then graduall , yet I shall add some more distinct confirmations of this particularas .

Rat. 1. A more then graduall distinction may be evinced from the nature of the principles , & causes from whence they springe : which are toto caelo different . Common beleife 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 naturall understandings assisted with good education , and industry . But saveing faith is of a far higher discent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. 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 worke of the Spirit of Christ . From which vast difference of their causes . Divines generally ( both Protestants and Papists ) have conceaved those habits ( more then gradually , even ) a 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 call'd habitus ordinis naturalis , to wit common beleife , as being produced by the naturall power of our understandings , assisted with Art , Education , and Industry : The other ( saveing beleife ) they call , habitus ordinis supernaturalis , ( and justly too ) as being the immediate effect of a supernaturall cause , the regenerateing Spirit of Christ . 3. In relation to the same principles , common beleife 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 .

'T is true indeed , both of them may be ( and are ) call'd divine , Respectu objecti ad quod terminantur , but of this we speake not now : But in respect of the principles from whence they flow , saveing faith is properly divine , common beleife is not , as being generally of an humane descent , and pedigree . Now if an Infused , and acquired , a supernaturall and naturall , an humane and divine habit differ onely gradually ; I , ( and very many more ) am much mistaken in my Metaphysiques . Sure I am a 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 Metaphysiques as well as any ) out of Aquinas , tells us . 1. That 't is confess'd 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 seperation 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 beleife 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 &c. If it were granted then ( what on no just grounds is pretended ) that Temporary ( or common faith , be it what it will ) were onely 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 onely from the multiplication , or continuation of those Acts which first introduced them . And thus saveing faith is difficulter mobilis , not onely in adultis , in old beleivers , who are advanced very far in grace towards the measure of the stature of the fulnesse of Christ , but even in babes , and new-borne Christians , as soon as they have true faith even in the least , and lowest degree , it is a fix'd and permanent quality : a a 1 John . 3. 9. He that is borne of God sinneth not , for the seed remaines 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 owne product . Whence it is , that true faith ( even in the lowest degree of it ) being difficulter mobilis , is in propriety of speach an habit , and not a disposition .

Rat. 2. Another ground from whence we may evince a more then graduall difference between common and special grace , is this : ( drawne from the nature & proper acts of both Qualities ) saveing beleife is the first Spirituall life by which a true Christian a a Every good Christian hath a twofold life . 1. Naturall . 2. Spirituall , and as his naturall life is either . 1. Substantialis ( as Philosophers say ) the Soule , or . 2. Accidentalis , the reall effects and operations of it . So Spirituall life is proportionably . 1. Substantialis , So the Spirit of Christ , or Christ ( who is our life . Col. 3. 4. Workeing by his Spirit in us , ) is our Vita Substantialis , the first principle of all our spirituall habits , or operations . 2. Accidentalis , so faith , and all Spirituall motions in us . lives : The just shall live by faith . Heb. 10. 38. it justifyes , sanctifyes , and saves us . But common beleife is no part of our Spirituall 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 , ( & confess'd ) that it may be in b b Alia munera mea habent non mei , linguas , prophetiam , Scientiam , fidem . &c. Ven. Beda in 1 Cor. 13. impious , & reprobate persons , who live , & dye in impiety . Now if these Qualities differ onely in degree , I desire a reason why common beleife should not be our spirituall life , though in a lesser degree ? seeing all qualityes ( 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 lesse , and inferior degree . So all Morall , and Intellectuall Vertues denominate their subjects vertuous , 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. 'T is evident that common beleife 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 accute , 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 haveing 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 it's many degrees ( as well as common beleife ) for there is a a a Revel. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Joh. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little Childern . So Math. 6. 30 , & 8. 26 , & 14. 31. little , and a great , a strong and a b b Act. 20. 35. Rom. 4. 19. Rom. 14. 1 , 2 , 21. & 1. Cor. 8. 7 , 8 , 9 , 10 , 11. weake 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 a Eph. 4. 13. Fidei Christi perfectionem Primasius Vticensis in loc. pag. 139. measure of the statute of the fulnesse of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be perfect men , in b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecumenius . respect of their spirituall growth , & consistency in it . Now take the very lowest degree of saveing faith , and it is really our spirituall 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 seemes evident to me , ( and generally to all Divines beside ) that saveing faith is not onely 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 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 . &c. Tell us , that the light of the Sunne , and the lesser light of the Moone in the Aire , are not severall degrees of the same specifical light , but several lights ( though at the same time , in the same subject ) essentially differeing , haveing both distinct principles from whence they flow , and distinct formall effects , and operations : Lumina ( say they ) sunt in medio impermixta , & distincta , and they demonstrate it , from their distinct shaddowes . &c. As all know , who know any thing in optiques . Now as these 2. Lights in the Aire 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 onely of the same faith , but two different beleifes , distinct in their nature and essence , as proceeding from far different Principles , and haveing different formall effects , and operations . Suppose then a Soule enlightned with common faith ( which is to the soule , as that of the moone to the eye , but a dimme light ) and then le●t such a one be regenerated , so that the sunne a a Malach. 4. 2. Luk. 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oriens ex alto , lux coelestis , matutina . Isa. 9. 2. of Righteousnesse ( which is the true light , which enlightens every Saint , and true servant of his ) shed a broad his glorious beames in his heart , b b That common , and saveing Grace may coexist in the same subject , I doubt not no more then that opinio and scientia may : which is generally confess'd by Philosophers ; and Schoole-men . Vid. Ant. Ruvio de Habitibus . Tract . 5. Quaest. 3. Num. 81. pag. 192. Halensem Part. 3. Quaest. 79. memb. 3. Atisiodorensem , Bonaventuram , Henricum &c. à Ruvio citatos ibidem . these remaine distinct lights , and not onely degrees of the same light . For , as the light of the Moone ( as it is in the waine , waxeing , or full Moone ) may produce a lesse , or a greater light , yet cannot possibly produce the light of the Sunne , nor are those degrees of light caused by the Moone , any dispositions at all , to produce the light of the Sunne , ( for 't is evident the light of the Moone no more disposeth the Aire to receave the Sunne-beames , then darknesse doth ) so a good naturall understanding help'd on with learning , good educatiō , & industry may acquire common faith in a high degree , but has no possibility to produce saveing beleife ( that must come from higher principles ) nor is common faith any Disposition ( morall , or Evangelicall ) whereby the subject that hath it , is , or can be disposed ( in the way we now speake of ) for the Introduction of the Habit of saveing faith , for

1. Till a a Fides in Christum est INITIVM , & fundamentum salutis , & per eam TOTA reliqua salus impetratur . Estius in Eph. 2. 8. we have this faith ( saveing and justifying faith ) we are b 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 , &c. dead in trespasses and sins . Now as a man naturally dead , cannot possibly dispose himself to a naturall life , so a man Spiritually dead , ( and such all are before saveing Faith ) cannot dispose himself to a spirituall life .

2. Our new birth is ( in scripture phrase ) a new creation , which is ex materia indisposita , and therefore hath no such preceeding Dispositions .

