Divine Characters in Two Parts, Part 1 · Chapter 22
CHAP. XXII. The Inſpired Hypocrite, Is he in whom the Holy Ghoſt is,Defin. as a Spirit of illumination, but dwelleth not as a Spirit of Sanctification and Adoption.
HItherto we have given a view of the out-ſide of the Religious hypocrite, we muſt now diſſect his in-ſide, and ſee what he hath within, either of the gifts of the Spirit, or of the appearances of ſaving grace. And becauſe the Spirit is the fountain of all grace, as well common, as ſpecial, we might call him, by a Catachreſis, the ſpiritual hypocrite, not as being made truly ſpiritual, but as pretending to it, even while he is carnal. He takes upon him the name without the thing. Somewhat he hath of the Spirit, but is not ſpiritualized throughout, which is the priviledge of the Regenerate; as ſpiritual is oppoſed to carnal. But yet, as there are degrees of wickedneſſe in carnal men, ſome are more outragiouſly wicked in their actings then others; ſo ſome carnal men attain to more gifts of the Spirit then others, for which they may be ſaid to have more of the Spirit, and for which the Spirit of God ſometimes termes him ſpiritual (the ſpiritual man is mad aHoſ. 9.7.. Not as being regenerated by the Spirit, but as partaking of ſome gifts beyond other men meerely carnal, by Inſpiration, as breath upon the blade of a Sword; not by regeneration, as he that is begotten again to a lively hope b1 Pet. 1.3.. Therefore we terme him the Inſpired hypocrite, not as being infallible, like the holy Prophets and Apoſtles, when God dictated to them his own truths: but, as having nothing in him from the Spirit, but certaine tranſient breathings ſerving for preſent purpoſes, without any ſaving benefit to himſelf.
This is he that may be taken up by the haire of his head to look into heaven, as Balaam, to ſee the happineſſe of thoſe that are made truly ſpiritual; and ſo may get a taſt of heaven; but never was taken with it in his heart, ſo as to labour truly to partake of that himſelf, which he deſcribeth unto others: and therefore from his higheſt aſcent, may fall ſo low, as to be over head and eares in that unpardonable ſin againſt the Holy Ghoſt. A ſin which none other can commit, but he that formerly hath been inſpired. But, as all go not alike far in the degrees of inſpiration, ſo all fall not alike low; none ſo low, as he that hath gone higheſtcHeb. 6.4, 5, 6, whom God doth utterly forſake and reject, after he hath utterly forſaken and rejected the Lord with malice and obſtinacy, doing deſpight to that very Spirit of Grace dHeb. 10.29.; that inſpired and illightened him, by a total, final, and malicious Apoſtacy; when he ceaſeth to be an hypocrite, and turnes Devil incarnate by open profeſſion, as well as action, as Julian.
While this man continues an hypocrite, the Holy Ghoſt may be ſaid to be in him; but, not to dwell in him. In him, by ſome operations; but, not dwelling in him, as being in him to all intents and purpoſes. The Holy Ghoſt is, whereever he dwelleth; but, he doth not dwell whereſoever he is. He is in all, but workes not alike in all: He is in all, per divinitatis praeſentiam, by the preſence of his divintiy; but, only in the godly, per inhabitationis gratiam eLumba Sen. diſt. 17., by the grace of indwelling.
The Holy Ghoſt is in all; but, variouſly according to ſeveral acts and purpoſes. He is in all creatures: he was even in the very Chaos fGeneſis 1.2 Enter praeſenter Deus hic, & … bi que potenter.or maſſe of matter not digeſted and formed into particular bodies; afterwards educed out of it. He filleth all places by his eſſence, preſence, and power gPſ 139 7. He is in man among other creatures: in him we live move and have our being hActs 17.28. The Holy Ghoſt is the vertue or power of the moſt high iLuke 1.35, conſerving, ruling, directing all creatures to their ends. Spiritus intus alit, 'Tis the Spirit that quickneth. The Philoſophers were not out in that maxim, Sol & homo generant hominem, the Sun and man begets man; man by his ſubſtance, the other by his influence; but they being ignorant of the true God, never took notice of that higher efficient, who ſendeth out his Spirit and they are created and, that it is He that reneweth the face of the earth kPſ. 104.30.
But in every man, he is above all other creatures in this lower Orb. He illighteneth every man that comes into the world lJohn 1.9, from the Spirit it is, that men are endowed with reaſon and conſcience, and what elſe that differenceth them from the beaſts that periſh. He is in ſome men more than in others, cauſing them to excell others in humane skil and abilities, whether in Arts liberal, or manual; ſome in Philoſophy and other learned Sciences; others in skill of handy-craftes, or trades: as we ſee in Bezaliel and Aholiab mEx. 28.3. In the Sydoneans for ordering of timbern1 Kings 5.6. And even the Husband-man is inſtructed of God to the tilling of the ground, for his God doth inſtruct him to diſcretion and doth teach him oIſa. 28.26. What ground is fit for corn, what grain ſuites beſt with it, what ſoyl is moſt proper for it, what times and ſeaſons are fitteſt for plowing, ſowing, &c. Thus, all good things are from above pJames 1.17: therefore wiſe men reject not learning from Heathens, building of Cities from Cain, dwelling in Tents from Jabal qGeneſis 4.7, muſick from Jubal, handy-crafts from Tubal rverſe 20; but, vicious and unprofitable things are diſcredited by their AuthoursJoh. 8.44.,rJohn 3 8 as polygamy, by Lamech tGeneſis 4.19.
Nor, is this all. He goeth further yet in his workings in ſome men, as members of the Church viſible, whom he maketh partakers of more than humane excellencies in reference to an oeconomical, or Politick body. For, to ſome are given ſpiritual gifts; and theſe, of divers ſorts ſome to one, ſome to another, all wrought by one and the ſelf ſame Spirit dividing to every man ſeverally as he will u1 Cor. 12.11. One may have gifts of edification for the edifying of the body of Christ wEpheſ. 4.12; and for the good of others, without benefit to himſelf. As Balaam (before but a Conjurer) had the ſpirit of Prophecy given him, even when he went to curſe Iſrael in hope of gain to himſelf; and Judas, the gifts and furniture of an Apoſtle: or he may (as our Hypocrite) have ſome ſpecial perſonal gifts reſpecting himſelf; as, Illumination of the mindxHeb. 6.4, giving him ſo the knowledge of God and Chriſt in and by the Goſpel, by the irradiation of the Spirit enabling him to ſee what by the light of the Goſpel is to be ordinarily ſeen. Light is not diſcerned without ſight, nor ſight employed with light; the Goſpel gives light unto the Object; the Spirit, ſight unto the beholder, by which he knowes the things of God held out in the Goſpel. This puts him upon taking a taſt of the heavenly gift yJohn 4.10; to wit Chriſt, the gift of God zHeb. 6.5by a temporary faith for a while believing aLuke. 8.13.. And hereby he comes to partake of the Holy Ghoſt, not as a Spirit of faith, but of conviction by illumination▪ and, ſo farre forth he taſteth of the good Word of God (to wit, of the Goſpel bringing glad tidings of good things, which is welcome to every body) and of the powers of the world to come, as puts him upon the external imbracing and profeſſing of the Goſpel, in relation to eternal life in the world to come, which yet he never takes the right courſe to attain, further then making ſome proffers and offers in a way of his own, and upon his own termes.
On the Contrary,Differ: the true Chriſtian partakes of the Spirit as a Spirit of Sanctification and Adoption.
