Divine Characters in Two Parts, Part 1 · Chapter 23

Divine Characters in Two Parts · Part 1 · Chapter 23

p. 280CHAP. XXIII. The Believing Hypocrite, Is an Infidel under the vizar of faith.Defin.

FAITH is the primum vivens, the firſt thing that lives in a Chriſtian, as ſuch. And as the natural heat is the general inſtrument of the reaſonable ſoul to faſhion and adorne her houſe of the body; ſo is faith the general inſtrument of the Spirit, to faſhion and reforme every part of the new creature. Now, it may be thought, that of all graces, Faith is moſt peculiar to the truly regenerate; and leaſt communicable to any other; for the Apoſtle, not only ſaith, all men have not faith aa2 Theſ. 3.22 Thess 3:2: but calls this grace, the faith of Gods Elect bbTit. 1.1Titus 1:1, as belonging to none but thoſe of that Corporation. And it is an undoubted truth that true ſaving faith which juſtifieth and ſaveth, is no where found but- in them that are truly and actually regenerated.

Notwithſtanding, for as much as Temporaries are ſaid to believe for awhile ccLuke 8.13Luke 8:13; that he taſteth of the heavenly gift ddHeb. 6.4Heb 6:4(and what more heavenly then faith, that gives heaven upon earth, that is, peace with God, and unites unto Chriſt; who is the way for our poore earth to aſcend from earth to heaven?) and, that it is ſaid that many beleeved on Chriſt, upon ſight of his miracles, to whom he would not commit himſelf eeJoh. 2, 23.24John 2:23John 2:24; that Simon Magus alſo believed ffAct: 8.13: yea, that the Devils themſelves, who are enemies to Evangelical truths, and have no part therein, do yet believe and tremble ggJames 2.19Jas 2:19; it cannot be wholly denied that hypocrites (who are indeed Infidels, as to ſaving believing) do after a ſort believe. Not only as ſeeming to others, even to Gods dear children who cannot judge of the heart, (as Simon, to Philip) in the judgment of charity and probability, to partake of faith: but, even to themſelves, in the judgment of partiality, to believe. For as they delude others, by their outward conformity in profeſſion, ſo they moſt of all, and moſt dangerouſly deceive themſelves by ſome of thoſe hand-maids which accompany ſaving faith as well as theirs.

For this hypocrite doth not lay a falſe ground as the Worldling doth, He that hath worldly wealth is in Gods favour; but, his ground is true enough, He that believeth on the Son of God ſhall be ſaved. But his errour is in the Aſſumption or application, when he aſſumeth, or rather preſumeth, But I believe on the Son of God. Herein other men may be abuſed, who judge both according to the outward profeſſion they p. 281ſee in him, and the charity they have in themſelves towards others; and himſelf alſo may be much more deluded, he being moſt willing in his own behalf to be deceived. Only Chriſt, who knoweth all men, and what is in man hhJohn 2.24, 25John 2:24John 2:25; and, from the beginning ſeeth who they are that believe not iiJohn 6.64John 6:64: knoweth this man to be an Infidel or unbeliever; and will alſo, early or late, make it known both to his own conſcience, and to all the worldkk1 Cor. 4.5 1 Tim. 5.251 Cor 4:51 Tim 5:25.

But becauſe it concerneth every man to know his own eſtate, and not to hood-wink himſelf through wilful blindneſſe, in a buſineſſe of ſuch high concernment; untill Satan come at the houre of death, and make him, not only by cleare conviction of his judgment and conſcience, but by woful and inevitable experience, to ſee and find himſelf to be his prey; and, to the end the common deluſion whereby every man is apt to be overtaken and ruined, thinking and preſuming that he hath faith, and hath believed in God ever ſince he could remember, prove not his everlaſting confuſion; It will be good, yea neceſſary, for every one to conſider what Chriſt ſometimes ſaid to ſuch ſelf-deceivers, that followed him with others for the preſent, and thought as well of their own faith as any in the company, there are ſome of you that believe not llJohn 6.64John 6:64. And againe, one of you is a Devil mmverſe 70. All ſeemed to believe, but eſpecially the Twelve. He ſaith not, none of you believe (although at times he found the beſt of them, to be foreign of little, weak faith when they had moſt need to have it ſtrongernnMat, 8.26, 16 8.. But ſome of you &c. that is, ſuch, who following him,Luke 12.28Luke 12:28 were apt upon occaſion to fall from him, and accordingly did; yea, to betray him, although of the Twelve, as Judas ooJohn 6.71John 6:71. Such even while they believe are Infidels. They be not the men they take themſelves to be, they do not the thing which they ſuppoſe they do, as ſhall anon appear.

On the Contrary, the true Chriſtian, Differ.even in his feared infidelity is a Believer.

The true Believer hath his non-age of faith; and, his diſeaſes too, by lapſes into ſin; and, his weakenings of it, by tentations; in all, which he is in great ſtraites, feares and perplexities. In the non-age of his faith, even while he believeth weakly, (yet ſo well as he can,) he cries out, Lord help my unbelief ppMark 9, 24Mark 9:24. I confeſſe I have much infidelity in me, more infidelity then faith, Lord cure me of this: help my Infidelity; that is, eaſe, and rid me of it.

David, and Peter by their great falls, gave great wounds to their faith, inſomuch that they aſtonied it, that it was not able to move, nor breath; it lay ſprawling upon the ground, ready to yield up the Ghoſt: yet even then, it might be ſaid of their faith as Chriſt of the Rulers Daughter whom the father, and all the company concluded to be now dead, give place, the maid is not dead, but ſleepeth qqMat. 9.24Matt 9:24. Even their faith was not then dead, although caſt into a dead ſleep.

I know a Bellarmine, or ſome other confident Papiſt, or his younger brother the Arminian, will, for this, ſerve me, as the Fidlers did Chriſt, even laugh me to ſcorne, for ſo affirmingrribid. ver. 24: but this is no leſſe a truth, for all their laughing. David had ſtill the holy Spirit in him, untaken from him, when he was at the worſt of his ſin, and at the loweſt of his ſorrow for it. Take not thy holy Spirit from me ssPſ. 51.1 1Ps 51:1. He could never make ſuch a prayer, if the Spirit were wholly departed; for, as yet he had it. And this was the prayer of faith, for he was heard in what he prayed for. And, as for Peter, he was fenced and fortified by the prayer of Chriſt, who was heard alwayes ttJohn 11.42John 11:42, and ever ſped at the throne of grace, I have prayed for thee that thy faith faile not uuLuke 22.32Luke 22:32. It failed in the act, but not in the habit: for albeit it was not ſo ſtrong as to hold out in the High Prieſts hall; yet it was ſo true, that upon the firſt look of Chriſt towards him after his fall, he got up, went out, and wept bitterly wwverſe 61.62.

So tentation may prevaile ſo farre, as to make a Believer to feare, and aske; wil the Lord caſt off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promiſe faile for evermore &c? xxPſ. 77.7, 8.Ps 77:7Ps 77:8Yet, after all this, faith (that ſeemes to be dead, when it lies only hid) breakes out, and tells him the truth; that the miſtake is in himſelf. This is but his own infirmity ſo to think and ſpeak of God: p. 282he hath cauſe to judge otherwiſe of God, and would do ſo too, if he would but look back upon Gods former dealing with him, therefore faith doth put him now upon other work, and inſtead of complaining of God, to rejoyce and take comfort in him. I will remember the yeares of the right hand of the Moſt High yyverſ. 10.: thoſe times wherein God ſpake peace to his ſoule, and aſſured him to be his God for ever. Thus, he had recourſe from feeling to faith, which yet was alive, although ſo deeply raked up under the aſhes of tentation, that he verily thought it had been quite extinct.

Thus, this hypocrite is in the matter of faith, as the wanton woman living in pleaſure zz1 Tim. 5, 61 Tim 5:6, dead while he liveth; the true Chriſtian is as Eutichus, ſleeping; and, falling down from the third loft, is taken up dead, of whom yet it may be ſaid, trouble not your ſelves, for his life is in him aaActs 20.9, 10Acts 20:9Acts 20:10. The one as Sardis, hath a name that he liveth, but is dead bbRevel. 3.1Rev 3:1; the other is as Abel in another ſenſe, who being dead, yet ſpeaketh by his faith ccHeb. 11, 4Heb 11:4. The one deceiveth others, by a vizar of faith; and afterwards himſelf, by a conceit of faith, (being loth to queſtion that which he ſees ſo many others to believe;) the other firſt undeceiveth himſelf by caſting away that vizar, and labouring after the truth of faith; and then undeceiveth others by the fruits of his faith, whith before were but counterfeit.

In giving this hypocrites Characters, I ſhall firſt give thoſe by which he deceives others in ſhew, and himſelf in conceit; and then thoſe by which he deceiveth, whether it be in the matter of Aſſents or of application, or of the inward joyes and contentments which he apprehendeth in himſelf, as the fruits of that faith to which he is a Pretender.

Character 1 This Hypocrite is a counterfeit in the Church, that is, a Church hypocrite.

There are many counterfeits in the world, and all nought: counterfeit fooles, that have wit, and conceale it, the better to make fools of others: counterfeit cripples that have limbs, & uſe them not, that they may live by loytering; counterfeit tradeſ-men, that either make a ſhew of wealth, & have it not, or pretend loſſes, & need not, that they may gaine either more credit by the one, or pity by the other than they deſerve. But, as it was ſaid of the vertuous woman, that many daughters have done vertuouſly, but thou excelleſt them all; ſo may it be on the contrary, of this hypocrite, many counterfeits have done cunningly, and wickedly, but thou exceedeſt them all.

This hypocrite deceiveth the Church, even of the Elect, whom the Devil himſelf cannot wholly deceiveddMat. 24.24.Matt 24:24, by joyning with them in Church duties. Thus Ahitophel, by his walking with others to the houſe of God in company, deceived David; for, even then, wickedneſſe was in his dwelling eePſa. 55.14, 15Ps 55:14Ps 55:15. Thus, the diſciples of Chriſt were deceived in Judas, till his wickedneſſe brake out, they thought him to be a believer as well as themſelves; which made Peter to ſay, in the name of them all, we believe and are ſure that thou art the Chriſt ffJohn 6.69John 6:69, when yet Chriſt knew one of them to be a Devil ggver. 70.. So at another time, he ſpeaketh in the behalfe of all, we have forſaken all and followed thee, hhMatth. 19 27Matt 19:27, what ſhall we have? Thus not only Philip, but even the ſame Peter, long afterwards was deceived for a while, in Simon Magus, who gave in his name to Chriſt, received the ſeale of baptiſme, & not only joyned, but continued with Philip, and the reſt of the ChurchiiActs 8.13.Acts 8:13, among whom he paſſed for a true Believer, till the nuts were thrown before this ape, the giving of the Holy Ghoſt, of which he hoped to make a good market, and thereupon would have bought that guift at any price; by which he ſhewed himſelf in his colours, and was diſcovered.

Thus many Church-Papiſts either by diſpenſations, or at leaſt by diſſimulation, for impunity, credit, preferment, (or haply, for worſe and more dangerous ends) appear ſometimes in our Aſſemblies, yet are arrant Romaniſts ſtill in heart. Many Church-Atheiſts (who, as 'tis to be feared, make up the greater number in all Church-Aſſemblies in the world) reſpecting neither God nor his people (no more then the unjuſt Judge when by importunity he did juſtice,) ſeek to delude both; frequenting the Aſſemblies of the Saints, joyning in the exerciſes of prayer, hearing, receiving of p. 283Sacraments, taking it in ſcorn not to be accounted good Chriſtians and true Proteſtants, yet in their hearts deſpiſe the power of godlineſs wherever they finde it.

Such an one will, perhaps, talk of good things, commend the Preacher and (it may be) his Sermon too, profeſſe liking of ſome ſpecial points in it: above all, points of comfort, wherein he ſeemes to claime a great ſhare. And ſuch an one hath his reward, which is, to be well thought of; and made much of for the time, even of the Saints, which is all he lookes for. But what is he the better for all, or any of this? When not only God, but his own heart alſo condemneth him within, all the while; and all men ſhall ſee, and deride him hereafter?

On the Contrary, the true Believer is one that anſwereth his name.Differ.

He is what he is reputed. He knoweth that a good name is not to be deſpiſed, but is better then precious ointment kkEccleſ. 7.1Eccl 7:1. Therefore he is deſirous both to be, and to deſerve to be well thought of among the faithful; yet hating to be well thought of without a cauſe; and afraid to be better thought of then there is cauſe; forbearing all boaſtings, and ſhewes, that might make any man to think of him above that which he is ll2 Cor. 12.62 Cor 12:6. Therefore he labours to be, and to find at home, what he is thought to be abroad. Am I accounted a believer? It is enough, ſaith the hypocrite; but, ſaith the faithful Chriſtian, the more cauſe have I to look throughly into my own heart, and make it out to God and my own conſcience that I have faith indeed. For, well he knoweth, that not he who commendeth himſelf, or is commended of others, is approved, but whom the Lord commendeth mm2 Cor. 10.182 Cor 10:18. And that, he is not a Jew who is one outwardly, whatever ſhew he make of Abrahams faith; but, he is a Jew that is one inwardly, with the heart believing unto righteouſneſſe**Romanes 10.9, whoſe praiſe is not of men, but of God nnRom. 2.29Rom 2:29: not of men, without God; but, of God and men too.