3. Our Regeneration , and the workeing faith in our soules , is solely , and wholy a gratious Act of the good Spirit of God regenerateing us , and so a supernaturall Act , and how any a a Sine Gratiâ nemo currit ad Gratiam , Prosper . Resp. 8. ad cap. Gallorum . Ipsa Gratia , in eo quem vocat , primam sibi receptricē , & famulam donorum suorum praeparat Voluntatem . Idem de Vocat . lib. 2. cap. 26. naturall , or artificiall product of our understandings ( though help'd , and advanced with learneing , education , and Industry ) can be a Disposition to supernaturall Grace , and such a disposition ( as we now speake of ) which differs from that supernaturall Grace onely in degree , I am yes to learne .

4. The Apostle tells us , b 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 our selves , it is the gift of God ; saveing faith is so intirely the gift of God , that we have no hand in procuring it ; and therefore all Divines generally call it an Infused a 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 supernaturall order to which we neither doe ( nor can ) actively concurre . But if common faith may be acquired by our owne understandings ( helped with education , learneing , and Industry ) and this be essentially the same with saveing faith , then I see not , how saveing faith can be the gift of God so , that it is not of our selfes . Because ( if this hypothesis be true ) it is , and may be more of our selves , and of our Acquisition , then of the Holy Spirit by infusion : seing the essence of saveing faith may be acquired by us , which is more then the degree of tha Quality , which is onely left to be the product of Gods Spirit .

5. I doe 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 fitt the subject ( as Dispositions doe to the reception of such Habits as gradually onely differ from them ) for the Introduction of it .

6. It is ( to me ) evident , that whatsoever goes before saveing faith , a 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 onely so but highly displeaseth him , b b Rom. 8. 5 , 6 , 7. &c. The carnall minde ( and such is every mind of man till it be made spirituall , 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 naturall disposition to a pure supernaturall effect ) dispose us to our regeneration , and the Infusion of saveing faith ( at present , ) I understand not .

7. If a temporary faith , or Historicall , ( such as Hypocrites , and Devils themselves may have ) and such common graces of knowledge ( either in naturall , civil , or sacred things ) were ( as is pretended ) dispositions to saveing faith ; then it were rationall to thinke , that such persons so qualified , and disposed , should generally , & with more facility be converted and prove reall Christians . For why should not that water be sooner hott in gradu . 8. Which is hott in gradu . 3. or . 2. Already , then that which is not hot at all ? or why should not that man sooner attaine the Habit of morall prudence , who hath some dispositions to it , then he who hath none , or in a lesse degree ? or is not he like to come sooner to his jorneyes end , ( supposeing the jorney to be the same ) who is . 10. or 12. Miles on his way , then he who is scarse got on horsebacke to take his journey ? I say , 't is rationall to beleive , that persons so qualifyed , and disposed to saveing faith , should sooner be brought to it , then those that want such dispositions , or have them in a lower , and lesse degree . Yet ( if the Ghospel be true ) 't is 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 Saviours time , few of the Pharesies , and learned Rabbies imbraced the Ghospell ( 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 Messias , then the common people did . I say few of these imbraced the Ghospel , when yet many of the poore ignorant people did . a a John . 7. 48. Vide Hug. Grotium in loc. & Theophylactum . Grae. Latin . pag. 647. Have any of the Rulers , or Phrasees beleived on him ? was a confiderable Quaestion to this purpose , intimateing that few , or none had . So elsewhere ; b b Luk. 7. 30. The Pharisees , and Lawyers rejected the Councel of God , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) against , or within themselves : when yet the common people ( otherwise ignorant of the law , at least , in comparison of the Pharisies , who certainely knew more ) did really beleive in our Saviour , and submitted to the Ghospell . For that 's the meaneing of what followes ; a a Luk. 7. 49. but this people which knoweth not the law , is cursed . And S. Paul more fully to the same purpose , b b 1 Cor. 1. 26 , & 27. You see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble are call'd ( vocatione interna , externâ enim omnes aequè vocabantur ) but God hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c c Eos qui a mundo ob eruditionis penuriā , penè pro stultis habebantur Grotius in loc. Illiteratos , quos mundus stultos putat . Vid. Primasium Uticens . in loc. pag. 68. & Dionys. Carthusian . pag. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the foolish things of the world to confound the wise . &c. Those that wanted the common graces of learneing , and knowledge in morality , and Divinity , came in sooner to Christ , then their great Doctors , their Rabbyes , and learned Philosophers .

Not that great knowledge and understanding ( in sacred , or civil things ) which may be in hyhocrites , is ex natura suâ , any way opposite , ( much lesse contradictory ) to the Ghospell , bur ex accidente & vitio personae cui insunt , such persons wanteing faith , and so spirituall prudence to make a right use of them . A good sword may be of good use for defence , but not in a mad mans hand . Before saveing faith we are carnally minded , fooles , and mad ( as to spirituall , and saveing knowledge ) and that knowledge which the most knowing naturall men have , is not onely no disposition fitting us to receave saveing faith , but many times an Indisposition , and obstacle which hinders our conversion . Whence it is , that S. Paul tells us , that a 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 remaines of Originall corruption , remaine still ) such knowledge many times , is a dangerous temptation to pride , and selfe conceitednesse . So we see evidently in S. Paul , to whom by the good providence of God , an Angel of Satan ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was given ( for though it was an affliction , yet it was , and he tooke it for a gift , and blessing ) to buffet him , that he might not be exalted above measure , by reason of his much knowledge , and many revelations . In short , I beleive it is an evident truth , ( if we will with humility submit to the Ghospel of Jesus Christ , and the divine manifestations of truth therein contained ) that there are no qualities whatsoever preceeding faith , and regeneration , which in any propriety can be call'd dispositions , disposeing and fitting us to saveing faith , and concurreing with the subject to the Introduction of it , as naturall , or morall Dispositions doe to introduce an Habit , it being manifestly repugnant to the nature of an Infused Habit , to have any such precedaneous Dispositions . This is that which the Fathers of the Aransican Councel doe in terminis affirme against the Pelagians . a a Conciliuro Arausicanum . 2 Can. 6. apud Francis . Joverium . Sanctionum Eccles. Classe 2. pag. 31. Col. 4. Si quis sine gratia Dei credentibus , volentibus , desiderantibus , conantibus , petentibus , pulsantibus nobis miseriocordiam dicit conferri , non autem 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 ? &c. And againe . a a Concil. Arausicanum idem , ibid. Canon . 7. pag. 35. Col. 1. Vide Pet. Lombardum Sent. 1. 2. Dist. 26. Gregor. Ariminens . Ibidem Quaest. 1 Art. 1. pag. 95. Johan . Martinez . Ibid Conclus. 1. pag. 286. 287. Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet Vitae aeternae , cogitare , aut eligere , sive salvari , id est Evangelicae predicationi consentire posse confirmat , absque illuminatione & inspiratione Spiritus Sancti , haeretico fallitur Spiritu . &c. And hence it is , that the Fathers , and ancient Schoolemē tell us , ( against the Pelagians ) that we can neither doe any good thing , any way pleaseing to God , nor dispose our selves to the doeing of it , Sine gratia praeveniente , ( as they call it ) and if it be demanded what this gratia preveniens is ? Pet. Lombard tells you . b b Pet. Lomb. Sent. lib. 2. Dist. 26. pag. 226. D. Et si diligenter attendas , monstratur tibi quae sit ipsa gratia voluntatem preveniens , & PRAEPARANS , scilicet FIDES CVM DILECTI . ONE . &c. So that Faith is that which first Disposeth , and prepares the soule to good , and therefore there are noe previous Dispositions which doe Morally , or Evangelically dispose to it . I know the a a Vid. Ger. Joh. Vossium Historiae . Pel. lib. 3. 4. Pelagians , the b b Vid. Catech. Racoviens . de Christi munere Proph. cap. 10. & Relig. Christ , Instit. brevem per Christ . Ostorod . cap. 19. alii passim . Socinians , some c c Vide Johan . de Lugo de Virtute Fidei divinae . Disp. 5. Sect. 3. Num. 46. pag. 183. Archang . Rubeus in . 2. Sent. Dist. 27. Distinct . 12. & 13. pag. 100. probare satagit , hominem posse se disponere ad primam gratiam . Et ibid. pag. 156 Scotus , Durandus , Gabriel . &c. Idem docuerunt , scilicet , posse hominem sine gratiâ , se preparare ad gratiam . Contra quas disputat . Estius , in . 2. Sent. Dist. 26. . 34. pag. 352. Papists and some d d Vide Censuram Theologorum Leidensium . cap. 10. & Apologiam Remonstrantium , seu Examen istius Censurae . cap. 10. pag. 118. 119. 120. Vide etiam inter Socinianos , Dispur . Jonae Schlichtingii à Bukowiec adversus Balth. Meisnerum . Articulo de Baptismo . pag. 898. &c. Remonstrants ( who magnify our naturall abilities too much , to the prejudice of Grace ) are of another opinion , I know also what they say , with much Rhetorique , and little reason , with great confidence , but unlesse I mistake much ) with little logique , or good consequence ; as might easily be made appeare , were it hujus loci , aut pensi .