The hypocrite never goes ſo farre, nor retaines the Spirit ſo long, as to come up to regeneration, or adoption. He ever quencheth the Spirit, and thereby miſcarryeth before the Spirit can produce either of theſe fruits in his baſe and barren heart. Regeneration and Adoption are the peculiar of Gods children, not of baſtards. They make and conſtitute a child of God, in regard both of condition, adopting him not only into Gods family, but into the number of heires that ſhall inherit with Chriſt himſelfbRom. 8.17., which the hyred ſervant, the hypocrite muſt not expect. And it qualifies him for it, by making him like unto God, in imparting to him the divine nature c2 Pet. 1.4., whereby he becomes in his proportion holy as God is holy d1 Pet. 1 15.16, as one that is begotten, and born again of God. Theſe and ſuch like, are the graces which the Apoſtle affirmeth to be foreign eRom. 11.29., ſuch as God never repents of, nor takes away again; they are not like the hypocrites graces, that endure but for a ſeaſon, but permanent and ſtable, and keep the Chriſtian ſo faſt unto God, that he never departs from him fJer. 32.40..
The graces which are in an hypocrite are true, for kind, they are merited by the blood of Chriſt, wrought by the Spirit of Chriſt: but they are not of the ſame kind with thoſe in the Chriſtian that do accompany ſalvation. He may have the ſame light, the ſame ſight, ſo farre as to behold the things of God, as in glaſſe, but not as in his heart. Dimly, but not clearely; for conviction, not ſalvation, for the benefit of others, not of himſelf. If he pretend to more, he counterſeiteth; there, he hath not the Spirit gJud. 19.; not the Spirit to ſanctifie him, for he is not purged from his filthineſs, how pure ſoever he he in his own eyes hProv. 30.12: not the Spirit to witneſſe his ſon-ſhip; for he is a bastard, and not a Son. In ſome things therefore his graces be true, but ſhort: where he pretends to more, he is ſhorter; for there he hath none at all: which how ever he may for a while lay up by him, as Joſephs Miſtreſſe did his garment, yet at length ſhall be taken from him whatſoever he ſeemeth to have iLuk. 8.18..
Thus, this hypocrite may ſee much, but enjoyeth nothing, of what he ſeeth: the true Chriſtian enjoyeth more than he is able at all times to diſcern: The one taſteth often of Chriſt and his Word, but never makes meale upon either, and ſo thrives not; the other taſteth ſo as to deſire both, as a child the breaſtk1 Pet. 2.2.3., and is nouriſhed up in the words of faith l1 Tim. 4.6.. The one pineth away, the other groweth by the ſame meat. The one in whatever he ſeemes to have, which a reprobate cannot have, is a counterfeit; the other in all things that accompany ſalvation, not only ſeemeth to be, but really is poſſeſſed of them.
Character 1 This hypocrite may have the Spirit of Chriſt, but not as one truly united and incorporated into Chriſt.
A kind of union there may be, and as it were, an incorporation, even in many that piriſh. As is evident by thoſe branches in him that beare not fruit, whom his father taketh away mJoh. 15.2.. Although he be the true vine, yet there are ſome branches in him that are not true. If we judge of branches by their adhaeſion to the ſtock, by their colour, or leaves, theſe branches will eaſily deceive us: for they are called, and after a ſort knit unto Chriſt, ſo as if we look on the outward knot, there is little or no difference: and he that will go beyond that in judging of others, may be deceived. The hypocrite is rather tyed to Chriſt than incloſed by Chriſt. He is tyed to him by carnal motives and inducements. He is convinced of the truth; but, by force of reaſon: he is comprehended in the Covenant; but, by an outward league, and external confirmations. Thus Ananias and Saphira nAct 5.1., Simon Magus oAct. 8.13., Demas p2 Tim. 4.10.. And many others joyned themſelves to the Apoſtles doctrine and fellowſhip, who yet were not of them by any true ſpirituall bond of union and communion from any vital principle of the Spirit of Chriſt within; in which reſpect one of the Apoſtles ſaith, they went out from us, but they were not of us q1 Joh. 2.19. They were among them, elſe they could not go out from them: they were not of them, elſe they would have abode with them. They were not of them by Spirituall conjunction, yet were of them by external adminiſtrations.
Differ.On the contrary, the true Chriſtian receiveth the Spirit of Chriſt as inſeperably united unto Chriſt.
He hath the Spirit of Christ, as one of his rRom. 8.9.: he is ſo joyned to the Lord by his Spirit that he is one ſpirit with him s1 Cor. 6.17.. That Chriſt is ſo indiſſolubly & arctly, that they can no more be ſeparated than a Spirit can be divided. God hath ſpoken to his heart tHoſ. 2.14.. He hath ſhed abroad in his love, in his heart by the Holy Ghoſt that is given unto him. uRom. 5.5.. God hath given him an heart (not an underſtanding only) to know him to be the Lord, and to return to him with his whole heart wJer. 24.7.. He hath alſo an underſtanding given him to know him that is true, and to be in him that is true, as well as to know him.
He is entirely knit to Chriſt and his Saints by the ſtrongeſt bonds of the Spirit within him, whereby he is called to fellowſhip with Chriſt and the Saints as one with them, as one of them, and that by God that is faithful x1 Cor. 1.9.. He therefore with purpoſe of heart cleaveth unto the Lord yAct. 11.23.; and being of the fellowſhip of Saints, he continueth for ever with them.
Thus, this hypocrite partaketh of the Spirit to ſome intents and purpoſes, as a ſervant takes up money of his Maſters friend, upon this account, that he is one of his Maſters family. The true Chriſtian partakes of the Spirit, as a wife takes up a commodity in the name of her husband, ſhe being a part of himſelfe. The one is knit to Chriſt by his cloaths, or joyning of hands; the other is united to him by joyning of hearts; The one gets the Spirit, but for a ſeaſon; the other, to enjoy him forever.
This Hypocrite partakes of the Spirit, in the body of Chriſt, but not as a true and neceſſary Character 2 member of it.
He may partake of Spirit, as of the root and fatneſſe of the true olive-tree zRom. 11.17., the body of Chriſt, as leaves partake of the ſap of the tree as well as the fruit. Or as the hayres and nayles, that doth beautify and fortify the body, partake of the radical moiſture, yet are not true and ſolid parts of it. If all hypocrites were taken away, the Church would ſeem to appeare as were too neer ſhorne, and pared. It will make her outwardly more naked and weak; but yet, not maymed, or lame; he is as the teeth that chew meat for the ſtomack, but not to taſte the meat themſelves: as the fat that ſtuffes out the body, but ſtrengthens it not; The Church by ſuch adherents, looks fat and fair, but is never the ſtronger: they adde to her plight, but not to her might. He may be as the fleſh that waſteth, and after fills again, without the deſtruction of the body, when it waſteth, or better conſtitution when it encreaſeth. But he is not as thoſe ſpermatical parts in which the radical humour reſideth. When ſuch an one is removed, the Church may be the leaner, but no loſer.
He helps to make up the Church viſible, which for his ſake, and ſuch as he is, is compared to a Vine, aPſal. 80.40.wherein there is aliquid amputandum, ſome ſuperfluous ſuckers that muſt be cut off by the Pruner, which makes the Vine the better: to a barn-floor bMat 3.12., wherein there is ſome chaff, which being blown away, the grain is the purer: to a great houſe cIſa. 48.1., wherein many make mention of the God of Iſrael, but not in truth, nor in righteouſneſſe, to a great Feast dMat. 22.10. &c., whither even they that are compelled, come; yea, they that are without a wedding garment, come; good and bad, all come. Chriſt, the maſter of the Feaſt, enviteth all without differenceeJoh. 7.37., findeth fault with all that come notfJoh. 5.40., entertaineth all that do come, as not deſpairing of a Church among ſo manygMat. 22.10.11, and viſiteth all that do come, with ſo much exactnes, that if there be but one in the company not fitted for ſuch a Feaſt, he is ſure to be found out, diſcarded and puniſhedhMat. 22.11, 12 13..