Thus, the one is ready to accept of acclamations and reſpect from the godly, upon no better termes then the Sorcerer, who for fear he ſhould not be cried up to his deſert, gives out himſelf to be ſome great one ooActs 8.9Acts 8:9; the other is as Andronicus and Juniae, who were old diſciples, and of note among the Apoſtles; yet made no ſuch noiſe by their own cracklings; the one careth to get a good opinion, the other to deſerve it: the one reſteth in mans judgment, knowing it to be miſtaken; the other labours to adde the witneſſe of his own conſcience, yea of God himſelf, that he may not deceive, or be deceived.

This hypocrite is a meere Cheater of himſelf as well as others. Character 2

Somewhat he hath, or rather ſeemeth to have of faith: and this contents him. The ſtony ground upon receiving the ſeed with joy, for awhile believes ppLuke 8.13Luke 8:13; here is faith ſuppoſed, but at moſt it is but a ſeeming faith; as appeares afterwards, by the taking from him that which he ſeemeth to have qqverſe 18. He had not faith indeed, he did but ſeem to have it. Something of faith appeares in him, he hath ſome illightning, ſome taſt of the heavenly gift (which I take to be faith;) of the good Word of God, and of the powers of the world to come (as Balaam of the happineſſe of the righteous after death;) and ſo farre forth it cannot be denied that he is Partaker of the Holy Ghoſt rrHeb. 6.4, 5Heb 6:4Heb 6:5. Yet neither is this ſincere (for then ſhould he never looſe it and fall away;) nor ſufficient becauſe as yet he believeth not with the heart unto righteouſneſſe. Yet, becauſe he neither doth, nor can go further, this contents him: yea, many times, leſſe ſerveth his fooliſh heart to make this wilde concluſion; I believe, becauſe I profeſſe the ſame with others that do believe, and becauſe others who are godly and judicious do take me to be a believer. What greater cheat can any man put upon him, then he willingly puts upon himſelf by this looſe kind of arguing?

On the Contrary, the true Chriſtian is more afraid to be cozened in his faith, Differ.then in any thing elſe.

He knows that not only the Devil will ſeek either to delude him with a falſe faith, or rob him of that which is true, which made Paul above all things deſirous to be ſatisfied concerning thatss1 Theſ. 3.51 Thess 3:5. That being the godly mans ſhield wherewith he is able to queneh all the fiery darts of the wicked ttEpheſ. 6.16.Eph 6:16; but, that his own heart alſo is apt to deceive and abuſe him, as Peters did when he durſt to give it out even to Chriſt himſelf, Lord I p. 284am ready to go with thee both into Priſon, and to death uuLuke 22.33Luke 22:33. Therefore in the ſame breath wherein he ſaith; I believe, he cries out, Lord help my unbelief wwMark 9.24Mark 9:24, leſt his heart deceive him. He remembers Philips ſpeech to the Eunuch, deſiring to be baptized, If thou beleeveſt with all thine heart, thou mayeſt xxActs 8.37Acts 8:37; he contents not himſelf with ſome flaſhings of light darted into his underſtanding; ſome taſte of faith, or of the Word, or powers of the world to come to make his mouth water only; but he lookes after an illightning that illightens the whole ſoul, as the day-ſtarre ariſing, (and never ſetting) in his heart yy1 Peter 1.191 Pet 1:19; as that which doth not only warme him, as the ſun a cold wall; but, cauſe his heart to burne within him zzLuke 24.32Luke 24:32. He ſtrives to believe not only animo in his heart, but ex animo with and from the whole heart, not fainedly, or with a double heart; not partly, or with a divided heart; but though imperfectly, yet truly, with a perfect heart. For faith where it once comes, let it enter in at what part of the ſoule it will, it is like leaven that runneth over the whole heap of meal, it penetrates every part of the ſoule, and not only takes up a roome there, but acteth in it and by it in every act that true faith truly putteth forth. It is a faith unfained aa1 Tim. 1.51 Tim 1:5, that giveth credit to God in all things; but, to himſelf in nothing, without God and his Spirit witneſſing with his heart.

Thus, this hypocrite is like him that ſo often tells his ly to others, that at laſt he comes to believe it himſelf; the true Chriſtian finding that all men are lyers bbPſ. 116.11Ps 116:11; and that the heart is the greateſt lyar of allccJer. 17.9Jer 17:9, being deceitful above all things, he giveth leaſt credit to that of all others: the one is contented to delude his heart with a painted fire, as fearing it would, (if true,) be too hot for his luſts; the other is careful to blow up the coales, that by the heat in all parts of his ſoul he may experimentally finde and feele his faith to be no counterfeit.

Character 3 This hypocrite aſſenteth to ſome truths of God, but not for God.

We have ſeen what he ſeemeth to himſelf, and others to be, and is not: we come now to ſee what it is that he hath of faith, and which he taketh for faith: beginning with the firſt Act of faith, which is Aſſent.

He heareth the Goſpel, and is ſo convinced by his own underſtanding and reaſon; that he cannot but yield unto the apparent evidence of it. The Devils themſelves do as much as thisddJames 2.19Jas 2:19: not in honour to God the firſt Truth that ſpeaketh in his Word, but becauſe by reaſon and experience their underſtandings are convinced, that they cannot deny it. Thus may a Papiſt be ſaid to believe the Scripture, and the matters contained therein; not becauſe God there ſpeaketh, but becauſe the Church ſo teacheth: which is not to believe God, but man, and to give Aſſent not to the truth of God upon his own ſingle authority, but to the truths which the Church pleaſeth to acknowledge; upon her own uſurped liberty. And what greater indignity can be put upon God, then not to believe him upon his own word, but upon the credit of a ſurety, too often known to be partial and falſe? Let ſuch an one but be told by that he calls the Church, that God never taught ſuch a truth, that only faith juſtifieth, he dares give the lie to God and all the world, that ſhall go about to perſwade him that that is a truth, let the Scripture ſpeak it never ſo clearely. But, tell him of juſtification by workes and inherent righteouſneſſe; you ſhall have him aſſent hereunto even unto obſtinacy. For indeed, in all points delivered by his Church, inſtead of aſſent he bringeth obſtinacy: not that he is perſwaded of the truth of what he holds, but is reſolved that all the world ſhall never perſwade him to the contrary. Not ſo much for love of that he maintaineth, (for what love can he have to the doctrine of Juſtification by inherent righteouſneſſe and good workes flowing thence, who is a ſtranger to good workes and an enemy to all righteouſneſſe?) but in hatred of the other ſide, that deſires to depreſſe man, and to exalt free grace. Such alſo, are all Jewes, and moſt Hereticks.

This Hypocrite, if a Scholar, where he is pleaſed by being admitted to take the height of Divine truths by his Jacobs ſtaffe, Philoſophy and force of reaſon, that is of humane ratiocination, he profeſſech to be a great Believer; and to give firme Aſſent. But all this faith is but philoſophical, humane, and the childe of diſcourſe. What can be ſo concluded, he yieldeth unto, in the reſt he p. 285will foreign ſuſpend his beleef:**Prius ut confitear me cognant, quam ut aſſentiar. Cic. Tuſcul. Q. lib. J. Differ. and you muſt think he deals modeſtly and friendliy that he proceeds no further. But if it were poſſible ſo to believe the whole Bible, and the entire Body of Religion contained in it, yet were this not faith, becauſe not upon the credit of Gods teſtimony. This were rather, with the Orator (c) to confeſſe the truth, then to belive it.

On the contrary, the true believer ſetteth to his ſeale that God is true.

God ſaith it, therefore he believes it ſo firmly, that if need be, he will ſeal it with his blood. He believeth the Creation of the World, and the immortality of the ſoul, and not ſome, but all other divine truths contained in the Word, not becauſe the Church teacheth it, or becauſe Saint Auſtin, or any or all of the Fathers have avouched it; but, becauſe Moſes, David, Solomon, the Prophets, Evangeliſts, Paul, or other Penmen of the Holy writt have delivered it from God himſelf: And thoſe not as they were men learned, wiſe, holy, &c. But, as foreign inſpired and infallibly aſſiſted by God himſelfee2 Tim. 3.16 2 Pet. 1.21.2 Tim 3:162 Pet 1:21. So ſaith the Apoſtle, foreign by faith we underſtand that the worlds were framed by the Word of God ffHeb. 11.2.Heb 11:2, that, the World was made of nothing. A chriſtians underſtanding is the diſciple of faith; and his faith, of God. He crediteth man in the things of man; but, none but God, in the things of God.

Thus, this Hypocrite in aſſenting is like him that reads his neck-verſe, not ſo much minding what is in the book, as liſtening after what his ordinary bids him ſay; the true Chriſtian is as the Samaritan after they had heard Chriſt, who told her that firſt invited them to come unto him, now we believe, not becauſe of thy ſaying, for we have heard him our ſeves, and know that this indeed is the Chriſt, the Saviour of the World ggJohn 4.42John 4:42. The one ſaith, I believe but knowes not whom; (whether a generall Councel, or Pope and Cardinals;) the other ſaith, I know whom I have believed hh2 Tim. 1.122 Tim 1:12.

This Hypocrite reſteth in a bare aſſent, without truſt. Character 4

He aſſenteth that God is Holy, Wiſe, Juſt, Merciful, Omnipotent, &c. But he truſteth not in him for the fruits of any of theſe properties, that he will be ſo and ſo unto him. He believes him to be Holy, but not as truſting in him to make him ſo; to be Wiſe but not to caſt himſelf upon his wiſdome: to be Juſt, but not as to do him juſtice againſt his enimies, to be Merciful; but not as ſhewing mercy to or having mercy in ſtore for him: to be Omnipotent, but not as one that will ſtir up himſelf and come and ſave him: And ſo, in the reſt of his Properties, and Promiſes. He hath a faith to confeſſe a judgement, but none to take out execution.

He hath a popiſh faith, a faith of generalities, but none to caſt him upon particular promiſes with application as having any warrant to caſt himſelf upon God by vertue of thoſe promiſes. By aſſent, he layes a foundation, ſuch as it is, but never builds upon it. He makes a propoſition right, He that believeth ſhall be ſaved: but he hath no skil in the aſſumption, I do believe, and therefore can never inferre a comfortable concluſion. Or, if he go ſome what further, it is but for a fit, a ſtart, ſome ſhort time: he believeth God for the time, upon ſome preſent feeling, or taſte of his goodneſſe in temporal things, or haply alſo in ſpirituals: but it is not upon this account that he caſteth himſelf upon God, but that God caſteth all he hath into his lap, of his own good pleaſure and bounty. But, as the taſte and feeling of ſuch undeſerved love and kindneſſe ſoone vaniſheth in this hypocrite, ſo doth his truſt in God, ſo ſoon as the ſenſe of Divine Goodneſſe is over, although the bleſſings themſeves remaine.

On the contrary, The faith of a Chriſtian delights to caſt him upon God, Differ.as appropriating generals unto himſelf.

He looks upon general promiſes, as made in particular to him, as well as to others; yea, if at firſt but to one, many hundred years agoe, he will have a ſhare out of it, as all believers are taught by the Apoſtle to caſt themſelves upon God, for all neceſſaries, by vertue of that promiſe, God hath ſaid, I will never faile thee, nor forſake thee; iiHeb. 13.5.Heb 13:5; which was never made to any one particular, but only to Joſhuah, and that upon an extrnordinary occaſionkkJoſh. 1.5.Josh 1:5 which might ſeem to confine it to a farre narrower compaſs. And albeit charity delights not to go alone, but to take in all whom it conceives to p. 286have God for their Father, ſaying, Our Father: but faith ſhews it ſelf moſt in particularizing, ſaying, I believe.

Faith looks upon Gods warrant as a command to apply general promiſes as made particularly to every believer, and to apply them to himſelf in particular. Remember thy promiſe unto thy ſervant wherein thou haſt commanded me to put my truſt llPſ. 119.49Ps 119:49. A Chriſtian therfore is not contented with theſe general propoſitions, Chriſt came into the world to ſave ſinners, without going further, and ſaying and believing too, of whom I am chief mm1 Tim. 1.151 Tim 1:15. God is the Saviour of all men, eſpecially of them that believe nn1 Tim. 4.101 Tim 4:10, in whom he profeſſeth himſelf to truſt. He deſires God to ſpeak out to him in particular, ſay unto my ſoule I am thy ſalvation ooPſ. 35.3Ps 35:3. He ſaith with Thomas, my Lord and my God ppJohn 20, 28John 20:28; with Paul, who gave himſelf for me qqGal. 2.20Gal 2:20. So doth every Chriſtian, not by ſpecial revelation, above Scripture, but by the very properties and nature of faith it ſelf which enableth all Saints to comprehend what is the breadth and length and depth and height rrEpheſ. 3 18Eph 3:18, of all the myſteries of the Goſpel in the general promiſes of God, thereby to know the Love of Chriſt which paſſeth knowledge, to every mans own ſoule in particular.

And this he believeth not only when he actually feeleth, but even when he feeleth not ſenſibly the love of God towards him, but rather the contrary. For even then he is reſolved, though he ſlay me, yet will I truſt in him ssJob 13.15Job 13:15, for his faith (no more than hope) is not grounded upon ſenſe, but upon promiſe. As the ſap is not alwayes in the branch, yet ever in the root: ſo the ſenſe of ſpiritual priviledges and comforts by vertue of the promiſes, is not alwayes in the believer, yet the ground of his conſolation is never removed, becauſe that is ſo firmly laid up in the promiſe, that when in himſelf; his ſoule refuſeth to be comforted, yet the Word is a continual ſpring to refreſh him, that when he can find no comfort in his own feeling, he finds it in the Word, and is able to ſpeak in faith, that is my comfort in my trouble, thy Word hath quickned me ttPſ. 119.50Ps 119:50.

