be under great convictions of fin, as Judas was: So was King Saul often. 2. They may tremble at the word of God, and be under much terror, as Felix was.-3. They may" rejoice in receiving of the truth, as he that received the feed into ftony places." 4. They may be in fome peace and quiet, in expectation of falvation by Chrift, as the foolish virgins were. 5. All this may be backed and followed with fome good measure of reformation, as the Pharifee, "The unclean spirit may go out of them. 6. This work may feem to be confirmed by fome special experiences and "taftings of the good word of God."

Fourthly. Hypocrites may have fome things very like the faving graces of the Spirit; as 1. They may have a fort of faith with Simon Magus. 2. They may have a fort of repentance, and may walk mournfully," What profit is it that we have walked mournfully before the Lord of hofts? 3. They may have a great fear of God, fuch as Balaam had, who, for a houfe-full of gold, would not go with the meffengers of Balak, without leave afked of God, and given. 4. They have a fort of hope, "The hypocrite's hope fhall perifh." 5. They have fome love, fo had Herod to John; I need not to infift, it is out of all queftion they have counterfeits of all faving graces.

Fifthly. They have fomewhat like the special communications of God, and the witneffing of his Spirit, and fomewhat like "the powers of the world to come," powerfully on them, with fome flafhes of joy arifing thence, as "For it is impoffible for thofe who were once enlightened, and have tafted of the heavenly gift, and were made partakers of the Holy Ghoft, and have tafted the good word of God, and the powers of the world to come; if they fhall fall away, to renew them again unto repentance." Notwithstanding of all which, they are but “almolt perfuaded, with Agrippa, to be Chriftians: It were tedious to fpeak particularly to each of these things, and to clear it up, that they are all but rotten ware; I fhall condefcend upon fome few things, wherein a truly re

newed man, who is in Chrift, doth differ from hypocrites and reprobates.

1ft. Whatsoever change be in hypocrites, yet their heart is not changed and made new. The new heart is only given to the elect, when they are converted and brought under the bond of the covenant; "I will give them one heart, and one way, that they may fear me for ever. A new heart will I give you, and a new fpirit will I put within you; and I will take away the ftony heart out of your flesh, and I will give you a heart of flesh." Hypocrites did never apprehend Chrift as the only fatisfying good in all the world, for which with joy they would quit all; for then the kingdom of God were entered into them; "The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and felleth all that he hath, and buyeth that field." The truly renewed man dare, and can upon good ground fay, and hath a teftimony of it from on high, that his heart hath been changed in taking up of Chrift, and hath been led out after him, as the only enriching treasure, in whom "to be found he accounteth all things elfe lofs and dung”

2dly. Whatfoever reformation or profeffion hypocrites do attain unto, as it cometh not from a new heart and pure principle of zeal for God, fo it is always for fome wicked and by-end, as "to be feen of men," or to evite and fhun fome outward ftrait, to be free of God's wrath, and the trouble of their own confcience"Wherefore have we fafted, fay they, and thou feeft not? wherefore have we afflicted our foul, and thou takeft no knowledge? What profit is it that we have kept his ordinance, and that we have walked mournfully be fore the Lord of hosts ?" In teftimony of this they never have respect to all known commands, elfe they fhould "never be afhamed;" nor do they, without approven guile in their own heart, refolve against every known iniquity, elfe they were freed of heart-condemnings, and fo might juftly have confidence before God." If in

never fo mean a cafe they did, from a principle of love unto, and of zeal for Chrift, and for a right end, confefs and profefs him, Chrift were obliged by his own word "to confefs them before his Father."

3dly. Whatfoever length hypocrites advance in that work, by which people are led in unto Chrift, yet they never feek firft the kingdom of God and his righteoufnefs: The one thing that is neceffary," viz. Chrift's friendship and fellow fhip, is never their one thing and heart-fatisfying choice, elfe that "better part would never be taken from them."

4thly. Whatfoever counterfeits of grace are in hypocrites, yet they are all bred there, without any faving work of the Spirit of Chrift; and it is enough to exclude them from the benefit of this mark, that they are never denied to these things, nor emptied of them, but ftill do reft on them as their faviour, fo that "they fubmit not unto the righteoufnefs of God," and that is enough to keep them at a distance from Chrift, who will never clout that old garment of hypocrites with his fine new linen, nor" put his new wine in these old bottles."