Contrarily, the true Chriſtian receiveth the Spirit from Chriſt, Differ.as being a living uſeful member of his body,
He receives the Spirit, not as clothes that draw out the natural heat, yet are not animated by it, when they are moſt buſily employed to draw it out; but as the godly drawes life from the ſoul when animated by it. He takes in of the Spirit, not as a Sieve in the water that lets it run out as faſt as it comes in; as the ſtomack doth meat, for the benefit of it ſelf, and the good of the whole. He receiveth it as life and nouriſhment ſpringing up to everlaſting life iJohn 7.37, 3….
In the living body every joynt ſupplyeth another; with the nouriſhment received from the ſtomack; ſo, in the ſpiritual, whereof this Chriſtian is a member, every part receiveth from Chriſt as an Head, which effectually worketh in the meaſure of every part, and thereby maketh an encreaſe of the body kEph…ſ, 4, 1. He receiveth not a dragme of the Spirit, but both himſelf and all the members neer him are the better for it.
Thus, this hypocrite takes in the ſpirit as a ſpunge doth water, without benefit; the true Chriſtian takes it in, as the veines do blood, for the generating of ſpirits, and the comfort of every part in a living body: the one receives the ſpirit, and yet remaines carnal, the other by partaking it, of carnal is made ſpiritual: the one receives it as lice or other vermine got into the body; the other, as the members themſelves that are peſtered with that vermine.
Character 3 This hypocrite hath a ſpirit by himſelfe.
A ſpirit that none but himſelfe and thoſe of his way ever attained. A ſpirit that moves him to do things not onelyonly beſide the Word, but contrary to it, like thoſe prophets or dreamers of dreames, to draw men to go after other Gods lDeut. 13.1. A common thing with thoſe that tell lies, in Gods name, to ſay, I have dreamed, I have dreamed. mJer. 23.25.. Thus, the prophets of Ahab had a ſpirit by themſelves to prophecy what might pleaſe their Maſtern1 Kin. 22.13, how much ſo ever diſpleaſing unto God. And if Micaiah prophecy otherwiſe, it muſt be ſuppoſed that the Spirit of the Lord was gone out of Zedekiah to ſpeake to Micaiah over. 24.. which muſt not be admitted, eſpecially in Ahabs Court, and to Ahabs face. Yet, this was not the Spirit of the Lord that prophecyed ſo much good to Ahab, but another ſpirit came and ſtood before the Lord; a lying ſpirit in the mouth of all thoſe prophets pver. 22., imployed to perſwade Ahab to go up, and fall at Ramoth Gilead qver. 20..
And even in the Goſpel there is a Caveat given not to believe every ſpirit r1 Joh. 4.1there are more lying ſpirits than true, not only without the pales of the Church, but within it. The Spirit of truth is but one, whom the world cannot receive ſo, as to caſt off lying ſpirits that prophecy of wine, and ſtrong drink, of gain and wealth, of pride and luſt. This hypocrite is never without aſpirit to move him to any filthineſſe or wickedneſſe; how unnatural and horrid ſoever. The laſt age, and this ſwarme with ſuch Enthuſiaſts as never find any motions of the Spirit, ſo prevalent with them, ſo magnified by them, ſo confidently aſſerted before all, as when they walk after the fleſh in the luſt of uncleanneſs, & deſpiſe Government, when they are moſt preſumptious, and ſelfwil'd and not afraid to ſpeake evil of dignities t2 Pet 2.10.. Tell this hypocrite of a word forbidding & condemning his practice, he ſleights both you & it, and tels you back a taile of the ſpirit which is and will be his warrant againſt all gain-ſayes. And no marvel: for he that deſpiſeth the Word, the breath of the Spirit, muſt needs betake him to another Spirit, as Ahabs prophets did, to juſtifie that contempt.
Differ.On the contrary, the true Chriſtian admits of no Spirit but that which goes along with the Word.
He remembreth that the promiſe of the Spirit and the Word, is that they ſhall go together; not for a time only, but even for ever in the moſt glorious dayes of Evangelical light. It is that God hath covenanted with his people to beſtow upon themuIſay. 59.21. My Spirit that is upon thee and the words which I have put into thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, ſaith the Lord from henceforth & for ever. Where the promiſe runs mainly upon the Word in the mouth give to notice to all that the Spirit of God moves the mouth to nothing elſe. He forgets not that aſſertion of his Lord, It is eaſier for heaven and earth to paſſe, then one tittle of the Law to faile wLuk. 16.17: and that he is commanded to try the Spirit whether they be of God x1 Joh. 4.1. And the rule of trial given him by God himſelf is this. To the Law and to the teſtimonies; if they ſpeak not according to this Word, it is becauſe there is no light in them to yIſay. 8.20.. Therefore he is for no Spirit in himſelf, or others, but that one Spirit of truth ſpeaking in the Word; and, to his heart from the Word.
Thus, this hypocrite is like Zedekiah that thinks the Spirit of God is in none but himſelfe and his fellowes. The true Chriſtian is like Micaiah that will keep cloſe to that which the Lord ſaith unto him (z). 1 King. 22.14The one likes no ſpirit that will go no further then the written Word; the other will own none, but that Spirit which owns that Word, and will not go beyond it.
Character 4 This hypocrite may have the ſpirit of bondage, but not of adoption.
The ſpirit of bondage is an operation of the Holy Ghoſt by the Law, convincing the conſcience of ſinne, terrifying it with the threats of the Law, and making a man to be loſt in his own judgement and feeling, and imprinting in him ſuch an apprehenſion and ſenſe of the wrath of God, as makes the very remembrance of God to be a terror to him; His terrors ſet themſelves in array againſt himaJob. 6.4.. He taketh him by the neck, and ſhakes him to peeces, and ſets him up for his mark bJob. 16.12..—He breaketh his reines aſunder, and doth not ſpare, he poureth out his gall upon the ground cver. 13.. He woundeth him with the wounds of an enemy, with the chaſtiſement of a cruel one, for the multitude of his iniquites dJer. 30.14..
This ſpirit of bondage may ſometimes be, and is without ſaving grace; making not only Cain, and Judas, but the Devils themſelves to trimble eJam. 2.19., and endeth in deſpair: for it breeds ſuch a feare in this hypocrite, as in reprobates, that makes him to conclude againſt all poſſibility of mercy, or careleſſe of the meanes of recovery.
On the contrary, the true Chriſtian hath the ſpirit of bondage, Differ.as a fore-runner of the Spirit of adoption.
He may have ſuch a ſpirit upon him, as may for a ſeaſon terrify him to purpoſe, but it continueth not. This rod prepared for the wicked, ſhall not alwayes remaine upon his back. He hath not received the Spirit of bondage to feare againe, but the Spirit of adoption fRom. 8.15. It is a ſtep towards ſaving grace, and an in let to ſaving comforts. It makes him feare; but, to quicken his diligence to look out and purſue all means of reconciliation, thereby to prevent the thing feared. Thus they who were pricked to or in their hearts, preſently cry out, men and brethren what ſhall we do gAct. 2.37? that is, to be ſaved hAct. 16.30.. And ſo, he worketh out his ſalvation with feare and trembling iPhil. 2.12.: not as doubting the iſſue: for then, in vaine to bid him work; but, as hoping for ſucceſſe, and therefore his feare in working, is from vigilancy not from deſpaire; as fearing he ſhould omit any thing neceſſary, not as ſuſpecting he ſhould come ſhort of ſalvation, when he hath done his outmoſt to work it out.
This feare is as the needle that makes way for the thread, as phyſick that makes men ſick in order to health. And as privation is reckoned among the principles of generation, as cauſa fine qui non, becauſe till the old forme be removed, there can be no roome for a new. So the ſpirit of bondage by bondage prepareth for the Spirit of adoption, that we receive the adoption of Sonnes kGal. 4.6.. And ſo, by enmity way is made to attonement; by feare, to love and aſſurance.