Thus this hypocrite is like a Geographer, that coaſteth a Country, and can give you an exact map of every nook and creek in it, but brings home nothing for himſelf out of it: the true believer is as Caleb and Joſhuah that ſo diſcovered Canaan, that themſelves meant to go up and poſſeſſe it: The one looks upon the Word as not belonging to him, the other layeth hold upon it as his own heritage for everuuPſ. 119.111Ps 119:111.

Character 5 This hypocrite aſſenteth to the truth, but without experimental knowledge.

He ſpeaks of the promiſes by hear-ſay, not as taſting them. He diſcourſeth of them, as a man writeth of the warres of ſuch or ſuch a Countrey, who was never in it, or not in the action: or, as he that deſcribeth ſtrange Countries, but never travelled them himſelfe. As a blind man diſcourſeth of colours, as a patient, that commends Phyſick, believes the Phyſitian in all he writeth, or ſpeaketh, but will make no proof of his art upon himſelf. Thus the hypocrite believes the Goſpel, or at leaſt tels you ſo, yet never made trial of it, nor means to do. He is as thoſe that would heare Chriſts words, but never come in to himſelf, that they may have life wwJohn 5.40John 5:40. It is delightful to read or hear the great works and miracles which Chriſt did, and upon that account, he readeth the ſtories of his life in all the Evangeliſts, but never cares nor ſeeks to be Evangelized, or to find any of the power and influence of the ſame Chriſt upon his ſoul, according to that power which he exerciſed upon the bodies or ſouls of men, in giving them firſt, faith to believe, and then cure upon their believing. He is no more deſirous to feel the power of Chriſt, and to have experience of him in himſelf, then the Phariſees, Sadduces, and the reſt of the Jewes to whom he preached, and before whom he wrought all his mighty works, were, to be doers of his Fathers will, that they might know of his doctrine, whether it be of God, or whether Chriſt ſpake of himſelf xxJohn 7.17John 7:17. He had rather according to the proverb, believe than try; becauſe he is a ſpiritual ſluggard that is loth to take paines, or a cunning fox that knows the Word will not pleaſe him, if he make trial of it: and therefore it pleaſeth him better to take that for granted which he never did, nor means to try.

Contrarily, the true believer hath experience of what he believeth.

p. 287He never aſſenteth to any Word upon the Authority of God ſpeaking in it; but, from his own experience, he can after write probatum eſt, upon it. Herein he differs from hypocrites and devils, that whereas they believe not for Gods ſake, but their own: he believes firſt upon the account of God, and then upon trial, further believes from his own experience as the Samaritans did Chriſt.

Thus Job did not only heare of God by the hearing of the eare, and thereby believed; but his eye alſo ſaw him yyJobe 42.5., which further confirmed his belief. There is great difference between hear-ſay, and ſight; between diſcourſe, and acquaintance; imagination, and ſealing to the truth of GodzzJohn. 3.33John 3:33.

An hypocrite may heare what the Spirit ſaith unto the Churches, but only the Chriſtian knoweth the meaning of the Lord, and the mind of the Spirit, becauſe he only hath the mind of Chriſt aa1 Cor. 2.16.1 Cor 2:16. The ſecret of the Lord is revealed to them that feare him bbPſal. 25.12.Ps 25:12; his own conſcience and heart is a commentary to him written by the ſame Spirit, that ſpeaketh in the Word to make him know it. This, to the true believer is a ſeale to the truth of Scripture to ſatisfie him fully that it is the truth of God. Which a Papiſt will not, muſt not acknowledge: becauſe he takes not his ſeal from the experience he hath within him, but from the ſuppoſitory Church without him. Nor indeed can any natural man be capable of ſuch a confirma…ion.

This is that wherein the meaneſt Chriſtian goeth beyond the greateſt Clerks (unſanctified); yea, beyond Satan himſelf. Becauſe the Chriſtian hath received not the ſpirit that is in the World, but the Spirit which is of God, that he might know the things that are freely given him of God cc1 Cor. 2.12.1 Cor 2:12; which Spirit not only teacheth, who is a child of God, but alſo beareth witneſſe with his Spirit that he is the child of God ddRom. 8.16.Rom 8:16. So that his experience extendeth to thoſe things that are moſt ſpiritual, and moſt remote from ſenſe. Many taſte how good the Lord is in outward things, how good he is to beaſts: but, the true believer taſteth how good he is to his children, and among them, to himſelf.

Thus, this hypocrite is as the parents of the blind man, that could tell that he was their ſonne, and that he was borne blind, but by what means he now ſeeth, they knew not eeJohn 9.20, 21John 9:20John 9:21: He knowes the thing to be true, but that is all: the true believer is as the blind man cured, that not only knew the thing to be true, but had experience of the truth: the one believes the Word, becauſe he cannot gain-ſay it, the other, becauſe his own trial of it witneſſeth on Gods behalf, that it came out from God. The one may commend it as he that commends what he knows not, that he might be thought a man of art and judgment; the other commends it, as he that hath taſted the old wine, and thereupon prefers it before the new ffLuke 9.39.Luke 9:39.

This hypocrite aſſenteth to the truth, but not ſo as to be transformed into it. Character 6

He talks much of his faith, but ſhews nothing of the fruit, eſpecially of this moſt natural and moſt proper fruit of it, without which all other fruits are to little purpoſe. He is, in his ſoul, for want of true faith, like the three children, in their bodies, in the mid'ſt of the fiery furnace, through the ſtrength of faith; on whoſe bodies the fire had no power, nor was one haire of their head ſinged, neither were their coates changed, nor the ſmel of fire had paſſed on them ggDan. 3.27Dan 3:27. No more power hath the Word (which this hypocrite aſſenteth unto) upon his heart. He is not ſo mcuh as altered in the leaſt, unleſſe to the worſe. As he that is not better, is certainly the worſe for his knowledge in the Word.

Such light of knowledge and ſuch aſſent may be compared to the light, and influence of the Moon, which ſhineth, but without heat; hindereth not, but rather encreaſeth the cold, ſtirreth up humours, but allayeth none; worketh upon mens bodies, as upon the Sea, cauſing a flood of humours that riſe high in diſeaſes. His knowledge warmeth not, it is an illumination without vegetation. His cold profane heart is not thawed, but rather frozen harder in the dregs of ſin. The more knowledge, the leſſe zeal, more coldneſſe, more pride and ſelf-love. For ſuch knowledge puffeth up hh1 Cor. 8.1.1 Cor 8:1. His wiſdome and his knowledge perverteth him, ſo farre is it from transforming him into the ſame Image. This is all his faith, a bare knowledge: and this knowledge makes a full ſea, an foreign and Paroxiſme of ſin in him: and is the high-way to the ſinne againſt the Holy Ghoſt.

p. 288Differ.Contrarily, the true believers faith of aſſent, not only affecteth, but transformes him.

He never by faith lookes into the Word, but he beholds in it the lively Portraiture of Chriſt, and is thereby changed into the ſame Image from glory to glory iiCor. 3.18. Faith never exerciſeth it ſelf upon the Word, but it hath this effect, it tranſlates and tranſformes the believer every day more and more, till Chriſt be throughly formed in him. The Sun is both the husband and phyſitian of nature, his ſight both heates and heales, it cleanſeth the aire, concocteth humours, diſſolveth vapours; ſo doth the knowledge and faith of Chriſt in a Chriſtian; it doth beget and reforme him, it brings h…m to his due ſhape and proportion. For it brings him to the Sun of righteouſneſſe which brings health and cure in his beames, or wings.

It kindleth in him the fire of love, the flame of zeal; it ſtampeth and imprinteth goodneſſe in his heart; abateth in him the love of the world, and of himſelf; ſo that he ſaith with Job, mine eye hath ſeen thee, therefore I abhorre my ſelf and repent in duſt and aſhes kkJob 42 5, 6Job 42:5Job 42:6: and with David, I have ſeen an end of all perfection, but thy Commandment is exceeding broad llPſ. 119 96Ps 119:96. He could never have ſeen how narrow this world is, and how eaſily a man go round all the perfection of it, if he had not ſeen how broad the Word is, and what influence it hath on a believing ſoul. He never beleeveth the Word, as the truth is in Jeſus: but he puts off the old man, and puts on the newmmEpheſ. 4 21, 22, 23Eph 4:21Eph 4:22Eph 4:23.

Thus, this hypocrite, hath a body or ſhadow of faith, but without the ſoul; the true believer hath the life of faith manifeſted both in his ſoul and body: the one boaſteth of faith without any work of faith upon him, or in him; the other makes out to all the world the truth of his faith by the work of it in him, as well as by thoſe produced by him.

Character 7 This hypocrite applyeth the Word, without aſſent, or knowledge.

Hitherto we have ſeen his haltings in Aſſent, we ſhall now find him as lame in the application, when he claimes a part and a ſhare in the Word of faith, and in all the good things promiſed in it, as having a portion therein. Before we found him laying a foundation, ſuch as it was, without going on to build an houſe, he gave ſome aſſent, but without application; now, we ſhall ſee him raiſing of an houſe, but without a foundation; very buſie ln laying hold on promiſes, before his aſſent ever cloſed with them upon the account of Gods authority, or he ever clearely and diſtinctly underſtood what they contain, or what termes to be had: which is a building of Caſtles in the aire; or at beſt no better then building upon the Sand.

He boaſteth of faith, and layeth hold on the promiſes, but with the faith of ignorant people for the moſt part, who think they truſt God very farre, when they either have no need of him, or are ignorant of him, and lean only upon their own fooliſh hearts, in ſtead of truſting in God; the more blind, the more bold; For, how can they believe in him, of whom they have not heard nnRom. 10.14Rom 10:14, by the eare of faith as we…l as by that of the body? As the mad man at Athens, ſtanding on the key with his Tables in his hand, entred all the ſhipping and goods in the Port as his own: but, without Bill of lading, conſignement, or mark of his own. So this hypocrite writes down in his book, not in his heart, all Gods mercies and promiſes of more; without any warrant, or mark, to inable him to land them and to bring them to his own ſtore-houſe: or ſo much as knowing, or looking into them to ſee what they contain.

Differ.On the Contrary, the true believers knowledge goes before his aſſent, and both before application.

He knowes that true faith is aſſenſus cum notitia, an aſſent grounded upon knowledge. He firſt knowes that the ſon of God is come, and that he hath given him an underſtanding to know him that is true oo1 John 5.201 John 5:20, and that this is the true God, and eternal life. He knowes that all the Promiſes of God in him are yea, and in him Amen pp2 …or. 1.20. So that hi firſt care is to know whom he hath trusted qq2 Tim. 1.122 Tim 1:12. then, for whatrrcap. 4.8, and upon what termes and conditionsssPſ. 85.8Ps 85:8, that if God do ſpeak peace, he muſt ſet down this for a firme reſolution to return no more to folly. To all which he fully aſſenteth, and as firmely aſſents to the conditions, as to the promiſes themſelves: this being an undeniable concluſion that every one that calleth on the name of the Lord muſt depart from iniquity p. 289tt2 Tim. 2.19.2 Tim 2:19; and that God ſpeakes to the wicked that dares to apply otherwiſe, with deteſtation & terrour, what haſt thou to do to take my Covenant into thy mouth, ſeeing thou hateſt inſtruction and caſteſt my words behind thee uuPſ 50.16, 17.Ps 50:16Ps 50:17?

He knoweth more over, and findeth in himſelf; after this, the ſeales of God, not only thoſe of the Sacraments, which are outward and generall; but alſo thoſe more ſpecial and privy ſeales of Adoption and Sanctification: theſe are his Bills of lading, true conſignements, and the markes by which he knoweth the promiſes, and graces of God in them do truly belong unto him.

Thus, this hypocrite preſumes to lay hold upon promiſes and mercies, as the Danites boldly entred Micahs houſe, and took away, his Ephod, Teraphim, and graven Image wwJudg. 18.18Judg 18:18without his leave, even when themſelves ſcarce knew what it meant: The true Believer, as David in taking home of the Ark xx2 Sam. 6.172 Sam 6:17; he will lay hold on nothing of Gods, without ſeeking of God, and offering up of peace-offerings before the Lord, for fear he ſhould make too bold with God in ſo doing; the one layes hold on all without examining his Title, the other makes ſure his title before he preſume to lay hand on any thing.

This hypocrite applyeth, by wiſhing. Character 8

In this he is Balaam up and down, let me die the death of the righteous: Oh that when I die I may fare as he! Oh that I might then have a part in his happineſſe! Thus, the ſluggard lies lazing and ſtretching out himſelf wiſhing for bread, but will rather ſtarve then labour. If wiſhes would make him rich, who but he? for wealth But the Proverb tells us, what becomes of Wiſhers and Woulders. The eazy lazy wiſh ſlayeth the ſluggard, the deſire of the ſlothful killeth him, becauſe his hands refuſe to labour yyProv. 21.25Prov 21:25. He coveteth greedily all the day long zzver. 26. But hath nothing, becauſe he will do nothing for it. His covetouſneſſe is not that of the Mammoniſt that riſeth up early, and goeth late to bed, and eateth the bread of carefulneſſe, and even over-laying himſelf with toyle and labour: but it proceedes partly from neceſſity that cries for ſupply, and partly from ſlothfulneſſe that would fain have it with bare wiſhing, which becauſe it is eaſily done, he is the more greedy in wiſhing: and becauſe he is eager upon it, he thinkes that will do it, and ſo he cozens himſelf till he ſtarve.