5thly. We may fay, Let hypocrites, reprobates, or atheifts, have what they can, they want the three great effentials of religion and true Chriftianity. (1.) They are not broken in themselves, and emptied even of their righteoufnefs, the length of felf-loathing, yet lying open for relief. Such "loft ones Chrift came to feek and fave." (2.) They never took up Chrift Jefus as the only treasure and jewel that can only enrich, and should fatisfy; and therefore have never cordially agreed unto God's device in the covenant, and fo are not worthy of him; neither hath the kingdom of God favingly entered into their heart: "The kingdom of heaven is like unto a treasure hid in a field, the which when a man hath found, he hideth; and for joy thereof felleth all that he hath, and buyeth the field." (3.) They never in earnest do close with Chrift's whole yoke without exception, judging all his "will juft and good, holy and fpiritual;" and therefore no relt followed on them by

Chrift; "Take my yoke upon you, and ye fhall find reft unto your fouls." Therefore, whofoever thou art who can lay clear and juft claim to thefe three forefaid things, thou art beyond the reach of all atheifts, hypocrites, and reprobates, in the world, as having anfwered the great ends and intents of the law and gofpel.

Object. I am clear fometimes, I think, to lay claim to that mark of the new creature; yet at other times fin doth fo prevail over me, that I am made to question all the work within me.

Anfw. It is much to be lamented that people profeffing his name fhould be so abused and enflaved by tranfgreffion as many are. Yet, in anfwer to the objection, if it be ferioufly propofed, we fay, the faints are found in Scripture juftly laying claim unto God and his covenant when iniquity did prevail over them; as we find, Pfalms lxv. 3. "Iniquities prevail against me; as for our tranfgreffions thou fhalt purge them away.' Rom. vii. 23, 25. Paul "thanks God through Chrift, when a law in his members leads him captive unto fin." But for the better understanding, and fafe application, of fuch truths, we must make a difference betwixt grofs outbreakings and ordinary infirmities or heart-ills, or fins that come unawares upon a man, without forethought or any deliberation. As for the former sort, it is hard for a man, whilft he is under the power of them to fee his gracious change, although it be in him and very hard to draw any comfort from it, until the man be in fome meafure recovered, and begin feriously to refent fuch fins, and to refolve against them. We find David calling himself God's fervant quickly after his nubering of God's people; but he was then under the ferious refentment of his fin. Jonah layeth claim to God as his master under his rebellion; but he is then ruing it, and in a fpirit of revenge against himfelf for his fin. Next, as for thefe fins of infirmity, and daily incurfion and heart-ills, fuch as thofe whereof Paul doth complain it is like were.

We fhall draw out fome things from that feventh chap

1,

ter to the Romans, whereupon Paul maintains his intereft in Chrift, and, if you can apply them it is well. When Paul findeth that he doth much fail, and cannot reach conformity to God's law, he doth not blame the law, as being too ftrict, fo as men cannot keep it, as hypocrites ufe to fpeak; but he doth blame himself as being carnal; and he faith of the law, "that it is good, holy, and fpiritual." 2. He can fay, he failed of a good which he intended, and did outfhoot himself, and he had often honeftly refolved against the evil which he fell into. 3. He faith, that the prevailing of fin over him is his exercife, fo as he judgeth himfelf wretched becaufe of fuch a body of death, from which he longeth to be delivered. 4. He faith that while he is under the pow er and law of fin, there is fomewhat in the bottom of his heart oppofing it, although overmastered by it, which would be another way, and when that gets the upper hand it is a delightfome thing. Upon these things he "thanks God in Chrift that there is no condemnation." Now then look if you can lay claim to these things. 1. If you do blame yourfelf, and approve the law, whilft you fail. 2. If you can fay, that you do often refolve against fin honestly, and without known guile; and do fo refolve the contrary good before the evil break in upon you. 3. If you can fay, that you are fo far exercifed with your failings as to judge yourfelf wretched because of fuch things, and a body of death which is the root and fountain of fuch things. 4. If you can fay, that there is a party within you oppofing thefe evils, which would be at the right way, and, as it were is its element when it is in God's way, it is well; only be advised not to take reft, until in fome good measure you be rid of the ground of this objection, or, at least, until you can very clearly fay, you are waging war with thefe things. Now, a good help againft the prevailing power of fin is to cleave clofe to Chrift Jefus by faith, which, as it is a defirable part of fanctification, and a notable piece of conformity to God's will, and inoft fubfervient unto his defign in the gofpel, "the life which I