There is no child of God but hath had ſome experience of that work of the Spirit, although the degrees and ſymptoms be not in all alike, But no hypocrite ever had or ſhall bave any part in the Spirit, or grace of Adoption, which Chriſt deriveth only to Sonnes lGal. 4.6.. The Spirit of adoption is nothing elſe but the powerful and ſweet operation of the Holy Ghoſt, revealing and aſſuring to a true Chriſtian that he is Gods childe and enabling to believe, and cry Abba father. Which becauſe it is of great comfort and uſe, I ſhall further give you the ſeveral differences between the true child of God and the hypocrite, in point of adoption, in ſeveral characters next enſuing, wherein the hypocrite comes ſhort of the Chriſtian in four acts of the Spirit of Adoption, which are, witneſſing, ſealing, comforting, and crying.
Thus, this hypocrite is ſurprized by the ſpirit of bondage, as Agag by Samuel; and ſo is hewen to peecesm1 Sam. 15.32 33., even where he expected quarter. The true Chriſtian is as Hagar, that at firſt ſeeing nothing but preſent death to her ſelfe and her ſon, for want of water, hath afterwards her eyes opened, and God ſheweth her a Well to the ſatisfaction and preſervation of bothnGen. 21.19.: the one is haunted, to his deſtruction; the other is ſcared to his reſcue and deliverence.
This hypocrite hath no witneſſe of his adoption, but his own ſpirit. Character 5
Quod volumus facilè credimus. We are willing to believe what we have a mind unto: And to be eaſily perſwaded, we ſhall have what we long to enjoy. Every man is a ſelf-flatterer, & willing to be lul'd aſleep with ſelf-deceiving, as he that plays by himſelf, wins all, yet in the iſſue gets nothing: Thus is it with this hypocrite. He gives out that he is Gods childe, takes the name and title upon him, even to God himſelfe: wilt thou not from this time cry unto me, my father oJer. 3.4,? But who ſhall witneſſe that he is not a child of fornication, a baſtard laid at Gods door? Himſelf, for, none elſe will. He ſaith it, therefore you muſt believe him: For he knoweth, you cannot prove the contrary by any judgment paſſed on his heart which God alone ſearcheth. And if you will take upon you; he will ask you from God, who art thou that judgeſt another mans ſervant pRom, 14.14? And thus, when he hath ſtop't your mouth, he never takes further care to make out his title unto God.
But if Chriſt himſelf, who is truth it ſelf, be content to put himſelf into the rank of common men in witneſſe-bearing, and ingenuouſly confeſſe, If I bear witneſſe of my ſelf, my witneſſe is not true qJohn 5.31.: that is, not ſufficient to ſatisfie a Judge or Jury in a judicial way for clearing up a doubt to thoſe that make the doubt, albeit in truth and indeed, as to point of conſcience, Chriſt might ſay, as at another time he did, though I bare record of my ſelf, yet my record is true, becauſe I know whence I came, and whether I go rJohn 8.14.. Where then ſhall the hypocrite appear, and who ſhall give credit to his own ſingle teſtimony of himſelf alone?
For albeit he herein ſtrikes in with ſome Anabaptiſts, and others of like ſtrain, that pretend to the Spirit, yet it will never be made out to be any other ſpirit but his own, as may thus appear.
Where the Spirit of God witneſſeth, he doth it not by immediate revelation, with out, and beſide the Word, but by and upon the evidence that may be made to any rational man out of the Word it ſelf: firſt, giving the rule of trial. The Spirit himſelf is received by the hearing of faith sGal. 3.2., that is, the Word of faith. Becauſe the Word both teſtifieth of him, and conveyeth him to the believer. How then can the Spirit of God witneſſe without the Word, that cannot be in the heart without the Word? The Spirit of God ſpake by me, ſaith David: and what did he ſpeak: nothing but Gods Word; his Word was in my mouth t2 Sam. 23.2.. The Spirit cannot ſpeak a word, but the Word of God, either as the rule of trial, or warrant for application: as the rule; thus, he that believeth is Gods child; for, to as many as believe, to them he gives power to be become the ſonnes of God uJohn 11.2.. But thou doſt believe ſaith the Spirit; for thy faith is ſuch as purifies thy heart wActs 15.9, and worketh by love xGal. 5, 6.. Therefore I am witneſſe with thee, even to God himſelf that thou art the child of God. Can the hypocrite find the Holy Ghoſt bearing him witneſſe that he ſo believeth? that his faith purgeth him from his filthineſſe, in the ſight of God, or that it workes by love in the ſight of men? where then is his witneſſe?
Again, where the Spirit witneſſeth from the Word, the Spirit worketh in man what the Word requireth of him; the Word requireth him to repent and believe the Goſpel yMark 1.15.Now, the Spirit of Chriſt, is a Spirit, of ſupplication or lamentation zZech. 11.10, that is, of repentance unto life aActs 11.18.. For, it is ſuch a Spirit, as makes them both pray and mourn bibid. Zech. 12.; he alſo is the Spirit of faith c2 Cor. 4.13.. becauſe faith is one of his fruits oppoſed to the works of the fleſh dGal. 5.22.. But in the hypocrite theſe are not wrought, as we ſhall hereafter ſee more at large in the Believing, and in the Repenting hypocrites; therefore the Spirit is no witneſſe for him.
Differ.On the Contrary, the true Christian hath the Spirit of God witneſſing with his own ſpirit, that he is Gods child.
He that believeth on the Son of God, hath the witneſſe in himſelf (e1 John 5.10.: not only to be himſelf a witneſſe, but as having in him the Spirit of God that wrought that faith to witneſſe with him. And, whereas the Word ſetteth down, firſt a general promiſe, he that believeth in Chriſt ſhall he ſaved fMark 16.16. Act. 16.31.; and then gives an univerſal command, ſo to do, look upon me all ye ends of the earth and be ye ſaved gIſa. 45.22.. And thereupon the Spirit of Chriſt, that worketh all our workes in us, thus proceedes to witneſſe; Firſt, illightning him, ſo, as to ſee the truth of the Word, ſo as to be able to ſay by his light, that Jeſus is the Lord h1 Cor. 12.3; ſo that there is in him, a concurrence of the Spirit, even to Hiſtorical faith, or to faith of aſſent. Then, he affecteth the Chriſtian ſo, as to deſire, long, and thirſt after a ſhare in Chriſt; not only as Balaam, whoſe mouth watered at the happineſſe of Gods people, yet it was but as a ſupper-thirſt, quenched with atale, or any other diverſion; but the Chriſtian is in good earneſt, he panteth after God, as the Hart panteth after the water-brookes (i). He muſt have it, or die for thirſt, as Iſhmael (k). After this, the Spirit worketh (as before was ſhewed the conditions and tokens of ſalvation deſcribed in the Word. For, God by his Spirit giveth both faith and repentance, by which the Chriſtian comes to have, a ſpirit of his own to witneſſe for him with the Spirit of God. Then, the Spirit openeth his eyes to ſee the work of the Spirit, and the truth of grace in him. And for this end he receiveth the Spirit which is of God, whereby he knoweth the things which are truly given him of God l1 Cor. 2.12. He that believeth perceiveth himſelf to believe, the Spirit enabling him to ſee and feel it. Not that the Chriſtian alwayes ſeeth this, even when it is plain enough to be ſeen. In times of relapſes, tentations, and ſpiritual deſertions, it is otherwiſe with him: but when ever he doth ſee theſe, it is the Spirit of God that ſhewes them to him. Yea, the ſame Spirit helpeth him to uſe and improve natural reaſon in this ſpiritual Argumentation, and from undeniable evidences and premiſes to conclude himſelf to be a ſon of God. For, in tentations, and ſpiritual conflicts of conſcience, the ſpirit of a man hath not power of himſelf to conclude, be the premiſes never ſo plain, unleſſe it be aſſiſted, and as it were, actuated by the Holy Ghoſt.