Rat 4. Princip. Common grace ( as the understanding of many tongues , a great measure of knowledge of many Divine truthes , and an Assent to them . &c. ) is a a I say generally ; for the knowledge of many tongues , and Intelligence of many divine truthes , and the Scriptures , have been , and possibly may still be immediately Infused by God . Yet now ( miracles ceaseing ) they are generally acquired by Art , and Industry . Deus quandoque infundit homini illos etiam Habitus , qui naturali virtute possunt causari : sicut Apostolis dedit scientiam Scripturarum , & Linguarum , quam homines per studium , vel consuentudinem acquirere possunt , licet non adeo perfectè . Aquin. 1. 2. Quaest. 51. Art. 4. In Corp. Articul . generally a disposition , or Habit produced by our natural understandings , advanced by education and Industry , and so depending onely upon a mutable principle ( the will and understanding ) may be lost again by the negligence , or malice of the same facultyes , as is evident , and on all sides confessed . But saveing faith is such , as being immediately produced by the eternall , and immutable , regenerateing Spirit of Christ , it is b b 1 Pet. 1. 23. incorruptible , and c c John . 17. 3. eternall : This is eternall life to know thee , &c. He speakes of the knowledge of God by faith , which is not onely our d d Heb. 10. 38. life , but e e John . 6. 47 , 51 , 54. eternall life , which cannot possibly perish .

Eternall life is not corruptible , cannot perish , or cease to be , but the life of faith which we have by our new birth , and regeneration , is eternall life , and therefore cannot perish . Our naturall life receaved from corruptible parents by corruptible seed , and a naturall generation may be lost ; but our Spirituall life , receaved from incorruptible parents , by incorruptible seed , in our regeneration , cannot be lost , being ( like the a a a John . 113. & 1 John . 3. 9 , & 5 , 1 , 4 , 18. Parent , & seed from whence it comes ) incorruptible , and eternall . The Apostle in b b Confer . 1. John . 3. 9. cum. 1 John 5. 18. expresse termes tells us so . Whosoever is borne of God doth not commit sinne , for his seed remaineth in him , nor can he commit sinne , because he is borne of God . There is nothing but sin can rob us of this life of faith which we have by the Spirit in our reggneration : and that we cannot sin so , as to deprive us of this life , he proves by . 2 Arguments : the 1. drawne from the Parent which begat us ; the 2. from the seed by which we are begotten . Thus.

1. Whosoever is borne of God committeth not sin , be cause the seed remaines in him . None in whom the seed remaines , commit sin : In all that are borne of God the seed remaines . ergo . None who are borne of God commit sin . This from the seed .

2. He that is borne of God cannot sin ( so as to render his life corruptible ) because he is borne of God . Thus : none who are borne of God commit sin ; every regenerate person is borne of God . ergo . No regenerate person commits sin .

So that the immortality of our faith , & spirituall life is not from us , but. 1. From its parent , the liveing , and immortall God . 2. From the nature of the seed from whence our faith , and spirituall life springe , which the text calls incorruptible . The truth is . S. Johns meaneing is not , that the regenerate sin not at all ( for he himself expressely confutes that glosse , telling us that we a a 1 John . 1. 8. deceave our selves , and b b 1 John . 1. 10 make God a lyar , if we say we sin not ) But that they sin not so as to be overcome , and conquered , and kill'd by sin , to the losse of their spirituall life : for he expressely tells us , that all those who are borne of God are Soldiers , at war with the world , but also that they are allwayes Conquerors ▪ , and their faith Victorious . c c 1 John . 5. 4. Whatsoever is borne of God overcometh the world , and this is the victory that overcometh the world , even our faith . They sin not so as to sinke under it , they keepe d 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 e 1 Pet. 1. 5. They are kept by the power of God , through faith , unto salvation , f f Ven. Beda in . 1. Pet. 1. 5. Neque enim quisquam suae libertatis potentiâ custodiri valet in bonis , sed illius per omnia quaerendum est auxilium ut perficiamur , a quo initium bonae action is accepimus . All this considered , I suppose temporary , and eternal , corruptible and incorruptible , are differences which inferre a greater distinction then in degree onely : and ergo Temporary and common beleife differs from saveing faith more then in degree .

Rat. 5. Princip. Itis a knowne , and receaved principle in Schoole Divinity , and Philosophy too , that Habits are distinguished specifically by their formal objects . The meaneing is not , that those objects are intrinsecal , and essential differences constituteing , and distinguishing such Habits : But à posteriori , & in ordine ad nos . we who know not the essential formes , and differences of such Qualities , doe à posteriori ( rationally too , and certainely ) collect what kind of distinction is between them , from the different habitudes , and relations those Habits have to their formal objects . Now although common and saveing faith may ( at least in a a For saveing faith beleives diverse things , which Hypocrites by their common faith neither doe nor can ( upon any iust ground ) beleive . Vid. Rob. Baronium . Exercit. 3. Art. 30. . 5. pag. 280. part ) have the tame objectum material● , to witt sacred truthes revealed by God in the Ghospel . Yet the formalis tendentia , & habitudo utriusque Habitus ad hoc objectum , is different , and ergo . The Habits more then gradually distinct . Now the different tendentia & habitudo which common and saveing faith have to their objects , is taken from the several mediums , and motives induceing such assent . For instance , That Jesus Christ is the Sonne of God , that he dyed , rose againe , ascended into heaven . &c. These Conclusions are beleived to be Divine truthes both by common and saveing faith , but upon far different , mediums , and motives . The common faith is built upon humane mediums , and arguments , such as the natural understandings of irregenerate persons ( helped with learneing , education , and Industry ) may attaine unto , which have no absolute certainty , and Infallibility in them , and so must ( of necessity ) beget an assent proportionable to themselves , that is , uncertaine and fallible . But saveing faith is built upon better principles , as proceeding from the Spirit of Christ , and being built upon his immediate illumination and testimony , which is evidently divine , and infallible : and so begets an assent of faith ( like the cause , and principle from whence it comes ) divine , and infallible . Now this latter assent must of necessity differ from the former more then in degrees . Now I beleive that no sober , and intelligent person , who understands Philosophy , and Metaphysiques , will say that an assent which is humane , dubious , and Incertaine , differs onely gradually from an assent which is divine , and most infallibly certaine , as proceeding from , ( and relying immediately upon the Testimony of ) the regenerateing Spirit of Christ .