Such is this hypocrite, fain he would have the bleſſings of grace and glory, if bare wiſhes would do it. O that Chriſt were mine! O that I might go to heaven and be ſaved! O that I had ſuch a mercy, ſuch a bleſſing! O that I were aſſured of my ſalvation! but will do nothing for it, not ſo much as pray for it, unleſſe in a faint, lazy, dull, cold manner, that himſelf can ſcarce tell whether he pray, or not. He doth wiſh but not pray, therefore he coveteth and hath not. To wiſh, and not take paines in the uſe of meanes, is not only vain but preſumptuous, it is a deſire to have a thing beſides Gods order, and without his leave. Therefore as the groundleſs hope periſheth, ſo the idle wiſh vaniſheth.

On the Contrary, the true Chriſtian applyeth by apprehending and labouring:Differ.

He ſtretcheth out not only his tongue, but the hand of faith to lay hold on Chriſt in the Word and Sacraments, if by any meanes he obtain him: He followes on cloſe, he leaves no meanes unaſſayed if preſcribed of God, that ſo he may apprehend that for which he is apprehended of Chriſt Jeſus aaPhil. 3.12Phil 3:12. He as earneſtly deſires to apprehend, that is, to uſe all meanes to lay hold upon ſalvation, as ever Chriſt laid hold upon him to beſtow ſalvation on him. He doth not only wiſh he may be ſaved, but worketh out his own ſalvation with fear and trembling bbPhil. 2.12.Phil 2:12. His faith is energetical and active, it abhorres ſloth and idleneſſe.

It is true that ſometimes the deſire of faith in a perſon regenerate, is faith: but not, in the hypocrite; becauſe in this man, deſire is never accompanied with any proſecution of apt meanes to attain the thing deſired; but, in the regenerate, it is ſeconded with labour and diligence, with ſtriving and induſtry to compaſſe the thing deſired, which therefore is not only accepted cc2 Cor. 8.122 Cor 8:12, but ſeconded and aſſiſted by God, that will ſurely fulfill the neſires of them that fear him, he will hear their cry, and will ſave them ddPſ. 145.19.Ps 145:19. p. 298For as in journying deſire with travaile, brings a man to the place, or at leaſt ſets him forward in his way: ſo it is in our travaile towards heaven. He that cannot go, creepeth; and he that doth but creep, getteth ground; but he that lieth ſtill, is never like to be neerer. The deſire therefore of a childe of God, doth not reſt, but proſecute: ſuch deſire giveth not only propinquity, but alſo poſſeſſion in part, and aſſured hope of the whole.

Thus, this hypocrite is like David, wiſhing for ſome of the Waters of Bethlehem that was by the gate ee2 Sam. 23.152 Sam 23:15, but never thought of adventuring for it, that being then a garriſon Town of the Philiſtines: the Chriſtian is as thoſe three mighty men of David, that no ſooner heard him ſpeak the word, but they preſently brake thorough the Host of the enemy, and fetcht it: the one is as the fooliſh Virgins that fain would have entred after the bride-groom, but were refuſed, becauſe they through idleneſſe and ſloth neglected to provide oyl for their lamps in time; the other is like the five wiſe Virgins, that deſiring to enter with the Bride-groom, were admitted, becauſe careful to provide oyle in due ſeaſon.

Character 9 This hypocrite will apply and beleeve ſome things whether God will or no.

None, at ſometimes, ſo great a Courter of God, as this hypocrite, ſometimes he will not take ſo much as God bids him ask: Witneſſe Ahaz, who being bade to ask a ſigne to confirme the prophecy for deliverance of himſelf and his people, in plaine termes refuſed, ſaying, I will not ask, neither will I tempt the Lord ffEſay 7.12Isa 7:12. He would have the Prophet to know that his faith needed not ſuch a confirmation, and that he beleeved him without it: but, hypocrite as he was, he ſoon ſhewed plainly that he beleeved him not at all: for he that would not ask a ſigne from God, to avoid tempting of the Lord, refuſed it, not as not needing it, but as beleeving that if he had it, it would do no good: for therefore he that did neglect Gods means, ſet up means of his own in the place of God. For after his pretending ſo much faith in God to deliver him from Rezin the King of Syria, and Pekah King of Iſrael, as not to trouble him to work a miracle to aſſure him of theſe, he preſently ſent to Tiglah Pileſer King of Aſſyria to come and help him againſt thoſe his enemies that aroſe up againſt him gg2 King. 16.72 Kgs 16:7, who came indeed upon the invitation, pretending his aide; but, in the iſſue, he proved his ruine, as was foretold by the ſame ProphethhIſa. 8.7, 8, &c.Isa 8:7Isa 8:8, upon his refuſal of the way that God put him upon for deliverance.

Sometimes he will force himſelf (as Saul, to offer ſacrifice) to beleeve what God never promiſed nor ſpake. He will beleeve events without means, miracles without a word, as Papiſts beleeve tranſubſtantiation by miracle contrary to the Word and all right reaſon: and as the Jews by an obſtinate and arrogant faith, will needs beleeve in a Meſſiah not yet come, although they have found themſelves blinded and deluded above one thouſand ſix hundred yeares already; longer than the Mahumetans have been abuſed by their prophet. Such an hypocrite is he that will needs beleeve he ſhall be ſaved by Chriſt, although he repent not of his ſinnes; that God will be merciful beyond what he hath ſpoken in his Word, but not ſo ſevere as he hath threatned. Whereupon, he is ſetled upon his lees, and ſaith in his heart, the Lord will not do good, neither will he do evil iiZeph. 1.12Zeph 1:12. He will not trouble himſelf for every miſcarriage of man, but at laſt will take pity and ſave him however. He will therefore bleſſe himſelf in his heart (let God ſay what he liſt to the contrary) ſaying, I ſhall have peace, though I walk in the imagination of mine own heart to adde drunkenenſſe to thirſt kkDeut. 29.19Deut 29:19.

Differ.On the contrary, the true beleever dares not promiſe to himſelf any thing from God, without a Word for his warrant.

If God ſay to David, I will build thee an houſe, David can then boldly preſſe God in prayer for performance. The Word that thou haſt ſpoken, concerning thy ſervant, and concerning his houſe, stabliſh it for ever, and do as thou hast ſaid ll2 Sam. 7.252 Sam 7:25. Here he can be importunate and never give over till he hath an anſwer to his full ſatisfaction. Therefore he goes on to double and trebble the ſame petitionmmV. 26, 27, &c, For thou Lord of Hoſts, God of Iſrael, haſt revealed to thy ſervant, ſaying, I will build thee an houſe, therefore p. 291hath thy ſervant found in his heart to pray this prayer unto thee. And, as if this were not enough, he comes over it againe, And now O Lord God (thou art that God, and thy words be true, and thou haſt promiſed this goodneſſe unto thy ſervant.) Therefore now let it pleaſe thee to bleſſe the houſe of thy ſervant, that it may continue for ever before thee: for thou, O Lord God haſt ſpoken it, and with thy bleſſing let the houſe of thy ſervant be bleſſed for ever.

But if God have made no ſuch promiſe, he then remembers his rule, Ye ſhall not tempt the Lord your God as you tempted him at Maſſah nnDeut. 6.16Deut 6:16. Not ask what God never promiſed, to try what God can do, and will do, if you have a minde to put him to it. He will not put God upon the trial whether he be able to do what ſinful man craves, and whether he be amongſt his people or no ooExod. 17.7Exod 17:7, and reſolve to try it, by putting him upon that which they have a minde to; ſo that he muſt do that, or they will conclude that either he is not among them according to promiſe; or not able to make good what he hath promiſed. The beleever is of another ſpirit: He looks for a word, and that he lays hold upon as carefully as Benhadads ſervants did on the words of the King of Iſrael, which they diligently obſerved, and haſtily caught pp1 King 20.33.1 Kgs 20:33. Or, as the Church, that ſo ſoone as ever thoſe words, ſurely I come quickly, be out of Chriſts mouth, ſhe haſtily catcheth them, ſaying, Amen, even ſo come Lord Jeſus qqRev. 22.20Rev 22:20.

Thus this hypocrite is like Iſrael in the Wilderneſſe, when God will have them to march, they will not; when he forbids them, they are madde to go, and preſume to go up againſt his prohibition, thinking now by their over diligence to make amends for their former diſobedience;rrNumb. 14.40, 41, &c.Num 14:40Num 14:41 the true Chriſtian is ſeriouſly bent to do that in ſincerity, which Balaam ſpake out of neceſſity, and much againſt his will. If Balack would give me his houſe full of ſilver and gold, I cannot go beyond the Word of the Lord my God, to do leſſe or more ssNumb. 22.18Num 22:18. The one is as he that ſaith, as they, to day or to morrow, we will go into ſuch a City, and continue there a year, and buy and ſell, and get gain, not knowing what ſhall be on the morrow ttJam. 4.13, 14Jas 4:13Jas 4:14; the other is as he that ſaith, if the Lord will, we ſhall live, and do this, or that uuVerſe 15.

This hypocrite applieth promiſes, but not threatnings. Character 10

He beleeveth the Goſpel, wherein he hath no part; but, not the Law, by which he ſhall be judged. He is willing to truſt God for mercy, but not to fear him for his judgements. He is willing to hear of heaven, but not of hell. He likes better to be told that God is merciful, than to hear that he is juſt; or at leaſt that mercies, not judgements belong to him. For, ſaith he, what uſe is there of terrours, but to make men deſpaire? and, to drive Judas to hell? Therefore he findes great fault with thoſe that preach terrors. What! will ye drive men into deſperation? And no marvel, for he would have others preach no otherwiſe to him, then he preacheth to himſelfe. He preacheth not ſo roughly to himſelf, he prophecieth ſmooth things to his own ſoul; therefore cannot abide that others ſhould prophecy evil to him, though he be as Ahab, a none-ſuch for diſobedience, one who hath ſold himſelf to work wickedneſs ww1 Kin. 21.251 Kgs 21:25. Therefore he ſaith to the Seers, ſee not; and, to the Prophets, prophecy not right things: ſpeak unto us ſmooth things, prophecy deceits xxEſay 30.10Isa 30:10.

On the contrary, the true Beleever taketh heed unto, and hold upon every Word of God, Differ.as well as any.

He eſteemeth all Gods precepts concerning all things to be right yyPſal. 119 128Ps 119:128. He knoweth that no Word of God is in vaine, or fruitleſſe, nor ſhall return unto God void, but ſhall accompliſh that which he pleaſeth, and it ſhall proſper in the thing whereto he ſent it (x). zzEſay 55.11Isa 55:11. He findeth he hath need of that hard hammer, to break the ſtone of his heart. Even in the finiſhing of his ſalvation, it is good, not only to work, but to feare and tremble aaPhil. 2.2Phil 2:2. Yea, when God is doing moſt for him, he trembleth in himſelf, that he may reſt in the day of trouble bbHab. 3.16Hab 3:16; as fearing God for the very judgements he executeth upon others; and leſt he ſhould provoke God to bring the like upon himſelf; and leſt for want of holy feare and trembling inſtead of finiſhing his ſalvation, he finiſh his damnation: for they that do not the former, certainly do the other.

p. 292Thus, in ſerving God, he will ſerve the Lord with fear, and rejoyce with trembling ccPſalm 2.11Ps 2:11. He will labour after that grace more eſpecially that may quicken him to ſerve God with reverence and godly fear, even in the receiving of a Kingdom that cannot be ſhaken, as knowing God to be a conſuming fire to all that will not ſo ſerve himddHeb. 12.28, 29Heb 12:28Heb 12:29. Therefore with Paul, he will ſpurre himſelf up to duty by the terrors of the Lord ee2 Cor. 5.112 Cor 5:11; yea, ſets a woe before himſelf, to make him more diligent in preaching the Goſpel ff1 Cor. 9.161 Cor 9:16. He findeth fear to be the beſt Watch-man, and therefore counteth him bleſſed that feareth alwayes ggProv. 28.14Prov 28:14; but, calamitatis ſeges ſecuritas; the foole rageth, and is confident, which makes him careleſſe to his confuſion; but, the wiſe man feareth, and departeth from evil hhProv. 14.16Prov 14:16.

Thus this hypocrite is not as the devils, but worſe, for they fear and tremble; whereas he beleeveth a falſhood, and preſumeth; the true beleever is as the bleſſed man that feareth alwayes; The one will be his own carver, the other refuſeth nothing that God ſets before him: The one truſteth God without feare, till at length he feare God without truſting in him: the other ſo feareth God in his greateſt truſt in him, that he is ſure to take hold of God in his greateſt feares.

Character 11 This hypocrite will truſt God for heavenly things, but not for the things of this life.

He thinks it ſafeſt to caſt himſelf upon God for the greater, but not to truſt him too far for leſſe matters; for the heavenly inheritance, but not for earthly maintenance; as if herein, God had left every man to uſe his wits and induſtry to ſhift for himſelf. His faith ſeemes very ſtrong in beleeving his ſalvation by Chriſt, but not able to bear him up againſt temptations to ſin in providing for the things of the world. And no marvel both his faith by which he beleeveth is but a fancy, and ſalvation in heaven is in his eſteem no better; therefore, there he can make you believe any thing, becauſe he apprehends no danger of miſcarriage: for it is not to him a pin to chooſe, whether he get to heaven or not, however he hath taught himſelfe to ſpeak otherwiſe. But as for the things of this life, he looks upon them as matters of ſubſtance indeed; his fancy-ful faith cannot faſten upon the promiſes of them, becauſe he ſees that no man gets them but by his own wit and induſtry. And 'tis not promiſes (in his opinion) that ever made any man rich: therefore he reſolves to look to himſelf, and to take the beſt courſe he can to be rich in the world.