Thus, this hypocrite is like the Jewes labouring to ſuborne falſe witneſſes to ſerve their turnes, how void of truth ſoever. The true Chriſtian is careful that by the mouthes of two witneſſes at leaſt, by Gods Spirit and his own, every word touching his own eſtate, ſhould be eſtabliſhed: the one would have a lying Spirit, like that againſt Naboth to be taken for a witneſſe to a ly; the other is altogether for the Spirit of truth, who is truth and is noly m1 John 2.27, to bear witneſſe with him.
This hypocrites confidence of the Spirit of Adoption is from a bare Writing, without a Character 6 ſeale.
He is confident even unto impudence, that he hath an undoubted title to whatever the Spirit worketh, becauſe he findeth in himſelf ſome work of the Spirit: which is, as if a beggar, having a few braſſe tokens in his purſe, ſhould conclude thence that he hath right to all the gold in the Mint; or, as if a ſervant ſhould inferre, that, becauſe he finds the Maſter of the houſe to provide bread for him as well as for the heire, therefore he hath as good right to the inheritance as the heire; and, that Eliezer of Damaſcus ſhould be Abrahams heire, becauſe born in his houſe, although he came not out of Abrahams loines nGen. 15.2, 3. But, to undeceive this hypocrite; or, at leaſt others, concerning him; It is to be conſidered that there are two workes, or impreſſions of the Spirit, both which he worketh, where he is a Spirit of Adoption; the one is Writing, the other is ſealing. He writeth, firſt in the mind, by illumination of the eyes of the underſtanding, opening that, whereby the truth of the Goſpel is made known to the mind. And this cannot be denied to the hypocrite, at leaſt in part, whereby he ſeeth ſomewhat of the Myſtery of the Goſpel, as he that being before blind, by the firſt touch of his eyes by Chriſt, ſaw men walking like trees oMark 8.23, 24, as Balaam ſaw Chriſt from the top of the rocks, and beheld him from the Hills pNumb. 23.9, at a diſtance a very farre off. Thus farre the hypocrite may be once illightened qHeb. 6.4; but, as Chriſt touched that blind man a ſecond time, and made him to look up, and then he was reſtored. and ſaw every man clearely rMark 8.25, ſo the Spirit of God writeth a ſecond line in the Chriſtian, and that is, written upon his heart sHeb. 10.16; whereby he is now the Epiſtle of Chriſt, written, not with inke, hut with the Spirit of the Living God, not in Tables of stone, but in fleſhly Tables of the heart t2 Cor. 3.3. The hypocrite never had ſuch a writing upon his heart, which is a Table of stone, and that of Adamant, made ſo by himſelf, on purpoſe, leaſt he ſhould heare the Law, and the words which the Lord hath ſent in his Spirit by the Prophets uZech. 7.12.
The other impreſſion of this ſpirit, is ſealing. And the uſe of this is to appropriate, confirme, and ratifie to the believer what ever is contained in the Promiſe, as the ſeale is commonly uſed to confirme what is granted in a writing of Indenture. There is a twofold ſeal in the Church, the outward ſeal of Baptiſme, under the Goſpel, in room of the old Circumciſion wRom. 4.11; which is then ratified when there is a ſtipulation, or anſwer of a good ſeal of conſcience unto God x1 Pet. 3, 21, and the Covenant kept on mans part. The other ſeale is inward, which is nothing but the impreſſion of the Spirit himſelf upon the ſoule, cauſing a perfect impreſſe of all the fruits of the Spirit that accompany ſalvation; that as in water face anſwereth to face, and as the print in the wax anſwereth to the ſeale ſet upon it, ſo here is even grace for grace appearing in the Chriſtian thus ſealed. Unto this, the hypocrite never comes: for this belongeth only to thoſe that are truly believers, and effectually waſhed in the blood of Chriſt: as will by and by appeare.
Differ.On the Contrary, the true Chriſtian hath the ſeale as well as the Writing.
He hath not only the Law written in his heart, whereby he anſwereth and reſembleth God, but he hath a confirmation of all that God hath promiſed to him in whom he hath ſo written, whereby this heire of Promiſe may be aſſured of the immutability of Gods counſel concerning him, and have ſtrong conſolation, having thus fled to God for refuge to lay hold upon the hope ſet before him yHeb. 6.18. For, he is now ſealed up as Gods own goods, and Gods mercies in Chriſt are all ſealed up unto him as his own undoubted treaſure. A ſeal that is never ſet on before ſaving faith be wrought in the heart, and ſets it ſelf on work to believe and reſt upon the Promiſes of the Goſpel; as the Apoſtle tells the believing Epheſians, In whom after that ye believed, ye were ſealed with that Holy Spirit of Promiſe zEpheſ. 1.13. And when this ſeale is once ſet on, it is never torn off again, untill all be accompliſhed that was by this ſeal confirmed to him: for, he is ſealed to the day of Redemption aEpheſ. 4.30, with this inſcription, the Lord knoweth who are his, on the one ſide of the ſeale; and, with this on the other, let every one that calleth on the Name of the Lord, depart from iniquity b2 Tim. 2.19.
This ſeale is not only a confirmation of what ſhall be, but an earneſt of the inheritance untill the Redemption of the purchaſed poſſeſſion cEpheſ. 1.14. God gives his Spirit as handſel, as ſomething in hand, untill more come; not as a pledge or pawn to lie for a time in his hand, and afterwards to be taken home again from the Chriſtian, but as a part of the main inheritance never to be redeemed or taken back. Therefore is the Spirit called an earneſt, and firſt-fruits, to aſſure us of more to follow; here the hypocrite muſt hand off. A taſte, or a ſay he may have, as many have, that bargain not. But the earneſt, which argueth a plain bargain, is peculiar only to the believer truly regenerated.
Thus, this hypocrite ſhewes up and down a Writing, and that not truly ingroſſed neither, but never had the ſeale of the Spirit to confirme it: the true believer layes claime to nothing without producing the ſeale to the Writing perfectly ingroſſed: the one produceth either a Counterfeit, or at leaſt imperfect ſeale, a ſeale manual, as that of Baptiſme; the other ſhewes the great ſeal, the Spirit of Adoption. The one ſhewes a ſeal, but without livery and ſeiſin; the other hath livery and ſeiſin given, ſo ſoon as the Writing was ſealed; the one pleades a grant, but all is in reverſion, the other hath preſent poſſeſſion in part conferred on him.
Character 7 This hypocrite boaſteth much of comfort, but without comfort from the Holy Ghoſt.
He is over-joyed and tranſported with comfort upon the firſt receiving of the glad-tidings of the Goſpel, as the ſtony ground, that firſt receives the Word with joy dMat. 13.20, while the Sun ſhineth, and faire weather laſteth; but it is otherwiſe when tribulation or perſecution ariſeth becauſe of the Word everſe 21. If he muſt part with any thing, eſpecially with all, he goes away ſorrowful, as the Young man that came to Chriſt for direction in the way to heaven, but little dream't of running ſuch a Gant-lop as Chriſt put him upon, to ſell whatſoever he had, and to give it to the poor, and to expect treaſure in heaven; and, to take up the Croſſe and follow Chriſt fMark 10.21.