For the further explication of this , take this Instance . This conclusion [ Omnis homo habet potentiam Intellectivam ] is the same material object of Science ( properly so call'd ) and Opinion , but formally different . So that those . 2. Habits , though they have the same objectum materiale , yet they have objectum formaliter diversum . Which formal difference is taken from the tendentia , and Habitudo those two Assents have to that object , in relation to severall a a Vide Martini Smiglecii Logicam . Dispurat . 11. Quaest. 2. pag. 414. mediums produceing such assents . For he that assents to this conclusion [ Omnis homo habet potentiam Intellectivam ] per medium necessarium , & demonstrativum , his assent ( like the medium which produces it ) is necessary and scientifical . But he that assents per medium probabile onely , his assent ( proportionable to the medium which inferres it ) is onely probable , and opinative . So that although that Conclusion be the object of science and opinion too , and be materially the same , yet it is formally a different object , from whence ariseth not only a gradual , but a formall and specificall difference between science and opinion . For many probable mediums may dispose to an higher probability , and produce an habituall , and more firme opinion ; but all the probable mediums in the world can never produce science , a necessary and infallible assent , that being an assent of a higher ( not degree onely but ) nature , which no argument lesse then demonstrative , can possibly produce .

So that as opinion and science , though about the same conclusion , are Habits specifically distinct , and knowne and confessed to be so , by reason of the different mediums which produce such assents : so likewise are common and saveing faith more then gradually different , by reason of the several mediums , and motives , which are the Premisses and foundations upon which those assents are built , and constitute their objects in a several formality and habitude in relation to those Assents . To bring all this home to our present purpose : I grant , that common , and saveingly beleiveing Christians may beleive these , ( and such like ) conclusions [ Christ dyed for us , satisfyed Gods justice , interceeds for us with his Father . &c. ] to be divine truthes . 2 But they can have no greater assurance of the divine truth of these conclusions , then they have of the mediums , and premisses which inferre them . 3. Hypocrites , and impious persons who may have common faith , have no premisses to inferre them , but such as are humane , and dubious , at least not absolutely infallible , that is they have onely Topicall , and probable arguments , such as the authority of their teachers , of councells , Fathers , and Tradition &c. If it be said they have Scripture for them ; I reply , that the same Question returnes : what mediums , and motives have they to beleive that to be Gods word ? for their assent to the divine truth of Gods word , can be no firmer , and certaine , then the premisses which inferre that assent . Now Hypocrites neither have , ( nor can have ) any premisses , or motives to beleive the Divinity of that word , but such as I named before , that is Topical , and probable inducements , and ergo their assent ( proportionable to those motives ) must ( of necessity ) be onely probable and opinative .

But on the other side , regenerate persons , who are borne of God , and have true saveing faith , have surer , and more infallible principles which induce them to beleive and know the divine truth of those conclusions . For besides all those inducements which Hypocrites have , they have the inward testimony of the Spirit of God beareing witnesse to those truthes . That this may appeare , I say .

1. That 't is evident that all regenerate persons have the a a Rom. 8. 9. Spirit of Christ dwelling in them .

2. It is as evident that this good Spirit of Christ gives testimony to these saveing truthes , and conclusions . Inlightening the understandings of his childeren that they may know the truth , and ( omnipotentissima facilitate ) induceing their assents , for

1. Our Soviour saith , b b John . 7. 17. If any man , will doe his will , he shall know of the truth of the doctrine , whether it be of God ? &c. He shall know , when others shall not . And ergo . holy , regenerate persons have some c 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 . &c. better meanes of knowing truth then Hypocrites have .

2. Hence the regenerate are said to be ledd by the d 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 e And if in this place it be granted to be meant onely of the Apostles , yet you have the same expression , by he same John extended to other beleivers , 1 Joh. 2. 20. meant of any but the Apostles ) And no question the Spirit of truth doth ( in some proportion ) teach the truth and illuminate the understandings of all those who are borne of God . He is ( as Tertullian calls him ) Vicarius Christi Spiritus , his deputy as to his prophetical Office , and as Christ taught he truth in person while here , so he still teacheth it by his Spirit being gone .

3. If you continue in my word ( saith our a 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 b 2 Cor. 1. 21. 22. unxit nos , scilicet Spiritu Sancto . Primasius in locum . Vide Johan . Calvini Instir . lib. 3. cap. 2. Staplet . de sola fide Justif . lib. 8. cap. 25. pag. 399. &c. annoynted , & sealed by the Spirit , and established , and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & pignus , the earnest given in part , to assure us of all the promises . c c Ambrosius , seu Comment. ( quisquis sit ) in . 2 Cor. 1. 22. pag. 886. in edit. Eras . Qui signavit nos dando Spiritum Sanctum nobis pignus , ut non ambigamus de promissis ejus . Hypocrites , & those who have common faith onely have no such principle to assure them of the promises , and therefore no such infallibility in their faith . And a most learned Commentator on the same Text , to the same purpose , on these words — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that establisheth you with us , and annoints you , is God . Adds thus — a a Hug. Grotius in , 2 Cor. 1. 21. pag. 459. Qui confirmat nos in Christo . ] i. e. In side Christi . Et unxit nos , spirituali unctione Spiritus Sancti . Dionys. Carthusianus in loc. pag. 260. A Deo procedit ista Vnctio , id est Spiritus operatio interior , FIDEM in Christo FVLCIENS ET ROBORANS . So that in the regenerate ( not so in hypocrites , and those who have onely common faith ) the internal operation of the Spirit doth support , and roborate , and confirme their faith in Christ ,

4. And to this purpose is that of S. John : b 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 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 d Estius in . 1● John . 2. 20. pag. 1267. col. 6. &c. Quo velut oleo mentes fidelinm persundit Christus , multiplicem eis gratiam largiendo , tum Doctrine , tum Scientiae .

5. Lastly by the Testimony of the Holy Spirit within , they who are borne of God may , and doe know , that God is reconciled to them , and is now their a a Rom. 8. 15. 16. Father , that he b b 1 John . 3. 24. dwelleth in them , and therefore that their sins are pardoned . &c. This blessed Spirit is a c c 1 eohn . 5. 6. witnesse in the hart of all true beleivers , and d d 1 John . 5. 10. Rom. 8. 16. Ephes. 1. 17. testifyes of the truth of their faith , and ( as S. Paul tells us ) beareth witnesse with our Spirits , that we are the Childeren of God .