If he did indeed equally value heaven with earth: he would be as loth to truſt God for that, as for this. He is content to truſt him for heavenly things, becauſe he looks upon them as trifles in compariſon of earthly; but denyeth him credit in the things of the world, as being of more conſequence and value in the hypocrites eſteeme. He deales with God, as ſome wary men do with ſlippery chapmen, they will truſt them for a ſmall parcel, or for ſome braided wares, or things out of date; but not with any commodities of uſe, and in preſent requeſt, which are every mans money.

Differ.On the contrary, the true beleever makes no difference, but equally truſteth God for all.

He knoweth that godlineſſe hath the promiſe of the life that now is, as well as of that to come ii1 Tim. 4.81 Tim 4:8. That God is as much engaged to give him daily bread, as pardon of ſinne, or glory it ſelf; that the promiſe for the one, ſo far as it is good for him to receive it, is as abſolute as the other. He doth indeed value heaven before earth; but relieth equally on the promiſe for both, becauſe the ſame God promiſeth both, and is equally engaged for both. Therefore David prayes as confidently for building of his own houſe kk2 Sam. 72 Sam 7, here, as for the houſe of his ſoule, eternal in the heavens. He remembreth that his heavenly Father knoweth that he hath need of theſe things llMatth. 6.32Matt 6:32, and that he careth for him; therefore however he will be diligent in obedience to God, to honour him in a lawful calling, yet he casteth all his care, for the iſſue, upon God that careth for him mm1 Peter 5.71 Pet 5:7.

He will not take thought for any thing, as miſtruſting God will not provide in a p. 293lawful way; but is afraid onelyonly of his own heart, that he ſhould diſhonour God by ſtealing, or by any other unlawful courſe of getting gaine; and ſo take the Name of his God in vaine nnProv. 30.9Prov 30:9, by not caſting himſelf wholly upon God for maintenance, when he hath profeſſed before all the world, that he hath truſted in God for this, as well as for heaven.

Thus, this hypocrite, in heavenly things pretends to more faith then any wiſe man would wiſh him; the true beleever, in earthly things hath no leſſe confidence in God, than may keep him in the way of God to procure them. The one is like a mad man that leaps for joy to think in how good caſe he is, for heaven; the other is a ſober friend that pities and laments his condition, when he ſees him, notwithſtanding his boaſting of faith, to take ſuch indirect wayes to the things of the world.

This hypocrite applyeth mercies and promiſes without conflicts. Character 12

He is inſtantly cock-ſure (as we ſay) of every thing that he layeth hands upon. He is not in the leaſt troubled with fears and doubtings, that they belong not to him. He knows not what doubting meaneth. The foole believeth every word ooProv. 14.15Prov 14:15, not with God, but with man that ſeekes to cheat him by flattery, ſpeaketh to him. What is more improbable, or impoſſible, then a man wallowing in all wickedneſſe and living in impenitency ſhould conclude to himſelf that he is in the way of ſalvation, and in a capacity to apply all promiſes made to beleevers for that purpoſe; yet this the fool beleeveth, and ſaith, I ſhall have peace ppDeut. 29.19Deut 29:19, he doubts nothing of it; and wonders any man elſe ſhould; for, fools caſt no perils, nor admit any queſtioning of their title to what they would have. Thus the fool flattereth himſelf in his own eyes, until his iniquity be found to be hateful qqPſalme 36.2Ps 36:2; until men hate him for this wickedneſſe of his ſelf-flattery, as well as for the reſt of his villany.

Indeed he that beleeveth on good ground, is oppoſed by Satan, and ſometimes cauſeleſly conflicted with by his own conſcience, ſo that he knows not what to think of himſelf and his title to the promiſes; yea, ſometimes God himſelf hides his face from him, that he cannot tell what to think of Gods meaning towards him; and then he is troubled to purpoſerrPſalme 30.7Ps 30:7. But corruption is not offended with preſumption, but rather cheriſheth it. Neither is Satans Kingdome weakned, nor his conqueſt leſſe by ſuch confidence, but more aſſured. For, who would deſire more of his vaſſals; yea, of his enemies, then that they ſhould be ſecuressLuke 11.21Luke 11:21?

Contrarily, the true beleevers faith is militant.Differ.

As his own condition in this world is not only a wayfare, but a perpetual warfare, engaging him to wreſtle not with fleſh and blood, but againſt principality, againſt powers, ttEph. 6.12Eph 6:12&c. So his faith is, and muſt be alwayes in armes, in conflicts and agonies, not only againſt infidels abroad, but againſt infidelity at home, making him ſometimes to cry out, Lord help my unbelief: yea, not only againſt devils, but as Jacob againſt God himſelf that will try our faith, as a man that tries his own ſword by bending it up to the hilts, ſo that his infidelity flies out ſometimes ſo farre, as to ſay, All men (Prophets and all) are liars uuPſalm 116.11Ps 116:11; I am caſt out of thy ſight, &c. Not that hereby it followeth that it is beſt to doubt of ſalvation wwPſalm 31.22Ps 31:22; for, the command is, to give diligence to make it ſure xx2 Peter 1.102 Pet 1:10. And what God enjoyneth, who ſhall forbid, or neglect?

It were a wilde concluſion; that becauſe we ſometimes do doubt, therefore we alwayes must doubt: or that becauſe by reaſon of ſinne dwelling in us, we cannot at ſometimes but doubt, therefore it is a part of Chriſtian modeſty, yea of duty to doubt alwayes. They deceive themſelves who cannot be perſwaded that they have infidelity, doubting, yea, ſome Atheiſme to cope with; and they, no leſſe, who count doubting a friend. The beleever knoweth by experience that it is not an ingredient into the nature of a faith, but a poiſon againſt which faith ſtriveth: nor belonging to the conſtitution of a Chriſtian, but following him as a diſeaſe; and ſuch a diſeaſe againſt which he laboureth (how ever weakly) and not which he ought to feed, all his p. 294dayes. The very doubting of a Beleever tendeth to a reſolution; as, when an objection is moved, that it may be removed. He reſteth not in doubting as a Sceptick, as knowing that it is neither needleſſe, nor impoſſible, by ordinary diligence, to reſolve, and be aſſured.

Thus, this hypocrite is as Laiſh, in which the people dwelt careleſſe, being quiet and ſecure, having no buſineſſe with any man yyJudg. 18.7Judg 18:7, and ſo were eaſily over-run by the Danites, when they thought of no danger; ſo is he by his infidelity while he glories in the undiſturbedneſſe of his faith; the true Chriſtian is as the Centinel that is never off his watch-Tower day nor night, hearkening diligently with much heed, and crying a Lion zzEſay 21.8Isa 21:8, until God make him anſwer, that the enemy that he feared is fallen, and broken: the one by ſecurity is ruined, the other by fears and conflicts is preſerved.

Character 13 This hypocrite conceiteth that he apprehendeth Chriſt, but is not apprehended of Chriſt.

He is confident that he hath ſo ſurely taken hold of Chriſt, that Chriſt and all his benefits are undoubtedly his: He thinks he can, for a need, ſhew you Chriſt in his hand; as a Papiſt can his Crucifix, or mock-Chriſt; and can lay out all the benefits of Chriſt before you ſo exactly and methodically, that you ſhall not call for one of them, but he hath it ready to ſhew; at leaſt, in a map, or picture; in his head, in his brain. In a diſcourſe he is cunning and nimble at it, as ever Judas, or Alexander the Copperſmith were. And becauſe it is ſo perfectly at his tongues end, he ſtrongly conceiteth it to be in his heart too, where it never came.

He relieth more on his faith, than on the truth of Chriſt. Let Chriſt ſay what he will to the contrary, yet if this hypocrite have but a ſtrong conceit that he is a partaker of Chriſt, all that Chriſt can ſay, ſhall never beat this opinion out of his head, which he calls faith in his heart. He reſteth more on his own ſtrength, than on Chriſts power. And is ſure he hath Chriſt, becauſe he thinks ſo: and, as if he were able to take Chriſt priſoner at his pleaſure, he talks ſo confidently and freely, what he can put Chriſt upon and make him at any time do for him, as if he had made him as ſure, as the Tyrians, who uſed to tie their gods with chaines, that they might not forſake them.

But all this while, no ſigne or ſhew of Chriſts apprehending of him: he hath nothing of Chriſt formed in him, no ſubſtantial ſolid image of Chriſt, but only a paper-picture appeareth upon him. Where Chriſt comes he goes preſently to work; If any man be in Chriſt, and Chriſt in him, he is foreign, a new Creation, not only patched up, and painted over in ſome places; but, old things are paſſed away, and all things are become new aa2 Cor. 5.172 Cor 5:17. This is to be apprehended of Chriſt, when Chriſt ſo takes hold, as to take poſſeſſion of the whole man, to new mould and model him, to put on him the whole new man, which, after God is created in righteouſneſſe and true holineſſe bbEph. 4.23Eph 4:23, to which this hypocrite is altogether a ſtranger.

Differ.On the contrary, the true beleevers apprehending of Christ is mutuall.

He never apprehendeth Chriſt, but it is for that for which he alſo is apprehended of Christ ccPhil. 3.1, 2Phil 3:1Phil 3:2. Thus the Patriarchs and Fathers of the Old Teſtament, were ſaid to imbrace or to ſalute the promiſesddHeb. 11.13Heb 11:13, they and the promiſes kiſſed each other, as the word foreign, doth import. The Spouſe never comes neer Chriſt, but he kiſſeth her with the kiſſes of his mouth eeCant. 12; he doth communicate all his graces, of his fulneſſe ſhe receiveth grace for grace ffJoh. 1.16John 1:16. And this is both the ſafety and ſtrength of a Chriſtian, that as he hath Chriſt in his hand, ſo Chriſt hath the beleever in his: ſo that when faith is weak in the beleevers hand, yet the Chriſtian is ſtrong in Chriſts hand, and enabled upon good ground to ſay, when I am weak, yet then am I ſtrong gg2 Cor. 12.10.2 Cor 12:10. For, Chriſt is mighty to ſave hhEſay 63.1Isa 63:1; and well is it for the beleever, who of himſelf is weak in his greateſt ſtrength, ſo that by his own strength ſhall no man prevail ii1 Sam. 2 9.1 Sam 2:9, but he is now held by and in a ſtronger hand, and kept by the power of God through faith unto ſalvation kk1 Peter 1.51 Pet 1:5.

p. 230This is it that makes him even an omnipotent man; for, all things are poſſible to him that beleeveth llMark 9.23Mark 9:23: becauſe Chriſt holds him faſt united in his own hand, that all the power of Satan cannot make him to let go his hold, nor obſtruct him in obtaining any thing from God; becauſe he not ſo much holdeth faſt Chriſt, as he is holden faſt by Chriſt. Therefore it is that even he who one while looking on his own palſy-feeble hand of faith, cries out complaining? Quis eripiet, &c. who ſhall deliver me mmRom. 7.24Rom 7:24; another while (relying upon the power of Chriſt, and on his hand out of which no man is able to pluck him nnJohn 10.28John 10:28); he caſteth his gauntlet, and with triumph ſaith, Quis abripiet? who ſhall ſeparate me from the love of Chriſt ooRom. 8.35Rom 8:35?

Thus this hypocrite indeed imbraceth (what is fabled of Ixion imbracing a cloud inſtead of Juno) a ſhadow inſtead of the ſubſtance; an imaginary Chriſt of his own fancying, inſtead of him who was the Sonne of God; the true Chriſtian is partaker of him, who ſo layes hold upon him, that he transformes him into the ſame image: the one by his imaginary Chriſt produceth nothing but Centaures, monſters in opinions and practiſe, of whom that Proverb, mens non in eſt Centauris, is verified, for he can effect nothing that he undertakes; the other is in the hand of Chriſt, as wood aſſimilated into the nature of fire when caſt into it.

This hypocrites faith is but one handed. Character 14

And that hand is a left-hand too. He hath an hand to receive, but none to give. And an hand that more gladly receiveth bleſſings of Gods left-hand (as Auſtin ſtiles them) earthly bleſſings, rather than thoſe of his right-hands, ſuch as are all ſpiritual bleſſings in heavenly things in Chriſt ppEpheſ. 1.3Eph 1:3. Or if he ſeem to deſire theſe; willing he is Chriſt and all his benefits ſhould belong to him, but he will give nothing for him. He is willing with the young man to have treaſure in heaven; but, not part with his own treaſure upon earthqqMat. 19.21, 22Matt 19:21Matt 19:22. He likes well a bird in hand. If God will cauſe all his goodneſſe to paſſe before rrExod. 33.19Exod 33:19, this hypocrite he likes well of that; but if God will have him to extend any of his goodneſſe to the Saints, ſuch a requeſt is as welcome to him as that of David to Nabal ss1 Sam. 25.101 Sam 25:10, which he never meant to grant.

While God ſaith, I give, his hand is ſtretched out: but when God ſaith, give me, either thy heart, thy tongue, thy wealth, thy life, &c. he ſoon draws back not only his hand, but his heart alſo. He comes unto God to get by him, and not to give to him; and therefore ſaith in effect, as Pharaoh ttExod. 5.2Exod 5:2, Who is the Lord that I ſhould let ſuch or ſuch a thing, my wealth, liberty, life go for him? What is the Almighty that I ſhould ſerve him? Is all come to this? I expected great matters from God, and doth God come a begging, or borrowing to me? This is the language of the hypocrites heart, however his tongue be employed.