He is bold in running upon comforts, before he ſee or underſtand what they be, or upon what termes to be had. He hath ſome glimmerings of heavenly conſolations, as ſore eyes that adventures ſometimes to open, to behold the light, but forced inſtantly to ſhut them again: or as a pur-blind man that ſeeth ſomewhat, but knowes not well what to make of it. He is foreign, & foreign g2 Pet. 1.9He is a Mole, or Want, that uſeth ſo much to the earth, that when he workes himſelf, or is caſt by others, above ground, the light dazles him that he cannot ſee, but he ſcrabbles and digges, to get into the ground again. Or, he is a pur-blind man that cannot ſee afar off, the great things of God are too high, above his ſight: if you deſcribe them, he may ſay, yes, as conſenting to what you ſay, to ſave his credit; but, not ſeeing them as you do, to take real comfort in them.
True comfort flowes from a fountaine and abundance of grace; not from a pittance, much leſſe from a bare ſhow and ſhadow of that in which the comfort is pretened to be taken. He that will abound in hope through the power of the Holy Ghoſt, muſt be filled with all joy and peace in believinghRom. 15.13.. This Hypocrite may have a taſte of thoſe things which adminiſter comfort; but, it is but as a cook, or carver, that may lick his fingers, but fills not his belly. He may ſo far taſte them, as to commend them highly to others, who take more than a taſte of them, but remaineth himſelf empty; and, with leſſe ſtomack to them, by how much he hath toyled more to dreſſe, and diſh them.
On the contrary, the true Chriſtian liveth, Differ.and walketh in the comforts of the Holy Ghoſt.
He not only ſeeth and taſteth them, but feeds heartily, and lives upon them. He ſucketh, and is ſatisfied too with the breaſts of conſolation, and is delighted with the abundance of the Churches Glory iIſay 66.11. He knoweth the Comforter, for he dwelleth in him, and ſhall be in him kJohn 14.17.. He hath everlaſting conſolation and good hope through grace l2 Theſ. 2.16. This comfort hath two properties that make it differ toto coelo, as farre as the Eaſt from the Weſt, from all the comforts of the hypocrite.
True comfort is ſo apprehended by the Chriſtian, that he thrivs, and grows by it, not only in joy, but in holineſſe. The Church that walked in the comforts of the Holy Ghoſt, had the feare of God joyned with it, and were edified mActs 9.31.thereby. This effect is promiſed to the people of God receiving of the comforts of the Church of old, when ye ſee this, your heart ſhall rejoyce; with what manner of rejoycing? with that wich will make them to be like the herbs and plants by the influence of the Sunne in the ſpring, your bones ſhall flouriſh like the herb nIſay 66.14. No herb grows faſter by the heat of the Sunne, than a Chriſtian by his comforts. Wereas the hypocrite by falſe apprehenſion of comforts, never groweth by them, even when he ſeemeth to be fulleſt of them: Rather they make him idle and ſecure, and ſo he grows worſe, not better by his conſolations, as Herod, notwithſtanding his gladneſſe in hearing of John.
Another inſeparable property of true comfort is, that it gives a joy that none ſhall take away oJohn 16.22.. Not that the actual ſhining of comforts by the Holy Ghoſt, admits of no intermiſſions, and interpoſitions of darker waether. Nothing more frequent, in thoſe eſpecially that are prone to relapſes, than to be under clouds of ſadneſſe, and ſometimes of terror, to the breaking of the bones pPſal. 51.8.38 3.of all true comforts and joy. But, the Spirit of Comfort is never taken from him; therefore the ground of comfort continueth, when the act is intermitted; yea, the comforts once given out, are a ſtock ſufficient to live upon till new comforts come. Even he that is ſo far from preſent comfort, that the very remembrance of God that was his Comforter, is now a trouble to him, in ſo much as his ſoul refuſeth to be comforted qPſal. 77.2, 3. Yet even then, in the cloſe, he acknowledgeth his refuſing of comfort, and ſad apprehenſions of God, was but his infirmity, and therefore comforteth himſelf in remembring the years of the right hand of the moſt High rver. 10., wherein the power and goodneſſe of God poured comforts into his ſoul, which in the multitude of his amazing thoughts within him, refreſh his ſoule sPſal. 94.19. Whereas the comforts of the hypocrites are like the crackling of thornes under a pot, as ſoon extinct as kindled, like a flaſh of lightning, as ſoon gone as come; after which, the remembrance of former felicity now adds to his miſery, his former comforts are now ready to thruſt him over head and ears into deeper grief and more deſperate ſorrow.
Thus, this Hypocrite is but a pretender to comfort, without true conſolation; the true Chriſtian only enjoys it as his portion, and as being the better for it. The comforts of the one are like the lips of a ſtrange woman, which drop as an honey-comb, but her end is bitter as wormwood tProv. 5.3, 4; the comforts of the other are like the ſtreames of Jordan to Naaman, cauſing his fleſh to come freſh againe; as the fleſh of a little child u2 King. 5.14. To the one comforts are like ſtrong drink, bitter to them that drink it wIſay 24.19.; to the other, they are cordials that ſupport and ſtrengthen the ſoul.
This hypocrite when he moſt boldly calls God, Father, is yet tongue-tyed in Character 8 his heart.
In words, and from the teeth outward, none ſo ready to cry, my Father, thou art the guide of my youth xJer. 3 4: yet is this but the voice of impudence, not of faith; for it comes from a whores forehead, that refuſeth to be aſhamed of any thingyver. 3.. It is from preſumption, not due conſideration: which ends in revolt and deſpaire. For if God once comes to chalenge him for his ſawſineſs, and require what is due by vertue of ſuch a relation, If I be a Father, where is mine honour zMal. 1.6.? If God once tell ſuch home you have corrupted your ſelves, your ſpot, is not the ſpot of my children; you are a perverſe and, crooked generation aDeut. 32.5.. Then he begins to change note and countenance, he is creſt-fallen and heart-fallen too: fearfulneſſe hath ſurprized the hypocrite: and now all his lay is, who among us ſhall dwell with the devouring fire? who among us ſhall dwell with the everlaſting burnings bIſa. 33.14.? Or, elſe as the man without the wedding garment, at the very voice of him whom before he boaſted to be his Father, is altogether ſpeechleſſecMat. 22.12..
Differ.On the contrary, the true child of God is enabled by the Spirit of Adoption to call God Father.
He comes not only upon his own account, he hath not only right to call God Father, becauſe Adopted and regenerated, but he hath might and boldneſſe alſo, above his own, a voice and help of the Spirit of God that cries louder then his own ſpirit, Abba Father dRom. 8.15.. He not only cryeth by the Spirit, but the Spirit it ſelfe in him, cries Abba eGal. 4.6.. Poſſibly he may forget his Father for a time, when he forgets himſelf: but when he comes againe to himſelf, he will then remember he hath a Father to go unto, and dares go to him, even when he hath ſinned againſt him; I will, ſaith he, ariſe and go to my father. Not carrying his ſins with him, but leaving them behind, without any purpoſe to return to them, and ſo he is ſure to finde mercy fProv. 28.13. Nothing can then take away his confidence from him, becauſe he goeth to a God, that being once a Father, will never caſt him off; but cauſe him to caſt off iniquities, whereupon he heales his back-ſlidings, and loves him freely gHoſ. 14.4.
When a child of God dares not go to God by himſelf, the Holy Ghoſt encourageth him, and is not only leggs unto him, but is mouth too, and veſteth him with two benefits, relation and ſupplication. He firſt makes it out that God is ſtill his Father, ſo that he may, after all his own wandrings, when once he returneth, make his claime. Doubtleſſe thou art our Father, although Abraham be ignorant of us, and Iſrael acknowledgeth us not. Thou O Lord, art our Father hIſa 63.16.. And as it enables him thus to go to him, ſo it is a Spirit of ſupplication alſo, whereby he pleads with God, and goes boldly to the throne of grace, that he may obtaine mercy, and find grace to help in time of need iHeb. 4.16. For he hath good warrant for ſo doing. God himſelf calls upon him to do as much. Put me in remembrance; let us plead together: declare thou that thou mayeſt be juſtified kIſa. 43.26.: that is, by Gods righteouſneſſe, although he hath none of his own.