But enough of this ; ( if not too much ) for I am persuaded , there is hardly any thing in Scripture more manifest then this ; That all regenerate persons have the Spirit of Christ in them , which testifyes , and beares witnesse to the truth of the Ghospel beleived by them , illuminates their understandings that they may know it , and is a seale , and confirmation of their assent to it . So that saveing faith in regenerate persons relying upon the inward testimony of the Spirit of Christ ( which common beleivers have not ) a Divine and Infallible Testimony their faith must of necessity differ from the faith of Hypocrites more then onely in degree . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat demonstrandum . And here give me leave to ad these considerations .

1. That they of Rome laugh , and jeare at our Divines , when they speake of this Inward testimony , and call it a a Vid. Tho. Stapletonum , de Authorit. Interpretandi Scriptur . Controvers. 6. lib. 10. cap. 4. pag. 359. &c. 360. private Spirit , and so thinke to fright us out of our true faith , with false calumnies , and a good opinion , with bad names . Ans. Non sic abibunt odia . We will not , cannot be jeared out of our profession , and a manifest Ghospell truth . All we say , is this . 1. That the regenerateing Spirit of Christ is in all his reall members , in every true Christian , who is indeed borne of God . 2. That the good Spirit is . 1. A Spirit of illumination , inabling them to know . 2. Of corroboration , and confirmation , inabling them to assent to the truth so discovered , and knowne ; and. 3. A Spirit which workes adhesion , constancy , and perseverance in that truth , by beareing witnesse with our Spirits , and giveing testimony to that truth and victoriously assisting the regenerate in continueing in it , against all temptations , and persecutions whatsoever . Whereas the want of this , is the reason why those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the common , and temporary beleivers fall away , and loose that which they seeme to have . Now this Spirit ( which onely we assert ) is noe private Spirit ( as they ignorantly or malitiously would make the world beleive ) but the publick spirit of the true Catholique Church ( the Mysticall body of Christ ) which actuates , and animates every member of of that great body , and communicates spirituall life to it . a a Vid. Johan . Calvini Instit. lib. 3. cap. 2. penè per totum . Calvin ( nor any sober Protestant Divine ) sayes no more , and they b b Vid. Thom. Stapletonum , de Authoritate Interpretandi Script . Controvers. 6. lib. 10 cap. 4. pag. 359. 360. & sequēt . Aquin. 1. 2. Quaest. 68. Art. 1. in resp . ad Arg. 2. & 3. themselves ( though with much Sophistry , and impertinency they would palliate the businesse ) after great Tragedies , and longe harangues to obscure the truth in the Issue neither dare , nor doe say lesse .

2. Why , but all heresies , and sects pretend to the spirit , Anabaptists , Seekers , Quakers , &c. And possibly ( at least some of them ) really beleive they have it , and yet run into wild , and monstrous errors ( both of saith , & fact ) fitter to be conceal'd , and buryed in eternall silence , then repeated . And therefore little heed to be given to this pretence of the spirit . Answere . 1. That this our age , and Country hath been unhappily fruitful ( quae est fundi nostri calamitas ) in produceing wild heresies ; and ( I feare ) it is the crime of our Nation , as well as the calamity . 2. That these ( as nothing else in the world ) come by change , a Pagan could tell us , a a Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 385. pag. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is the good providence of God , which for reasons infinitely wise in themselves , ( though many times unknowne to us ) permits their ingresse into the world , puts limits and bounds to , and orders their progresse , to the glory of his name , the good of his owne , and the punishment of others ; and for their egresse , will ( in his good time ) put a period to them . That he will speedily doe it , is my b b Bona quaedam spes habet animum meum fore● , ut hanc Ecclesiae tempestatem dominus inscrutabili suo Consilio , vertat in bonos exitus , excitetque nobis Irenaeos aliquot , qui compositis dissidiis pacem orbi restituant . D Erasmus Epist Nuncuparoria Epis. Tridentino , Jrenaeo praefixâ . hope , and prayer . Haereses orationibus , suspiciis , & Lacrimis sunt refellendae , their refutation may possibly be as soon effected by our prayers , and piety as by our pens . 3. But what if Heretiques falsely pretend to the Spirit of truth , shall their lye make the direction , and illumination of that good spirit ineffectuall to those who are so happy as indeed to have it ? Was the title of the Athenian merchants any worse to their ships which came into the Piraea , ( or Port of Athens ) because the madd man in the story thonght , ( and confidently said ) they were all his ? May not those who have good , and well disposed eyes see , and certainely know the objects they looke upon are immoveable and fix'd , because they who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quibus omnia rotari , & circumferri videntur ) thinke otherwise ? The mad man in the Tragedy said ( and I doubt not beleived it too ) that he saw two sunnes , and another Thebes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet those who were not guilty of so much Phrensie , did , and might trust their owne eyes , that both Thebes , and the the sunne were single . The Church of Rome was sure enough of the truth of her beleife ( by the Ghospell , and the good Spirit of God confirmeing and witnesseing the truth of it to their soules ) even then when Donatus sayd , that the Church , and Spirit of Christ was onely in him , and his faction . Those first , and commonly call'd purest times , haveing a a Vid. Jrenaei lib. 5. advers. Haereses , cum Epist. Erasmi Nuncupatoria . Augustinum de Haeresibus ad Quod vult Deum , cum Notis Lamb. Danaei . Gen. 1595. Philastrii Brixiensis Catalogum Haeresium , cum Supplemento . Helm . 1611. Epiphanii Responsad Epist. Acacii , & Pauli , & libros . 3. adversus Haereses . as many , and as wild Heresies , as we now The truth is , the errors , and heresies of those who confidently pretend to the Spirit of Christ , but have it not , are no prejudice to , or argument against those who are so happy as to have it , but that they may , and ought to rely upon the witnesse , and Divine testimony it gives to the truth : So that their faith ( and theirs onely ) is divine , not onely respectu objecti , the sacred word of God , containeing the truthes beleived , but respectu principii too , the regenerateing Spirit of Christ , from whom their understandings have divine illumination to know , and strength , and confirmation to beleive , and obey the truth . 4. I have onely this to add , that this witnesse and testimony of the spirit is onely argumentum ad intra , a convinceing argument to him that has it , whereon he may rely , and be assured himselfe , not argumentum ad extra , whereby he may convince others . This is that inward witnesse , which did so confirme the primitive persecuted Christians in their faith , so persuade and convince their understandings of the present truth of the Ghospel , and that all the gratious promises contained in it , would be fulfilled , and made good for the future , that they who could not dispute , could , and did dy for their faith ; and that with so much courage , and miraculous constancy , as amazed their persecutors , and made even the Pagan world beleive , that such strange courage and confidence , in the losse of ( what this world calls dearest ) livelyhood , & life too , could not proceed from any principle lesse then divine . Whence it was that Sanguis Martyrum , was semen Ecclesiae , the death of many old , gave life to more new Christians . Sed manum de tabula , enough of this .