Contrarily, the true beleever never comes to God without two hands.Differ.

He never brings an hand to receive Chriſt, but he with the other gives himſelf unto God as one that is alive from the dead: yea, there is not a member of his body, but he conſecrateth it as holy to the Lord, by laying his hand upon it, and offering it up, as, not only an inſtrument to work for God, but as a weapon of righteouſneſs to fight for God, if need beuuRom. 6.13Rom 6:13. He never laid hand upon a mercy, but he accounted it as a debt on his part, to offer up the ſacrifice of praiſe; For, although he know Gods grace to be free in reſpect of money, that is, of merit to procure it, yet he will not let it be ſo free, as not to returne ſome duty and ſervice upon the receit of it. In this ſenſe he follows the Councel of Chriſt, to buywwRevel. 3.18Rev 3:18; but, with Gods money, not as deſerving the gold he purchaſeth, but as performing the homage which he oweth.

He knoweth that God would never admit of a lame, or imperfect ſacrifice. If it wanted any thing it muſt not be offered upon his Altar. He will therefore never offer up a maimed imperfect faith, that hath not an hand to work by love, as well as an hand to receive for neceſſity. He not only ſaith with Abraham, Lord what wilt thou give me xxGen. 15.2Gen 15:2? but he reſolves with Abraham, to offer up his only Son, and that by the ſame faith wherewith he received him, whenſoever God calleth for himyyHeb. 11.17Heb 11:17.

p. 296Thus, the hypocrite is like the ſluggard who pulls one hand out of his boſom, wherewith he may receive; but hideth the other in his boſome wherewith he ſhould labour: the true beleever is like Aaron that layeth both his hands upon the head of the goat zzLevit. 16.21Lev 16:21, that he may give as well as receive, the one is as lame in his hands, as Mephiboſheth in his feet; and ſo cannot ſtirre for God, but as others (whether his pleaſures or profits) carry him up and down: the other is dextrous and ſtrenuous in giving as well as receiving as knowing; it to be a more bleſſed thing to give then to receive aaActs 20.35Acts 20:35.

Character 15 This hypocrite is more affected with terrour then with comforts.

We have ſeen what he is in the matter of Aſſent, and Application, or truſt: we muſt now trace him further, and conſider his feeling, as the effect and fruit of both the former; eſpecially of application. For it is not poſſible that Application ſhould be without affection. And the affection is according to the objects apprehended, and the manner and meaſure of mans apprehending of them. The objects of faith moſt proper for Application, are either threats or promiſes; anſwerable whereunto the heart is affected, either with terrors and diſcomforts; or with peace and joy. In which method, the remaining Characters of this hypocrite are to be carryed on.

He ſeemeth to be much affected with joy upon the Application of promiſes: but, as the application was but counterfeit, and pretended for his own better grace, ſo his joys and comforts are but forced and without continuance, as we ſhall ſhew anon; but his terrours, upon the apprehenſion of threatnings, affect him indeed. For theſe are not fained (as his comforts be) but real, and ſuch as he can neither avoid nor diſſemble. The reaſon is, becauſe the comforts being but from his own ſtraining of promiſes, applied without warrant, or leave from God; they affect but from the teeth outward; but his terrours ariſe from another foundation, the ſetting of his ſins in order before him bbPſalm 50.21Ps 50:21, and ſetting home of threatnings, by God himſelf: ſo as now he cannot but be terrified in another manner then before he ſeemed to be comforted.

He was comforted in jeſt, but is terrified in earneſt. In the one he made ſhew of what he had not, in this he cannot diſſemble what really lies heavy upon his heart, this like Pharaohs leane kine devoureth the fat, ſo that there is no ſigne or relique of them remaining. The one was but a borrowed thing, but this is the portion of his cup ccPſalme 11.6.Ps 11:6. No ſinner in Zion ſo much afraid, as the hypocrite; fearfulneſſe hath not only overtaken, but ſurprized him ddEſay 33.14Isa 33:14. It is a thing he lookt not for: and therefore affecteth and amazeth him the more. A Piſtol ſhot off at ones powle, makes the ſtouteſt to tremble, when he would not ſo much as ſtartle at the going off of a whole Canon, when he ſeeth the fire given to it.

Every hypocrite having a guilty conſcience, muſt needs when God takes him to do, have an accuſing conſcience too, eſpecially when the light of the Word ſhineth upon it, letting him ſee in what termes he ſtandeth with God his Judge. Now, the Word is to his conſcience, as the Sun that ſhone upon the water early in the morning, cauſing the water to appeare to the Moabites as red as blood; and then to conclude this is blood ee2 King. 3.22, 23.2 Kgs 3:222 Kgs 3:23; and therefore calling upon conſcience, to gaul him to purpoſe, as they to themſelves, now Moab to the ſpoile. Now, even Felix a Judge, trembleth before his priſoner, to hear of a judgement to come ffAct. 24.26Acts 24:26. For now he ſeeth that there is a judgement for all, and a hell for the wicked, but chiefly for the hypocrite, and therefore now he knowes there is no eſcaping of devouring fires, and of everlaſting burnings. He is therefore now terrified to purpoſe, whoſe comforts and joyes were but a pageant for ſhew.

Differ.On the Contrary, the true Believer is moſt affected with Comforts.

Contrariorum eadem eſt ratio. If the hypocrite be moſt affected with terrours, becauſe theſe are moſt properly applicable to him: then the believer muſt needes be moſt affected with comforts, becauſe theſe are not uſurped, but properly belonging to him, and ſhed abroad in his heart by God himſelf, when once he hath made him capable of them. Time was, while he was yet unregenerate, that he was under a ſpirit p. 297of bondage: and then fear ggRom. 8.15.Rom 8:15chaſed him up and down like a ſmitten Deere till he got ſight and hold of Chriſt by faith: but after faith was once come, he was no longer under that ſmarting rod, but received the Spirit of Adoption enabling him to call and cry to his formerly-angry Judge, Abba Father hhver. 16..

The proper food, and ſtate of Gods children is Conſolation ii2 Theſ. 1.16.2 Thess 1:16: this is the breaſts allowed them of GodkkIſa. 66.11.Isa 66:11. There is indeed an uſe of terrours belonging unto them, to humble them for ſin, and to prepare them for grace; but, terrours are not their proper allowance as they are children, but only as the rod or ferular to keep them in order. Sometimes fire is uſeful to the living, but clothes are more proper for all times and ſeaſons. Men uſe to cloath the living, not the dead, to whom, according to the ancient cuſtome of ſome countries, fire was rather applyed; yet ſometimes fire was made uſe of for the benefit of the living. Clothes warme by cheriſhing and drawing out the natural heat that is within: they never warme a dead body. But fire will heat, yea roſt and burne up dead fleſh. The clothing of a Believer are the mercies of God in Chriſt covering him with the robes of righeeouſneſſe and clothing him with the garments of ſalvation llIſa. 61.10.Isa 61:10. And, he having in him the inward heat of ſaving faith, theſe cloathes do warme and comfort him. But the fire of judgement is more proper for the Reprobate, firſt not warming, but rather burning him at preſent with an adventitious and unnatural heat; yet, beginning with cold, as a feaver that begins in ſhaking, and quivering, and ends in ſcorching comforts are his cloathing, the fire of terrours, the hypocrites portion.

Thus, this hypocrite holds forth comforts, as commodities painted upon a cloth without his door, but apprehendeth terrours as a fire in his bones: the true Believer feedes upon comforts as his meat, and upon terrours as his phyſick: the one makes uſe of comforts, as a chap-man of his credit, when he knowes▪ to his grief, that he muſt ſhortly ſhut up, and hide his head; the other hath comfort within when he is at the loweſt without, becauſe his faith hath compounded with his creditor, who will again ſet him up.

This hypocrite feeleth, and beareth terrours unwillingly. Character 16

Even when he beareth leaſt, he is ſoon weary, and deſireth to be eaſed: But if God give him his load, he is as a wild Bull in a net mmIſa. 51.20.Isa 51:20. He ſaith not, hîc ure, hîc ſeca, here lay on the ſeiring Irons, cut and launce, as ſometimes Auſtin; but, as Pharaoh, intreat the Lord to take away the Frogs from me nnExod. 8.8.Exod 8:8, theſe croaking terrours that creep upon me wherever I go. He murmures and repineth at terrours, but labours not to be truly humbled under them, and therefore ſtrives to be rid of them, as Saul of his evil ſpirit. For no man is willingly tormented in that flame which tends to burn him up. Therefore Felix being terrified, putteth Paul to ſilence. He will hear no Preacher that ſhall follow him ſtill with the terrours of the Judgment to come, although they be no other but the terrours of the Lord. No man will endure a corroding ſmarting plaiſter, of which he hopes for no good. Thus Cain being affrighted, ſtayed not till God put him away; but, the place and communication being too hot for him, He went out from the preſence of the Lord, and dwelt in the Land of Nod ooGen. 4.16.Gen 4:16, that is, in a place of exile, baniſhing himſelf in the moſt remote countrey that he could find. And Judas deſpairing, turnes his back upon Chriſt, never coming more at him. So this hypocrite looking for no good of his trouble, cares not how ſoon, or by what meanes he rids himſelf of it.

On the Contrary, the true Believer willingly beares the terrours of God, Differ.till humbled under them.

He knowes that it is good for a man to be ſometimes under terrours, that he may thereby take occaſion to lay himſelf low before God: Therefore albeit no afflicton be joyous as ſuch for the preſent, yet he bares this as a man doth a corroſive to eate out proud fleſh that hinders the cure of his wound. David was under great terrours for his great ſinnes, but when he was loweſt in the Dungeon we finde him praying for taking away his ſinne, purging of his heart, and creating of a clean heart in him, and then, and not till then, to be freed of the Rack that he was upon.

p. 328He is content to ſtoop under the hand and diſcipline of God, patiently learning by bearing the power of his wrath, that he might after taſte a more full draught of his ſweeteſt mercies. He hath ever hope in his greateſt tortures, as he that is ſick with phyſick given for his recovery, that his terrours ſhall end in comfort, his hell in heaven. Therefore in the greateſt terrours he runneth not from God, but cleaveth cloſer to him as a child to his father when moſt frighted with the rod; O Lord, ſaith he, I have heard thy voice, and was afraid. What then? Did he hide as Adam? or, go away from God, as Cain? No, but cleaves cloſe unto God by prayer, revive thy work, that is, of mercy; in wrath remember mercy ppHab. 3.2.Hab 3:2. Yea, ſo farre is he from deſiring to be eaſed, till he be humbled and bettered, that he rather feares Gods hand will be taken off, and the plaiſter pluckt off, before his deadly wound be cured.

Thus, this hypocrite makes no other uſe of the terrours of God ſeiſing on him, than the impenitent thief on the croſſe, that fell to railing at Chriſt, becauſe for his ſake he ſuſtained ſuch a dolorous death to bear him company; the true Believer is like the other thief, by his torments brought to a more thorough ſight of his ſinnes, and to juſtifie God in his proceedings, with rebuking of his fellow, and cloſing with prayer to Chriſt to receive him to his Kingdome: the one blaſphemeth, the other prayeth.

Character 17 This hypocrites peace is without capitulation or parly.

Hitherto we have ſeen his deportment under terrours, we ſhall now view him in his ſuppoſed peace and comforts.

He would not be thought to be without peace with God, nor much interrogated, when or how made. That he rather would have to be ſuppoſed, then ſifted. He hath framed to himſelf a peace with God; but without God. He is fallen into it, and is ſtrongly perſwaded of it: but he knowes not how he came by it, or upon what termes. It is not a peace of Gods proclaiming, but of his own deviſing; God peremptorily bids Iſaiah to proclaime this to all the world, There is no peace, ſaith my God, to the wicked qqIſa. 57.21.Isa 57:21. Therefore when this hypocrite talkes loudeſt of his peace with God, he cares not how little he hath to do with God in it. He will rather have recourſe to them that ſay, peace, peace, when there is no peace rrJer. 6.14.Jer 6:14.

Thus, he talkes of peace as if a Rebel ſhould dream or fancy to himſelf a peace between him & his Soveraign, without ever treating with, or ſubmitting to his Prince, but ſtill continuing in Armes againſt him: I ſhall have peace, ſaith he, though I walk on in the ſtubborneſſe of mine own heart to adde drunkenneſſe to thirſt ssDeut. 29.19.Deut 29:19. This is rather a peace with the Devil, a covenant with death and hell ttIſa. 28.15.Isa 28:15, not with God; it will never hold, it ſhall be diſſolved uuver. 28.; when God proclaimes warre, the Devil himſelf will break the league and be the firſt that ſhall fly in his face, and take him by the throat. God will not only diſclaim, but diſſolve it. His Covenant with death ſhall be diſanulled, and his agreement with hell ſhall not ſtand uuver. 28.. This peace is no better than for a thief to get a pardon of the Hang-man. This peace will be no diſcharge, it is but his own forgery. His peace is no other but the ſuppreſſing of the clamour of his conſcience forthe preſent, by hardening his heart more in that ſin for which his conſcience ſometimes whips him, and winking with his eyes that he may not take a full view of his ſin ſo often as conſcience would hold before him the glaſſe of the Law, till he can no longer ſtifle the terrours of God within him.

Differ.On the Contrary, the true Believer will have his peace with God, from God, or not at all.