Thus, this Hypocrite is like a cheater that claimes acquaintance and kindred with God, to get ſome thing from him; the true Chriſtian makes out his pedigree, that he is a ſonne, and no baſtard: the one ſaith as the Jewes, we be not borne of fornication, we have one Father, even God lJohn 8.41.. When yet they were the children of the Devilmverſ 44., by doing of his luſts: the other is enabled by the Holy Ghoſt, to cry Abba, Father, even when he muſt needs confeſſe againſt himſelf, Father, I have ſinned againſt heaven, and in thy ſight, and am no more worthy to be called thy Son nLuk. 15.21.
This hypocrite hath nothing to do with the Spirit of ſanctification, unleſſe to vex, and reſiſt Character 9 him.
If the ſpirit of holineſſe enter into him, he ſhall find but cold entertainment, matter of diſquiet and girefe oEpheſ. 4.30, reſiſtance pActs 7.51., and quenching q1 Theſ. 5.19. As the wicked of old, that rebelled and vexed the holy Spirit rIſay 63.10.. The Spirit it may be in him to reſtraine and repreſſe ſome corruptions, that, might they be ſuffered, would prove too miſchievous to others, as well as to himſelf; but not to renue and regenerate him: to over-rule him, but not to new make him. He hath a Devil ſtill, which this Spirit over-powers, but doth not caſt out.
Chriſt knocketh at his door, as well by his Spirit, as by his Word, but he opens not unto him. He had a good gueſt at his door, but loſt him for want of entertainment. Yea, the Holy Ghoſt, may breake open the door and come in: How elſe can he be ſaid to grieve, and quench him? Therefore it is granted that as he is in all men, as God in the creature, to ſuſtain him; in all within the Church, as a light, to illighten them; in all of eminent parts, to furniſh them; ſo he is often in the hypocrite that hath any good motions, to ſuggeſt, and ſecond them, which motions they repel, or ſtifle, and ſo grieve and reſiſt him.
On the Contrary, the Holy Ghoſt is in the true Chriſtian, not only to ſuggeſt and propound, Differ.but to work ſaving grace.
The Holy Ghoſt enters the Chriſtian to all intents and purpoſes. To illighten, to direct, to guide him in the right way to work grace, as a workman in his ſhop,sPſal. 143.10 that is never idle. Not only to work grace, but to actuate it, by acting the ſons of God as the ſoule the bodytRom. 8.14; working all his workes not only in him, but for him toouIſa. 26.12. Not only making him his workmanſhip, by a new creation wEpheſ. 2.10; but ſetting him on work being ſo createdxPhil. 2.13. He is in the Chriſtian as the Lord in his Temple to fill him with his glory, the Spirit of God and of glory reſteth upon him y1 Pet. 4.14, even when moſt unglorious in the work. He is as the Prieſt in the Temple, ſlaying the ſacrifice, that is mortifying the deeds of the body zRom. 8.13.
The Holy Ghoſt is in a Chriſtian as graffing in him the Word of life to bring forth fruit unto life, cauſing the graff or ſyen to alter the very nature of the ſtock, the heart on which he engraffeth. He not only worketh in him but is himſelf there to cheriſh and perfect the work. He not only worketh love, but ſheds abroad Gods love in his heart: not only faith, repentance, prayer, &c. are graffed on the ſtock, but himſelf lies at the root, to give it life, nouriſhment, and growth, cauſing him ſtill to go forward unto perfection.
Thus, the hypocrite, if the Holy Ghoſt come neere him, will entertain him no better than the Sodomites did the Angels, even forcing the Holy Spirit of God, if he can, to ſerve his baſe luſtsaGen. 19.5; or, as the leud Gibeonites did the Levites concubine, abuſing her even unto deathbJudg. 19.25; the true Chriſtian entertaines the Holy Ghoſt as Abraham and Lot did the Angels that came unto them, with all ſervice and honourcGen. 18.2 Gen. 19.1, 2. The one hath the Spirit to illighten him; the other to enliven him: the one, to his greater condemnation in the iſſue; the other, to paſſe him from death to life in the concluſion.
The Spirit of Regeneration is in the hypocrite, as in a paſſage or thorough-fare Character 10 only.
As a gueſt in an Inne, as water in a Conduit-pipe, as gun-powder lighted in the Cannon. He rather ſhewes what grace is, then worketh what is ſhewed. He may work ſome deſires after grace, that may make this hypocrite to cheapen it, but not to buy; he may like the commodity, but not the price. There may be in him a muſter, a ſhew of military forces, but no fight that ends in the maſtery and victory over his corruptions. The hypocrite may have ſome conference with the Spirit in his paſſage, but no abode of the Spirit in his ſoul; to him the Spirit of God is as a ſtranger, and as a way-faring man that turneth aſide to tarry for a night dJer. 14.…, with whom he can have little converſe or commerce, and from whom he can expect little benefit, becauſe he ſtayes no longer.
Contrarily, the true Chriſtian hath the Holy Ghoſt dwelling in him.Differ.
The Holy Ghoſt is in him as an Inhabitant in his own houſe. He dwelleth in you, and ſhall be in you eJoh. 14.17. A thing ſo notorious, that the Apoſtle appeales to the whole body of the Corinthian Church, know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you f1 Cor. 3.16? This dwelling importeth under it ſundry Priviledges; peculiar to the Regenerate, wherein the hypocrite hath neither part nor portion.
1. Dwelling imports reſidence. If the Lord chooſe Zion, and deſireth it for his habitation, he preſently declares what he meaneth, this is my reſt for ever, here will I dwell gPſ. 132.13 14. The Spirit of God therefore ever keepes home in a regenerate ſoul. He dwelleth in him, and ſhall be in him; and as himſelf, ſo his graces ſhall ſtill abide: the anointing which ye have received from him abideth in you h1 John 2.27, The Comforter ſhall abide with you for ever iJohn 14.16; So ſhall his comforts tookJohn 16.22, although not alwayes alike perceived. But as for the hypocrite it is not ſo with him. He is ſaid to depart from the WickedlJeremiah 6.8; not by ſhifting places, but ceaſing to work, and then woe unto them mHoſea 9.12. He makes uſe of ſuch, as Sheriffs of Executioners, for the preſent occaſion only, which being over, he caſheires the Inſtrument, as he did Saul.
2. Dwelling implies Lordſhip. Where the Holy Ghoſt dwelleth, he dwells not as a ſervant, as a ſon in his minority, or as a ſojourner, or other underling; but as a Maſter of the houſe. The Lord God in the midſt of thee is mighty nZeph. 3.17. Gods children foreign, they are led by his Spirit oRom. 8.14, as a ſervant by his Lord, as a Souldier by his General, ſaith Chryſoſtome. But in the hypocrite, the Prince of the power of the aire is foreign Supreme Head and GovernourpEpheſ. 2.2. He is not Maſter of his own houſe, of his own ſoul; but he holds his houſe as Tiplers hold theirs, at the diſcretion of unruly gueſts. Yea, how many ſlaves command him, whom one Spirit commandeth not! He is a Lacedemonian ſlave, maximè ſervus, none like him for ſervitude. He cannot, if he would, ceaſe from ſin q2 Pet. 2.14.
3. Dwelling ever ſuppoſeth Proviſion, He that provideth not for his own, and eſpecially for thoſe of his own houſe, hath denied the faith, and is worſe then an Infidel r1 Tim. 5.8. The Spirit therefore dwelling in a Chriſtian ſtores him plentifully. His divine power gives him all things pertaining to life and godlineſſe s2 Pet. 1.3. He is a Sun and a ſheild, he will give grace and glory, and no good thing will he with-hold from them that walk uprightly tPſ. 84.11. Contrarily, the hypocrite is deſtitute of all ſuch proviſion. Surely he is poor uJeremiah 5.4: yea, as wretched and miſerable, and blind, and naked, as ever was Laodicea wRev. 3.17.
4. Dwelling includes reparations too. A good houſ-holder repaires, and, if need be, new builds his houſe: ſo doth the Spirit, all thoſe in whom he dwelleth, ye are built up for an habitation of God through the Spirit xEpheſ. 2.22. When the Spirit firſt ſeizeth on a man, he findes him a den of wilde beaſts, a ruinous houſe, yea, all ſpread over with the leproſie of ſin, which he muſt take down to the very foundation: and then builds all a new. But as for the hypocrite he is like the ruines of an old Abbey, without any repair, a Den of Lions and Dragons.
5. This Dwelling neceſſarily comprehends one thing more then all other dwellings: for it imports animation, or the enlivening and quickning of the whole houſe, every ſtone in this houſe is living, as coming to that living ſtone, in whom is built up a ſpiritual houſe y1 Pet. 2.5. Such as both lives, and groweth up to an holy Temple in the Lord zEpheſ. 2.21. But the hypocrite is ſtill as dead as before, yea twice dead and pluckt up by the rootes aJude 12.
Thus, this hypocrite entertaines the Spirit; as the Bethlehemites did Mary and her ſon, in a ſtable bLuke 2.7, becauſe he can ſpare him no other room: the true Chriſtian brings him into the ſoul; not to lodge there for a night, but to dwell therein for ever. The one hath no more hold of the Holy Ghoſt, than the hypocritical Jewes of Chriſt, who every day almoſt, ſhifted places; the other is poſſeſſed of him, and will not let him go. He is in the one, but dwells not, and therefore doth no great matter for him. He dwells in the other, and therefore abideth with him, ruleth over him, provideth for him, new buildeth him, and that as a living houſe for himſelfe to dwell in for ever.
Character 11 Whatever Sanctification appeares in this Hypocrite, is but an Apiſh imitation.
As Phantaſy in Beaſts doth in many things reſemble reaſon, becauſe in ſundry acts the Beaſt is cunning and very artificial in his kind, which hath drawn ſome to think and affirme that ſome bruit creatures have the uſe of reaſon, although not the faculty of ratiocination.Plutarch. So affectation in an hypocrite makes him ſo farre to ſtudy and practiſe imitation, that it is hard to diſcerne the difference between him and the ſincere Chriſtian in ſundry parts and peeces of the new creature. He hath faith, hope, love, repentance, humility; but, all counterfeited: Faith, without workes, which is a dead faith cJames 2.20; Hope without purifying himſelf d1 John 3.3.; therefore a falſe hope which ſhall periſh eJob 8.13. His love is with diſſimulation fRom. 12.9, his repentance falſe and counterfeit, like that of Judas; yea, much ſhort of it: for, Judas acknowledged his ſinne, the hypocrite denyeth it. Judas was deeply touched with ſorrow, this man never knew what ſorrow for ſin meant. Judas returned what he had unjuſtly gotten, this hypocrite juſtifyeth all that by fraud or otherwiſe he hath raked together. He turneth the motions of the Spirit into notions, foreign into foreign; walking with a right foot, into a method and formality: he hath many good things by rote, but none in his heart.
Yea, as Artificial Birds may be made to do that which a living Bird will hardly be taught to do; ſo an hypocrite, by education, company, imitation, ſelf-intereſt, ambition of glory, may in divers outward performances, and in ſeeming inward affections out-go and out-do the true Chriſtian, in the eye and eſteem of man; but not, in his that tyeth the heart, and doth not judge by outward appearances.
And yet nevertheleſſe, the Holy Ghoſt, even in all the liveleſſe and apiſh motions of the hypocrite may in ſome ſort have an influence. For, as Planets are ſaid to move by Intelligences, as formes aſſiſtant, not inherent: or, as ſome hold obſeſſion of evil ſpirits without poſſeſſion, ſo the hyhocrite may in ſome ſenſe be acted and moved by the Holy Ghoſt; for although the proper motions of the hypocrite be irregular, yet are they ſwayed to ſerve the ends of providence by the power and prudence of the firſt Mover to the Actions which the hypocrite undertaketh.
On the Contrary,Differ. the true Chriſtian hath the ſubſtance of that whereof the other hath but the ſhadow.
He is partaker of true ſanctified Reaſon, which maketh him to be a living ſacrifice gRom. 12.1and his worſhip of God a reaſonable ſervice; the body of grace that is in him, may many times be without a ſhadow in the darkneſſe of tentation; but, the ſhadow that is in the hypocrite cauſed by an unnatural light, is ever without a body. He hath a price in his hand, but no heart unto it. He is as a Puppet moved by wires and poyſes. A meere Phantaſme without a ſubſtance, but the true Chriſtian hath the Spirit of power, of love, and of a ſound mind h2 Tim. 1.7; given unto him of God. His heart is ſound in Gods Statutes iPſ 119.80.
Thus, the hypocrite ſeemeth to be what he is not; and to do what he doth not. the true Chriſtian really is what he ſeemes, and acteth from a real principle of ſpiritual power within him: the one acteth a part in what he hath no part, the other performes a work whereof he reapes real benefit.
Whatever ſhew of Sanctification the hypocrite make, it is but partial. Character 12
Either his knowledge is without zeal; or, his zeal without knowledgekRom. 10.2. If he waſh his head, his hands are defiled lJames 4.8; if his hands be clenſed, his head is not informed. If he have a wiſe head, he hath a fooliſh heart: if both head and hands be refined, yet his heart is unpurgedmProv. 30.12. If he ſhew ſome juſtice in his dealing, as the Phariſee did, he wanteth love, mercy, and bowells of compaſſion. If he be a forward talker, he is all words, and nothing elſe. If a diligent hearer, he is negligent in his calling, not redeeming time for both, as he ought, and might.
On the Contrary, the true Chriſtian is entire, and ſanctifyed throughout.Differ.
He is no ſmatterer, no mungrel, no linſy-woolſie peece. He doth what he doth faithfully, entirely, compleatly. His workes are full before God, in the parts at leaſt: He is as a wiſe Maſter-builder that carrieth up all the parts of the building together. He is careful that all the building be not only fitly framed together nEpheſ. 2.21, but joined together and compacted oEpheſ. 4.16. He is clean every whit pJohn 13.10; for he cleanſeth himſelf from all filthineſſe of fleſh and Spirit, and ſtriveth to perfect holineſſe in the fear of God q2 Cor. 7.1. He is ſanctified wholly in ſoul, ſpirit, and body r1 Theſ. 5.23; and ſo preſerved blameleſſe. He addes to his faith, vertue, and to vertue, knowledge, &c. s2 Pet. 1.5, &c.yea, every good and perfect gift, that he may not come behind in any gracet1 Cor. 1.7. yea, he is careful not only to have all grace in him, but that he abound in it alſou2 Peter 1.8; He hath not only a reſpect to all the Commandements wPſal. 119.6, but he walketh in them all xLuke 1.6.
Thus, this hypocrite is as a Monſter that is born imperfect, and therefore all his actings are monſtrous: the true Chriſtian is truly born again with all his parts and lineaments in due proportion; the one is as the forward young man who pretended to have kept all the commandements from his youth, yet lacked one thing which was more then all the reſtyMark 10.21. The other is entire, having lack of nothing z1 Theſ. 4.12: the one is a Comet, whoſe rayes or beard run out all one way, the other is a fixed ſtarre, that ſparkleth on every ſide: The one makes a great glittering, yet is but a ſlimy ſlough, that in a ſhort time conſumeth: the other is a true ſtarre fixed in the heavens, that being elevated higher makes not alwayes ſo great a ſhew, yet ſtill continueth.