Rat. 6. If saveing and common grace be essentially the same , then irregenerate , and impious persons ( who may , and many times have common graces ) might be call'd ( and indeed were ) as truely gracions , and as truely beleivers as the best Saints , and Sonns of God , although not in so high a degree . For ( by this hypothesis against which we now dispute ) they have as true faith and grace , as regenerate persons themselves : seeing common in the wicked , and speciall grace in the regenerate are ( by this hypothesis ) essentially the same . For as the smallest wire of good gold , is as truely gold as the whole wedge , though not so much ; and as a body hot in the second , or third degree , is as truely hot , as that which has heate in the 6. or 8. degree . So , if common grace in hypocrites , and saveing grace in the Saints , be essentially the same , then such impious persons ( for common grace may be in such ) may be justly call'd as true beleivers , and as truely gratious , as the most regenerate persons in the world . But this is certainely untrue and repugnant to the receaved , and cleare principles of Divinity , and Philosophy too . The Morall Philosopher truely tells us , that a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de moribus lib. 2. cap. 5. Commentatores universi ib. virtus est habitus rectâ ratione electivus , prout vir prudens definiverit , So that he that has not morall prudens ( that great Virtus directiva ) has indeed no morall vertue , for all vertues ( as Philosophers b b Vides is Aristotelem Ethic. lib. 6. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem habent A. Aphrodisaeus . G. Pachymerius , G. Burlaeus , & Commētatores in Aristotelem universi ut & Scholastici , ut videre est , apud Aquinat 1. 2. Quaest. 63. Art. 1. &c. quem sequuntur Medina , Suarez , Vasquez , & Universa Scholasticorum turba . universaly aggree ) sunt in prudentia connexae . Now c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Qui voluptate corruptus est , ei statim principii videndi facultas eripitur , neque cernere potest se hujus rei causa omnia agere opor , tere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. lib. 6. cap. 5. Vide Aphrodisaeū , Averroem , Eustratium , & Hyperiū , eâ de re , idem asserentes . Aristotle saith truely , that no vitious person is , or can be prudent ; vice , and the irregular passions in such , corrupting that great vertue . And ergo wicked men ( whatever common graces , or vertues they may seeme to have ) neither are , nor can be truely vertuous , no not in respect of Morall vertues . 2. And. ergo much lesse in respect of those vertues we call Theologicall , as wanteing faith ( which is the first , and foundation of all Theologicall Vertues ) and Christian prudence , all wicked men being ( in scripture phrase , and ) really fooles . But I shall not insist upon this which ( I believe ) no sober person will deny , if they should 't is by a a Vid. Baron . Exercitat . de Fide . &c. Art. 30. pag. 279. Rat. 7. others proved . 7. M. Baxter b b Aphorismes . in explicat . Thes. 69. pag. 277. tells us . 1. That the wills acceptance of Christ is the essentiall forme of saveing , and true justifying faith . 2. That love to Christ as our saviour and Lord is c c Ibid. pag. 266. essentiall to this acceptance . Whence I inferre thus : If the essence of saveing faith consist in accepting Christ , and loveing him as our Lord and Saviour then those who doe not so love , and accept him , have not the essence of saveing faith , but no irregenerate person ( lett him have what common faith he will ) doth so accept , and love Christ ( as it evident ) and ergo . No irregenerate person hath the essence of true saveing faith . Now this being granted , it further followes , That common and saveing beliefe are not essentially the same ; seeing common beliefe may be ( & many times is ) in Hypocrites , who doe not , cannot ( while such ) so accept and love Christ . For I reason thus : That beleife and love which is said to be essentiall to saveing faith must either be .

1. A love and beliefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a beliefe and love inapperance onely without truth and reality . I confesse common beleivers may have such a faith and love as this , but this is not it which is essētiall to saveing beleife , as I take for granted , the assertiō of the contrary being not onely ridiculous , but impious .

2. Or such a love and beleife as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and truely 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 beleife in , or love to Christ .

1. For common faith ( such as is in hypocrites , and irregenerate persons ) Calvin saith thus — a 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 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponūtur . 2 Epist. Joh. 9. est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesychius . ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est observare , facere obedire . Vide Grotiū , & 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 a Rob. Baronius exercitat . 3. de fide & scientia . Arr. 30. pag. 280. 281. &c. Rob Baronius , and others generally , have many things to the same purpose . I confesse Hypocrites may have so much common faith , as really to beleive the whole History of the Scripture to be true , ( as they beleive Livy , or Thucydides ) and even Devils doe as much : but that Christ hath actually satisfyed for their sins , so as the debt is pay'd , and they freed , that he hath reconciled his father to them , that their sins are pardon'd , or they justifyed , that they are sonns of God here , or ; shall be heires of Heaven hereafter , all these ( and such like , which regenerate men by saveing faith beleive ) they neither doe , nor ( upon any just ground ) can beleive , but rather that the b b Rom. 1. 18. wrath of God lyes upon them , and will , so longe as they continue in that condition . Hyprocrites , and such irregenerate persons ( qui res mundi curant , non Christi ) may have a sceptique , speculative , and floateing faith , such as may beget disputes , and opinions in their head , by not Christ in their heart ( fides c c Vide Epistolam Eubuli Cordati Monreseosuo dat : Romae , 1529. Inter Opera Nicolai de Clemang . part. 2. p. 2. syllogismos in capite , non Christum in corde progeneratura . ) 2. The acceptance of Christ as our Lord and Saviour , ( which is here affirmed to be essentiall 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 , then every common beleiver ( though otherwise an impious , irregenerate Hypocrite ) should ( as such ) accept of Iesus Christ for his Lord and Saviour : But this is manifestly untrue . For. 1. The a 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 Ghospell , or obeyed the Lord Jesus , then indeed they might be said to accept him for their Lord , but seeing 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 point blanke contrary , seeing they b b Ibid. Rom. 6. 12 , 13 , 14 , 16 , 17 , 18. obey sin and Satan as their soveraigns which raign over them , seeing either their c c Phil. 3. 19. Rom. 16. 18. belly , or d d Col. 3. 5. money , or some thing of this world is their e e 2 Cor. 4. 4. God , and of necessity must be so while they are irregenerate , such f 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 ) then they not the essence of saveing faith , and then it evidently followes 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 a M. Baxter . Aphorismes of Justification . Thes. 14. 15. &c. pag. 89. &c. condition of faith and repentance . and erge . He that doth not performe the condition receaves him not . As if Sempronius tell Titius he will receave him into his seruice , and be a good Lord and Maister to him , if he will first pay . 5l . or doe some such thing , If ( in this case ) Titius pay the 5l . and fulfill the condition ( be what it will ) 't is evident he accepts the offer , and takes Sempronius for his Maister , , and not otherwise . Now I subsume , that irregenerate persons ( notwithstanding any common faith they have or can have ) doe not performe the b b Mark . 1. 15. & 6. 12. &c. condition upon which Christ is tendered to them as their Lord , and Maister , 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 't is said , a a M. Baxters Aphorisimes of Justifcation . In Explicat . Thes. 69. pag. 266. That love to Christ as our Lord and Saviour is essentiall to justifying faith , I subsume , But common beleivers , ( such as have onely 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 followes , 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 reall love to Christ ; as their Lord and saviour , appeares .

1. Because in Scripture , onely regenerate , and penitent persons are b 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 tht love him the contrary , regenerate and penitent persons .