He will have God ſpeak the word: or, he knowes it will do him no good, who ever elſe proclaimes it. His reſolution is, I will hear what God the Lord will ſpeak: for he will ſpeak peace unto his people, and to his Saints wwPſal. 85.8.Ps 85:8. If he ſpeak it, it is worth accepting: otherwiſe 'tis not worth the hearkning to. Cauſe me to hear the voice of joy and gladneſſe, that the bones which thou hast broken may rejoyce xxPſ. 51.8.Ps 51:8. He had rather be in trouble ſtill, then to come out of it without a diſcharge from God: ſay thou unto my ſoul, I am thy ſalvation yyPſ. 35.3.Ps 35:3. He values not ſalvation it ſelf, unleſs it come from God.

p. 269Not that he deſpiſeth the peace of conſcience within, if true. He is not ignorant that if conſcience rightly informed and duly doing his office is Gods mouth to his ſoul truly renewed by grace. And therefore, if his heart, freed from ſelf-love and partiality, condemne him not, then he hath or may have confidence towards God zz1 Joh. 3.21.1 John 3:21. Then, and not before, the heart ſpeaketh as God ſpeaketh, that is, from the Word in the mouth of the faithful Miniſter, to whom the Word of reconciliation is committed aa2 Cor. 5.19.2 Cor 5:19. The Lord createth the fruit of the lips peace bbIſa. 57.19.Isa 57:19. He bindeth and looſeth by his Miniſters, not as giving away unto man his own authority or infallibility, to bind and looſe at his pleaſure; but, commiſſionating him as his Herauld, or Ambaſſadour to declare and publiſh Gods own binding and looſing, as to the rule of either, leaving to man the application of the rule to particular perſons. As …he Prieſt that was to view and order a perſon, or houſe infected with the plague of Leproſy; firſt, giving him the ſymptomes of the ſpreading; and ſignes of the abatement of the diſeaſe, and then appointing him diligently to view the Patient, and by thoſe ſymptomes and ſignes to proceed with him. Thus God abſolved, David repenting, by the mouth of Nathan, the Lord hath put away thy ſinne, thou ſhalt not die cc2 Sam. 12.13.2 Sam 12:13. But this God doth upon condition too: he will ſpeak peace to his people: but, let them not turne again to folly ddPſ. 85.8.Ps 85:8. Never Prince received Rebels to mercy, but under the ſtrongeſt aſſurance of future allegiance.

Thus, this hypocrite pretends to peace upon no better termes then Rogues to a Paſſe which they have made for themſelves underan hedge. The true believer never accounts himſelf at peace with God, till he be juſtified by faith, and hath gotten his peace through our Lord Jeſus Chriſt eeRom. 8.1.Rom 8:1. The one hath gotten his peace from hell; the other from heaven.

This hypocrites peace with God is without warre with his enemies. Character 18

He would have peace with God; and, by his own telling he hath it: but he is loth to eſpouſe Gods quarrels; and to engage in any of the Warres of the Lord, either offenſive, or defenſive; leſt he ſhould thereby have war with ſome of his neereſt neighbours and deereſt friends and allies, the corruptions within his own breaſt, with which he reſolves to hold all correſpondence and peace.

His peace is without purgation; yea, without pacification: for the quarrel on both ſides is ſtill maintained. The hypocrite harbours the old Traytor ſin, againſt even the Prince of peace, and God ſtill abhorreth the receiver and abettor of his enemies, as much as he doth the chief Rebel; God comprehendeth none in his peace, but with expreſſe exception of ſinne, and with condition not only to bear armes, but to fight ſtoutly with the whole Nation of this Amaleck, with whom he hath ſworne to have warre unto all generations ffExod. 17.16.Exod 17:16. Or, if he do make ſome preparation, and muſter up his forces againſt the Amalakites, yet he takes no heed to the charge and order he hath received from God in the proſecution of that warre.

Gods commiſſion and command to Saul is, now go and ſmite Amalek, and utterly deſtroy all that they have, and ſpare them not, but ſlay both man and woman, infant and ſuckling, oxe and ſheep, camel and aſſe gg1 Sam. 15.3.1 Sam 15:3. This hypocrite, as Saul will muſter up his men, and forme a very great Army and make as if he would not leave ſo much as one man or beaſt alive. But what is the iſſue, the common ſort, the luſts that he cares not for, they perhaps are deſtroyed, his ſwearing, drunkenneſſe, leud company, &c. are caſt off; but Agag the King hhver. 8., his chief, his capital luſt is ſpared; ſo alſo the beſt of the ſheep, oxen, and all that was good, whatever luſts or means of ſerving and feeding his maſter luſt; only that which is vile and refuſe, that will be a diſgrace to him among his new company, that he is content to deſtroy utterly iiver. 9.. Thus the hypocrite pleaſeth himſelf in deluding of himſelf and the world for awhile, untill God ſend Samuel to tell him his own, and to let him know that, notwithſtanding all his ſpecious pretences of ſaving of ſome of the beſt, for ſacrifice, that this was no other then rebellion, which is as bad as the ſin of witchcraft, which Saul had ſo ſharply puniſhed; nor then stubbornneſſe that ran up as high as the greateſt iniquity, even Idolatry it ſelf (k), that God himſelf would never endure even in thoſe that were neereſt to him. So that, how ever this hypocrite at preſent p. 300takes all to be peace between God and him, yet it will not be long ere God ſend a Jehu, his own conſcience or ſomewhat elſe againſt him, of whom if he demand, Is it peace? he is ſure to receive no better anſwer then Jehoram from Jehu ll2 Kings 9.222 Kgs 9:22, what peace ſo long as thy ſecret, thy beloved ſinnes of whoredome, covetouſneſſe, pride, &c. are yet ſo many, and remain unmortified? In vain then ſhall it be for him to fly; for Jehu will then draw his bow in full ſtrength; and cauſe the arrow of God entring his back, to go thorough his heart.

Differ.On the Contrary, the Believers peace is a change of war.

His peace with God is his war with ſinne. Before he fought againſt God in behalf of ſin: now, he comes over to God, and beares armes againſt his former Lord. He is engaged in a warre ſtill, and not only dippeth his foot in the blood of his enemies, but cauſeth the very dogges to lick it up; he muſtereth up all his graces, and not only ſo but all moral vertues too. He is content his members that were formerly weapons of warre, ſhould not be turned into plow-ſhares or pruning hookes, inſtruments of peace; but be employed ſtill as weapons▪ only the war is changed. He will not now give up his members as weapons of unrighteouſneſſe unto ſinne, but of Righteouſneſſe unto God mmRom. 6.13.Rom 6:13.

He paſſeth from the worſe and weaker, over to the ſtronger and ſafer ſide. As Jehorams meſſengers turned behind Jehu, ſo he behind Jeſus. And as Jezabels Eunuches offered themſelves to the ſervice of Jehu, even to the caſting down of their Miſtreſſe out of the window, ſo the true Believer approveth his fidelity and love to Chriſt, in laying hands upon and deſtroying of that luſt, that ſinne which before he ſerved. A peace therefore he hath with God, but no ſecurity from war in the world. Upon every aſſault or conſpiracy of ſinne diſcovered, the alarme is ſounded, he ſtands to his armes, and goes out to battell upon every inſurrection of concupiſcence, aid from heaven is demanded, and granted: his life is a continual warfare, even when his peace is at the firmeſt with God.

Thus, this hypocrite comes to God for peace, as the Gibeonites to Joſhua; for a leaguennJoſh. 9.8.9.Josh 9:8Josh 9:9 wilily pretending that he comes from a far Countrey, meerely upon the fame of the greatneſſe of the Name of the Lord: but, the true Chriſtian comes unto him as Amaſai to David, bringing with him the children of Benjamin and Judah, ſaying, Thine are we David, and on thy ſide thou ſon of Jeſſe: peace, peace be unto thee and peace be to thy helpers oo1 Chr. 12, 18.1 Chr 12:18. The one miſtakes a truce for a peace, the other makes a ſure peace never to be diſſolved: the one contents himſelf with peace in the world, although he have none with God: the other hath peace in Chriſt, even when he hath tribulation in the world ppJohn 16.33.John 16:33.

Character 19 This hypocrites joy in believing, is as an haſty birth, or too early ſpring.

Joy in the Holy Ghoſt, is the brighteſt luſtre of faith; unſpeakably glorious, ſo that he that truly feeles it cannot expreſſe it; much leſſe comprehend it. To this therefore as well as to peace, this hypocrite layeth claim, but without a Title. He hath a joy, but it ſhootes up too faſt to be right: the haſt it makes to get up ſhewes plainly enough that it growes up out of the Dunghill. A worldly joy, with a falſe name given it: It is too ſoon ripe to be good: and therefore proves quickly rotten. His heart is like tindar, it takes fire of joy ſo ſoon as it is but ſtricken upon, not like more ſolid wood that askes more labour to kindle it. The Temporary is ſaid, foreign, immediately to receive the Word with joy qqMat. 13.5. & 20. Luk. 8.13Matt 13:5Matt 13:20Luke 8:13. The joy is in, as ſoon as the Word. But this is fancy, not true joy; fancy is quick, conſideration is ſlow: and that fruit which laſteth longeſt comes up ſloweſt. That Gourd which ſhot up in a night was as ſoon deſtroyed. His joy is as a ſudden blaze made with ſtraw, or thornes: not enough to warme him, even when it flames higheſt.

Contrarily, the true Believers joy takes more leaſure.

Differ.He hath ſometimes a winters night of heavineſſe, before the morning joy appearethrrPſ. 30.5.Ps 30:5. Light is ſown for the righteous, and joy for the upright in heart ssPſ. 97.11.Ps 97:11? And they that ſow in teares ſhall reap in joy ttPſ. 126.5.Ps 126:5. but, joy is a grain that is long ere it ſhoot up, and be white to the harveſt; the husband-man waiteth for the pretious fruit of the earth, and hath long patience for it uuJames 5.7.Jas 5:7; and, the more pretious, the longer he waiteth. The p. 301good ground brings forth fruit; but, with patience wwLuke 8.15.Luke 8:15. Faith indeed, in ſome ſenſe maketh haſt, to lay hold on the promiſe, but, maketh not haſt xxIſa. 28.16Isa 28:16, to reap it, or to claim performance. Faith maketh haſt to make ſure of Chriſt: but doth not make haſt as an hungry diſtruſtful creditor, that is ready with a Sargeant to arreſt him, even before the day. He can ſtay for his joy, ſo he be ſure of it at laſt, not, as undervaluing it; but, as accounting it worth the ſtaying for.

Fancy is very nimble, eſpecially in mad men: but, in ſober men, judgment is ſlow, becauſe mature. Preſumption is forward, deliberation is cautious. Preſumption catcheth at all probabilities, appearances, poſſibilities; and ſo, fiſheth all night, and catcheth nothing But faith pauſeth upon the matter, conſiders difficulties as well as furtherances; and will not adventure to cry foreign, I have found it, till it be for ſome time poſſeſſed, that then it may rejoyce with joy unſpeakable and full of glory yy1 Pet. 1.8.1 Pet 1:8. It loves not to ſet foot on any ground of joy, untill it hath made that ground its own.

Thus, this hypocrite is like a flaſh of lightening, as ſoon gone as come; the true Believers joy, is as the morning light, that ſhineth more and more unto the perfect day zzProv. 4.18Prov 4:18, The joy of the one is as the joy of children at a Bon-fire that doth no body good; the joy of the other is as the joy of harveſt, wherein all have their ſhare and portion.

The hypocrites joy never came out of ſorrow. Character 20

That which is light ſown, & ſoon up, can have no deep root. The ſtony ground that wanteth earth wil never be able to yield an enduring fruit, for lack of moiſture to feed it There is little hope of harveſt, or joy in it, when the former, and the latter raine hath not made way for it. There is no reaping in joy without ſowing in ſorrow. This it altogether wanting to the hypocrites joy; unleſſe perhaps he hath bin under the watering pot of ſome worldly ſorrow, which may keep herbes alive, but will never make them thrive to purpoſe. Such ſorrow will never end in joy, but rather in death aa2 Cor. 7.102 Cor 7:10. For the joy of the hypocrite is but for a moment **Job. 20.5.Job 20:5; his joy is a triumph without a victory, a trophee without a fight; a Judgment without debate, and hearing of both ſides: The Jewes rejoyced in the Baptists light, for a timebbJoh. 5.35.John 5:35: they were much taken with the newes that the Kingdome of God was ſo near at hand: but that joy vaniſhed; like beauty that laſteth not long even where it is in greateſt perfection (becauſe, but skin-deep;) that they never mourned with himccLuk. 7.32.Luke 7:32: they took no notice of the neceſſity of repentance which he alſo preached: nor, of bringing forth the fruits thereofddMat. 3.8.Matt 3:8. Even Herod was glad to heare him, but not at all humbled for the ſinne which John reproved. This is a very pleaſing deluſion to our hypocrite, to comfort himſelf in the hope of good; without troubling himſelf to repent of the evil.

On the Contrary, the Believers joy is the harveſt of ſorrow.Differ.

Heavineſſe is the fore-runner of joy to him that is heavy with godly ſorrow; as carnal joy is the inlet to all helliſh terrour, where godly ſorrow takes it not at the rebound, and makes it fly back to make him mourne that is ſo full of falſe joy. Such joy is the ground of ſorrow, as godly ſorrow is, of ſpiritual joy. Bleſſed are they that mourne for they ſhall be comforted eeMat. 5.4Matt 5:4. Chriſts way of giving joy is to give the oile of joy for mourning, and the garment of praiſe for the Spirit of heavineſſe ffIſa. 61.3.Isa 61:3. He never ſtrowed joy, but where he found the waters of mourning running, and even overflowing the ſoule, whereby he findes the Believer to have need of ſome dryer path and ſome more pleaſing ſteps to walk upon. This, the Believer knowing will go this way, or none, to joy.

In him therefore joy ſucceedeth ſorrow, as the thread the needle; he remembring that promiſe; bleſſed are ye that weep now, for ye ſhall laugh ggLuk. 6.21.Luke 6:21. It comforteth in ſorrow, for he ſaith, as the Pſalmiſt, upon good experience, in the multitude of my thoughts within me, thy comforts refreſh my ſoule hhPſ. 94.19.Ps 94:19. No ſickneſſe; no Phyſick; no wounds, no plaiſter. And as true joy ariſeth from, ſo it is cheriſhed and encreaſed by godly ſorrow: for, as the ſufferings of Chriſt abound in him, ſo alſo his conſolations much more abound by Chriſt ii2 Cor. 1.…2 Cor 1.

p. 302Thus, this hypocrites joy is like fire in an oven ſoon ready to blaze; the true Chriſtians joy is like fire in the Smiths forge, that will never burn kindly, till it be throughly ſprinkled with water: the one blazeth, the other heateth: the one, the greater it is, the more it ſcorcheth and burneth; the other, the ſtronger it is, the more it diſſolveth and melteth the mettal that is caſt into it.

Character 21 This hypocrites joy is only for the preſent.

He is rather jovial, then truly joyful. Let all things be to his content, and he can be wildly merry: Let any thing croſſe him, and he is thunder-ſmitten. He can with Jonah rejoyce in his Gourd while it flouriſheth, but be angry to the death, if it wither. He is like the Melancholiſt, all in extreames: tranſported with joy, or ſuffering an inundation of ſorrow. But his deſire is to be joyful, while it will hold. When Chriſt the Bridegroome is with him, he rejoyceth greatly; becauſe of the Bridegroomes voice kkJohn 3.29.John 3:29. He knowes there is now good cheere, muſick, and mirth good ſtore preſent, or at hand; every one can be merry at a wedd…ng; elſe, he will not come there; Yet it is not ſo much the preſence of Chriſt, as the good cheere and the mirth of the company that gladdeth this hypocrite: the circumſtances of his preſence; not the vertues of Chriſt, but his feaſt and favours: as many a man is loved and commended for his good-houſe-keeping, that is little regarded for his juſtice and piety. If Chriſt once with-draw himſelf, this hypocrites joy is loſt, not in godly ſorrow for his abſence, but in diſcontent at his own loſſe of the loaves.

On the Contrary, the true Believers joy is perpetual.

Differ.His joy no man ſhall take from him llJoh. 16.22.John 16:22. He lookes on joy not only as a priviledge, but as a duty. The precept is, rejoyce in the Lord alwayes, and again I ſay rejoyce mmPhil. 4.4.Phil 4:4. Therefore he ſtudies to be ioyful in his God. He lookes upon the promiſe too, of everlaſting joy upon the heads of the Redeemed, who ſhall obtain joy and gladneſſe, and ſorrow and ſighing ſhall flee away nnIſa. 35.10.Isa 35:10. Therefore he endeavoureth to rejoyce evermore oo1 Theſ. 5.16.1 Thess 5:16, Chriſt is never abſent to faith, therefore faith, even when the eye ſeeth him not, believing in him, rejoyceth with joy unſpeakable and full of glory pp1 Pet. 1.8.1 Pet 1:8. And when Chriſt is moſt preſent, the joy of a true Believer is rather in him then in his gifts. Lord lift up thou the light of thy countenance upon us qqPſ. 46.Ps 46. I will behold thy face in righteouſneſſe. I ſhall be ſatisfied with thine Image, and, with thy likeneſſe rrPſ. 17.15.Ps 17:15.

He joyeth more in himſelf, then in his hoſpitality; in his holineſſe, then in his bounty. In his inward preſence, then in his outward additaments. Yea, when Chriſt is abſent, the Believer fainteth not: becauſe Chriſt hath not forſaken him, although he with-draw his preſence, he hath taken care for his ſecurity whatever happeneth. In the world he may have tribulation, but Chriſt tells him this for his comfort, I have overcome the world ssJoh. 16.33.John 16:33. He takes care for this, and did it in his own perſon before he left the world. Therefore with faith (and not without ſome comfort) ſaith, I will wait upon the Lord who hath hid his face from the houſe of Jacob, and I will look to him ttIſa. 8.17.Isa 8:17.

And although ſorrow then be ſeaſonable, for the friends of the Bridegroom is taken from themuuMat. 9.15.Matt 9:15. Yet, this departure leaveth not the Believer without ſome joy to think of his return. Indeed to rejoyce with Chriſt in the proſperity of the Goſpel is no ſure ſigne of grace; for many rejoyce with the Bridegroom at the marriage feaſt, yea, and not none that have not the wedding garment. But to mourn in abſence, and to finde no comfort but in remembrance of his former company, and in hope of his return, this is of the Spirit and of the Bride. I ſhall yet praiſe him who is the health of my countenance and my God.

This hypocrites joy is but a ſay, or a tast only.

Character 22 Many take a ſay of that they buy not, and taſte of that on which they feed not. The Merchant will deny no man a ſay, or taſte of his commodity. Such a taste hath the hypocrite of this heavenly guift; It ſeemes to him a goodly thing, and worth having to him that would go to the price. And he is willing to ſubſcribe to the bleſſedneſſe of Gods Iſrael: The Lord his God is with him, and the joyful ſhout of a King is amongſt them wwNum. 23.21Num 23:21. It is good being in their company at ſuch a time, when even the p. 333King himſelf ſhouteth for joy at their company and ſociety. Thus his heart is tickled with the taſte and conſideration of theſe things, as in reading of a pleaſant ſtory which concernes his fancy more then his intereſt: or in hearing the deſcription of a pleaſant country, whether he hath a moneths minde, but no ſetled reſolution one day to go.

On the contrary, the true beleevers joy is deeply taken in, not only as preſent food, Differ.but as an earneſt of more joy.

The bargain is driven and concluded between God and him. Therefore as when a trades-man buyes of the Merchant, after they have bargained, he takes ſome part of the commodity which he is able to bear, home with him preſently, till he can get home the reſt of his bargaine: ſo doth the beleever, he carries home joy with him, as being no burden, yet of much Contentment to him, and this he takes as a beginning and earneſt of eternal life. And God ſpeaks unto his heart, when he takes up this joy, as you like this, ſo ſhall you finde the reſt, and better. So ſoon as he beleeveth to purpoſe, as taking God for his own, he rejoyceth with joy unſpeakable. He conſidereth of heaven as a City prepared for him, and of God as his maine portion in it, and of joy as the chief food, he ſhall there feed upon: therefore he labours to take in as much therof at preſent as he can hold, becauſe he looks upon it as his own, with which he may be free, and of which he heareth Chriſt, the chief authour of it, ſpeaking to all ſuch as he is, Eat O friends; drink, yea drink abundantly O beloved xxCant. 5.1Song 5:1. He looketh upon heaven as his own, in which his name is writtenyyLuke 10.20Luke 10:20, to be one of the poſſeſſours of it, as a portion caſt out by Gods own lot for him from all eternity, and that as his eternal inheritance for ever to be enjoyed.

According to this intereſt, is his joy; a ſincere, maſſie, ſubſtantial, feeding, nouriſhing joy; a full joy, even when without outward things wherein the hypocrite rejoyceth moſt. It is that which gives him not only contentment, but ſtrength. It layeth hold on God even when he is departing, and lives upon him when the beleever cannot live in himſelf.

Thus, this hypocrite rather makes a ſhew of joy, then ever took it down: the true beleever takes it down, even when he makes no ſhew of it at all: the one floteth upon the face of the water of joy, the other diveth down to the bottome of it: the one likes it, but bargaines not for it, the other ſelleth all he hath to buy it.

This hypocrites faith throughout is but a ſpiders web. Character 23

Take it not only in what it ſeemeth to be: but, in what it is too in all the parts and effects of it, it is a meer ſpiders web: curious, but ſlight; cunningly wrought, but good for nothing; artificial, but not ſtable, or uſeful. It is ſmooth as a bulruſh, but not to be leaned upon. Thus God chargeth the hypocrites of old, that thought much he did not ſave them as in former times; they weave the ſpiders web aaEſay 59.5Isa 59:5, they truſt in vanity, and ſpeak lies. All their faith was but a ſpiders web, and that is no other but vanity to be truſted in: and while they speak great ſwelling words of vanity, in magnifying this web, this vanity; they ſpeak but lies, their own conſciences cannot (if they may ſpeak) but tell them that they know all that they ſpeak of it to be lies. And therefore God tells them plainly, their webs ſhall not become garments, neither ſhall they cover themſelves with their works bbVerſe 6.

This is the hypocrites chief houſe, his ſtrongeſt cittadel, upon which he leaneth, but it ſhall not ſtand; he ſhall hold it faſt, but it ſhall not endure ccJob 5.15.Job 5:15. He ſhall hold it, and thinks he needs no better, but it ſhall not hold him, much leſſe hold out with him. It ſeemeth to be a ſtrong piece, while a man hath no need of it; but if he need a ſtrong Fort, or Bulwark, he will ſoon finde this to be what Tobiah in ſcorn ſpake of the Jews building, even that which he buildeth, if a fox go up he ſhall even break down the ſtone wall ddNehem. 4.3Neh 4:3. If this hypocrite lie down on this bed for pleaſure, it may ſerve for a ſhift; but if he be conſcience-ſick, and muſt lie by it, and truſt to the ſtrength of the bed-coards, he will ſoon finde the weakneſſe of his confidence. Every affliction how ſmall ſo ever, will prove a beeſome to ſweep down this web eeEſay 14.23Isa 14:23. But trouble of conſcience, will be as the haile of vengeance, that ſweepeth away the refuge p. 304of lies: and the terrours of Gods wrath; as the waters that overflow his hiding place ffEſay 28.17Isa 28:17.

Differ.On the contrary; the faith of a true beleever is too ſtrong for Hell.

This makes him as Mount Zion, that cannot be removed, but abideth for ever ggPſalm 125.1Ps 125:1. No ſtormes can overturne it, becauſe built on a rock hhMatth. 7.25.Matt 7:25; and on ſuch a rock, that the gates of bell ſhall not prevaile againſt iiMath. 16.18Matt 16:18. This makes the righteous to be an everlaſting foundation kkProv. 10.25Prov 10:25; when the wicked paſſeth away as a whirl-winde. It makes the beleever to be a tree, well rooted, (becauſe planted of the Lord llEſay 61.3Isa 61:3) which is not blown down by the ſtrongeſt winde, but rather more ſetled, and more deeply moared, or rooted; ſo is the faith of a true beleever, by the ſharpeſt afflictions. The more affliction, the more aſſurance. That which blows away the hypocrites truſt, and diſſipates his joy (as winde doth a bubble) confirmes the faith of the Elect, which the more it is preſſed, the more it flouriſheth; the more it is trodden upon, the more fruit it yeildeth.

Abraham against hope, beleeved in hope mmRom. 4.18Rom 4:18; againſt all hope that by courſe of nature might be expected, he beleeved in hope which by faith he had conceived in the God of nature; and prevailed. Jonahs faith failed him not even in the Whales belly, out of the belly of hell I cried, and thou heardſt my voice nnJonah 2.2Jonah 2:2, ſaith Jonah to God in the triumph of faith Paul, when he fought with men oo1 Cor. 15.32.1 Cor 15:32, that were indeed but beaſts in conditions, wanted not ſtrength; but when he fought with Satan that went to buffets with him pp2 Cor. 12.72 Cor 12:7, his ſtrength was doubled. His faith laid faſt hold on Gods ſtrength, as Jacob of the Angels, and thereby found his grace ſufficient for him, and Gods ſtrength made perfect in mans weakneſſe qqVerſe 9..

What ſay I, with men, or with Satan? when Jacob had power with God, and prevailed rrHoſea 12.3Hos 12:3; and the woman of Canaan, with Chriſt; who gave both the Bell, and the Bucklers to her faith, as we uſe to ſpeak? The Bell, when he cryed out with admiration, and as it were raviſhed with joy to ſee it, O woman great is thy faith ssMatth. 15.28Matt 15:28. Great indeed, that from the name of Dog could retort the argument, and out-argue the Lord of reaſon, and make that a prevailing argument for mercy, which Chriſt had uſed againſt her as his laſt and ſtrongeſt reaſon to deny it; (but ſuch is the nature of true ſaith, that if God take up the ſword, faith gets within his weapon, and in his very boſome ſheltreth her ſelf from his blow.) And as he gave her the Bell, for her faith; ſo he even throws her the bucklers too (which the devil could never wreſt out of his hands) as unable to ſtand out any longer againſt her; Be it unto thee, even as thou wilt.

Thus, the believing hypocrite hath ſpun a faire thread of imaginary faith, which if good for any thing, ſerves only as Judas his halter to hang him; but the true beleevers faith is as the net-work of braſſe that encompaſſed the Altar ttExod. 27.4Exod 27:4, whereby he is ſecured againſt all annoyances: the faith of the one is like Mephiboſheth, lame of both his feet uu2 Sam. 9.32 Sam 9:3, that it is not able to ſtir a foot to God upon any occaſion; the faith of the other is like the Angel, having one foot upon the ſea, and the other upon the earth wwRevel. 10.2Rev 10:2, as being able to encounter and vanquiſh all difficulties both by ſea and land.