2. Irregenerate persons ( let them have what common faith you will ) obey not God , nor the Ghospell of Jesus Christ , and therefore they love him not . If any man love me he will keepe my word ( saith our a a John . 14. 23. all that love Christ keep his commandements , aud , ergo those that keep not his commandements ( as Hypocrites and irregenerate persons doe not ) doe not love him . Vide H. Grotium in versum . 24. Qui precepta mea non observant , ut mundani homines , ij me non diligunt . &c. Saviour ) and my Father will love him &c. But enough of this , for I am ashamed to prove a truth so evident in Scripture , so Catholikely receaved , and beleived by the Christian world , that I hardly ever heard of any ( save a Pelagian , or Socinian ) who beleived 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 essentiall to justifying faith , and that as the b b M. Baxters Aphorismes , in Explicat . Thesis . 69. pag. 277. forme 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 implyes a manifest contradiction to the nature of the thing . For how can the essentiall forme of justifying faith be , where justifying faith is not ? Or if it be sayd 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 lesse a contradiction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as a 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 beleife be ( as is affirmed ) essentially the same , then suppose Cajus ( for instance ) while he continues irregenerate , have an Historicall , or temporary faith , produced by reading the Gospell , the helpe of good education , and industry , and afterwards be regenerate ; it followes , that all which he hath from the regenerateing Spirit of Christ , can be onely 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 onely quoad gradum ; so that the essence of saveing faith ( and that includeing a reall love to Christ as our Lord and Saviour ) we shall owe to our selves and naturall abilities , & the degree onely to the regenerating Spirit of Christ : which is directly contrary to expresse Scripture , resolved to be so , by the Ancient Church , and in terminis condemned ( not by private men onely , and particular persons , but ) by a 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 . Councels , as a Pelagian , and hereticall Doctrine , contrary to the faith of Christ , and the truth of the Ghospell . But it is objected , that love may be essentiall to faith , because 't is agreed that Fiducia is an act of faith , and that in the will and not onely b b Ubi supra , The Saints everlasting rest . part. 3. &c. M. Baxter , but ; c 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 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 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 , INDVBITATAM Salutis expectationem praesumit .

In Answere to this , so far as it may concerne our present purpose , I say ,

1. It is not rationall to put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Fiducia in the Definition of saveing faith , it being manifest that this Fiducia is not an essentiall , but graduall perfection of faith . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a higher measure , and degree of saveing faith , such as all should labor after , though all are not so happy as to have it , There is a 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Non dicit incredulos , sed parvae fidei ; nam cum dicunt , Demine serv● nos , fidem monstrant , quod autem dicunt , perimus , non est fidei , illo enim simul navigante , non erat formidandum . little , and Weake faith , ( which may cōsist with doubteing , ) as well as a great , and stronge faith , which hath full assurance , and fiduciall confidence . The weake faith of a doubting Christian may be as good , and sincerely true , ( though not as great ) as his , who hath fiduciall confidence . He that should define Calidum , to be that which had Calor in gradu . 7. vel . 8. Were fouly out in Philosophy , seeing Calidum in gradu 6. aut . 7. Is as truely hott , as that in an higher degree ; and he is no lesse 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 naturall man there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Hippocrates 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 knowes not at all ( for the present ) that he lives : So there may be ( in great temptations , and desertions ) spirituall sowneinges , and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein even a good Christian may be so for from assurance of Eternall , that he may doubt of his Spirituall 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 , rationall a a Rob. Baronius Exercit. 3. Art. 19. . 4. pag. 241. person gives us . 2. Reasons .

1. Thus , Diffidence which is the formall opposite to Fiducia , or confidence ) is not in the will , but understandinge . ergo . Fiducia is there too . The consequence is evident from the nature of such opposites , which are allwayes circa idem , & apta nata esse successive in eodem subjecto so if ignorance be in the understandinge , science must be there too , if Caecitas be in the Eye , Visus is there also . &c. So if diffidence be in the understanding , confidence or Fiducia must of necessity be there too . Now that Diffidence is in the understanding ( not the will ) he proves thus , ( take it in his owne words ) Quia diffidentia quâ aliquis dicitur diffidere sibi , aut rebus suis , non significat odium , aut aversationem voluntatis , sed out dubitationem de viribus suis , aut per suasionem de imbecillitate suâ quae proculdubio ad Intellectum pertinent . And indeed he saith true : for the proper Mediums whereby we worke certainty and confidence , or take away diffidence , are demonstrations , and certaine , and evidently concluding arguments ( which the will is not capable of ) whereby we convince the understanding of the certaine and necessary truth of any conclusion , and that done , all diffidence , and doubting vanish , which is an evident argument that diffidence & doubtings are formally in the understanding , as their proper subject ; beeing indeed adjuncts of our assent , which is undeniably an act of our understandings , which assent with confidence or diffidence according to the quality , and nature of those Mediums which the understanding brings to move our assent to any conclusion . For if the Mediums brought be onely Topicall , and probable , then our assent is accompanied with diffidence or doubting , according as those arguments carry a greater , or lesse probability : it beeing a known & certaine truth in Logique , that such Mediums can produce onely assensum opinativum , which is allwaies joyned cum formidine oppositi . But if the Arguments brought be demonstrative , they produce assensum scientificum , which satissfyes the understanding , and absolutely excludes all diffidence , and doubteings whatsoever . Whence it sollowes .

1. That seeing fiducia & diffidentia , confidence and diffidence are aojuncta & gradus humani assensus , they must of necessity be in that faculty where such assent is ; that is , in the understanding .

2. That seeing those Mediums which expell , and take away diffidence , and produce confidence , are onely rationall and intellectuall , such as come not within the compasse of the proper , and formall object of the will , but are the effect , and object of our understandings , it will be evident that both fiducia and diffidentia . which are the product of such Mediums must be in the understanding which alone ( and not the will ) is capable to be affected by them .

2. His second argument is this , which ( that I may not wrong him , and confesse from whom I had it ) I shall give you in his owne words , thus — a a Rob. Baron Ubisupra exercit 3. Art. 19. . 4. pag. 241. Vide Tilenum in Syntagmat , . Part. 2. Disput. 40. Thes. 16. & 77. Fiducia est subjectivè in Intellectu : Quia si formaliter esset Actus voluntatis , nihil aliud esset 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 attaine it ; which is manifestly false , seeing all know , that we may love , and desire earnestly many things , which we are so far from beeing confident to attaine , that many times we ( against our wills ) are sure enough we shall never injoy , or compasse them .

3. In short , 't is evident by the nature and use of the words in all good Authors , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fiducia , confidentia relate to the understauding and not to the will . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for so a a Budaeus verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Budaeus would have it writt ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comperire , deprehendere , ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plena deprehensio , manifestum indicium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Josephum ; plena rei investigatae perceptio . You see that the whole explication of the word relates to the understanding . And againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certior fio , exploratum habeo ; Latini dicunt , procerto scio ( as the same Author tells us ) sometimes they render the words thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , b b Hesychius verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c c Glossae Ver. per Bonav . Vulcanium . pag. 96 fiducia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a firme assent without feare . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidentia . And In Stephanus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is persuasia , plena certioratio , still relateing to the understanding . In Scripture it is yet more evident ( if possible ) where you have a a Col. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fullnesse , certainty , or confidence of knowledge , and b b Luk. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things certainly knowne . Once more ( to put it out of all doubt ) The c c Rom. 4. 21. Apostle exhorts the Romans to a fiduciall confidence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lett every one be fully , fiducially persuaded , and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne minde , or understanding . Whence I conclude that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fiducia ( we now speake of ) is not in the will , but understanding . I shall add no more but a saying of the incomparable d d L. Viscount Falkland in his Defence of his Tract of Infallibility against his Adversary Father . H. L. Viscount Falkland to his Catholique Adversary , ( in the like case ) He that after all this , ( and much more which might be said ) shall still say Fiducia is in the will , I will not say he is impudent , but sure a little thing will not make him blush .

Lastly , That I may ( in obedience to your command ) clearely give you my opinion , I doe really beleive .

1. That . this Assertion [ Common and speciall grace are essentially the same ] is not only erroneous , but far more dangerous then many ( nay most men ) thinke ; especially those , who ( in Questistions of this nature ) want ability , or time to consider , and know the consequences of it .

2. I beleive , that the other proposition , [ That a a Majoristae quoque detestandi sunt quia miscent fidem & dilectionem in ipso actu justifications . Tileman , . He-shusius in I Cor. 13. Pag. 268. charity is essentiall to justifying faith ] is a worse mistake then the former , ( in respect of the many ill consequences which inevitably follow it ) not onely improbable , but indeed impossible , repugnant to the plaine , and knowne principles of true Divinity , and Philosophy too ; as has allready been evidenced by many , and further may , and shall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) when there is necessity or any just opportunity to doe it .

I confesse there are . 2. sorts of Heretiques ( pardon me , if I call a spade a spade , and a stone a stone ) which make charity essentiall to faith .

1. Socinians , b b Vide Jonam Schlicthingiū à Bucowiec Disp. contra Balth. Meisne-rum de Art . Fundament . pag. 49. & Mich. Gittichium de satisfatione contra Ludov Lucium , passim & Tractatus sex Faust Socini de Justficat . Racov. 1616. & Catechis . Racov. de Prophet , Christi munere . cap. 9. pag. 246. 247. who haveing denyed the satisfaction of our blessed Saviour , and the imputation of his righteousnesse ) would have saith formally to justify us ; and then tel us , that faith is universall obedience , which includes charity , and hope . &c.

2. Pipists , a a Aquin. 1. 2. Quaest. 62. Art. 4. in Corp. Durandus in , 2. Sent , Dist. 23. Quaest 8. Estius in Jacobi . cap. 2. v. 26. & commentatores Pontificii ibidem . who ( to magnify charity , and undervalue faith ) make charity the forme of faith ( against scripture , and cleare reson deduced from it ) which is indeed , the perpetuall concomitant of saveing faith , and the great b b Vid. Phil. Melanct. in . 1. Cor. 13. pag. 267. &c. Et Tilem . Heshusium ibidem . eff●ct , and consequent of it . As is , and may be evident to any who will not shut their eyes against the cleare light , which scripture , and nature afford us . Now I conceave ( with all humble submission to better judgements ) that both these opinions are demonstrately untrue , as has been shewed by many here , tofore , and ( if I mistake not much ) in part even in these present papers , and further might much more , were it hujus loci , aut pensi .

Sr. These things are to me , c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mich. Apostolius Prov. Cen 1. pag. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat hoc Proverb . Scholia Graeca sic habent . Proverbium , de ingratis , & injucundis rebus dictum . Schottus in Adagiis . Pag. 175. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unpleseing discourses , who hartily wish all disputes of this nature were for ever laid a sleepe amongst Christians ( especially Protestants ) that so we might all say the same things , mantaineing the Vnity of the Spirit , in the bond of peace . But seeing we live in faece Romuli , in the last , and worst times , wherein charity in cold , and our dissentions hott ; in a time wherein every one may ( as the Historian said in another case ) Sentire quae velit , & lequi quae sentiat , such a liberty , ( or rather destructive licentiousnesse ) of prophesying being generally ( I doe not say given , yet ) taken by all , that too many dare ( and that impunè too ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely question , but deny the most ancient , Catholique , and sacred truthes ; a time wherein that of the Satyrist is most true , Scribimus indocti , every one scribles and spoiles paper , the presse is weary , and swetts , nay ( insaelici puerperto ) unhappily brings forth not onely impertinencies , but impious and monstrous Heresies . I say , seeing the times are such , that every man takes the liberty to write , to a a Sola Scripturarum ars est , quam sibi passim omnes vendicant . Scribimus indocti . &c. Hanc garrula anus , delirus senex . sophista verbosus , universi praesumunt , lacerant , docent antequam discunt . Alii inter mulierculas de sacris liter is Philosophantur . Alii discunt , proh pudor a faminis , quod viros doceant . imò quod ipsi non intelligunt : cum agricolae coementarii , & caeteri qui vilia opusoula fabricantur absque doctore esse non possunt quod cupiunt . Heironymus Epist. ad Paulinum . expound scripture , and medle with the greatest , and most sacred mysteries of Divinity stulium est periturae Parcere chartae , why should not I use the like liberty , and take the benefit of that priviledge , which is denyed to none ? Sure I am it is , ( and should be ) as lawfull for me to write in the defense of truth , as for any man ( as too many doe ) to write againsT it . This , and some other considerations ( joyn'd with your command ) have animated me to this discourse , concerneing which much more might be said , with more perperspicuity and consequence , had men of riper yeares , and judgements the manageing of it ; or I ( how impertinent soever ) a little more time seriously to review , and digest the reasons allready brought , or consult Authors to collect better . But I doubt this may be to much , and therefore I humbly beg your pardon for this longe , and ( I feare ) loose scrible . Which ( though nothing else ) may signify thus much ; that I am more willinge , then able to serve you , and have a great confidence in your goodnesse , and candor , seeing I dare , and doe trust you with all my infirmityes . For the discourse it selfe , I give you absolute power over it ; you may burne , or preserve , read it your selfe onely , or communicate it to others . Onely I shall ( for some reasons ) des●●e you to conceale my name , not that leither doubt of the truth , or am ashamed , or affraid to owne it for if occasion be , I shall both owne , and vindicate it ) but that the meanesse and inconsiderablenesse of my parts , and person , may be no prejudice to it . I am far from haveing any such high opinion of this hasty scrible , or the reasons contained in it , as to thinke them of that strengh , or evidence , that they will convert M. Baxter , or any else of a contrary judgement ; yet I beleive they are such , as may move them to a further explication , and confirmation of their new , and ( I beleive ) untrue hypothesis . If any shall thinke either me , or the reasons I have tumultuarily put together so considerable as to deserve an answere ; I shall be obliged to them for their good opinion , and the honor they will doe me by a confutation . But withall , I must desire them not to fall too severaly on mistakes by the by , ( of which there may be many in this little pamphlet ) but candidly , and really answere to the maine of this discourse ; otherwise I must crave leave to tell him ( whoever he be that shall trouble himselfe to give an answere to this discourse ) that if he doe it with animosity , passion , or impertinency , he may have my prayers , & pitty , but no reply — potui bonas horas non sic perdere , I have other businesse then to trouble my selfe with any reply to any mans passion ; rayling or rhetorique signify nothing to me , but that the man wants reason , and better arguments that useth them . But if any with that civility and meakenesse which becomes a man ( much more a Christian ) shall candidly , and rationally answere this paper , evidently overthrowing my reasons , and makeing good his owne ; I shall be so far from beeing angry with him , or makeing any reply , that I shall thanke God , and him for discovering to me my error , & publikly acknowledge my selfe to be his disciple . and thankefull Profelyte .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS