THE Hypocrites Ladder, OR LOOKING-GLASSE.

OR A Discourse of the dangerous and destructive Nature of HYPOCRISIE, The Reigning and Provoking Sin of this AGE.

Wherein is shewed how far the Hypocrite, or Formal Professor may go towards Heaven, yet utterly perish, by Three Ladders of Sixty Steps of his ascending.

TOGETHER WITH A Looking-Glass, clearly discovering that Lurking Sin of HYPOCRISIE.

As also another Glass to try Sincerity of Grace by.

By Jo. Sheffeild Minister of the Word at Swithins London.

Matth 8. 11, 12.

And I say unto you that many shall come from the East and West, and shall sit down with Abraham, Isaac, and Jacob in the Kingdome of heaven; But the children of the Kingdome shall bee cast out into utter darkness, &c.

Vt generationi huic a fermento Pharisaorum, quod est hypocrsis, si tamen hypocrisis dici debet, quae jam latere prae abundantia non valet, & proe im­putentia non quaerit. Scrpit hodie putida rabies per omne Corpus Ecclesiae, & quo tatius, eo desperatius, eoque periculofius, quo interius,

Bern. in Cant. Serm. 33.

LONDON, Printed by R. I. for Tho. Newberry, at his Shop at the Three Golden Lions in Cornhil, 1658.

TO THE Right Honourable the Lady ELIZABETH Countess Dowager of EXETER. And to the Honourable the Lady MARY ARMIN.

Right Honourable,

I Do with much confi­dence presume to joyn your Ladiships two Great Names in the De­dication of this plain Treatise, as so well knowing how long, and how firmly you have been joyned in heart by the best hand, and in the best bonds of mutual Love to each others persons, and mutual re­joycing in each others Graces and Ver­tues, and especially in these two, viz.

1 The truth of love to God, and his [Page] people and wayes, which are in your Ladiships esteem, the onely excellent, and wherein is your whole delight.

2 The love of the Truths of God, which you have kept fast in this houre of Tentation, which hath come upon all the earth to try the approved, Rev. 3. 10. as knowing from whom you have re­ceived them, and that they are able alone to make you wise unto salvati­on through faith which is in Christ Jesus.

And truly these two Graces, TRUTH OF DIVINE LOVE, and LOVE OF DIVINE TRUTH, I reckon the two richest Jewels which can adorn a Ladies breast. They are the Evangelical Urim and Thummim.

Such were you both, I can speak of my own knowledge for about this Thirty years, and such you are still: And as it was the highest glory of the Highest Elizabeth of this Land (the glory indeed of her Sexe) so it will bee your Ladiships to bee Semper Eaedem, while so many others have to their shame, left their first love, if not Rev. 2. 4. [Page] to their damnation forsaken their first 1 Tim. 5. 11. faith.

I have had the happiness, together with many others, long to know your Ladiships pious & exemplary conver­sation, manner of life, faith, charity, humility, meekness, patience, con­stancy under sundry and great trialls; In which regard I must say of your Ladiships, what was once said of Timothy, I know none (or very few) like-minded. Phil. 2. 20.

Yet truly when I consider, that as it is the nature of Hypocrisie (which takes up one part of this Discourse) like Hagar presently to swell, and lift up it self upon the first Conception, though of a Bond son. Gen. 16. 4.

So of Sincerity (which makes up the other part of this Discourse) like Elizabeth, to keep in, and hide her Luke 1. 24. self after her conception of a reall God-son, a childe full of grace, and of the Holy Ghost, chusing with Rebeckah, or with Moses to put on a vail to hide that beauty and glory from the view of the world, which is best seen of him who sees [...], [Page] and looketh into the hidden man of the heart.

And further, when I consider the common vanity, that I say not greater crime of this present age, as in Fune­ral Sermons, so in Dedicatory Epistles, to over-lash or break out into exube­rant and excessive (and often undue) praises of the persons spoken of in the one, and spoken to in the other. I confess I was resolved to chide my Pen, and to lay my hand upon my mouth, remembring that of the Poet, ‘Haec amat obscurum—’

But when I call to minde again on the other side, that even the holy Apostles, in their Canonical Epistles have spent some good part of their holy lines in the ample commenda­tions of those eminent Saints to whom they wrote, as Paul in his to Philemon, and John in that of his to an Honourable Lady, and that other to a meaner Gaius, and that they went not behinde the door, as wee say, to whisper, but as on the house top, did proclaim the Religious and pious [Page] practises of those more choice Chri­stians to the imitation of others.

And further, when I consider again in the sight of God, that with like truth that may bee asserted of both your Ladiships, which the Apostle speaketh of Demetrius, a rare, and not ordinary Testimony. Demetrius hath good report of all men, 3 Joh. v. 12. and of the truth it selfe, and wee also beare Record, and wee know that our Re­cord is true. Or what is recorded of 2 Chron. 31. 20, 21 Hezekiah, Thus did Hezekiah through­out all Judah, and wrought what was good, and right, and truth before the Lord his God; And in every work that hee began in the service of the house of God, and in the Law and Commande­ments, hee did it with all his heart and prospered. And in hope that like use might bee made of such examples as of the Corinthian forwardness, which the holy Apostle therefore com­mended, That your zeal and for­wardness might provoke others. I then resolved, ‘ —Cupit haec (or decet haec) sub luce videri.’

What, and if the wise and sober take offence to behold rotten wood, and base copper, covered over with gilt and paint; is there any just cause, that the envious world should take offence to see the gold and chrystal appearing in their native purity and splendor, which neither ignorance or malice can make any detraction from, nor Art, nor Eloquence make any ad­dition unto?

The character and testimony given unto your Ladiships is that which thousands will attest, Even every eye that hath seen you hath blessed, and every ear that hath heard you (as was said of Job) hath born witness to you, and every mouth of such as have had Job 29. 11. knowledge of you, will break out in the words of Solomons mother, Many Daughters, (many Ladies) have Prov. 31. 29. done vertuously, but you have excelled the most of them all.

What were your Ladiships when you lived there but the two Eyes or Breasts of your Country? The two Pillars of two great and eminent Families? The two Staves of Bands [Page] and Beauty? Two Beacons set upon two Mountains? Or two Glasses for Ladies and Gentlewomen to dress by: Such as Tryphaena and Tryphosa in the holy Kalender, who laboured much Rom. 16. 12. in the Lord. Of whom I fear that will bee said when you are dead and gone, which was of those rare Trees, and the Spices presented by the Queen of Sheba to Solomon, There came no more 1 King. 10. 10, 12. such, nor were the like seen after.

It was a high word which Nazi­anzen spake sometimes of Gorgonia, That whatsoever vertue was to bee found in other women, was to bee found also in Orat. in laud. Gorg. her; and whatsoever vertues were not to bee found in others, were yet to bee found in her: And I know not of whom it may bee more truly said than of your Scipio quam genuit, Paulae sudere paren­renres, Grac­chorum sobo­les, Agamem­noni [...] Incli [...] proles—Romani prima Senat us Pau­periem Christi & Bethlemiti­ca Rura secutae &c. in Epitaph. Paulae. Ladiships.

And what Jerome said of Paula, that though shee was descended of the greatest and most ancient and Il­lustrious Families both among the Greeks and Romans, as of Agamemnon, Scipio, and the Gracchi, yet did shee of her own accord quit her stately Pallaces, Dignities and attendance to [Page] exchange Rome, and the glory of the world for obscure Bethlehem, pre­ferring the poverty and contempt of Christ above all the riches, honours, and pleasures of this world. Shee was, hee said, Nobilis genere, sed No­bilior sanctitate. The like may bee said of your Honourable Ladiships who have shewed like contempt of the vain and transitory splendor of this world, to the love of Christ, whose first birth made you noble in the eye of men, but your second Birth made you Noble indeed, Noble in the eye of God. Since thou wast precious in my sight, thou hast Isa. 43. 4. been honourable, and I have loved thee, saith the Lord by Isaiah.

I observe how the Holy Ghost in giving Titles of honour when com­paring persons with persons, and Nobi­lity with Nobility, gives the precedence to the Beraean, before the Thessalonian. The Thessalonian was the greater in Act. 17. 11. the worlds Heraldry (it was of old the Metropolis of Macedonia, fa­mous for the victory of Philip over the Thessalians, whence it had his [Page] name given it, and the richest City at this day, saith Ortelius in all Greece) but Beraea was the greater in Gods ac­count. Thessalonica bred the more honourable Citizen, Beraea the bet­ter Christian, and therefore it is said, Those of Beraea were more noble than [...], Dicuntur in­genio & inte­gritate, Aret. in Act. 17. those of Thessalonica, in that they received the word of God, and searched the Scrip­tures daily whether these things were so.

Truly your first Birth (Ladies) was high, yet but of Thessalonica, that which gave you a great name and place, as was said to David, Like unto 2 Sam. 7. 9. the name of the great ones in the earth; But your second Birth hath made you more noble, being like that of Beraea, and hath given you an eminent place among the Devout and Honourable women, whose names are registred in the Book of Life, as being, [...], not of a better bloud, but spirit, their ingenuity, and integrity, saith Aretius, made them reckoned more noble. Summa est probiores fuisse, magis inge­nuos & pios. The short, and the long of it is, saith hee, they were of more Ingenuity, Piety, and Integrity, there­fore of more Nobility.

It is a great deal of Honour (Noble Ladies) yea Double Honour, that God hath put upon you above many others both of higher and lower ranks. You will, and must think your selves the more bound to honour him again with what ever is (yours, shall I say? Alas! What is that? Just nothing, but with what ever is) his own, your Honours, your Digni­ties, your Graces, Abilities, Sub­stance and Estate. For the truth of it is, you can never so much honour God, as hee hath honoured you, nor is it Religion which receives from you (though much, yet not) so much Ho­nour as you receive from it: It is not the Gold which did beautifie the Mat. 23. 17. Temple, but the Temple which did sanctifie the gold, which made it grea­ter.

Great Ladies! It was a sad Pre­diction that of the Apostle that in the last dayes there should bee a foul de­fection Tim. 4. 1. from the purity of the Go­spel by shameful Apostacy, and Hy­pocrisie. Our eyes have seen the like fulfilled upon our Nation beyond all [Page] our beleef and expectation, as was foretold Hazael, who with astonish­ment 2 King. 8. 13. replied, What is thy servant a Dog? that I should do thus.

Wee have lived to see (which was part of Elies doom) an enemy in all the habitation of God, and in all the wealth which God gave Israel. A sad See 1 Sam. 2. 32. with the marginal Note. hand-writing, or as others read it, The affliction of the Tabernacle, for all the wealth which God would have given Israel.

Wee have lived to see the honest and sincere generation of our old Pro­fessors worn out, and instead of the Golden shields wont to bee seen in the Temple in Solomons dayes, now 1 King. 14. 26, 27. Shields of Brass. They mourned once when time was (the elder Israelites that remembred the former Temple) to see how much short the second Ezra 3. 12. Temple Fabrick, was of the glory of the former: And may not we much more, to see how much our Professors fall short of their late Fore-fathers? this is it indeed which (above any thing else at present through the good hand of God) makes the Prophets at this day [Page] prophesie in Sackcloath, to see what a great forsaking there is, as the Prophet Isa. 6. 12. saith, in the midst of the earth.

Wee have seen great Stars fallen, and much of wormwood fallen into our waters to imbitter them, and a Rev. 8. 10, 11. strange multitude of multi-formed Locusts creep abroad, though Rev. 9. 7, 8, 9, 10. with Crowns upon their heads (of specious pretences) yet armed with sharp stings in their Tayles.

It hath been the power of rich grace that hath upheld your Honours in your integrity, that you have stuck to the word of truth, and have kept your Garments from being defiled. And while others seek to adorn them­selves with Gold, and Pearl, and Pow­ders, &c. that you have sought to in­rich your Noble Breasts, with those precious stones that were in the High Priests Breastplate, the very same that are the glory of the New Jerusalem, Compare Ex. 28. 17, 18, 19, with. Rev. 21. 19. and to be like her whose Daughters you are, who was cloathed with the Sun, trampling the Moon under her feet, and having a Crown of Stars, of Scripture Doctrine and Graces upon your heads. Rev. 12. 11.

I shall only bespeak your Ladiships care with the words of the Apostle in his Epistle, wherein hee mentioneth those two Elect Ladies, that you Look to your selves, that yee lose not what yee 2 Jo. v. 8. have wrought, but that yee may receive a full reward; which short Epistle, I de­sire I may recommend to your Ladi­ships, as a fair and rich Glass to be al­wayes in your eye.

And if you shall please to cast an eye also into these two Glasses men­tioned in this following Discourse, especially the later, which is your own, all but the plainness and homeli­ness of it; I hope, I may say, though it bee no fair, yet it is no false, nor Counterfeit-Glass: no nor yet the for­mer neither, though it bee of purpose provided to shew the false and coun­terfeit face and vizard.

Now the Lord himself under whose shadow you have chosen to sit (as was Ruth 2. 12. said to Ruth) give unto your Ladi­ships a rich increase of his Grace and Spirit, and a full recompence of all labours of love and piety shewed to his name and servants, Giving you an [Page] inheritance among such as are sanctified.

And what was promised to the house of David, that it should never want a light, or to the family of the Rechabites, that there should never 2 Chron. 21. 7. want some of that Race to stand be­fore him; so that it may please God Jer. 35. 19. successively to bless those great and noble families of which you were des­cended at first, and into which you were happily ingrafted. That the Ce­cills, and Egertons, and Talbots, and Armins, may never want Ladies of like Spirit and Grace to build up those Ho­nourable houses, yea such as with Leah and Rachel may build up the house of Ruth. 4. 11. Israel, that the Children, and Grand­children born in those Families, may with the inheritance of your Names and Honour, and States, and Bloud, bee Heirs also of the same life of Grace, which is your present greatest Honour, and of the same grace of life, which is 1 Pet. 3. 7. your future Hope, Is, and shall bee Right Honourable Ladies,

The prayer of
your Ladiships most humble servant, Jo. Sheffeild.

To the sincere Professor, labouring af­ter the power of Godlinesse, [...], Grace, Mercy, and Peace, with perseverance.

TO thee I say (yet not I, but the Lord) I know thy works, and thy labour, and thy patience, and how thou canst not bear them that are evil, and hast tryed them, which say they are Apostles, and are not, and hast found them lyars, as to the Ephe­sine Angel, or as to the Angel of Thyatyra: Rev. 2. 2. I know thy works and charity, and thy service, and faith, and thy patience, and Ver. 19. thy works, and the last to bee more than the first.

Thou art hee, as was foretold to Judah, whom thy Brethren shall praise, thy Fa­thers Gen. 49. 8. children shall bow down to thee.

Thou art one of those few Names in this Sardian age who have kept their garments clean, and white, and shalt walk with Christ in white, as hee saith. Rev. 3. 4.

Thou art one of those, who must stand up in the breach, and help to bear up the Pillars of this shaking land; for indeed, except the Lord of Hosts had left us a very small [Page] remnant of such, wee had been as Sodom, and been made like unto Gomorrah. Es. 1. 9.

Hold fast integrity, and let uprightness preserve thee, and thou shalt shortly come to the possession of thy promised Crown.

This discourse, I must needs say, is not intended for thee, (much less against thee) as Pharoah Necho said to Josiah, My er­rand 2 Chron. 35. 21 is to another sort of people (thy oppo­sites) therefore as hee advised, stand not in the way, but forbear and withdraw, why shouldest thou meddle to thy hurt? especially disguize not thy self as hee did, lest thou perish.

Look well to thy foundation, see that thou beest well versed in, and acquaint­ed with the grace and practise of humility, self-denial, and repentance, those rooting graces.

Then strive to grow up in faith, and hope, and charity, those nutritive and growing graces.

And lastly, seek to bee crowned with in­tegrity, integrality, and perseverance; those perfective and crowning graces, and thou art safe.

When fear shall surprize the hypocrites, and they shall cry out, Who among us Es. 33. 14, 15. shall dwell with devouring fire? Who shall abide with everlasting burnings? Then shalt thou dwell on high, thy place of defence shall bee the munition of rocks; yea, as thou art at present a Crown [Page] of Glory in the hand of the Lord, and a Diadem of beauty in the hand of thy God, as is said Es. 62. 3. so the Lord shall bee one day to thee a Crown of glory, and a Diadem of beauty, as is promised, Es. 28. 5. Behold the Lord will make all them of the Synagogue of Satan, which say they are Jewes, and are not, but do lie, to come and worship before thy feet, and to know how hee hath loved thee, Rev. 3. 9.

Help us, Oh help us, to catch those fox­es that mar our grapes, and destroy our Cant. 2. 15. vineyard, and not to catch them with guile, but with simplicity to silence, and with sin­cerity to convince them.

If wee could, as in Nehemiahs time, get the Church freed from Tobiahs and Sanballats, and many secret adversaries, that will perforce have a hand in building, how well and sweetly would our Church-work go on?

If wee could get our Congregations rid Ezr. 4. 3. of these, what Times and Assemblies should wee have? And certainly, it is not daubing with untempered morter, and crying, peace, peace, will save the souls alive wee hunt Ezr. 13. 15, 16, 20. for, but a bold adventuring of all, to save with fear, and to snatch with violence poor souls snared in holes, led away with divers Jude, ver. 23. lusts, pulling them, as out of the fire: and Jerom saith, this were optabilis Rapi­na, Es. 42. 2 [...] ▪ & Sancta violentia, an honest Rapine, and an holy violence.

Some of Gods worthy servants have, to their great praise, labour'd to purge the Church of error, (which is opposite to the truth) and of prophaneness (which is de­structive to holiness) but if wee should see our Church freed from both these, (which were a sight much to bee desired) and not also see it purged from hypocrisie, opposite both to love of truth, and Power of God­liness, what had wee gained? but out of the fear and snare to fall into the pit.

Errours are dangerous and various, but they have been enumerated: Scandalous offences are many and more pernicious, than divers erronious opinions; and those that bar the offender from Church Communi­on, have been Catalogued. But hypocri­sie is more fly, and harder to bee described.

These three, error, prophaneness, and hypocrisie, are like the three sons of Anak, Sheshai, Ahiman and Talmai, which made Israel to tremble, and their hearts to melt, which are to bee encountred not by any scattered troops, but by the united forces of Iudg 1. 3. 10. Judah and Simeon helping each other.

These three are like the three sons of the Gyant of Gath, that defied Israel, and fell by the hands of Davids Worthies; and this 2 Chron. 21. 4, 5. &c. last, (hypocrisie) is like that Monster who had many fingers and toes, more than the others had.

And hee that shall destroy this enemy, and take away this reproach from Israel, de­serves [Page] a name among the first three, and that his house should bee made free in Is­rael.

Wee should all unite our forces and our prayers with Elihu, That the hypocrite (much more hypocrisie) raign not, lest the Job 34. 30. people bee insnared, ne sint Tendiculae populi. Junius. Lest they prove snares to the people, as the Midianites were. Alas, as hee said of his honours and advancements, so we may say of all our reformation and hopes, what doth all this avail, so long as this (no Mordecai) sits in the gate? either it must bee brought down, or wee.

But who shall discover this lurking ene­my, which like the Hectick Fever, is at first hard to bee discovered, and easie to bee cured, at last easily discovered, but hardly to bee cured.

They who deal in other points, know with whom they have to do, and what adversaries they are likely to meet with: Should we write about Image-worship, the Papist; about free-wil, the Arminian; about Church-discipline, some others would stand up in opposition. But here wee have to do with men of all professi­ons, our hand, as Ishmaels, must bee against every mans, and it may bee every mans hand against us. Wee may cry out in the words of that Jew, son of Ananias before the destru­ction of Jerusalem, who cryed out, a voice from the East, a voice from the West, a Euseb. l. 3. c. 8. voice from the four Winds, a voice upon [Page] Jerusalem, and the Temple, &c. Woe, woe, &c. Wee haue them, whom wee write against, amongst the Papists, amongst the Protestants, amongst Arminians, amongst Anabaptists, Quakers, Seekers, yea, a­mongst Episcopal, Presbyterian, and Inde­pendent Professors, yea, such have been a­mong the Apostles, among the Prophets, a­mong Disciples, among Saints: Wee may take up Bernards complaint of the Church in his time, Nunc vero quem ejiciet, aut a quo abscondet se Ecclesia? &c. & postea: Serm. 35. Sup. Cant. Non fugare, non fugere eos potest. Om­nes amici, omnes inimici, omnes necessa­rii, omnes adversarii, omnes domestici, nulli pacifici, &c. Now, saith hee, what shall the Church do? whether shall it fly to bee hid and quiet? or whom shall it cast out to bee purged? There is no flying from, nor means to make them fly from us, all are friendly, all are false, &c. And whereas he saith, the Church of Christ hath suffered much from three hands, yet, saith he, that it hath suffered most from hypocrisie; Perse­cution began first, and sought to make ha­vock of the Church, but that hurt not so much, it sent many Martyrs to heaven; the Church Triumphant was enriched, the Church Militant confirmed and encreased; then came Heresie, and did more misehief by Schismes, rents, and pernicious opinions, than ever Persecution had done: But at last [...]me hypocrisie (and in the midst of peace [Page] and security) did more mischief than they both. This is like that little horn in Daniel, Dan. 7. 8. before which the other two horns were pul'd up by the roots, and this little horn had Ver. 21. eyes, like the eyes of a man, and a mouth Ver. 25. speaking great things: This, it is said, pre­vailed against the Saints themselves, to wear out the Saints of the most High: And the same little horn is spoken of again, Dan. 8. 10. That it waxed great, even to the Host of heaven, and cast down some Dan. 8. 9, 10. and 25. of the Host, and of the Stars to the ground, and stamped upon them; and through his policie hee causeth craft to prosper in his hand, magnifieth himself in his heart, and by peace shall destroy ma­ny. All which were never more verified of any enemy to the Church of God, than of this Arch-enemy Hypocrisie.

Some have compared England formerly to Laodicea, wee may now more fitly to Ca­pernaum, in three things alike, being lifted up to heaven: 1. By Gods bounty, in be­stowing a plenty, if not plenitude of gifts, gra­ces, and spiritual endowments upon it. 2. In the esteem of other Churches, by their high, and as they judge, but due valuation. 3. And by our selves, lifted up too too high in a self-magnifying admiration: Oh that we may not bee like Capernaum in the fourth, after all these liftings up, to bee cast down to hell.

The English Professor was looked upon [Page] formerly as the eminent Professor, planted a Noble Vine, a right seed. How is it now turned into a degenerate plant of a strange Ʋine, as the Prophet complained once of Is­rael. Jer. 2. 21.

Wee were forewarned of the Apostasie of the latter times; and wee have seen those pre­dictions 1 Tim. 4. 1. & 2 Tim. 3. 1. sadly fulfilled in our daies, as if those Scriptures, like to a Blazing Star, had been culminant, and perpendicular over our Churches. There are also great and graci­ous promises made to these latter times, that the Mountain of the Lord shall bee exalted upon the top of the mountains, that Satan shall bee bound up. Oh that as the times draw neer, wee might bee a people prepared for the Lord, and that those promises especi­ally might bee accomplished, that thy people shall bee all righteous. And in righte­ousness Es. 60. 21. thou shalt bee established. That what was found in Christ, may bee found in Es. 54. 14. all his members, righteousness to bee the gir­dle of their loyns, and faithfulness the girdle Es. 11. 5. of their reins.

Those are very great and glorious pro­mises, I consess, which are made, that the earth shall bee filled with the knowledge Hab. 2. 14. of the glory of the Lord, as the waters cover the Sea, that the light of the Moon shall bee as the Sun, &c. But those are far more high, thy people shall bee all righte­ous. Es. 30. 26. It is not so much in knowledge, as in righteousness and true holiness, that the I­mage [Page] of God did once shine in the first Crea­tion, and now doth in the New Creature: Satan retaining his knowledge (righteousnesse being lost) hath nothing of the Image of God left, but is a Prince of Darkness. Truth, or sincerity is by the Apostle made the first and principal part of the spiritual Armour, Ephes. 6. 14. and compared to the girdle, which holds all together. In our fullest knowledge, wee are said to bee like to an Angel of God, so was David, 2 Sam. 14. 17, 20. But in sincerity wee are said to bee like to God himself; as Acts 13. 22. David, a man after Gods own heart, in that respect. Look how much God is above an Angel, so much is sincerity above know­ledge. As the glory of the visible world is man, the glory of man the head, the beauty of the head the face, of the face the eye, of the eye the Apple, such is sincerity; the Man, the Head, the Face, the Eye, the Apple, the Glory, the Beauty, the All. Of which I might speak a great deal more, but I forget that I am but writing an Epistle and a Preface, not a treatise at the present.

Now what remains, but that all the people of God bee desired to deal with other contro­versies and contentions, Logomachyes, or Theo-logomachyes, as they did with Ama­sa, when wallowing in his blood, hee caused every man to stand still, and not pursue the battel of the Lord, I say, what remains? but to cover this Amasa, and to draw him out of the way, that wee may pursue this 2 Sam. 20. 12, 13. [Page] more dangerous Son of Bichri; and especially, that the Lord Jesus bee desired with humble and incessant supplications, to take his fan into his hand, and throughly purge his floor, gathering out the bryars and thorns one of his Vineyard, and if wee may not bee so happy as to see an hedge set about his Vineyard, that hee will set up his watch Tower in our hearts, and that hee will come with his Refiners fire, and Fullers Soap, and purge both the sons of Levi, and the whole family of Israel, as Gold and sil­ver are purged; and that hee who hath the keyes of heaven and hearts, would open the Es. 26. 2. gate, that a righteous Nation, which keepeth the truth, may enter in.

I. S.

To the Unsincere Professor, resting in the form of Godliness, [...], the Spirit of Power, of Love, of a Sound Minde, with Repentance.

I Remember that Learned Perkins, that faithfull Servant of Jesus Christ, did once direct one of his books to the ignorant and simple people, and our blessed Saviour, one of his Epistles to the Church at Sardis, a people, who had only a name to live, but Revel. 3. 1. were really dead, and whose works were not perfect before God; the Servant to instruct the one, and the Master to awa­ken the other.

And therefore, though many other godly and painful Writers, have directed their writings to the perusal of the godly and Christian Readers, I have chose, to recommend this following discourse, to thee, to shew thee first thy self, and thy own unsafe condition, then to provoke [Page] thee to consider thy waies, and amend them.

I must say of this discourse, as St. Paul said once of the Law; The Law is not 1 Tim. 1. 9, 10. made for the righteous man, but for the law­less and disobedient, for the ungodly, and for sinners, for unholy, and prophane, &c. So this discourse is not made for the god­ly, and humble, and sincere; they have an Ʋnction that teacheth them, and a Mo­nitor that remembereth them; that wee need not say to such, know the Lord; therefore I write not to them, but to the lawless and liveless, to the graceless and Christless Professor. And to thee I may speak in the words of Ahijah the Prophet, 1 King. 14. 6. to the wife of Jeroboam, disguising her self, I am sent to thee with heavy tidings.

To these our Mourning Mother saith, in the words of Jepthe to his Daughter, A­las my Childe, Thou hast brought mee Judg. 11. 35. very low; thou art one of those that trou­bleth mee; or more sharply in the words of Saul to his Son, and with more truth, Thou art the shame of thy Mothers naked­nesse. 1 Sam. 20. 30.

I am easily sensible, that the Church hath been of latter dayes, more fruitful in the number of Professors, than former­ly, (as Israel, when of a suddain the mixt multitude poured in among them) But as I have read of some women that have brought forth numerous, or rather mon­strous [Page] Births, as a Countess of Haus­bergh, that at one birth was delivered of three hundred sixty five, as Lud. Ʋives, and others report. Another Lady, Daughter to the Earl of Holland, as many: And another in Cracovia, delivered of thirty six children, yet none of these came to maturity, or ever lived to encrease the world: So have wee had numbers of Professors added, yet not to the encrease of the Church, of whom wee may take up that which is said, Es. 9. 3. Thou hast mul­tiplied the Nation, and not encreased the joy.

I know also, that many of our now Professors, are in shew more glorious, in forms (if not some above all forms) far more transcendent, in self-opinions and admirations, more exalted; wee have many Absaloms, who think, if they were in place, and they might bee hearkened to, they could better wield (may I not say wilde?) Kingdomes, and they could better mould and moddle (may I not say moulder?) Churches, than ever yet they were, since the Apostles dayes; when they have nothing but craft and guile, if not blood and Treason in their Vows and Sacrifices. Once I heard the Christian world groaned, and admired it was so suddenly become Arrian; now a Pro­phane world may wonder, that it should so soon become Christian; and with like [Page] words, to the Churches wonder, Es. 49. 21. Who hath begotten mee these? who hath brought up these? Behold, I was left a­lone, these, where had they been?

Wee have now such as say as the Pro­phet saith, In the pride and stoutness of their hearts, the bricks (of Popery and Prelacy) are fallen down, but wee will Es. 9. 10. build with hewen stones, and the low Sy­comore trees are fallen down (of Presbytery, &c.) but wee will build with Cedars.

Wee have them that say of their mem­bers, or Teachers, as the Assyrian of his Princes, Are not my Princes altogether Es. 10. 8, 9. Kings? Or as the Corinthian Professors, who said they were rich and full, Reigned as Kings, without Paul, and such like 1 Cor. 4. 8. Ministers; and these say, is not Calnoh as Carchemish? Is not Hamath as Arpad? Samaria as Damascus? So now, is not Rome as Sodome? Prelacy as Gomo [...]rah! Presbytery as Babylon? Independency also as Egypt? But our Land Goshen, our Pe­puza Jerusalem, our Church Capernaum, and our members Sion.

Wee read Jer. 24. 1. that the Prophet Jeremiah saw in a Vision, two Baskets of Figs before the Temple, the first very good, the latter stark naught, represent­ing the Professors of the first and second Edition, or transplantation. Wee have seen the like: The former, the Lord pro­mised to own and acknowledge; the lat­ter [Page] hee rejected; wee may cry out with the Prophet, Micah 7. 1. Woe is mee, I am, as when they have gathered the Summer fruits, as the Grape gleanings of the Vin­tage; there is no cluster to eat, my soul desi­reth the first ripe fruit; the goodman is pe­rished out of the earth, and none i [...] upright a­mongst them; the best of them is a bryar, the most upright, sharper than a thorn hedge, &c.

When John the Baptist, in his dayes, saw a many Pharisees and Sadduces come Mat. 3. 7. flocking to his Baptisme, hee wondered more than joyed at the sight, looking up­on them still as a Generation of Vipers, and said, who hath warned you to flee from the wrath to come. Were hee now alive, hee would wonder as much to see so many Pharisees and Sadduces fly as fast from his Baptisme, and would cry after them, O Generation of Vipers, who hath warned you (in that way) to fly from wrath to come: Let there bee some better fruits of repen­tance; for as neither Circumcision, nor uncircumcision, availeth any thing, so nor Baptisme, nor Anti-baptisme, not this or that Profession will stand, before the Fan, and the fire, but sincerity, and the New Creature; it is not being of the Stock of Abraham, will free from the stroke of the Axe, but the good fruit, when there shall bee a general conflagra­tion, it is onely the hanging out of this [Page] red line of sincerity will save us, as Rahab once, and gain us the benefit of the Ar­ticles of Peace, and Covenant of Grace.

Those are sad and smart sayings of the Gospel, they that are last, shall bee first; Ma. 20, 16. and the first, last. Many are called, few chosen; and though the number of the chil­dren of Israel bee as the Sand of the Sea, yet a Remnant only shall bee saved. Rom. 9 27.

It concernes thee therefore Reader, to bee serious, and to seek to produce a bet­ter Pedigree and Title, than Profession, Bap­tisme, Possession, Succession, Church-fellow­ship, yea, or visible Saintship. How far may the hypocrite go? Who can count the number of this Beast, or rightly discern this plague of Leprosie? It may have bright­ness and whiteness, and no black or blew spots at all appearing, yet bee the infecti­on. Lev. 13. 2, 3.

I have for thy sake endeavoured the best I could, to shew how far the hypo­crite may go.

Hee may advance sixty steps, as I have shewed, and go up three long ladders to­wards heaven, yet fall as Lucifer; I therefore shoot a warning Arrow beyond thee, as Jonathan did to David, to hasten 1 Sam. 20. 38. thee to get further.

I have also, to prevent thy danger, en­deavoured to make discovery, wherein it is, the miscarrying Professor is found defective; and that I shew partly whence [Page] it is, as to his state, Chap. 4. as to his du­ties, Chap. 5. and as to his graces, Chap. 6. 7, 8, 9.

I have also set thee two glasses to look into; the former mentioned, Chap. 16. I wish it, as Daniel did the Dream, to thine Dan. 4. 19. Enemies, not to thee, unless to undress by. The other Glasse, Chap. 17. I dare corn­mend to thee upon my life, that is for thee to dress by; and I put it into thy hand upon my word (I say not (what is that worth in this case?) but) upon the Word of God.

And now that it would please God to make this latter Glasse to every Reader and Beholder, like Jacobs rods, laid in the Gen. 30. 38. Gutters before the Flocks, that they con­ceived thereupon, and brought forth like­coloured young, so that each beholder of himself in this Glass of sincerity, may bee changed into the same Image by the Spi­rit of God.

Oh Sincerity! Sincerity! Thou fair­est among women (amongst all the grave) where is the place of thy abode? What Job said of Divine Wisdome, I may say of this Divine Grace: But where shall inte­grity Iob 28. 12, 13, 14. bee found? And where is the place of Sincerity? Man knoweth not the price thereof, neither is it to bee found in the Land of the living: The Sea saith, it is not in mee, and the depth, it is not with mee; it cannot bee gotten for gold, neither shall sil­ver [Page] bee weighed for the price thereof, &c. Death and destruction, say they, have heard the fame thereof (as being long since de­parted. Ver. 22.)

What the Platonists say of Verity, I may say of Sincerity, much more; If God, say they, were minded to assume to him­self a composition of body and soul: Sure­ly, say they, Light should bee his Body, and Truth the Soul: I may say, if Reli­gion or Christianity were to bee seen, light should bee the cloathing, and sinceri­ty the soul: It is so much the life and soul of Religion, that take this away from any grace, it withers, yea, becomes null and void, so that without sincerity, know­ledge is not to bee acknowledged, Repen­tance is to bee repented of, hope it self were out of hope, and faith could not trust God, nor God love our charity, all works were but dead works, and splendid sins.

What therefore Jansenius, that famous Bishop of Ipres said, when asked, which of all the Attributes of God hee did most admire: Hee answered, his Truth, and would often in admiration thereof cry out, O Ʋeritas, Veritas! O Truth, Truth! For alas, What comfort could the poor soul have, not only in the knowledge, wis­dome, power, but in the mercy, love, promise, and Covenant of God: If all were not founded in his truth: So I am sure of all the Attributes given to the Christian, sin­terity [Page] is the highest; (Noahs, Jobs, Asaes Attribute) for what were all knowledge, profession, and holiness it self, without this? Therefore as a learned Doctor late­ly said in a like case, I may say in admirati­on of sincerity, vix me contineo quin Excla­mem, Salve Regina professionum. In the whole D. Arrow smith visible world, saith hee, man is the most excellent piece, in man the soul, in the soul understanding, in the understanding know­ledge, in knowledge Religion, or the know­ledge of God, in Religion Christianity; I may carry it one step further, and adde, in Christianity sincerity.

Wee had once, our Chronicles tell us, a disease very infective and destructive to the English called Morbus, or sudor An­glicus, the Sweating Sickness, it raged more among those of this Nation, than any where else; there were two Dukes died of it; there were also two Lord Mayors of London, and six Aldermen, di­ed of it in eight daies space; this is a worse disease with which the English are now tainted, this may bee called Morbus Anglicus, too properly: Oh that as God was pleased to give a stop to that, that wee now have no knowledge of such a disease, so it may please him to heal the hurt of the daughter of our people, that there may neither bee a Canaanite in the Land, nor hypocrite in the Church, that the remnant of our Israel may not do iniquity, [Page] nor speak lies, nor that a deceitful tongue Zeph. 3. 13. shall bee found in their mouths, much less a deceitful heart.

Oh that it may never bee said of Eng­land, or London, what Epiphanius said once of Constantinople, going thence, Relicturus sum tria magna a tergo ingentem urbem, in­gens Palatium, ingentem hypocrisim: So here, Relicturus sum ingentem Gentem, in­gentem urbem, ingentem hypocrisim: I am leaving a great and warlike people, a great and populous City, and a great deal of hypocrisie, both in City and Nati­on.

What therefore Alexander said once to a Cowardly Lubber, call'd by his name, either change thy Name (I pray thee) or thy manners, either cease to bee a Co­ward, and continue to bee called by my name, or cease to bee called Alexander, and continue a Coward, so say I, or the Lord rather to thee, Oh Professor, either bee sincere, and bee called by the name of Christ, or call thy self by some other name; if thou wilt not bee sincere; otherwise know as the Romans dealt with a degene­rate and vicious son, of that famous Sci­pio Affricanus, (whom they so much re­nowned) that they would not suffer him to wear his Fathers Ring on his hand, which had his Fathers effigies engraven on it, because hee had nothing like his Fa­ther but his name; so will Christ deale [Page] with thee, if thou have nothing more of his but the bare name, degrade thee of thy profession; and if thou wert as the Signet of his right hand, hee would pull thee off thence.

Jo. Sheffield.

The Contents of this BOOK.

  • Chap. 1. The words of the Text opened, and some points observed page 1
  • Chap. 2. The main Doctrine propounded, viz. That an Hypocrite may go very far, &c. yet at last fearfully miscarry p. 12
    • The Doctrine cleared and proved by sundry instances and examples p. 15
  • Chap. 3. The Doctrine further confirmed by reasons p. 20
  • Chap. 4. Contains three other general rea­sons, whereof the first, that the Hypo­crite falls short in point of his state p. 26
    • Several states which an Hypocrite may be out of, yet not out of a bad state ibid.
    • Several states hee may bee in, yet not in any good state p. 27
  • Chap. 5. How the Hypocrite falls short in point of Duties, and herein p. 29
    • 1 What duties hee is defective in ibid.
    • 2 Wherein hee fails in the manner of per­forming his duties p. 38
  • Chap. 6. The Hypocrite fails most in point of Graces p. 52
    • Five kindes of Grace wherein hee fails, 1 Preparative, 2 Fundamental; 3 Nu­tritive; 4 Perfective; 5 Privative ibid.
    • 1 How hee fails in Preparatory graces p. 54
  • [Page] Chap. 7. How hee fails in Fundamental, or Radical graces p. 56
    • Three Radical graces, 1 Humility ibid.
    • 2 Self-denial p. 61
    • 3 Repentance p. 62
  • Chap. 8. How hee fails in Nutritive graces p. 65. These are,
    • 1 Faith ibid.
    • 2 Love p. 69
    • 3 Hope p. 73
    • 4 Heavenly-mindedness p. 74
  • Chap. 9. The Crowning or Perfective graces hee fails in, which are three p. 77
    • 1 Integrity p. 78
    • 2 Integrality p. 79
    • 3 Perseverance p. 81
    • How the Hypocrite wants Privative, or Expulsive grace p. 82
  • Chap 10. The Application 1 Terror to unsound Professors p. 84
  • Chap. 11. The paucity of such as shall bee saved p. 91
  • Chap. 12. The Grand Use how far an Hy­pocrite may go, and perish p. 101
  • Chap. 13. Contains the first Ladder of twenty Rounds, and is divided into four Sections.
    • 1 Sect. Contains five steps p. 107
    • 2 Sect. Five other steps p. 111
    • 3. Sect. Five steps more p. 120
    • 4. Sect. Five steps also p. 126
  • Chap. 14. The second Ladder whereof Sect. 1. contains five steps p. 132
    • [Page] Sect. 2. Five steps p. 139
    • Sect. 3. Five steps p. 143
    • Sect. 4. Five steps p. 150
  • Chap. 15. The third Ladder, whereof
    • Sect. 1. Five steps p. 160
    • Sect. 2. Five steps p. 165
    • Sect. 3. Five steps p. 174
    • Sect. 4. Five steps p. 179
  • Chap. 16. The Hypocrites Looking-glass, divided into four Sections p. 196
    • Sect. 1. Contains divers marks of Hypo­crisie p. 201
    • Sect. 2. Divers other marks p. 211
    • Sect. 3. Five Glasses of Christ to discover an Hypocrite p. 217
    • Sect. 4. The last Glass discovering an Hy­pocrite made up of his contradictions p. 222
    • And Divisions p. 225
  • Chap. 17. The Sincere mans Glass, wherein the truth of Grace is discovered p. 229
  • Chap. 18. An Use of Exhortation backed with sundry Motives and Directions p. 242
  • Chap. 19. The Conclusion, with an Use of Consolation p. 266

THE Hypocrites Ladder, OR LOOKING-GLASSE.

Matth. 11. 23.

And thou Capernaum which art exalted unto Heaven, shalt bee brought down to Hell, &c.

CHAP. I. The words opened, and some points noted.

I Could say of this Scrip­ture, as Daniel of that Dream of Nebuchad­nezzar before hee came to the opening and in­terpretation of it. My brethren, The Dream bee to them that hate you (or rather the Name of Christ) and the interpretation to your (or rather Dan. 4. 19. his) Enemies. But if Jesus Christ shall go up to Mount Eball, wee must not make dainty to follow him. The Levites who were assigned to bless Israel, Numb. 6. 23. were also deputed to pronounce all those Curses, Deut. 27. 14. And the [Page 2] Apostles whose hands were imployed in scattering the good seed of the Gospel of salvation upon the good ground, their Feet also were to shake off the dust of condemnation upon the re­fusers, and disobedient hearers of the word. Some have compared the state Mr. Erig [...]man. of the Church of England to Laodicea long agoe: but I may say, Whereunto shall I liken the men of this present Ge­neration so fitly as to Capernaum? A City exalted to Heaven, a place fre­quently and extraordinarily honoured with our Saviours presence, inlightened by his doctrine, graced with many Mi­racles above all other places, (such are wee) a people highly fed, heavenly taught, listed up above all others by Gods hand, listed up also in all other mens eyes, and which is onely to bee faulted, lifted up in their own conceit; and what are wee less? Insomuch that other Nations sending hither their young Students, and Candidates of Divinity, upon their return say to them what have you seen and heard in Capernaum, Stupor mundi Clerus Angli­cus. that let us see and hear in your own Country.

The Text is a dreadfull Commina­tion, and a terrible Thunder-clap, and flash of lightning coming from the Lord, to one of the most noted and emi­nent places in the world, wherein you [Page 3] see the Exaltation, and Humiliation of Capernaum, the one indeed delightful, the other dreadful to consider.

The Exaltation is Allegorical, and Fi­gurative. But the Humiliation is Lit­teral. The Exaltation is Hyperbolical, and Excessive, made higher than it was. But the Humiliation is without any Hyperbole, even so as it shall bee found true in the Letter.

And herein we have two things set down

  • 1 The Sin
  • 2 The Doom

of Caper­naum.

Both very sad. And both set down

  • 1 Positively,
  • 2 Comparatively

1 Their sin is set down Positively, vers. 20. They repented not.

2 Comparatively, vers. 23. They were worse than Sodome, the worst of men, who were sinners before the Lord, exceed­ingly, and very wicked, Gen. 3. 13.

2 Their Doom set down, 1 Positively, vers. 23. They shall bee cast down to Hell.

2 Comparatively, vers. 24. I say unto you, it shall be more tolerable for Sodome in the day of judgement than for thee.

And this Doom is elegantly amplified by taking the degree of Altitude and Elevation wherein they now stood (the highest pitch and degree, as high as hea­ven) and measuring to that bottome, and abysse, whereunto they should fall; not [Page 4] so low as Earth, but Hell, yea lower than the upper or middle Region of Hell, lower than Sodomes Hell, that if any place were lower and darker, and hotter, and more dreadfull in Hell than other, there they should bee.

A little to open the words. And] q. d. Having spoken to Chorazin and Beth­saida, vers. 21. and pronounced to each of them their wo, I have no better tydings for thee, Capernaum.

Thou] [...], Thou above all the rest. It is such a Thou, as that Dan. 5. 23. And Thou Belshazzar hast not humbled thy self, though thou knewest all this.

Capernaum] For the signification of the Name. It signifies the place or Capharnahum Haebreis sonat vicum consola­tionis & poeni­tentiae. Aret. in Mat. 8. vers. 5. Salmeron in Mat. 4. 13. town of Consolation and Repentance. For the seat of it, it was a noble City, and Metropolis of Galilee, pleasantly seated said Egesippus, whereinto fell a spring of the same Name falling into the Lake of Genasareth. It is a City where our Saviour was much conversant, or resident, Matth. 4. 13. Hee is said to dwell there It is called Mat. 9. 1. [...], his own City.. There hee preached often, wee read Joh. 6. Luke 4. 31. and other places, insomuch as it became a Proverb, Whatsoever wee have heard done in Caper­naum, do also in thy own Country, Luke 4. 23. Here it is by a Metonymie (locus pro incclis) put for the people of that place.

Exalted] [...]. Passive lifted up, and may bee taken in a threefold sense.

1 By the hand of God, as Joh. 12. 32. If I bee lifted up from the earth, I shall draw all men to mee.

2 By men, and that first in way of scorn and derision, Jo. 3. 14. Secondly, In way of complement only, as Naboth was exalted, or set upon high, 1 King. 21. 9. Thirdly, Or in point of honour, and highest esteem. So Est. 2. 2. Mic. 4. 1.

3 By self. This is alway faulty, Hab. 2. 4. 1 Tim. 3. 6. Now if you ask, In which of these respects Capernaum was lifted up? I answer in all three:

1 God had lifted it up in the expressi­on of his extraordinary grace and bounty to this people. This was a gra­cious Exaltation.

2 They were thereupon highly lifted up in the eye of all their neighbours, not in way of scorn, or meer complement, but in real honour. This was an honourable, and worthy Exaltation.

3 By means of both these, shee was vainly and sinfully lifted up in her own conceit. This was a base and shameful Exaltation.

To Heaven] Here the height of her Exaltation. Heaven is taken sometimes litterally, and locally. For the place of Gods Throne, and the seat of the bles­sed: [Page 6] So the Article of Christs Ascent into Heaven is to bee understood.

2 Sometimes Allegorically for the highest place of eminency, or security, Jer. 51. 53. Am. 9. 2. So here. Their Exalta­tion was the highest Exaltation that cou [...]d bee.

The Humiliation follows: Thou shalt bee cast down to Hell. It the humilia­tion had gone before, as it did in our Sa­viour, and doth constantly in all the god­ly, it had been happy. But casting down to hell, after lifting upto Heaven is very miserable. Herein two things notable.

1 The nat [...]re and kinde of this hu­mi [...]ation; [...] Ex al [...]o d [...]icio, Bez in loc. I am not igno­rant that learn­ed Gro [...]us un­derstands this only All [...]go­rically, that Capernaum shoul [...] bee de­stroyed by an outward de­struction but the 2 [...] vers. telis us it is to b [...] under­stood of hell litterally. Thou shalt bee brought down] Deprimêris. B [...]za. Ex [...]lto dejiciêris, Thou sha [...]t bee thrust, hurried, or violently, and furiously tumbled and thrown down.

2 The place and degree of this Hu­miliation, Brought down to Hell] Hell is sometime (as Heaven before) taken 1 Allegorically for the lowest, or saddest state in respect of spiritual, or outward condition. So in many places 1 Sam. 2. 6. P [...]al 16. 10. and 18. 5 Thus is the Article of Christs descent into hell to bee understood. 2 Locally, and properly, for the place and punishment of the damned, Luke 16. 23. So here.

So that wee see a double state of Ca­pernaum here, you would think some­what [Page 7] like that of our Saviours, of Hu­miliation and Exaltation, or descent into hell, and ascent into heaven. But they do toto coelo differre, they are most extreamly different.

1 In Christs Humiliation went before, and Exaltation followed, hee first des­cended into hell, after ascended into heaven. Here is a lifting up to heaven first, and a casting down to hell fol­lows.

2 In Christs case the descent into hell, was Allegorical, not Local, but his as­cent into heaven was Local and Litteral, not Allegorical here, e contra the happi­ness was Allegorical and Imaginary, but the misery real and literal.

3 Christs hell was a short hell, leading to an everlasting heaven; here a short heaven leads to an eternal hell. There­fore indeed, it is more like to Satans two­fold condition, whose exaltation went before his destruction.

1 Hee was really lifted up to heaven by the bounty of his Creator.

2 Hee was sinfully lifted up by pride in that state.

3 Hee kept not his habitation, made but a short stay there, having forfeited all.

4 Then hee was judicially and vio­lently thrown down as lightning into hell, where his eternal abode must bee.

So that gather up all wee have said, and put it together, and wee shall have a sad observation put into our hands. Think seriously of it England: Think of it London: Think of it every secure Pro­fessor that readest it: For the words are as if Christ had said, A place, a Pro­fessor, a City, Country, or person, singu­larly, and extraordinarily honoured by God with highest Gospel-priviledges, eminently honoured and esteemed by all other Christians, and Neigh­bour Churches, and highly sensible of their own enjoyments, that they reckon themselves as safe as safe can bee, they think themselves next door to heaven, they are lifted up to it, and but one step more, and they are in it, may yet all this while bee deceived by an ima­ginary heaven, and yet after fall, yea bee thrown down without all mercy, by Divine vengeance, into the lowest hell, to bee below even the rest of the world, yea the worst of men (Sodome it self) and there must abide for ever.

Here wee may take up sundry usefull and smart observations.

Obs. 1. The present and future state of many, is very much differing.

Capernaum now lifted up must at last bee brought down.

1 So it is in Temporals, Nebuchadnez­zar, Haman, Senna [...]her [...]b, Jerelo [...]m, and [Page 9] other wicked great ones, knew their be­ginning, their present rise and glory, but knew not their end; they saw not how slippery the ground was whereon they stood. Amalek the first among the Nations, their end was to perish for ever, Num. 24. 20. Babylon the glory of Kingdoms, and ex­cellency of the Chaldeans became as Sodome, Es. 13. 19. It mounted up to heaven, and was fortified with the highest walls, and the broadest that ever were, yet came Jer. 51. 53. to bee made a heap of Nettles. So the new and mystical Babylon, that hath sate so long a Queen, and hath set her Throne as the Throne of God, must come down, and bee burnt to ashes.

2 So it is in Spirituals, they who are now in an imaginary heaven of Gospel-happiness, may bee thrown down to the lowest hell. And on the other side, the godly, whose beginning was small, and their present condition sad, may bee lifted up in due time, so was Jacob, Jo­seph, David, Mordecai, Job, and others lifted up from poverty, the dunghil, and the dungeon, and set among the Princes. And which is better, the Church which is at present afflicted, and tossed, but not comforted, shall have her stones laid with fair colours, and her foundations with Sa­phires, Isa. 54. 11. And which is better yet, the soul that now sits in darkness, walks in distress, being deserted▪ tempted, [Page 10] discouraged, may come to enjoy beauty for ashes, the oyl of joy for mourning, the Es. 61. 3. garment of praise for the spirit of heaviness, and shall come to Sion with songs, and ever­lasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and sigh­ing Es. 35. 10. shall bee done away. And which is yet better, best of all. They who n [...]w sow in tears, and mingle their drink with weeping, being in much heaviness at present, through manifold tem [...]tations, are smitten into the place of Dragons, and covered with the shadow of [...]eath, yea are in continual bondage all their life, and wade through great tribulati­ons, shall at length bee [...]et on Thrones, cloathed with long white Robes, and shall have their Palmes in their hands, and glorious Crowns on their heads.

Observ. 2. It is not the past, or present state wherein men now are, whereby they may bee denominated happy, or miserable, but the eternal state which they must abide by.

Capernaum had been lifted up to hea­ven. The Apostate Angels had been possessed of heaven, but neither the happier. Woe to you that are full now, that laugh now, that are at ease in Sion now; Go to now, yee rich worldlings, yee secure Professors, Weep, and howl▪ your present delights shall end in eternal mi­series; After a short heaven, a long hell. After a short reign, as Zimries, of seven 1 King. 16. 15. [Page 11] dayes, a dreadful end; after a sumptuous revel, and riotous feast, a terrible hand­writing on the wa [...]l, as to Belshazzar, after a merry sitting down, a sudden and confused taking away, as Adonijah from his usurped Crown; after the second 1 King. 1. 49. Banquet of wine, a shamefull and un­expected execution, as to Haman. The Ester 7. 2. 10. joy of the hypocrite is short, his sorrows to come not so; his triumphing is but for a moment, but his destruction is not Job 20. 5. for a moment: They shall bee destroyed with an everlasting destruction from the 2 Thess. 1. 9. presence of the Lord, and from the glory of his power. But as for you that are godly, though you now lye among the pots, and mourn as Doves in the val­leyes, Psal. 68. 13. lift up your heads, you shall bee as the wings of a Dove covered with sil­ver, and her feathers like gold. You do weep and lament, and the world doth rejoyce, but your sorrow shall be turned Jo. 16. 20. into joy, and their joy into bitterness. It is a righteous thing with God to recom­pence tribulation to them that trouble you, and to you who are troubled, rest; when the 2 Thes. 1. 7, 8, 9 Lord shall bee revealed from heaven in fla­ming fire with his mighty Angels, when hee shall be glorified in his Saints, and ad­mired in all them that beleeve. For your shame, you shall have double, after a sour breakfast, a sweet supper; after a short hell, a long heaven. Here is [Page 12] the faith and patience of the Saints.

Observ. 3. It is most dangerous living and dying in the best places, if wee live unfruitfully. It is better to live and dye in Sodome than at Capernaum, Propius Jo [...]i, propius fulmini. It is worst living in a land of righteousness, if wee work Ini­quity. A weed is safer in a hedge, than in the Garden, a stone in the high way, than in the Vineyard. They next the Sanctuary are nearest danger, God will bee sanctified in such as are near to him, or hee will get himself glory in their just destruction.

CHAP II. The chief Doctrine raised, cleared, and made good by many Iustances.

BUt the Point wee shall insist upon is this: Jamjam tactu­rum sidera sum­ma-Jamjam tactu­rum Tartara [...]igra-

A formal Professor may go far, flye high, and seem to bee in a very fair way for hea­ven and salvation, above all others, yet is his last state woful, fearful, desperate: Lifted up to heaven, thrown down to hell.

Babylon was in an Allegorical heaven, Es. 14 14, 15. yet tumbled down, and some Expositors suppose our Saviour [Page 13] alludes to that speech in this place, Tyre was in the highest terrestrial heaven, in the highest region of an imaginary heaven. Thy heart was lifted up, and thou Ezek. 28. 2, 3. 12, 13, 14. hast said I am a God. I sit in the seat of God; thou hast set thy heart as the heart of God; Thou art wiser than Daniel; Thou sealest up the summe, full of wisdome, perfect in beauty; Thou hast been in Eden, the Garden of God; thou art the anointed Cherub, &c. who could bee higher? yet thou shalt bee brought down to the pit, and dye the vers. 8. 10. vers. 19. death of the uncircumcised; yea thou shalt bee a terror, and never bee any more. Here is a sad conclusion, after such an Exaltation.

Lucifer was in a real heaven, lifted not up to, but into heaven, yet is now in chains of darkness.

Hypocrites, and formal Professors may bee in a high place and form, in the Ecclesiastical-heaven, in a Scripture-heaven; the visible Church is often called the Kingdome of heaven; they may bee lifted up three stories high, yet fall from this third loft with Eutichus.

1 They are really lifted up by the hand of God, are as vessels in his hand, in a fair way to heaven, vessels of ho­nour, they are planted in the choysest Vineyard.

2 They are higher lifted up by the general acclamation of all that know them. And

[Page 14] 3 They are lifted up higher yet (too too high) in their own proud conceit, and false opinion of themselves, yet after all this miscarry. Matth. 8. 12. Many shall come from the East and West, and sit down with Abraham, Isaac, and Jacob, in the Kingdome of heaven, but the children of the Kingdome the Kingdome of hea­ven reputedly) shall bee cast into utter darkness, there shall bee weeping and gnash­ing of teeth, Religio nunquam Periclitatur nisi inter Reverendissimos, Luther said well, and I may allude, Salus nunquam adeo Periclitatur ac inter sanctissimos. Religion is in most hazard of being lost among the great Rabbies, said hee, where his Grace, and his Holiness are their ordinary Titles, and salvation is no where in such danger, as among Christians, Professors, Saints. The children of the Kingdom. As when the Conqueror comes, the chil­dren of the Kingdome go to the pot, when Plebeians and vulgars escape; so when the Lord comes to Judgement, it will go better with Pagans and Infidels, Sodome, and Gomorrah, than with un­sound Professors. The last shall bee first, and the first and for most shall bee last, was a Proverbial speech our Saviour much used, The smartest storms follow the hottest gleams usually.

This I shall further clear by Instances first, and after by Arguments confirme it.

[Page 15] 1 Instance: Was not Balaam lifted up on high, of whom it is said, The Spirit Num. 24. 3, 4, 15, 16. of God came upon him, that hee had had his eyes shut, but now open, that hee heard the words of God, that hee saw the visions of the Almighty, falling into a trance but having his eyes open all the while; and after hee that had the knowledge of the most High, and saw the vision of the Almighty. There is never an Enthusiast alive never a Quaker of them all can speak of more Visions, and Apparitions, and extraordi­nary Revelations then hee, yet a noto­rious Impostor.

2 Was not Saul highly exalted, when the Spirit of the Lord came upon 1 Sam. 10. 6, 9, 12. him, as it did, that hee prophesied, and was turned into another man (not a new man) and God gave him another heart (yet not a new, humble, holy, and soft heart of flesh) hee prophesied to admiration; all the talk was now Town and Country, of Saul, What is this that is come on the son of Kish; yea hee had such extasies, and such actions, as none of all the com­pany of Prophets, hee stript himself, lay naked all day, and all night on the ground, and brought in a new way of Prophesying into the world, 1 Sam. 19. 24.

3 What shall wee say of the Pharisee, who so highly applauded himself, I am Luke 18. 11, 12, 14. not one of your Extortioners, I fast twice [Page 16] in the week, &c. yet is hee after his self-justifying left under a sentence of con­demnation.

4 Magus, was not hee high flown of a sudden? hee heard, beleeved wondered, Act. 8. 13. was baptized, stuck close to the Preacher Philip, was in an extasie, was ready to give any mony for spiritual gifts, hee wanted nothing so much now as the Holy Ghost, hee would bee an eminent Saint, or nothing, yet a rotten Hy­pocrite.

What shall wee say of Judas, who had received part with the first Apostles, not the latter seventy Disciples, and did par­take of the same spiritual endowments with the other Apostles to preach the Gospel, heal diseases, cast out devils, and had the keyes of the Kingdome of hea­ven committed to him equal to Peter, and the rest of the Disciples, and the bag above all the rest; hee was lifted up to heaven indeed, when hee had com­mission to let others in, yet went hee not in himself. Hee was Legatus a la­tere Christi. Hee was Angelus in Penna, Re latro, corde Gehenna.

Were not those Virgins fair for the Kingdome, who had been called, became Professors, were furnished with Lamps, Vessels, and Oyle, yet were shut Mat. 25. out.

I will say nothing of Sardis who had Rev. 3. 1. [Page 17] an Angel to her Minister, and was her self a Golden Candlestick, who had onely a name to live, and was really dead. But the Church of Laodicea bare the bell from them all. There were the Saints indeed. Shee was rich, increased with goods, and wanting no­thing at all, yet was indeed and truth, poor, miserable, blinde, and naked.

But above all, what shall wee say to that startling place, Heb. 6. 4, 5, 6. where such as were Enlightned, and had tasted of the heavenly gift, and were made pa [...]takers of the Holy Ghost, and had tasted the good word of God, and the powers of the world to come, and did seem to have been in heaven already, yet fall away, and utterly perish.

Here are five high steps leading to­wards heaven, of which more hereafter.

1 They were enlightned, they had been darkness, but now might say they were light in the Lord: This the lowest step.

2 They had their taste and relish, as well as light and notion, they had some­thing in them inwardly, they had a taste and relish, they were savoury persons; yea 2 tasted of gifts, eminent gifts. 3 Yea they are called heavenly gifts, such as come from heaven, lead others to heaven, and you would think even go to heaven, they make the possessors of them to bee heavenly Christians. Such heavenly and gifted Saints may perish.

[Page 18] 3 They are partakers of the Holy Ghost in those extraordinary acts and gifts of it, to speak with Tongues, cast out Devils, expound Scripture, utter Pro­phesies; not partakers of the renewing, sanctifying, regenerating, heart-sancti­fying work of the Holy Ghost.

4 Tasted of the good word of God: Herein three things, 1 They have had some work upon their hearts and con­science by the word. 2 They have looked upon it as Gods word, and been affected as if God himself had spoken to them. 3 They have had their part in the good word, all the word is good, but some part seems to bee more good and delightful, viz. the Promise; these have tasted the sweet of the promise, are able to speak great things of the goodness of the word.

5 And have tasted of the powers of the life to come; wherein three things too: 1 They may speak contemptibly of the things of this world, and discourse much of the vanity of all sublunary things, and speak highly and admiringly onely of Eternity; the life to come. 2 They have had sad apprehensions of hel, wrath, and damnation, to know the Terrors of the Lord, and they have at other times been taken up into the third heaven, but nei­ther in the body, nor out of the body, but onely in imagination. 3 And they [Page 19] have felt the power and force of both, mightily to terrifie, or to comfort above any thing in the world. Powers, [...], that is, the power of the one, and the glorious joyes of it, and the power of the other, to tremble under the horror of it.

There is much contained in the word Powers, and so again in the word Tasted. Some conceive it signifies no more but a light smack, and small rellish, as in the fourth verse, tasted the good word of God, h. e. as Cooks who dress great feasts for others, taste a little of every thing, but sit not down at table with the Guests; so may unfound Ministers, or Professors. But I conceive there is more in it, to taste is to experiment, to bee under the power of it, so as to know perfectly what the thing is. So Jesus told his Disciples, They should not taste of death till they had seen Matth. 16. 28. the Kingdome of God come with power, that is, they should not know what death was, nor feel the stroak of it; so it is said, Christ tasted of death, Heb. 2. 9. Will any say hee had but a smack of it, and a little sense of it, hee found by woful experi­ence how dreadful it was in all his atten­dances and circumstances, his soul was heavy to death upon the thought. Such a kinde of penetrating, and heart-amazing experimental knowledge, and applica­tion may an hypocrite have of those fu­ture [Page 20] things, Death, Heaven, Hell, Judge­ment, and Eternity.

Here wee see at present a short Ladder of five steps (wee shall shew longer after­wards of twenty rounds a peece) whereon hypocrites are climbing up towards hea­ven, but not as Jacobs Ladder, whose Gen. 28. 12. top reached to heaven, foot stood on earth, the top of this is towards heaven, the foot in hell; there Angels ascended, and descended, here ascendunt Angeli, de­cidunt Diaboli, they ascend as Angels, fall as Lucifer; ascend as Lights, fall down as Lightning; you would think at their first appearance, you saw the Witches appa­rition, Gods ascending out of the earth, but 1 Sam. 28. 13. they prove cursed ghosts, and depart with horror, they that fall from this fifth Loft, are not like Eutichus taken up for dead, and after recovered, but are like them Act. 20 9. stricken in the fifth rib, never recover, if they fall away, it is impossible to renew and fetch them again unto repentance, the Apostle saith, vers. 6.

CHAP. III. Many Reasons of the point.

SEcondly, having cleared this Truth by many sad Instances, wee shall [Page 21] come to shew the Reasons of it.

Reason 1. You may often finde as bad people at Capernaum as in any part of the world, worse than at Sodome; our Saviour tells us here, The Sun that whitens the Cloath, tans the Blackmore; the Gospel to some the savour of life, is to others the savour of death to death. As by the Law, so by the Gospel, in this sense is the knowledge of sin, it worketh wrath, Law and Gospel enter to some place a­mong Rom. 3 20. Rom. 4. 15. Rom. 5. 20. some persons, that the offence might abound.

There was a Sodome found in Israel in 2 King. 23. 7. 2 King. 17. 9. Josiahs dayes. The children of Israel did secretly the things that were evill. There is many an Achan goes out with the Hoasts of Israel, many a Satan pre­sents himself before the Lord among the Sons of God; Many a cursed Doeg detain­ed before the Lord, many a Judas with his hand in the same dish with Christ; such as partake of the Lords Table, and of the table of Devils. Among my people are found wicked men, the Lord complains: Yea they Over-pass the deeds of the wicked: none so bad as they. Among great pretenders to extraordinary piety, such as devoure widows houses, and live in monstrous sins, and prodigious lusts. They are nigh God in their mouths, far off in their reines, Jer. 12. 2. They sit be­fore mee as my people, but their hearts go­eth after their covetousness. As once there [Page 22] was not found so great faith, no not in Israel, as in a heathen Captain, so oft Matth. 8. not such unfaithfulness, and horrid im­pieties in a heathen Nation as in Israel, 1 Cor. 5. 1. sins not so much as named among the Gentiles, were once found, to their shame, in a Christian Church.

Reas. 2. All at Capernaum are not called; The outward and inward Call, go not alwayes together; mans teaching, and Gods; Grace and the means of Grace; The word of Grace, and the work of Grace; Ordinance, and Obedience, are oft great strangers. They who are well acquainted with the grace of truth, are utter strangers to the truth of Grace. All are not called: There is no universal Redemption, for there is no universal Election, no universal Vocation. There was many a widow in Israel that Elias never was sent to, but to one in Sarepta; Many Lepers in Israel, not cured by E­lisha. All among whom the Gospel is sent, are not saved by it. There are some that hear, and do not understand, as the high-way ground; some that understand, that do not beleeve (like that blasphe­mous Pope Leo the Tenth, that called the Gospel a profitable fiction) many that be­leeve, that do not obey. Now none are called effectually, called according to the purpose, but such as obey. There may bee many in Capernaum, who see more [Page 23] mighty works, hear more powerfull preaching, receive more Sacraments, have Sabbaths better spent, and joyn in many Fasts, who know, [...]ear, profess more than others; yet what singular thing do they? they repent not, beleeve not, obey not; they are in heaven as to profes­sion, but in hell as to conversation, as proud, worldly, prophane, sensual, brutish as any other; therefore after this lifting up to heaven in a vain presumption, fol­lows a sad throwing down to hell in des­peration.

3 All that are called, are not chosen, as our Saviour often said, Many are called, few chosen. Salvation, and Election are of equall latipatency and extent; salva­tion, Rom. 8. 30. and effectual calling, but not salva­tion, and external calling: All that are called, are not called and chosen, and faithful, as Gods people are, Rev. 17. 14. All that are among the Israelites, are not of Israel, (as the mixt multitude called outwardly, or moved inwardly, yet not with right aims and principles) all that are of Israel, are not the Israel of God. There is a Jew outwardly, and a Jew in­wardly. And there is a Jew without, who is a Samaritan within, sworn enemies to the Church and people of God, as those perfidious ones, who were in con­federacy Neh. 6. 18. with Tobiah, against Nehemiah. There are such who profess to know [Page 24] God more than others, that in their lives deny him more than others, Tit. 1. 16. such who have more of the form, than many, [...]ho have less of the power of godliness, than any other, 2 Tim. 3. 3. Like Judas, an Angel in his speech, a De­vil in his heart; his expressions were hea­venly, his affections hellish.

4 The case of such is worse than other mens, because the greater mercies offered, and means afforded (if sleighted) the grea­ter Jo. 15. 22, 24. is the sin and danger. If I had not come amongst them, they had had no sin. The more light, the more love, the more strivings, the more convictions, the more offence; what makes the sin against the Holy Ghost the unpardonable sin? but be­cause it is committed after so much light, and love, and conviction, and experience, committed against Law and Gospel, and promises, and is a pure despite of the Spirit of grace, and a trampling under foot the blood and Covenant of Christ, Sodome had no sin at all, comparatively none. To him that knoweth to do well, and doth it not, to him it is sin, Sodomes brim­stone burnt not so extreamly, and is not so bad as Gospel dust. What made the Angels fall irreparable? Adams offence inexcusable? Elies sons sin inexpiable? The Talent-receivers neglect unanswer­able? Jerusalems sin past remedy of old, and their sin filled up to the full at [Page 25] last? The wrath of God came upon them to the very uttermost. But the abuse and contempt of so much grace: This fills up the Ephah: This puts in the Zach. 5. 8. Talent of lead (when the golden Talent of grace is rejected:) This makes the scarlet sin. The blood of Christ trampled upon, speaks worse things than the blood of Abel. This made God call Israel the people of his wrath. How shall wee escape, if Isa. 10. 6. Heb. 2. 3. wee neglect so great salvation, said the A­postle. This adds the great figure to the other Cypher, and raiseth the reckoning to thousands and millions, for by these mens sins; 1 Religion is reproached. 2 Gods name blasphemed. 3 Wicked mens mouths opened. 4 The mouths of the godly stopped, their hearts are sadned as Jacobs, their name, and way, and pro­fessions Gen. 34. 30. stinkes, men cry out, Here are your Professors, Sermon-hearers, they have the Bible often in their hands, more in their mouths, but the world, flesh and devil is in their hearts; They have a Crown of twelve Stars on their heads, but are cloathed with the Moon, not the Sun, but the Sun trod under foot, un­like that Woman described, Rev. 12. 1. This makes Sion sit in the dust, and the heart of Gods people mourn in secret. But wo to them by whom this offence comes. These are the sinking, drowning, damning sins▪ the milstone sins.

CHAP. IV. Containing other Reasons, viz. That all this while they are out of a Right State.

THe formal Professor, after all his fair proceedings, and high attain­ments, falls short of heaven, because hee fal [...]s short, and is mistaken in three prin­cipal points; 1 In point of his Estate. 2 Of Duties. 3 Of Graces.

First of all, hee is mistaken in point of his Estate, an hypocrite may bee out of many a state, yet not out of a bad state, and may bee in many states, yet not in a safe state.

1 Hee may bee out of a state of Igno­rance, 2 Pet. 2. 20.

2 Of Error, 2 Pet. 2. 18. Hee may bee orthodox enough in his Tenents, hee may hold the truth, yet hold it in an unrighteous heart, and life of his own, Rom. 1. 19.

3 Out of a state of open prophaneness, 2 Pet. 2. 20.

4 Of opposition, and persecution; Ga­maliel would have no hand in molesting the Apostles for preaching their consci­ence, nor would hee with his good will suffer others, Act. 5. 38.

[Page 27] 5 Hee may bee out of a state of un­beleef, Act. 8. 13.

6 Out of a state of spiritual security, and unsensibleness, Cain, Saul, Judas, were sensible (with horror enough) of their unhappy condition. And many an hypocrite besides, Is. 33. 14, 15.

7 Hee may bee out of a state of horror also, Luke 11. 25. have nothing but peace within. But hee is never out of a state of unregeneracy.

2 Hee may bee in a state again on the other side, 1 Of Knowledge, Rom. 2. 20. Joh. 9. 41.

2 Of great Profession, Tit. 1. 16. An hypocrite may bee a Professor of the highest Name and Note; the greatest Hy­pocrite in the world, is the greatest Pro­fessor, viz. Antichrist, who sits in the 2 Thess. 2. Temple of God, as the Vicar of Christ; There are ordinary Professors who call the themselves Jews, but are not, Rev. 3. 9. And there are Professors above them, who say they are Apostles, but are not, Rev. 2. 2. And there are some far above them, who say they are Christs, the Mes­sias, &c. but are cursed Impostors, Mat. 24. 24.

3 An hypocrite may bee in a state of Civility, Matth. 23. 27. be a whited Se­pulchre.

4 Hee may bee in a state of Restraining grace, Gen. 20. 6.

5 Hee may bee in a state of Common sanctification, Heb. 6. 4. and 10. 29.

6 In state of Faith, Act. 8. 13. Luke 8. 13.

7 Of Repentance, as Judas, Matth. 27. 3.

8 Of Confidence, 1 Thess. 5. 3. crying, Peace, peace, Job 18. 13.

But no hypocrite in the world, is in a state of Grace, of Conversion, Regenera­tion, and Renovation, in the spirit of his mind, no hypocrite can make out his new birth, the new creature, the Divine na­ture, his implanting into Christ, his li­ving in Christ, Christ living in him, his being in the Spirit, walking in the Spirit, hee may bee one standing in the outer Court, or one of the houshold of faith, hee is not got so far yet as to bee of the middle Temple, or the Church mystical on earth, or to bee one of the houshold of truth, therefore is never like to bee one of the inner Temple, or the houshold of love (in a Right sense) as all the blessed ones are.

Hee may as the Camelion take all co­lours but white, bee in any state but the right. Such are said Jeremy the second, to try many conclusions, take up, and lay down many courses, yet never the nearer.

1 They are said, vers. 23. To traverse their wayes.

2 Then to mend the matter as you would think, to trim their wayes, vers. 33. And after vers. 36. to gad about, and to change their wayes. But after all this tra­versing, and trimming, and gadding, and changing their wayes, no reforming their wayes.

CHAP. V. How the Hypocrite fails in point of Duty.

THere are two things I shall speak to, in pursuance of this point.

  • 1 Shew what duties an hypocrite is wholly defective in.
  • 2 Shew wherein hee differs from a truly godly person in the duties which hee doth perform.

1 There are some duties which no hypocrite doth perform:

As 1. to speak of Prayer, an hypocrite may pray; no hypocrite doth, or can pray in the Spirit, or doth watch in prayer, 1 Cor. 14. 15. Eph. 6. 18. Zach. 7. 3. Col. 4. 2. hee may bee long, or loud in prayer, may weep possibly at prayer, doth not watch in prayer.

2 An hypocrite may say many a prayer, many a Pater noster, or Lords prayer no hypocrite doth say Daniels prayer, and [Page 30] put that into his Liturgy, without which all prayers are in vain; you may perish with Our Father in your mouth; if you have not Daniels prayer in your heart, viz. praying that wee may turn from all our Dan. 9. 13. iniquities, and understand the truth.

I have heard some ignorant people say sometime, God give us to pray that Good prayer, that God may hear, this is that good prayer, you may pray all manner of prayer and supplication, but if you regard iniquity in your hearts, God will not Psal. 66. 18. regard all your prayers.

3 Though I said an hypocrite may say the Lords prayer, (and not Daniels) hee may huddle it over, I mean, yet no hy­pocrite is serious in saying the Lords prayer; ask him Philips question, But un­derstandest Act. 8. 30. thou what thou readest, and dost thou minde what thou sayest? And he must answer, How can I? except I had a new heart.

There are two things wherein hee fails as to the Lords prayer.

1 Hee separates the Conclusion, or Doxology from the Preface, hee saith, Our Father with all his heart, and is wil­ling to take acquaintance of God so far as to have a Father in heaven. But when hee should come to the Doxological con­clusion, hee hath no Praise, Kingdome, power, Glory, Majesty, Dominion, to as­cribe to God, hee is better in the begin­ning [Page 31] of his duties, worse in the end; bet­ter at prayer, than at praises. Now this is the proper work of Saints, yea of heavenly Saints and Angels, to bee full of praises, and to close their duties with highest admiration of God, and hearts brim full of his excellencies appre­hended.

The sincere worshipper is best at last, hee begins full of self, ends full of God.

His heart the longer hee hath been at duty, is like the water that hath been over the fire, grows hotter, and hotter, at length it boyls and runs over; the poor narrow vessel cannot hold it while the fire burns, so the godly say, their heart hath burnt within them, and even boyled over, Psal. 45. 1. Ebullivit cor; &c. their hearts have been in heaven, when in praises and admirations of God.

2 Hee separates the Petitions, an hypo­crite may say the three last Petitions, no hypocrite doth say the three first Pe­titions with his spirit and understand­ing.

1 An hypocrite may with all his heart say Give mee this day my daily bread; Give mee Lord, health, peace, plenty; give thy blessing to mee, my children, my la­bours, state, stock, bless my going out, coming in, adventures, &c. Here hee lefts up the voyce, and weeps; Hast thou no blessing for mee? Bless mee even mee, Oh my Father.

[Page 32] 2 Hee may pray with all his heart, Forgive mee my trespasses; forgive both guilt and punishment, restore mee to thy favour, as though I had never offended, though hee doth but faintly promise to forgive others that trespass against him.

3 He may pray with all his heart, De­liver mee from evil, i. e. from the evil one, from Satan, from his hands, malice, mischief, Good Lord deliver mee, but from tentations of Satan, motions to sin, oc­casions of sin, departure from God, un­beleef, hardness of heart, hee prayes not against them, hee saith but faintly, Lead us not into temptation.

2 But for the three first Petitions, hee cannot pray them at all.

1 To pray that Gods Name may bee hallowed, and Gods glory may bee exal­ted in every thing, and take the prece­dence of his own name, honour, interest, peace, comfort, so that God may bee magnified by his life, or death, what cares hee, this is onely the frame of the truly gracious soul, Father save mee from this hour; but why should I pray to bee sa­ved from this hour? Father glorifie thy Joh. 12. 27, 28 Name: Let mee rather want my daily bread, than thy Name want his glory: Let come on mee what will, or can, so that thy Name may get glory, let mee decrease, so it may increase here in since­rity.

[Page 33] 2 No hypocrite doth pray, Thy King­dome come, Come Lord Jesus, come quickly, but rather, stay a while, noli mo­do, come not yet, yet a little sleep, and a little more slumber; no hypocrite doth pray that the Kingdome of God should come into him in his life, it is enough for him to come into the Kingdome of God at his death. The hypocrite comes to God as a poor man to his neighbour, when hee knows not what in the earth to do. Sir, I am come of a great errand, I pray lend mee such a summe of mony; so saith hee, Lord lend mee thy helping hand, and relieve mee in such a case, and hee doth to God, as Saul to his Unkle, tells of his business, his way, and his Asses, not a word hee speaks of the King­dome; 1 Sam. 10. 16. the childe of God comes and sayes, Lord, I have a great errand to thee, it is about a Kingdome I come, and not a Kingdome for my self, but thee; I have a rebellious untoward heart of my own, Lord subdue it, Blessed bee the Kingdome Lake 19. 38. that comes in the Name of the Lord, Ho­sanna in the highest: Let thy Kingdome come, let it come to day, before to mor­row, Bee like the Roe, and like the Hart upon the Mountains of Spices: Hee came Cant. 8. 14. to God of the same great errand Israel came to David with, Behold, thou art 2 Sam. 5. 1, 2, 3 our bone, and our flesh, wee want a good King, wee come to offer thee a King­dome, [Page 34] to set up thy Kingdome, and to anoint and chuse thee to bee King over us, say us not nay, make a League and Covenant with us.

3 No hypocrite can pray, Thy will bee done, &c. Onely the sincere soul saith that Petition, Let thy will bee done, not mine; what thou commandest, let it bee obeyed; what thou imposest let it bee born; give strength, patience, peace, support, rather than deliverance out of affliction. It is written of mee that I should do thy will; Agreed, I would it might bee, saith hee to God, as Laban to Jacob, according Gen. 30. 34. to thy word, Lord, with all my heart. I had rather serve God, than reign over men, rather have the grace of obedience, than the gift of working miracles; Thy minde to mee a Kingdome is. Da quod Jubes, Jube quod vis, Command first a Mallem obe­dire quam si possem miracula operari. Luther. willing minde, then command whatso­ever thou wilt; I would Lord, thy will should bee done in every thing; yea I would have it done as well on earth, as it is in heaven; no grumbling, repining, questioning, gain-saying, no halving, no halting, or imperfect obedience to God, no faint, cold, dead performing of any ho­ly service; but let thy will in every part of it bee observed punctually, readily, cheer­fully, universally; let thy commands bee obeyed continually, totally, inwardly holi­ly, conscientiously, and let thy worship bee [Page 35] performed purely, spiritually, livelily, heavenlily, Angelically, Divinely, perfect­ly, with all the heart, and minde, and soul, and strength, and joy, and delight.

Thus much for Prayer.

2 For hearing: I will not say but an hypocrite may hear much, and often, but hee doth not take heed how hee hears. Hee is one of Ezekiels hearers, or comers, who Ez. 33. 31, 32. say, Come let us hear what is the word that cometh from the Lord, they come, and sit, and hear, as my people, but they will not do my words; for with their mouths they shew much love, but their heart goeth after their covetousness. But he is none of Isaiahs hearers or comers, who say, Come let us go to the house of the Lord, and hee will Isa. 2. 3, 4. teach us of his wayes, and wee will walk in his pathes. An hypocrite may bee a great Sermon-hearer, cannot bee called a Sermon-follower, hee hath the ear tipt, or the tongue tipt; but hath not as the Priests in the day of their Consecration, and the Leper in the day of his Purifi­cation, had their ear, and the thumb of Exod 29. 20. Lev. 14, 14, 17. their right hand, and the great Toe of their right foot, all anointed; to shew that not onely the ear is to bee consecrated, but the hand with which wee work, and the foot with which wee walk, should all bee sanctified.

3 I will not say but the hypocrite may search the Scriptures, to see what [Page 36] hee can finde in them, and if it may bee to finde eternal life by searching them, but no hypocrite doth search his heart by the Scriptures; hee doth not take this light, and search, and sweep this house; hee is one of the Jewish searchers, hee is none of the Berean searchers, who searched the Scriptures daily to see if Joh. 5. 39 Act. 17. 11 these things were so, so in their books, and so in their hearts, and lives.

The sincere soul searcheth first how the Sermon and the Scripture agree, and then how his heart and life agree with the Scripture and Sermon. The hypocrite censures the Preacher, if hee wander from his Text, and his Doctrine agree not with his Text, or his Ʋse with his Doctrine; but hee censures not himself when his practice wanders from Text and Do­ctrine, and Use too. Hee is very critical in hearing, or reading an Author, very hypocritical in reading his own heart, and examining his own life; hee notes what unsound Divinity is in anothers Sermon, or Book, not what unsound Christianity is in his own heart. Hee is as Austin said, more troubled at anothers incon­gruity of speech, or impropriety of phrase, than at his own solecismes, ab­surdities, and barbarocismes in manners.

4 An hypocrite may (I will grant) keep his mouth with all keeping and cau­tion, but no hypocrite in the world doth [Page 37] minde that duty, Prov. 4. 23. to keep his heart with all keeping, to observe what stuffe is there, and to bee troubled at his own vain, unbeleeving thoughts, and sinfull imaginations, which are the grea­test trouble and exercise of a childe of God to keep his heart clean.

5 Every hypocrite doth talk of God, no hypocrite doth walk with God, setting Gen. 5. 24. & 6. 9 God as David did alway before him, hee is continually at my right hand, therefore I shall not fall, Psal. 16.

6 No hypocrite hath his conversation Phil. 3. 20 in heaven; hee may have heaven in his communication, never in his conversation; hee may bee high minded, is never heaven­ly minded, may bee heavenly-mouthed, can­not bee heavenly-minded.

7 Lastly, No hypocrite can say, Hee doth delight in the Law of God in his inner Rom. 7. 22 man, hee may delight to hear, or read it in many passages for the equity and justice that is in it; but to delight in it (in the purity, spiritualness, and latitude of it) and that in the inner man (with all the heart) to like well of the Prohibi­tory part of it, Thou shalt not lust, and of the Mandatory part, Thou shalt love the Lord with all thy heart, and thy neighbour as thy self; and so like the Law well when it rebukes, and convinceth of sin, and shuts up our mouths, this is a rare act of sincerity. To say of the Law in [Page 38] every precept, and in every respect, as Paul doth, I consent to it, I allow not any 1 Sam, 6. 20 Rom 7. 12. disobedience against it, it is all holy, and just, and good, argues sincerity. An hypo­crite may say it is holy, and so holy, that hee likes it the worse again, who can stand before this holy Law? or before this holy Lord, by reason of his Law? Hee can say also, It is a just Law (too just) but hee can scarcely finde in his heart to say, It is good. The promise is good hee saith, but the Law hee could wish were repea­led, and were made a dead letter, for it is to his lusts a killing letter, an un­pleasing curb; and hee desires with Israel Heb. 12. 19 that hee may never hear more of it, then hee shall live again, otherwise hee con­cludes hee must needs dye.

The second thing wherein an hypocrite is tardy in matter of duty different from the godly, is in his manner and way of per­forming it. Hee falls not short so much in the matter, form, expression, measure, length, and size of his duties, as in the life, holiness, spiritualness, and manner of his duties. Manners do not only make a man as wee say (not Mannors, Means, Lordships, Habit, &c.) but manners make the Christian also. The Sio [...] and the Luke 8. 18. Mat. 6. 1. 5, 16 1 Cor. 9. 24, 26 Phil. 3. 17 1 Cor. 11. 28 Mat. 24. 46. Quomodo go a great way in a Christians work. Take heed how you hear, pray, fast, give alms, rather than that you hear, pray, &c. The So running, So fighting, [Page 39] So walking, So eating, and So doing, are more commanded and commended, than the bare actions.

The first failing in this kinde is, that the hypocrite rusheth abruptly, and un­preparedly upon his duties, no prepara­tion before, no attention in, no reforma­tion after his duties, hee comes from sin, to duty, and from duty, to sin again; as that Strumpet who had been seeking God by day at her peace-offerings, at Prov 7. 14 night seeks out her wanton Mate; or as Judas who came reeking from the High Priest into Christ his presence, and from the Lords Table, hee goes to the Table of Devils, hee returns with his Sop to the High Priests again, hee can lodge Christ and Belial both in a bed. What an abo­mination was that the Lord complains of, Ezek. 23. 39. When they had slain their children to their Idols, they came the same day into my Sanctuary to prophane it, and thus they have done in the midst of my house. The hypocrites duties are but a short Pa­renthesis, brought in I know not how▪ be­tween a many lines of sin going before, and as many following after, whereas the Lord will bee sanctified in those that draw neer to him. The Lord requires Lev. 10. 3 to every solemn and extraordinary duty, [...]xtraordinary and suitable preparation; when Aaron and the Priests were first to be consecrated, because they were to [Page 40] enter upon a holy function, they were to wait seven dayes at the door of the Ta­bernacle of the Congregation, and not to go out, for seven dayes you shall bee con­secrated, said the Lord. And when Is­rael Lev. 8. 33 was to appear before the Lord at Sinai, to receive the Law, they were to bee sanctified three dayes, before-hand, Exod. 19. 10, 11. The Passover was not to bee eaten by any in his uncleanness, hee Lev. 7. 20 did more sin in eating so, than in a re­ligious forbearance, and as there was a preparation and purification of the San­ctuary to all that came to that Old 2 Chron. 30 Testament Sacrament; so is the like re­quired to our Sacrament, Let a man ex­amine himself, and so let him eat of that bread, and drink of that cup. And as 1 Cor. 11. 28 there was to bee an extraordinary prepa­ration upon extraordinary approaches, so an ordinary and habitual preparation to ordinary, and daily duties. The Laver stood near the Altar, in which the Exod. 30. 19, 20, 21 Priests were ever to wash before they did officiate, and they were to wash again when they had done, Lev. 16. 24. God requireth holiness before, in, and after our duties. Hence St. James, Cleanse your hands you sinners, and purifie your hearts yee double-minded; and then draw near to God, and hee will draw near to you. Jam. 4. 8 So also the Apostle alludes to that use. Heb. 10. 22. Let us draw near with a tru [Page 41] heart in full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water. The Musician spends some time in tuning his instrument before hee playes, our hearts should bee tuned before wee pray. Gregory notes how the Cock stirs up him­self, claps his wings to awake himself, before hee crows to awake others; so should the Preacher saith hee, so may I say also when thou prayest, say as Debo­rah, Awake, Awake, utter a song; Awake my harp, and I will awake, saith David; Judg. 5. the Harp makes dull musick, if the heart be asleep. Stir up thy self, and the gift of God that is in thee, then preach, or 2 Tim. 1. 6 then pray. Sampson was wont to shake himself, and hee found the Spirit and strength of God come upon him, so do thou. In a word, before duties wash, in duties watch, and after duties wash again, Judg. 16 and keep thee clean: wash unclean hands before prayer, lift up holy hands in prayer, 1 Tim. 2. 8 and lift up holy feet after prayer. Bee as careful and constant in acting, and using grace, before duty, and grace after duty, as thou art in saying Grace before and after meat. And tell not mee what thou art in duty, but what thou art before, and after thy duty; As a man is not so well known by what hee is in affliction, as what hee is after.

2 The second thing wherein the hy­pocrite [Page 42] fails in that hee comes off heavily in duty, comes unwillingly, grudgingly, and grumblingly to his duty; no love of Christ, or love of duty constrains him to exercising acts of piety or cha­rity; his feet are not like Harts feet, his heart like the Chariots of Amminadib (or Cant. 6. 12. of a willing people) as the Spouse said, but every finger is a Thumb with him. His Myrrhe is not Myrrha Libera, free flowing myrrhe, his giving is not with simplicity, or liberality his shewing mercy [...] Rom. 12. 8. Rom. 12. 1. 1 Pet. 2. 5. with chearfulness, his spirit makes him not willing, Exod. 35. 21. his body is no living sacrifice, no nor himself a lively stone, but when hee gives, hee doth it, [...], [...], either with an ill 2 Cor. 9. 7. 1 Pet. 5. 2. [...] not [...], or [...]. 1 Sam. 13. 12. look, or with an ill like, grudgingly, or of necessity; when hee preacheth, or pray­eth, hee doth it constrainedly, not vo­luntarily, or for love of hire, not hire of love, and of a ready minde, as Peter saith, and when hee sacrificeth, hee for­ceth himself as Saul said. What a weary life is this, saith hee, and hee snuffes at it again, Mal. 1. 13. and 2. 13. Thus have you done saith the Lord, covering the Altar with tears, with weeping and crying out, insomuch that hee regardeth not the offering any more, nor receiveth it with good will at your hands.

But it is otherwise with a godly soul, his spirit is a free spirit, his love constrains 2 Cor. 5. 14▪ [Page 43] him, hee delights to draw near to God, hee is glad when hee goes to the house of the Lord, hee thirsts, pants, and longs after God, the living God (and this is one remarkable difference between him and the hypocrite in all his duties) hee not onely desires Gods gifts and mercies, and blessings, but his presence, accep­tance, and favour in all his approaches, yea Gods face doth hee seek, and is not satisfied without it, yea God himself is his expectation, and his great errand (as I said before) Now Lord what wait I for? Truly my expectation is from thee. Psal. 39. 7. & 62. 5. So hee rests not in presenting God with any service, but with his service hee ten­ders up himself, Oh Lord, I am thy ser­vant, truly I am thy servant, and thou hast loosed my bonds, Psal. 1 16. 16.

Alas! It is not sacrifice that God calls for, but obedience, nor duty, but love to duty is accepted (hee that loveth mee, and Exod. 20. 6. keepeth my Commandements) not the gift, but the giver is looked upon with God, and not the full and great giver, but the cheerful giver, Non est volantis, nisi vo­lentis, non clamantis sed amantis. Gods people are all a willing people. It was not Psal. 110. 3. offering in Moses dayes towards the Tabernacle, as in Davids towards the Temple, but offering willingly, which was looked upon. Nor is it praying, or Exod. 35. 21. 1 Chron. 29. 17. preaching, but doing it willing which [Page 44] is rewarded, 1 Cor. 9. 17. The truth is (as one saith well) it is as bad, or worse to serve God unwillingly, as to sin unwil­lingly. When thou sinnest against thy will the sin is less. When thou performest a good duty unwillingly, the greater the sin. Therefore the godly man in his worst, is better than the wicked in his best. In his worst hee can alway say through Grace, to will is present, though to per­form as I would, is not in my power, Rom. 7. 18 when the other must say, what ever my performance was, my will was absent. In a word, the hypocrite ever comes un­willingly to his duty, goes more willingly from it, the godly comes more willingly to it, with more unwillingness (did not other necessary duties also call him off) doth hee depart from it.

3 The Hypocrite when hee comes to his duty is liveless, sleight, and negligent in his duty. The prophane person is negligent of his duty, the hypocrite in it; as in seeing hee sees not, and in hearing hee hears not, so in praying hee prayes not; hee doth but read prayer, or say prayer, or say Service, as it was said, or say Grace, or say, or sing Mass, as the Pa­pists call it, who are all for opus operatum, 1 Cor. 14, 15 Jam 5. 17 [...]. but one may say a prayer, and not pray a prayer; Ile pray with my spirit, and my un­derstanding. Elias prayed a Prayer, the Greek word is, hee prayed in earnest. [Page 45] Hannah her heart prayed, her words were not heard; these their words are heard, their heart moves not. It is one thing to say Grace (a childe may do that) another thing gratias agere, to act graces, or to do thanks, otherwise there may bee thanksgiving sine gratiarum actione. It is one thing to pray, another to watch in prayer, strive, wrastle, be instant in prayer, it is a small thing to fast, look sourly, hang down the head like a bulrush, it is somewhat more to afflict the soul, pour out the soul, draw out the soul. If thou wouldest look on thy fleece when thou hast prayed, and see what drops of dew are on it, look on thy face when thou prayest, and see what drops of sweat are on thy fore head, and of tears in thy eyes. In this exercise wee must not stir ad ru­horem, but ad sudorem, ad calorem & fer­vorem. Rom. 12. 11 [...] Be fervent (boyling hot) in spirit, serving the Lord. Holy Bradford never left praying, till his heart yeelded and melted. But the hypocrites service is a cold, dead, cheap, and easie service, hee hath a male in his flock (hath activity Mal. 1 14 and spirit in businesses of the world) but offers to God a corrupt thing, the sick and lame that cannot go alone, hee appears before the Lord empty, offers to God that which costs him nothing, which Davids soul abhorred, hee doth the Lords work negligently, and cryes out, ad quid 2 Sam. 24. 24 [Page 46] profusio istaec! whereto serveth this waste of time, spirits, and strength more than needs! In the Law Ceremonial, wee read God did reject the firstling of an Ass (a dull creature from) being con­secrated among other firstlings, he would rather see his neck broken, then his flesh upon his Altar. The slow and slothfull Lev. 11. 30. Snail, and Tortois might not bee eaten or touched; and whatsoever Fowl did creep, and what had wings to flye, which if it did crawl and creep was above all Lev. 11. 20. & 23. to bee an abomination; what should the Lord do with a dull Ass, or lazy Snail in his service? Wee may not say in this case, The Lord hath need of him. So that prayer that should flye, if it do creep and sleep, what is it but an abomination? The hypocrite thinks it the easiest mat­ter in the world to serve God, to pray, be­leeve, &c. But the Scripture tells us another tale, and makes it a harder mat­ter than most think of. Wee will serve the Lord said Israel to Joshuah, you say Josh. 24. 19 more than you can do, said hee, Yee can­not serve the Lord, for hee is an holy and jealous God. And whereas an hypocrite thinks it so easie a matter to pray, hee can do it with one hand tyed behinde him (hee thinks) the godly man com­plains, except the Spirit help his infirmi­ties, Rom. 8. 26 hee knows not how to pray at all, or to set one word before another, any [Page 47] more than the weak Infant, who cannot go a step if not held by the hand of the Nurse, or the young Schollar who knows not how to hold his pen in writing, or make one good letter, longer than his hand is guided by his Masters. What the one glories hee can do with ease, with a wet finger, as wee say, the other findes by sad experience, and laments that hee cannot yet skill of, though it hath cost him many a wet eye and cheek.

4 The hypocrite is constantly out in his prayers, and other holy services, ever distracted, and at a loss. A sincere man is too often, the hypocrite ever, his holy duties are therefore called, Dead works, because the heart and soul is separated from them. The hypocrites heart is un­broken, his prayers broken; the others heart is rent, but his prayers intire. I give my self to prayer, said David, or I Psal. 109. 4 am all prayer, as the original hath it. The one doth hoc agere, the other aliud agere: Hee draweth neer with his lips, his heart far off: Near God in his lips, far off Es. 29. 13. in his reigns. They sit as my people, and hear, but their heart goes after their co­vetousness. Jer. 12. 2 Eze. 33. 32 The mouth and heart are far asunder in prayer, the ear and heart in hearing. The godly can often say to his comfort, I sleep, but my heart waketh. Cant. 5. 20 Even when I am about other Civil im­ployments, My soul keepeth silence unto Psal. 62. 1 [Page 48] God; I am still when I am awake, or even at work with thee, My soul followeth hard Psal. 139. 18 after God; and the other must say, if hee speak truth, I wake and pray, but my heart Psal. 63. 8 sleepeth, my heart is still pursuing earthly objects, even when I seem imployed in heavenly services.

5 The hypocrite hath ever designes upon God in all his duties and desires, that God should comply with him, the sincere soul hath designes upon himself and desires help of God that hee may comply wholly with him. The one of­fers ever a Wave-offering, he waves his lips to God, and when it comes to perfect and Es. 43. 24 through obedience, hee waves that; the godly offers a whole Burnt-offering; the hypocrite Ʋtitur Deo, ut fruatur mundo, makes use of God, and would make him serve, as Isaiah hath it, serve his turn, when hee is in a strait. But his end is not God, but himself, hee fasts and prayes to himself, as Zach. 7. 5. Did yee fast at all to mee, saith God? No, no such matter. Non tua sed te, saith a godly soul; Lord, I seek not thine so much as thy self, Te propter te, Tua post te, propter te, O Lord, I seek thee for thy self, not thy gifts, thy gifts are sweet, thy self sweeter; thy gifts relieve mee, thy self onely can sa­tisfie Psal. 42. 2, & 10, [...] mee: My soul is a thirst for God, Oh when wilt thou come to mee! Thou art my portion saith my soul, Nunquani [Page 49] ad te nisi ob te, nunquam a te, absque te; Lord I would never come to thee, but for thy self, and let mee never go from thy presence, but with thee present. An hy­pocrite on the other side hath ever a de­sire to draw God over to him, as Balaam, and they Jer. 42. who desired much that Jeremy should pray for them, that they might go into Egypt, and do what they liked, and that God should give his pla­cet, and consent. Thus devout was Pha­raoh, and Zedekiah, Intreat for us, say they. This is non te, sed tua, in plain English to say, Lord wee would that thou Mar. 10. 35. shouldst do for us whatsoever wee desire. A very reasonable request. To whom our Saviours answer is, You know not what you ask; Quid dabis is the hypo­crites first Petition, as it was Judasses, What wilt thou give mee? what profit will it bee, &c. Job 21. 15. not Quid rependam, what shall I render unto the Lord? A godly soul prayeth with holy Austin, Da quod Jubes, & Jube quod vis, Give mee Lord to will what thou com­mandest, and then command as long as thou wilt.

6 An hypocrite cannot take a little more pains in a duty, but hee is puft up presently, and mingles the blood of his sacrifice, with the blood of Christ, I have had Peace-offerings to day, there­fore I am absolved, my duties have made [Page 50] mee whole; nay, his mouth runs over commonly, and a Trumpet must bee sounded in Gods ear, O God I thank thee I am not thus and thus; yea it may bee the next man hee meets, hee must bee told of it, Come see my zeal. The godly man is content to bee seen in secret, and to bee in Occulto Judaeus, a Jew within, and is as humble after a duty, as after a sin, un­profitable servant that I am! not to mee, but to thy Name bee the glory; Not I, but the grace of God with mee. The 1 Cor. 15. 10. Gleanings of Christs Intercession is bet­ter than all my Vintage. I need that High Priest to take away the iniquities of my holy things, as well as to cover Exod. 28. 38 my foulest miscarriages. If the Lord should bate mee all my other sins, and reckon onely for my duties, woe to mee! Hee hath learned with Luther to bee Cave etiam a bonis operibus. afraid, not onely of his evill deeds, but his good deeds also; with Paul not onely to part with his unrighteousness, but his righteousness also. The Duty, Gift, Phil 3. 8, 9. Grace, or Revelation that puffs thee up doth thee hurt, that under, and after which, thou art most humble, is best performed. It is never so well, said one, as when Moses face shines and hee not aware of it. But an hypocrite loseth the comfort of his duties by applauding himself, and for making a holy perfume to smell to, hee is cut off, Exod. 30. 38. [Page 51] It fares with an hypocrite priding him­self in his duties, and looking for a re­ward for them, as with that Souldier who cast himself into the Sea to take up Alexanders faln Crown, and putting it on his own head while hee presented it to him, or with the Amalekites who 2 Sam. 1. 15 & 4. 12. brought David Sauls Crown, or Baanah and Rechab who brought Ishbosheths head, they all expected great thanks and rewards, but lost their lives. Hee that will save his life, shall lose it, and hee that will bee saved by his duties, will bee lost and undone by them. Wee must neither make the Creed a prayer, nor a prayer our Creed. We read Lev. 16. 24. that the Priests were to wash after their sacrifice, as well as before; and wee need the blood of Christ to wash our prayers and tears, as well as our sins. Say none but Christ. Wee read again, Lev. 16. 20. That there was to bee a more solemn sanctifying, and reconciling of the holy place, the Tabernacle, the Al­tar, &c. All which were reputed holy, and might bee looked upon as what should cleanse and reconcile them; so do wee need the blood of Christ, to re­concile our Altar, Tabernacle, and Sab­bath-services, which wee are apt to think are of a reconciling and cleansing nature.

To conclude, as Irenaeus said, As it [Page 52] were better for a man to bee the most ignorant person in the world, to know nothing in matters of Philosophy, or in any controversie of Divinity, so hee know Christ crucified, rather than to have all knowledge, and to bee ignorant of him. So it were better for a man to have no duties or righteousness at all, and have nothing but sense of sin, and worthlesness, and to flye to Christ with the Publican, or with the Theef on the Cross, than to have all duties and righ­teousness whatsoever, without any sense of sin at all, and to bee thereby kept from Christ.

CHAP. VI. How the Hypocrite fails most in point of true and saving Graces.

THirdly, Hee is wanting in the choy­sest of Graces, which are four:

  • 1 Preparative.
  • 2 Fundamental and Radical.
  • 3 Nutritive, or Conservative.
  • 4 Consummative, and perfective, or crowning Graces.

There were four things wanting in the three bad grounds which had the good seed, but fell short in fruit, which an­swer [Page 53] to these four kindes of grace, viz. a Plough, Root, Moysture, and Sun. The good ground had all. The high-way ground wanted nothing but a Plough (not Root, Moysture, or Sun) had it been taken in, well broken up, and kept from the Passengers treading on, and the birds picking up, it might have proved good ground; Sodome if it had been so dealt with, might have proved as good ground as Capernaum. The stony ground wanted not a Plough, it was broken up Matth. 11. 23. deep enough, it wanted no Sun neither (it had too much) it wanted Root within, and Moysture from above, and a good stone gatherer. The Thorny ground wanted not the Plough, nor Root, nor Moysture, onely wanted the Sun, which the Thorns kept from the Corn that it could not ripen.

And as in a building there are four things to bee done, or all labour is lost: 1 Removing the Rubbish. 2 Digging deep to lay the foundation. 3 The Structure upon the foundation so laid. 4 The Roof to keep all dry. So it is in the Christian Fabrick. 1 Rubbish must bee removed by preparatory Grace. 2 The foundation must bee laid in fun­damental Graces. 3 The structure raised by conservative Graces. 4 The roof set up, and covered by consummative Gra­ces.

1 Hypocrites want the first Grace, or Preparations to Grace. The way of the Lord is to bee prepared. The Law is to go before, to remove Rubbish, the rough wayes are to bee made smooth, the hills to bee levelled, the crooked made strait, and then all flesh shall see the salvation of God, Luke 3. 4, 5. The Plough must go be­fore the Seeds-man, or all is cast away. The Lord prepares the heart, opens the heart, breaks up the fallow ground by strong convictions, deep humiliations, whereby the Lords Husbandmen plough upon the heart of their hearers, and make long furrows: Then is the seed sown in tears: Then is the word re­ceived in much assurance, when in much affliction, 1 Thess. 1. 5, 6. Thus were Johns hearers brought in, being warned to flye from the wrath to come, Mat. 3. 10. Thus were Peters hearers brought in, Act. 2 37. They were pricked in their hearts, and cryed out what shall wee do? Thus the Jaylor, Act. 16. 30. Sirs, what must I do to bee saved? Thus Paul him­self was stricken down, and cryed, Lord, Act. 9. 6 what wilt thou have mee to do? These held out. These brought down to hell at first, are lifted up to heaven, and into heaven at last. As the Ball the harder it is stricken down to the ground, the higher it rebounds. God gives to such whom hee intends to use as principal [Page 55] engines and battering peeces against Sa­tans Kingdome, a full charge, and gives fire, and there is a hideous noyse and smoak, but these are tryed peeces. Though I confess some may dye and perish in these, where there is not the following, as some Peeces fall all a peeces in the first charge. It is not the Plough alone makes fruitful, the seed must follow. Therefore rest not here. It is not these Preparative works, but Regeneration which makes the Saint, as it is not the These are a wilderness that a man may dye in, and never go to Canaan. Mr. Burgess. pain of Child-birth, but the birth of the childe which makes the mother rejoyce; many a woman dyes in the pangs, that never lives to bee a mother; so may you perish with your frights, fears, hor­rors, griefs, if you see not of the travel of your soul, Christ formed in you. But our new Converts that have found out an easier way to conversion, before they travel, they have brought forth, before their Isa. 66. 7 pain, they are delivered of a childe; these are not usually long lived, as our untimely births, these hold not out, if you observe among those many unsound Professors, that have so fearfully aposta­tized, and turned aside into corrupt opi­nions, you will finde here was the first error; they were converted without convictions, never were at Mount Sinai, or Mount Ebal, never heard the whirle­wind, or saw the fire or Earth-quake, [Page 56] but the still voyce first. While the world stands, you will never finde another way of birth, but by travel, and crying out, no other way of sowing, but by breaking up the ground: It is not dancing upon the ground will make it fit for the seed (it may harden it) it must bee ploughed, and broken up. Nor is it a Ministers dancing and leaping, with a light and aiery preaching, will bring in souls, as Baals Priests danced and leaped about the Altar; but down-right preaching the Law, and hewing down stubborn sin­ners with the words of Gods mouth. Hos. 6. 5.

CHAP. VII. How the Hypocrite fails in fundamental Graces, viz. Humility, Self-denial, and Repentance.

SEcondly, They are wanting in the Radical and fundamental Graces, and therefore miscarry. The stony ground wanted root. It wanted the root of these three Radical Graces.

1 Humility. 2 Self denial. 3 Re­pentance, Three Radi­cal graces. or Sin-mortification.

1 The first Radical and Rooting Grace is Humility; the first of Graces, 1 Humility. the lowest and least in mans account, the [Page 57] highest in Gods: It is not numbred a­mong Philosophical vertues, but hath a chief place assigned it among Theologi­cal Graces. God saith to this Guest, Come up higher, and it ascends into heaven in a cloud, Rev. 11. 12. It is a grace which never goes alone, or with a little grace, but ever hath much grace ac­companying it; hee who gives the first grace to bee humble, gives afterwards all grace to the humble. The unsound Pro­fessor 1 Pet 5. 5. never was acquainted with this grace, therefore holds not out. Sincerity begins in humility, ends in perseverance, when hypocrisiebegins alway in pride and arrogancy, and ends in Apostacy. The Lord alwayes digs deep, and layes his foundation low, when hee intends to build an house to dwell in. The highest heavens, and the lowest heart, do both Isa. 57. 15. alike please the most high God, Humilitas ab humo, humility, is that to the rooting of Grace, that earth and mould is to the Corn, there it thrives.

Austin being once asked what was the first Grace? answered, Humility: What the second? Humility: What the third? Humility: Where lyes the heads of springs? Where the Mines of gold, but in the deeps of the earth? The Spring and Mines of Grace lye low in the humble heart. The Holy of Holies was 1 King. 6. 2. 20 compared. the lowest part of the Temple, ten Cubits [Page 58] lower than the body of the Temple, but there was nothing but pure gold to bee seen, the very floor was overlaid with gold. The Lord will hear the humble, Psal. 10. 17. Save the humble, Job 22. 29. Give grace to the humble, 1 Pet. 5. 5. Ex­alt the humble, Luke 18. 14. Yea hee will revive the spirit of the humble, Isa. 57. 15. and dwell with the humble; Hee that humbleth himself most, is the greatest in the Kingdome of God, Mat. 18. 4. Oh how fruitful are the Low Vallies! the Psal. 65. 13. Vallies are covered with Corn, when the Mountains are covered with snow: All the Rivers run among the Vallies, the Moun­tains are ever more dry and barren. Oh how safe is the weak Conie in the deep of the Rocks! What sweet communion had Elias with God in the low Cave? How sweet is the smell of the lowly Violet (that hides his head) above a hundred of your gaudy Tulips? The lowly Christi­an, is the lovely Christian. There is no fear of an humble Christian, that hee should ever bee hinderly, and decay. If Satan cannot get thee up to an high moun­tain, and tempt thee with pride, hee des­paires. This is his bait whereby hee draws the Novice and unsetled Christian 1 Tim. 3. 6. into his snare, then hee hath him sure if hee can bee puffed up. They are the high steeples that are usually fired with light­ning, when low Cottages escape: The [Page 59] high Cedars are rent and torn with windes and tempests, when the low shrubs are not touched. God is not a God of the Mountains in this sense, but of the Vallies. The Devil is as was said of the Leviathan, The King among all the Job 41. 34. children of pride.

Some think that the Ministers work is onely to build up Christians; Oh that wee could tell how to pull them down, many are too high in this age. Some think our work and skill is to perfect chil­dren, and bring them to bee men, but our hardest work is to perfect men by bring­ing them to bee children. Except yee bee Matth. 18. 3. converted, and become as little children, yee shall in no case enter the Kingdome of God. Wee had not need say to many Profes­sors, as Jonathan to his Lad, Haste thee, run, is it not beyond thee? but to say, come 1 Sam. 20. 37. back, art not thou beyond it?

Chrysostome hath a remarkable saying of Humility. Suppose a man were de­filed with all manner of sin and enor­mity, yet humble; and another man in­riched with gifts, graces, and duties, yet proud; the humble sinner were in a safer condition than this proud Saint. And certain I am, what ever wilde sense some have put upon that place of Daniel 2. 34. 35. & 44. to the disturbing of the peace of Nations, by dreaming of a Temporal Fifth Monarchy, which shall destroy all [Page 60] former forms of Government. Yet I say when Christ Jesus, that stone cut out of the Mountain (not the fifth and last, but the first and last Monarch, and the onely Potentate, as hee is called, 1 Tim. 6. 15.) shall set up his Spiritual King­dome in the soul to the disturbance of Satans peace, and the dethroning of that Tyrant (and this is properly the work and reign of Christ) then hee shall smite the High Image on his feet, cast­ing down every imagination, and ex­alted thought, and shall not onely break the Clay, the Iron, and Brass, but the Gold and Silver also all in peeces, and make them all as the dust of the Summer-threshing-floor. When the loftiness of man shall bee brought down, and the Lord alone exalted in that day, Isaiah 2. 17.

2 Self-denial, is the second funda­mental 2 Self-denial. grace, which every unsound Professor wants, therefore holds not out. It is the first lesson Christ teacheth, and puts us into, If any man will come after Matth. 16. 24, mee, let him deny himself, &c. hee must abdicate his reason, wit, will, wisdome, and captivate his thoughts, and receive new principles from his new Master. If any man bee wise in this world, let him be­come 1 Cor. 3. 18. a fool that hee may bee wise. A hard saying to a carnal heart. But hee that learns this lesson best, proves the best [Page 61] Christian, and Schollar in Christs School.

Wee may say of this lesson as a learn­ed man said of the holy Language, many study it, some Schollars understand it; Vines. but there is no Nation, scarcely any per­son that useth, and speaketh the He­brew Tongue; so many study this grace of Self-denial, some Schollars under­stand it, very few use it. The want of this, spoyls the Professors of this Age, who have too much brains, art, questi­ons, disputes, objections, dissatisfactions, (as they say) to become humble Chri­stians. They assent not to this, nor that, nor tother, hardly any thing, they must see more reason for it first. The Quarista hath spoyled the Currista, Christ shall bee God again, as once Ter­tullian said of Tiberius his act in propo­sing it to the Senate, if hee please men well, and his Truths and Scripture shall De humano ar­bitratu Divini­tas penfitatur. Nisi homini Deus placuerit, Deus non erit. Homo jam Deo propitius esse debet. Apot. c. 5. bee received and submitted to, when they are better satisfied. Therefore few sin­cere.

Hee that will not learn at first to deny himself, will too soon learn to deny his Lord that bought him, and to doubt of all the Articles of his faith, and all things practized since the Primitive Church, The Lords day, Infant-baptisme, Family-prayers, Singing of Psalms, the office of a Minister, Doctrine of Election, [Page 62] perseverance of the Saints are all called in question.

Sincerity begins in Self-denial, and taking up the Cross, and ends in self-saving, and taking up the Crown; or if you will, sincerity begins in self-loathing, and self-denial, is carried on in self-sus­pecting, and self-observing, and ends in self-saving, whereas hypocrisie begins in self-loving, is carried on in self-seeking, and ends in self-destroying. Hee that loveth his life shall lose it. What hin­dred Naamans obedience to the Prophets counsel, to go wash in Jordan, and bee clean, but want of Self-denial at first? Hee went away puffing and blowing, I expected some other matter; when hee had learnt to deny himself, and to be­leeve and obey, hee was presently cured. The mixt multitude, though they saw all those signs and wonders in Egypt, yet not being well grammared in Self-denial, halted, and flinched, and started, and flung back, and never came to Canaan; they disliked the way, the fare, the Mi­nisters and Ordinances, and every thing, and so perished. Blessed is hee that is not offended in mee. None but a self-denying person partakes of this blessing. The Timber well seasoned never warps, nor shrinkes, the heart well seasoned with this grace, never shrinkes neither.

3 Repentance is the third Radical 3 Repentance [Page 63] grace, wherein hypocrites fall short. It is that which in this Chapter Capernaum was upbraided and challenged with, vers. 20. That they repented not.] Not that they heard, professed, beleeved not. Simon Magus found it an easier matter Act. 8. 13. & 22. compared. to beleeve (such a beleef as it was) than to repent. Therefore Peter calls upon him to repent after hee beleeved, and told him he was in the gall of bitterness, because he repented not; he that beleeveth before he repenteth, must repent to purpose after such beleeving, or of such beleeving, or perish in beleeving without repentance. Many deal with the doctrine and practise of repentance, as children do with a hard lesson, they skip it, and turn over to an easier. The hypocrite can sin, and be­leeve, beleeve, and sin; but hee cannot re­pent, and rent his heart (such is true re­pentance) Joel 2. 13. and live in sin when hee hath done. The hypocrite as Magus claps a new faith, to an old life; this is easie, but to make all new, and to joyn a new life to new doctrines, and a new heart, to a new life (this is repentance, Ezek. 18. 31.) this asketh more pains, and costs hot wa­ter, as wee say. This is the case of many new converts, they long to bee at the fair havens of consolation, but would never touch at the port of Repentance, nor ever unlade the ship of his burden of sin, or meet with contrary winds to drive them Act. 27. 4, 7, 8. [Page 64] backe, or so much as a sayling slowly, if I may so far allude to that Sea-voyage of the Apostle, Act. 27. 4, 7, 8. Wee are in this age all for news and ease, a new Gospel, new Truths, an easie salvation, and the cheap Gospel is all in all. Like Naaman, wee like not to hear of wash­ing, and washing seven times in Jordan, 2 King. 5. 10, 11 hee expected the Prophet should have prayed, and touched the sore, and hee should bee healed, without any pains of his; so do many expect Christ should make a prayer, and intercede for us, the Spirit of grace should touch the sore, and free grace do all, and the Father should pro­nounce us clean.

The practical part of Repentance is laid aside, dead and buried, hence so ma­ny raw, and unsound Christians: Mor­tifying the deeds of the body, plucking out the right eye, are torn out of the Gospel: Instead of mortifying the deeds of the flesh, wee mortifie the works, grace, and motions of the Spirit; instead of repenting of sin, wee repent of duty, and repent of Repentance.

But the Word tells us there is no Go­spel to bee preached without repentance, Mark. 1. 15. no remission of sins to bee promised without repentance, Luke 24. 47. and that this is as necessary as faith, Act. 20. 21. yea to bee preached and practised before the fiducial appli­cation [Page 65] of faith; therefore so often set-before it, Mark. 1. 15. Act. 20. 21. Matth. 21. 32. Heb. 6. 1. Although I am not ignorant as no faith is saving without repen­tance, as in Magus, so no repentance with­out faith, as in Judas, they must go both together. And therefore wee come to speak in the next place after these Radi­cal Graces, of the three Nutritive, where­of faith is first.

CHAP. VIII. The Nutritive Graces, which an Hypocrite lacks.

THirdly, There must bee Nutritive Nutritive Graces three. 1 Faith. Graces, as well as Radical. The stony ground miscarried for want of moysture, as well as root. Faith, Hope, and Charity are the three great conser­ving and nutritive Graces; especially if they bee right, and have their right and proper adjuncts: they are put together, 1 Thess. 1. 3. Remembring your work of faith, labour of love, and patience of hope, &c.

1 Faith is the first watering grace, hu­mility plants, faith waters, sincerity gives the increase, perseverance crowns, and a working faith, is a watering faith. It is a [Page 66] principal member, and holds the head to get more nourishment to it self first, then conveyes to all the fellow-members other holy graces. Faith begins to work so soon as it begins to bee, works in de­sires, longings, pantings, hungrings, thirstings, when it is yet weak; but as it gets more strength, it undertakes greater works, it works first, may bee on a threat, then on a promise, some single promise, afterwards upon all the bundle of the pro­mises, then upon commands, then upon all duties, at last it is able to indure all trials.

1 A working faith, works upon Christ, and works it self into him, as the Cony works into the Rock.

2 It works upon the promise, as a strong stomach on wholesome meat, concocts it, and getteth strength from it.

3 It works upon corruption as Aqua­fortis upon iron, to eat it asunder, or as a Corrosive on corrupt flesh, to consume it.

4 It works against temptation as the Pioner works for his life to countermine such as would blow him up.

5 It works and tugs at a duty, as a Mariner at Sea, who hath his hand on the Rudder, and his eye fixed on heaven.

6 Against Satan it works, as a hardy Souldier that stands in the breach, and [Page 67] will dye in the place rather than give ground.

7 It may bee said to work with God, as Jacob did, it wrestles, strives, in­treats, holds his hold, and will not let go without a blessing, and when all other emergent works are out of hand, it hath one constant business to pursue, which, as the good huswifes work is never at an end, to work up the work of his salvation with fear and trembling: So that a true Phil. 2. 12. faith is alway accompanied with, and may bee said to bee perfected by works; Jam. 2. 22. That it may bee said to every true be­leever as to the Church of Thyatira. I Rev. 2. 19. know thy works, and charity, and service, and faith, and patience, and thy works (again) and the last to bee more than the first. This is the lively faith, the lasting faith. To beleeve is a work, Joh. 6. 29. But the faith of hypocrites, is a dead, liveless, imaginary faith. Those are the Solifi­dians, and Nullifidians, who are the Nulli­operists. Many think faith hath an easie and idle life of it, a Ladies life neither to toyl or spin, yet to bee cloathed above Solomon in all his glory, with the rich robes of Christs righteousness; or the life of an Ʋsurer, who whether hee sleep or wake, his profit comes tumbling in, and hee hath no more to do, but to tell, and take it, as if faith had nothing to do, but to tell the promises, accept a Saviour, re­ceive [Page 68] a pardon, challenge a priviledge, and wait for the Rent-day of full pay­ment, as if it were to wash his steps in butter, anoint his head with oyl, and swim in the Rivers and floods, and brooks of honey and butter, Job 20. 17. Those deeps of the love of God, and the blood of the Lamb, but these are much mi­staken. This is the wages, not the work of faith; the Holy-day work as I may say, and not the work-day business. Faith hath business for both hands, Active and Passive work, as well as Applicative. Faith is a stout Champion, therefore the Lord sets it, as David did Ʋriah, in the face and front of sharpest encounters; It is sent into the soul, as the soul into the body, to animate, move, and guide it, or as the Labourer into the Vineyard to work there. It must purifie the heart, Act. 15. 9. as well as pacifie it. Sanctifie, Act. 26. 18. as well as justifie, Rom. 5. 1. It must fight; the fight of faith, 1 Tim. 6. 12. Conquer; the victory of faith, 1 Joh. 5. 4. It must pray; the prayer of faith, Jam. 5. 15. It must obey, The obedience of faith, Rom. 1. 5. and 16. 26. It must bee a shield to quench fiery darts, Eph. 6. 16. as well as a hand to receive Christs bounty. It must bee a Breast-plate, 1 Thess. 5. 8. It must endure trials, The trial of your faith, 1 Pet. 1. 7. wee are to live by faith, Heb. 10. 38. Walk by it, 2 Cor. 5. 7. Receive [Page 69] Christ by it, to dwell and rule in us, Eph. 3. 17. Resist Satan by this mainly, that hee may not get into us, or rule over us, 1 Pet. 5. 9.

Such a faith hath somewhat to do. This faith no hypocrite can have. His workless faith is a worthless faith. The dead faith in the soul, is like the dead flye in the boxe of ointment mars the whole, Eccles. 10. 1. like the Mare mortuum, or dead Sea, kills every thing that comes near it, like the dead first born in the Egyptians houses, filled the whole house with mourning: Ex. 12. 29. 30. In a word, like a dead image of Christ in stone, or wood, which though an igno­rant Papist may adore, an understand­ing Protestant will cast out of doors, and abolish.

2 Love is the second Nutritive grace, and Labour is his Character. Love is the glory of the soul, and Labour the glory of Love. But an unsound Professor wants both; hee may have faith, but hee wants love; hee dreams hee loves God, but hee hath no labour in his love. It costs him little. The spirit of love is ever the spirit of a sound minde, and sincere Christian. 2 Tim. 1. 9. Faith is a great strengthner, but love much more; faith makes the first union, love the next, and the last, and most per­fect. Faith receives Christ; Love roots and grounds in him, Eph. 3. 17. Grows up to him in all things, Eph. 4. 15. Faith [Page 70] makes the contract, Love the consumma­tion, and the consummation is above any contract.

Faith, Hope, and Charity, are the three principal Graces; but Love is the princi­pal of the three, Faiths chief work is to work by love. Faith and hope are onely for this life, faith for present, hope for Gal. 5. 6. the future. Love is both for present, and future, this life, and that to come: Faith is an Evangelical grace. Love an Ange­lical; the work of faith is our work, the work of love is Angels.

Love crowns the soul in heaven, Eph. 1. 4. Love crowns the duty on earth; Faith is a great uniting grace, but Love a far greater: Faith unites us to Christ, but Love unites him to us, and us to him reciprocally: Faith unites but two, Love unites all. Faith us to the head onely, Love to the head, and to all the members, Eph. 1. 15. Your faith in Christ, and love to all the Saints. Love is the union of Christians, yea of Angels, yea of the blessed Trinity. Faith is a self-saving grace, Love the world-saver. Self-faith is best faith. Hast thou faith? have it to thy self. Self-love is worst love, have love one to another. God is not called faith, or Rom. 14. 22. hope, but the God of them, but hee is called Love, hee is so Essentially. There [...] Joh. 4. 8. is little of this to bee found in the world; much talk of faith, little shew of love. [Page 71] No unregenerate person doth love God, hee may fear him, &c. doth not love him, his minde is rather enmity; no hy­pocrite can love God, hee may beleeve in him, cannot love him. Many may fear God and perish, beleeve and perish, none can love and perish. O yee of little faith, Mat. 8. 25. 26. was the reproof of the weak Disciples once; O yee of little love is the charge of the unsound Professors alwayes.

God hath three Churches or Families:

1 The houshold of faith (the Church visible) wherein are hypocrites and sin­cere ones.

2 The houshold of Truth (the Church mystical) wherein no hypocrite, but all sincere, though not perfect.

3 The houshold of Love (the Church Triumphant) where onely sincere and per­fected Saints inhabit, They who have now truth of love shall triumph in love, and become holy and unblameable before God in love, Eph. 1. 4. Where their love made perfect, shall not onely cast out fear, and what hath torment, but faith, 1 Jo. 4 18. and hope, and whatsoever implies a state of imperfection.

2 This Love must bee a labouring, not lazie love. Labour of love, once and again, 1 Thess. 1. 3. Heb. 6. 10. Faith hath his work, [...], but love his Labor, [...]. And this word which signifies Labor, signifies Extream, [Page 72] hard and painful Labour; Nothing takes so much pains as Love, and nothing makes pains seem so little as Love. Diligentia comes of Diligo, and our best diligence comes onely from Love. That is best love which is expressed in diligence, that is best diligence which flows from love. The Lord calls not for sacrifice but obe­dience, nor obedience so much as love; To them that love mee, and keep my Com­mandements in the Law. And in the Go­spel God calls for no works so much as for Faiths, and no work of faith, so much as that which worketh by love; and for love, no such love again, as that which Gal. 5. 6. hath life and spirit in it, and will take some pains in the work of God, nothing is so active, nothing so co-active, as love. The love of Christ constrains; Fear may 2 Cor. 5. 14. restrain an hypocrite Love constrains one­ly the sincere Christian. Force doth con­strain an unwilling minde; Love doth sweetly set afire the willing minde. There needs no Law bee given to compel the Ant, and Bee to labour, or the voluptu­ous man to pursue pleasures, the worldly minded man spares no pains to serve his Mammon: Hee that loveth learning gets up early, sits up late to get it. But there is a great deal of lame obedience in the world, because so much lazie love. Wee love an easie Religion, and the cheap Gospel, and a salvation which [Page 73] costs nothing. But how can wee say wee love God, where there is so little labour? Love to the world wee know, love to plea­sure, or learning wee know; but wee may say, How delleth the love of God in us? 1 Joh. 3. 17. How sad a charge is that of Christ to some hearers? I know you that you have not the love of God in you, Joh 5. 42.

There are four things remarkable in the beloved Disciple above all the rest.

  • 1 That hee lay nearest to Christs bo­some at the Table.
    Jo. 13. 23.
  • 2 Followed Christ closest to the High Priests Palace.
    Jo. 18, 16
  • 3 And stood close to him at his
    Jo. 19. 26
    Cross.
  • 4 To him Christ commended the
    Jo. 19. 27
    care of his Virgin-mother. The Dis­ciple of love is the onely one who holds out, and to whom the whole charge of Christ, and honour of Religion is com­mitted.

3 The last Nutritive grace is Hope, backt with patience, patience of hope, 1 Thes. 1. 3. where these two meet, all is safe. Hope is our Anchor, patience is the Cable that Heb. 6. 19. holds it. Hope makes not ashamed, but it Rom. 5. 5. is not the hope of the hypocrite tyed to a Spiders we [...], but held fast by the strong Job 8. 14. rope of patience. The good ground in the Gospel was sown in hope, mixed the [Page 74] word with faith, received the truth in love, and therefore brought forth fruit Luke 8. 15. with patience. There are many storms to bee endured by the Christian, which were it not for hope, would break the heart, and hope is long held in hand by delayes (the hope is deferred) which were it not for patience would give up the Job 11. 20. Ghost. But hold fast hope and patience, and heaven is yours, you shall inherit the promises. Wee have as much need of patience a passive grace, as of faith, love, and other active graces, saith the Apostle. Heb. 10. 36. Bee not yee therefore slothful, saith hee in the same Epistle, but followers of them who through faith and patience inherit the promises, Heb. 6. 12.

Thus wee see the three great Nutri­tive graces, wherein every hypocrite is defective, Faith, Hope, and Charity. These three must not bee idle, nor soli­tary, but must bee attended with their three seconds, Faith and Work, Love and Labour, Hope and Patience. Faith must work by Love, Love by Labour; La­bour must plow and sow in hope, and hope must reap with patience.

I might adde to these a fourth incre­mental, and growing grace, viz. Hea­venly-mindedness, which where ever it takes root, causeth the so [...] to shoot with the increase of God. When trees root downward, and shoot upward too, then [Page 75] they grow indeed, when wee are rooted in humility, self-denial, and mortification, as wee said before, and shoot upward in heavenly-mindedness. Then wee grow indeed from children, to men. Wee reckon a childe grown a man, when hee hath put away minding childish things, and when wee put away the minding earthly things, and betake our selves to the minding of heavenly, we are men in­deed, men of God. The Christian is therefore described by such characters, Hee walks with God, dwels on high, rides upon the high places of the earth, savours Gen. 6. Isa. 13. 16. Isa. 58 14. Col. 3. 2. Phil. 3. 20. things above, hath his conversation in Heaven. These never fear them, they never miscarry. But no hypocrite is heavenly minded, hee may [...], Rom. 12. 16. never [...], super sapere, not quae suprâ, hee may bee high-minded, and high languaged, never hea­venly-minded; heavenly-mouthed may bee, but never heavenly-hearted. Hea­venly-mindedness is our onely Theatre, or Jehovah-jireh, in this Mount the Lord Gen: 22. 14. will bee seen, on this Pisgah of Divine Contemplation, the promised Canaan is Deut. 34. 1. descryed afar off; In this Mountain of Heavenly-mindedness is the souls transfi­guration made. No man perisheth that Matth. 17. 1, 2. is heavenly-minded. In vain is the snare laid in the air to catch the bird, the danger is when shee comes down to [Page 76] the ground. The way of life is above to the wise, to escape the snares of death below. The Christian must bee an Am­phibion, not live wholly in one element, but his body on earth, his soul in hea­ven, like the Eagle whose food is below, neast on high, shee comes down for ne­cessity to bait and water, and upon the wing again: So should the Christian, in using the world, as not using it, have to do with it for necessity, then up again, to 1 Cor. 7. 31. God again; I am continually with thee, Psal. 73. 23. as the Dogs at Nyle, or Gideons Souldiers, at the Rivers side lap, or sip, and away, Judg. 7. 7. or as Elias, eat and drink a little, then high us to Horeb, the mount of God. Hee is a poor Christian, who like the Reube­nites, 1 King. 19. 8. hath all his Inheritance and business on this side Jordan, but hee hap­py, who like the Manassites, hath one half on this side; the other half on the other side Jordan.

CHAP. IX. Of the three Crowning Graces, whereof the Hypocrite is ever found defective.

FOurthly, The hypocrite is ever found wanting in the Crowning and per­fective Graces; whereof I shall name three, Integrity, Integrality, and Perse­verance.

The Scripture speaks of a threefold Perfection of Christians, answerable to which are these three Graces.

1 There is a perfection of hearts. And Asahs heart was perfect. This is the 2 Chron. 15. 17. perfection of Integrity.

2 Perfection of parts, as the body when it hath all the members, Lev. 20. 21. So when wee are perfect and intire, wanting nothing. Jam. 1. 4. So that wee come be­hinde in no gift, &c. 1 Cor. 1. 7. This is the perfection of Integrality.

3 When wee hold out to the end, this is the perfection of Perseverance. Both Hebrews and Greeks have one word [...] which signifies both the end and perfection; There is no perfection at all, if it endure not to the end. The Apostle, 1 Thess. 5. 23. hath a most significant word, The [Page 78] very God of peace sanctifie you wholly, and I pray God your whole spirit and soul, and body may be kept blameless unto the coming of our Lord Jesus Christ, [...]. It signifies properly to sanctifie you totally and finally. There is Integrity, Integra­lity, and Perseverance, all three to­gether.

1 Integrity is the first Crowning and Gen. 6. 9. Job 1. 1. perfective grace; it is often called our Perfection: It is the shining grace, and the varnish that sets off all other graces with a lustre: It is that which constitutes a Christian, and is of his very essence. No sincerity, no Christian. It is not onely a grace, but the Grace of all graces, whence they all are denominated, and grace is no more grace, if sincerity bee wanting. Faith is not faith, if it bee not unfained faith. [...], nor is love, love, if not without dissimulation, 1 Tim. 1: 5. & 2 Tim. 1. 5. [...]. Rom. 12. 9. nor is holiness and righteous­ness any thing, if it want Truth, Eph. 4. 24. This makes a Christian currant though hee want some graines, as Asa, his heart was perfect, 2 Chron. 15. 17. without this hee cannot pass. An hypo­crite wants many things, but sincerity most, hoc unum deest, therefore hee mis­carries. The worm never breeds but in the sappy unsound wood. The Apostle calls sincerity Incorruption, Eph. 6. 24. [...]. Compare those two Texts, Heb. 2. 4. and [Page 79] Heb. 10. 38. And you may collect this, that hee whose heart is not upright in him, is first lifted up, then drawn back, then God draws back too, and hath no pleasure in him, then God leaves him, owes him a shame, layes a stumbling Ezek. 3. 20. block in his way, hee falls foulely and des­perately at last, as Judas, Ananias, Sa­phira, Alexander the Coppersmith, who had they been sincere, they had never drawn back unto perdition. It is a rule in Nature, all corruption comes from composition, therefore all sublunary bo­dies decay, but what is uncompounded is incorruptible, the heavens are such bo­dies, a quintessence, therefore decay not, all corruption in a Christian comes from composition, where the heart is not single, but any mixture of guile, such hold not out; pray for sincerity, ra­ther than singularity, for integrity of heart, rather than eminency of parts.

2 Integrity is ever accompanied with Integrality, which is the best discovery of sincerity. This is our next perfection. The Christian must bee a compleat man, his Armor is a compleat Armour, and his obedience must bee compleat, to stand Eph. 6. 13. Col. 4. 12. 1 Cor. 1. 7. compleat in the whole will of God. Hee must come behinde in no gift, grace, or duty, that hee may wait for the appearance of Christ Jesus. Hee must bee perfect and [Page 80] intire wanting nothing. His whole soul and body, and spirit must bee sanctified Jam. 1. 4. 1 Thess. 4. 12. wholly.

Universality is one of the best notes of a Christian, though one of the worst of the Church. Dolus latet in particularibus, sinceritas patet in universalibus. I may say here, deceit lyes in particulars, sincerity in universals. Where you see one walk in all the Ordinances of God, call him sincere, as Zachary and Elizabeth; where Luke 1. 6. you see halting in one, as the young man, hold him suspected; yea where you see one do many things (as Herod) if not all, one is none, and many is none: All or nothing. See then that no grace want her mate, as it is said, Thou hast zeal it may bee, but is thy zeal coupled with Es. 34. 16. Rom. 10. 2. 2 Pet. 1. 5. knowledge, knowledge thou hast, but is it accompanied with vertue, thy vertue with faith, thy faith with love, thy love with obedience, obedience with consci­ence, conscience with sincerity, sincerity with integrality. Then there is no dan­ger, but all is safe. But wee may write of every hypocrite, what wee do of some books that had been excellent, if some peeces had not been lost, desiderantur non-nulla, some thing is wanting, the book is imperfect, and no body can tell what to make of it. It is not Agrippas [...] his almost will serve, or Herods [...] many things, Mar. 6. 20. But Pauls [...], [Page 81] Eph. 4. 15. Grow up to him in all things; and Christs [...], Joh. 15. 14. Yee are my Disciples, if yee do whatsoever I com­mand you; yea Christ hath a [...] and [...] both, Matth. 28. 20. Teach them to observe all things whatsoever I command you, &c.

3 Perseverance is the last crowning grace, and is heir apparent to the Crown of glory. These three graces last na­med, are like King Davids three several 1 Sam. 16. 13 & 2 Sam. 2. 4 & 5. 3 Anointings to his Kingdome, or like the three different Crowns set successively on the Roman or German Emperor, to com­pleat his Inauguration; whereof one is Iron, the second Silver, the third Gold. The Iron Crown is set on the Christians head at first, when hee begins to bee sin­cere, though there bee many imperfecti­ons; Integrality sets on a Crown of Sil­ver, when hee hath made some proficiency; and Perseverance sets on the Golden Crown, when hee hath concluded well. Every hypocrite for want of this, as of the other two, loseth the Crown, Look to your selves, saith St. John, that yee lose not the things you have wrought, but that wee 2 Joh. 8 may receive a full reward: That yee be­gin not in the spirit, and end in the flesh. Gal. 3. 3 Hee that endureth to the end, shall bee saved, Matth. 24. 13. Bee thou faithful to the death, and thou shalt receive the Crown of life, Rev. 2. 10. Here every hypo­crite [Page 82] falls short how soon so ever hee be­gins, how fast soever hee runs, and how far soever hee proceeds, hee holds not out; the stony and thorny ground alwayes apostatizeth. Hee that was inlightened and tasted of the heavenly gift, and was made partaker of the Holy Ghost, &c. at length falls away, and is renewed no more by repentance. Therefore saith the Apostle, Wee shall bee presented un­blameable, and holy in the sight of God; If wee continue in the faith grounded and setled, and bee not moved away from the hope of the Gospel, Col. 1. 23. The like Heb. 2. 6. Perseverance is called by Gre­gory, Muria virtutum, the preserver of grace, without which as Summer-fruits, they will perish and putrifie; and by St. Austin, Regina virtutum; for though other graces strive and do masteries, Per­severantia sola coronatur, onely perseve­rance gets the Crown.

Thus wee see the main reason why a formal Professor comes to miscarry, is for want of these four kindes of Graces, Preparative, Radicative, Nutritive, and Consummative.

I could adde to these a fifth kinde of Grace, wherein also every hypocrite is de­fective, Grace priva­tive, or expul­sive. called Privative, or Expulsive Grace. Privation is made one of the three principles in Natures Generations, though the last, it is the first, and a ma­terial [Page 83] principle in Grace-work. It is the one half of the Christian, Put off the old man, then put on the new. Graces-work, is as Jeremies, to supplant, root up, pluck up, Jer. 1. 10 pull down, then to build and plant. Eradi­cating grace must go before Radicating Ier. 4. 3 grace, or it is vain to sow among thorns. If there bee any root of bittterness left, wee shall bee sure to fail of, or fall from Heb. 12. 15 Deut. 22. 9 the grace of God. The Lords field, to bee sure, must not bee sown with divers seeds. Sin and Grace were never so equally poised in the soul, as the elementary qualities in the constitution of the body as to agree, or as the twelve of Joabs 2 Sam. 2. 16 2 Sam. 3. [...] men, and the twelve of Abners were so equally matched, both fell together, no victory on either side, but either as Saul and David, if grace assisted, it grows stronger and stronger, or if sin bee coun­tenanced, and get strength, it will as Abi­melech Iudg. 9. 5 2 King. 11. 1 1 Tim. 27. 11 and Athaliah, to reign alone, cut off all the seed Royal, and as David among the Philistines leave not one to tell tales. If one sin bee left, a little one, a very childe, as Hadad the Edomite, it will set all a fire, and breed thee much mischief 1 King. 11. 17 as hee did to Israel.

The Expulsive faculty is as necessary to preservation of life and health, as is the appetitive, attractive, and nutritive. Re­tentio secernendorum parens morborum, is an Aphorisme in Physick, so it is in [Page 84] the soul. If grace expel not what is noxious, it is at present but weak, but will shortly bee no grace at all. All the sowing in the world will do no good, if the fouls of the aire be suffered to pick it up; All Ordinances Promises, and Grace it self is received in vain, if wee purge-not our selves from all filthiness of flesh and 2 Cor. 6. 1. & 7. 1 spirit, that wee may perfect holiness in the fear of God.

CHAP. X. The first Application is of Terror to un­sound Professors.

I Could produce many more reasons to set out more fully the truth of this so weighty a point, but I hasten to the use to bee made of it, which is various: And I shall first begin with an use of Terror, to all unsound Professors, un-Gospel lived Gospel-hearers. Luther wisht once that hee could speak thunder and lightning against the Pope to con­sume him: Oh that I could speak ter­ror and destruction to these, to humble them and warn them to flye from the wrath to come! and that every word might bee a nayl or goad to stick fast in their hearts, as Luther wisht every word a Thunderbolt.

The Text is nothing but Terror, Woe to Chorazin, Woe to Bethsaida, Woe to Capernaum; nothing but Woe, Woe, Woe, as the Angel in the Apocalyps cryed, and Jesus Christ pronounceth them not a­gainst Infidel-Heathens, but against In­fidel-Christians, impenitent hearers, un­sound Professors. Here is nothing but Terror, Terror, Terror (the sword doubled the third time, Ezek. 21. 14. the sword of Christs mouth with which hee doth slay the wicked) and it denounced by Christ against the Christian, the Pseudo-Christian, the Professor, the eminent Saint. Here is Christ entring into his Temple with his Refiners fire, and Ful­lers sope, and who may abide the day of his coming, and who can stand when hee appeareth? Here wee see Jesus Christ taking the Vials into his own hand and pouring them out, not, on the Antichri­stian Synagogue, but on the most famous Christian visible Church, and the heaviest Vial of all is poured on them who were next the Tabernacle, nearest heaven, lifted up thither. How sad is the condition of unsound beleevers! It was a sad day when the Lord rained fire and brimstone out of heaven from the Lord upon Sodome; much more sad that the Lord should rain fire and brimstone from the Lord out of heaven, upon Goshen, out of the Gospel, upon such as have, and profess the Gospel. The Gen. 19 24. [Page 86] Gospels-Sermon is the sinking Sermon, not the preaching of the Law, and Terror, and hell; but the preaching Christ, and Gospel, and Promise, and Grace to despisers. these are the damning Sermons, The sa­vour of death to death. I have read of a Roman Lady pressed to death by the Jewels that shee desired to bee given her for betraying a Castle, no death, or dam­nation so bad as to bee pressed to death with Gospel-Jewels. Christ Jesus the most precious foundation-stone is the heaviest pressing-stone, on whomsoever hee shall fall, hee grindes them to powder. It was sad that Elias should in­tercede against Israel, more sad, that Christ (whose office is to intercede) should become a Sollicitor and Informer against thee. Mee thinks when I read of Hamans story, how after all his high pre­ferment, and royal entertainments, hee fell into disgrace, and in a moment even when hee was in the highest confidence, was accused by the Queen that had fea­sted him, and cast off by the King, upon whose favour hee had so much pre­sumed, and all submissions to the King, and intercessions to the Queen are in vain; the King saith, Let h [...]m go, let him dye, I have not a word to say for him; Zeresh his wife had read his doom at home, and all his friends had given him for a lost man, Esth. 6. 13. [Page 87] And Harbonah an officer standing by, Est. 7. 9 speaks an ill word for him in an ill hour when hee had little need of it, Behold, saith hee, the Gallows which hee set up for Mordecai, little did hee expect such a dis­mall change, to see all turned on such an instant, such a charge, and so many en­dictments brought against him, so heavy adversaries, so clear proofs, and never a friend to open his mouth for him. Little sure did hee expect such a word at the Eunuchs hands, less at the Queens, who brought in the charge, and least of all at the Kings hands, who gave the sentence, Hang him up, and hee was presently hur­ried out to execution. Mee thinks, I say it represents to mee the doleful case of many hearers and professours of the Gospel, who have been even lifted up to heaven, as our Text speakes; They have been at the Banqueting-house with Christ, have enjoyed highest favours, but abused all, at length they are brought to the Bar, and then they are accused by sin and Satan first, who had before feasted and flattered them; then by Law and Justice charged further, then heavier In­dictments brought in by Grace and Mercy; and when hee is not able to an­swer a word for himself, shall look upon Christ, and fall down at his feet, and take hold of his skirt, and say, Lord Jesus thou wast wont to offer mee thy grace [Page 88] and mercy, now help, or never, Christ shall say nay, Let him go, I have not a word to speak for him, let Justice pro­ceed, Hee hath despised mercy, let him have judgement without mercy: his dam­nation is just.

Oh what a sad taking is the poor con­demned soul in this case! Zeresh his wife (his own conscience) had read his destiny before, all his friends fail him, Satan ac­cuseth, Ministers accuse, Ordinances ac­cuse, Grace accuseth, Gospel condemns, Christ condemneth, God condemneth, no body pities, all agree to his condemna­tion; little did hee expect all should thus bee changed, every one against him; Little did hee expect it from Satans hand, less from the Gospel, and Ministers much less from God, whom hee alwayes recko­ned his God, a God of mercy, but least of all from Christ, whom hee ever look­ed upon as his Saviour, to save him, not from his sins, but from the Fathers wrath, and in his sins. If I intended, saith Luther, to wish one all bitter plagues and curses, I would wish him the contem­ning of Gods word, for then hee would have them all at once come tumbling upon Luth. Coll. him.

The blood of Christ speaketh better things than the blood of Abel, when it is sprinkled upon the conscience, but when trod under-foot, it speaks worse things [Page 89] than the blood of Abel. Sodomy is not so bad as Gospel-contempt, or unfruitfulness. Sodome shall be in the upper Region of Hell, and in a better condition than these of Capernaum. Wee observe our Thunder-claps are greatest, and showres in the heat of Summer, and especially after hottest gleams. The dreadfullest thunders, and spouts are near the Line, Propius Jovem, propius fulmen. The nearer heaven, the nearer hell, when gratia gratis data, is ingratis data, or gratis data (in the A­postles sense, Gal. 2. 21. [...] gratis frustra) or doth instead of gratum fa­cere, ingratum invenire, when men re­ceive the grace of God in vain, or turn it into wantonness, grace will bee turned into vengeance.

The Scripture speaks of many Man­sions in heaven, and of three heavens; so there are many Mansions in hell. The Papists speak of three partitions in hell, Joh. 14. [...] 2 Cor. 12. [...] Limbus Infantum, Purgatory, and the place of the damned, a very fiction. But I finde the Scripture speaks of a threefold hell, after this life.

1 Of such as sin without Law who shall perish without Law, Rom. 2. 12. the hell of Sodome.

2 Of such as sin under the Law, who shall perish by the Law, ibid. the hell of the disobedient Jew.

3 The hell of such as sin against the [Page 90] Gospel, these shall bee judged by the Go­spel, Rom. 2. 16. These are in the lowest and most dreadful hell, Heb. 10. 29. It was a sad word when Christ said to the Jews, Think not that I will-accuse you to the Father, there is one that accuseth you even Moses in whom yee trust, Joh. 5. 45. So I may say to some; do not think wee poor despised Ministers shall accuse you, whom you take to bee your ene­mies, because wee tell you the truth, but Christ, and Gospel, and Grace, and Pro­mise, whom you take for your best friends, and in whom you trust. The Gospel dust, breeds as the dust of Egypt in the hand of Moses, very dread­full plagues, worse than those Lice, and botches that followed thereupon, this is the Pulvis Tormentarius, and it burns Exod. 8. 17. & 9. 9. worse than Sodomes brimstone, Matth. 10. 14, 15. you may read, Numb. 5. That the bitter water, which caused the Curse, and made the Thigh to rot, and the Belly to swell, and made the defiled woman such a Curse and Execration a­mong her people, was made of the holy Num. 5. 17 water in the Sanctuary, and of the dust of the floor of the Sanctuary mixed with it. Oh what Curses and Torments shall the Gospel-waters of the Sanctuary, mixed with the dust of the Sanctuary, the dust of the feet of Gospel-preachers, bring upon such as are liveless, and grace­less [Page 91] contemners of Grace and Gospel! you may observe Num. 5. 17. it is called Holy water, vers. 23. Bitter water, vers. 24. Water that causeth the Curse. How do holy, wholesome, lively Ordinances become to the impure, sinful, destructive, deadly, even a savour of death to death.

CHAP. XI. Of the Paucity of such as shall bee saved.

THe second use is of Information, to shew us first, That all are not saved. Rom. 9. 27, 29 A remnant onely (a small seed) shall bee saved, saith the Apostle out of Israel, whose number is as the sand of the Sea. There is no universal salvation, because Rom. 11. 7 no universal election (the election shall attain this, and all other promises) no universal redemption neither (the redeem­ed Tit. 2. 14 are a peculiar and separated people from all others) nor universal beleeving (for all have not faith) but a remnant shall bee saved, one of a City, two of a 2 Thess. 3. 2 Jer. 3. 14 Family, one near, another far off, as ma­ny as the Lord our God shall call. The whole world taken largely is said to lye in wickedness, 1 Joh. 5. 19. The whole [Page 92] world wondred after the Beast, Rev. 13. 3. And the whole world is condemned, 1 Cor. 11. 32. The world of the saved (though their number bee great when gathered together of all Kindreds, and Tongues, such as cannot bee numbred) compared with these is but a Micro­cosme, but a little world in comparison, a world in the world, taken out of the world in gross, it is but a small world, God wot, that went out after Christ, a Rev. 79 Mundus par­vua in mundo pravo, mundus mundus, in­mundo immun­do Joh. 12. 19 Io. 16. 8 small world, or parcel of it, that the Spirit is sent to convince of sin, Righ­teousness, and Judgement.

2 There is but a few shall bee saved. Which I speak not as intruding into what is secret, or setting my self in Gods Tribunal to judge any thing before the time (for I know it a great presumption to judge but one of my fellow-servants) but I pronounce it out of the open Re­cords and express words of Gods reveal­ed will. To let pass those expressions, that the flock of Christ is but a little flock (like a little flock of Kids, when the other fills the world) our Saviour Luke 12. 32 1 King. 20. 27 tells us, Strait is the gate, narrow the way that leads to life, and few finde it, when bread is the gate, and wide the way that leads to death, and many go in thereat, Mat 7. 13, 14. Rom 9. 27. Of the four grounds, not three taken, and one left, or two taken, two left, but one of the four [Page 93] taken, three left; of four sitting in the same pew or seat, hearing the same word of life, it were well if one of two were taken, yea sometimes if one of four; of many that run in a race, not all, not few, but one receiveth the prize. If the righte­ous 1 Cor. 9. 24 1 Pet. 4. 18 bee scarcely saved, &c. which I speak not to dash any mans hopes, but the fools, (who rageth, and is confident) as to deaden any mans endeavours, but to excite to all endeavours, and to get that hope which may not bee ashamed; That wee may so run that wee may ob­tain, and fight not as those who beat the Rom. 55 1 Cor. 9. 16 air, but work out our salvation with more fear and trembling. Nor do I speak Phil. 2. 12 this to take away the key, and shut up the Kingdome of heaven (woe bee to them that so do, and make sad the hearts of the godly whom God would not make sad) but that you may not trust to a false key, and bee deceived.

Lay but down this Maxime first, That as out of the Ark, so out of the Church is no salvation, out of Paradise no tree of life, which is a clear, and undoubted truth, and within how narrow a com­pass do wee at first clap inclose salvati­on? Salvation is appropriated to the Church. Salvation is of the Jews, said our Saviour then, when the Gentiles were yet Lo-Ammi, and Lo- [...]uhamah. The day goes along with the Sun, and the [Page 94] day of Grace, and salvation with the Son of Righteousness; for there is no sal­vation by any other means, nor any Act. 4. 12. name under heaven wherein salvation is to bee had, but by the Name of Christ.

2 Then take away all unsound Chri­stians, Epicures, worldlings, Atheistical, sensual, ungodly, prophane persons, all ignorant, unbeleeving, misbeleeving, erronious professors, all hypocritical, loose, and unsincere professors, how small a remnant is left, wee may say with the Apostles, Who then can be saved? And how Matth. 19. 25 shall wee escape if, &c. If wee should see Ezekiels Vision, All the hairs of a mans Ez. 5. 2, 3 head (which are numberless) shaven off, then weighed and divided into three parts, whereof one third is cast into the fire, and burnt presently, a second third cut in peeces with a knife, the third scattered in the wind, and a sword sent after them too, and a few of them in number ga­thered in ones skirt, and of them again some cast into the fire. And all this a type of Gods dealing with Israel, should not wee be ready to say with Balaam, Who shall live when God doth these things? But so it is Num. 24: 23 much after this manner.

If that Computation of learned Brerewood bee true, as there is great pro­bability for it, that divides the world in­to Thirty parts, the Christians part comes [Page 95] but to five, Mahumetans have six, and the Br. Enqu. cap. 14. Idolatrous Pagans nineteen. Suppose then if you should see thirty men shut up in a room together to bee examined, ar­raigned, and tried for their lives, and first one ten cast and condemned at a clap, and but twenty left, then another ten called out, and they also found guilty and con­demned, and but ten more left, and of those ten, five more cast out, and of the last five, but two or three to bee saved by casting of Lots for their lives, were they not all in great danger shall wee think? So here one third part of the world is Pagan, and almost another third part Pagan too, then of the remaining third part, the greater half is Mahumetan, and Jewish, of that half third yet remaining, the bigger part is Popish and Antichri­stian; And in that small remainder a many Atheists, and vitious Protestants, as far off from the Kingdome of God, as any other. Is not the number at last so few that a childe may write them, as Isa. 10. 19.

What a taking was Achan in, may wee suppose, when it came to fifting, and searching? First, the Tribe was taken, than the Family, then the Houshold, then the person. Have not all the sinners in Sion, like cause to bee afraid, and may not like fears surprize the Hypocrite, who among us shall escape, or who among us [Page 96] shall dwell with everlasting burnings, and with the devouring fire? Isa. 33. 14.

When Israel went up from Shiloh as one man, flesht with confidence against the Benjamites, and there fell in one day two and twenty thousand, and next day eighteen thousand, might they not well Iudg. 20. 21. 25 bee startled to think what should become of them? So when wee see ten Thou­sands of Civill heathen fall on the left side, and ten Thousand seeming Pro­fessors at the right; and as Achan, when first the Tribe was taken, then the Fa­mily, then the houshold, then it comes nearer and nearer, and takes the person, take heed thou bee not the man; or when the Benjamites, in the fore-said Chapter, after all their lifting up in secu­rity and success, are cut off by eighteen Thousand at once, and then there was gleaned of them five thousand more up Iudg. 20. 44. 45 and down, and a few are left in a Cave, that then was one whole Tribe extin­guished almost; what a sad sight was there! What sad doings was here!

Again on the other side, had you seen when one of Jesses sons was to bee taken for a King, first it is not Eliab the first born, nor Abinadab the second, nor Shammah the third, nor when seven of 1 Sam. 16. 8, 9, 10 them were called together, Samuel said it was none of these, but one that was not yet seen; where were all their hopes? Matth: 8. 12 [Page 97] So when wee shall see many of the chil­dren of the East and West called, and the children of the Kingdome cast into utter Matth. 8. 12. darkness, who can bee secure?

If wee should see Ezekiels sword fur­bushed Ezek. 21. 3. 8. 10. to make slaughter, and cutting off righteous and wicked ones both alike, and making no more of the Rod of the Son than of another, is it not time to sigh with breaking of the Loynes as the Lord V. 6. ibid. commanded, should any then make merry, as if there was no danger? So when wee see six Cities in this Chapter, Matth. 11. 21. 22, 23, 24. three Pagan and wicked, that knew not God, and other three Christian, such as knew God, but glorified him not as God, all destroyed, and the Christians faring worse of the two, begin to fear and say, Who then shall bee saved? or with the Jaylor, What must I do to bee saved? Act. 16. 30. What manner of persons should wee all bee in all holiness of conversation, and righteousness? Sodome, Tyre, and Sidon, they are not, they are in hell, Chorazin, Bethsaida, and Capernaum, they are in hell too. Oh, what a sad day will it bee, when the Lord, whose eyes are as a flame of fire, shall come with his fan in his hand to purge his floor! Surely if it were not for a small remnant no flesh should Es. 1. 9. bee saved.

As for the Pagan first, who is without the True God in the world, and without a Eph. 2. 12. [Page 98] teaching Priest, and all the Ordinances, hee is without hope, and Covenant, and Promises. His case sad.

Then the Pseudo-Israelite, who hath rejected Christ, hee is broken off: Hee is without hope, because without Christ, the Kingdome of heaven is taken from them too. Matth. 21. 43.

Then the Papist, the Idolatrous Pseudo-Christian, who is not without God and Christ acknowledged, but without the Gospel, which they read not, regard not, observe not, They who Rev. 14. 10. receive the mark of the Beast, and the number of his name, these shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his in­dignation, and shall bee tormented with fire and brimstone in the presence of the holy Angels, and of the Lamb, and the smoak of their torment ascendeth continually.

Then comes the Capernatish Protestant, and the Bethsaida Professor, who hath God, and Christ, and Gospel, and Faith, and e­very thing but fruit, he is as far off as any.

When Gideons Army of two and thirty thousand were tried, they were all cashiered but three hundred, not one of a hundred left, above a hundred to one re­fused. So when the Lord shall finish his work (or his account) as the Apostle saith, and cut it short in righteousness, it [...]. Rom. 10. 28. Es. 17. 6. will bee but a short reckoning that God [Page 99] will make in the earth, like a Berry in the top of a tree.

And here give mee leave to tell you there bee ten sorts of men in the true Church, with whom it will go hard.

1 No prophane persons shall inherit the Kingdome of God. Bee not deceived, 1 Col. 6. 9, 10. there is no Fornicator, or Idolater, or Adul­terer, Eph. 5. 5. or Effeminate, or abuser of himself with mankinde, or thief, or covetous man, Gal. 5. 21. drunkard, railer, reviler, extortioner, shall inherit the Kingdome of Christ, and of God.

2 None in their natural state, I do not say because guilty of such and such sins, but because of their state, shall enter the Kingdome of God, Joh. 3. 3. Except a man bee born again, hee shall not see the Kingdome of heaven. Let him bee free from whatsoever sinful enormities, and qualified with whatsoever moral en­dowments. There is one decree for all, the Angel Jesus Christ with his fiery flaming sword keeps these out of Paradise. A bastard by the Law cannot inherit; so if wee have the Church for our Mother, if not God for our Father by Regeneration, as well as Adoption, wee are shut out. The Moabites, and Ammonites, and a bastard Israelite, were not to enter into Deut. 23. 2, 3. the Tabernacle, or Temple, to their tenth generation for ever. None but the true begotten Christian, begotten by the in­corruptible [Page 100] seed of the word, shall enter the New Jerusalem. They who could not shew their pedigree in Ezraes time, though they joyned with them in the Ezr. 2. 62. exercise of their Religion, were not ad­mitted to partake of holy priviledges. See if you can say the Lord hath not given mee the spirit of bondage, as to a son of Rom. 8. 15. the Bond-woman, but to shew that I am a son, hee hath given mee the Spirit of his Son, crying, Abba Father; and I have Gal. 4. 6. besides the bare title of a Christian, some­what of Christ in mee, as the sure hope of glory.

3 A bare Civil honest person is no­thing nearer, Luke 16. 15. Mar. 10 21.

4 Nor any Hypocrite, Matth. 24. 51.

5 The lazy and slothful Christian nei­ther, Matth. 25. 24.

6 Nor hee that hath much of the form of godliness, but not the power, 2 Tim. 3. 3.

7 Nor the Apostatizing Professor, Heb. 6. 4, 5. & 10. ult.

8 No man in his own righteousness, Phil. 3. 9.

9 None that seek when it is too late, Luke 13. 24, 25.

10 None whatsoever, out of Christ, Eph. 2. 12. 1 Joh. 5. 11.

CHAP. XII. How far an Hypocrite may go, and yet miscarry.

BUt our main Use whereon we intend to insist and dilate, is to tell you how far a formal Professor, or Hypocrite may go. I have sometimes set down forty steps, whereby hee may advance fairly towards heaven, and I thought that fair; but I shall set you three Ladders of twenty rounds apeece, whereby an hy­pocrite may climb up to heaven, yet ne­ver come there, yet I perceive hee may go much further; for it is much easier to say where hee may begin, than where to end. Sins of scandal have been many times enumerated, but the paces and steps of an hypocrite, and artificial Christian, are hardly to bee traced, and counted. Neither do I enter upon this Discourse, to quench the coal of any true Israelite, or in any sort to smother the least steam of the smoaking flax. Far bee it from any Minister of the Gospel to make sad any whom God would not have made sad, and to bee of the spirit of those Disciples Ezek. 13. 22. who would call for fire from heaven on Luke 9. 54. those, whom wee are to save with fear, [Page 102] rather pulling them out of the fire of hell. Jude v. 23. But wee enter upon this unpleasant task, with the like affection to that which was Fuller. Proph. state. wont to bee shewed at the Degradation of a Knight for high misdemeanour, the King, and twelve Knights more did put on mourning, as an emblem of sorrow, for his miscarriage whom they were now to deprive of all his former dignities and honour, and to leave an everlasting blot of infamy upon.

I remember well when the Prophet Ezekiel was commanded to denounce the fatal downfal of Tyrus, a heathen City, hee was commanded also to take up a sad Lamentation for Tyrus; and shall I not much more take up a lamentation for Christians, whose rise and fall are both far greater than hers? Tyrus her state for the glory of it, is described thus by the Prophet, Thou hast said, I am of perfect beauty, Ezek. 27. 3. yea the Lord said of her too, Ezek. 28. Thou sealest up the Sum, full of wisdome, and perfect in Ezek 28. 12, 13, 14. beauty, thou hast been in Eden the Garden of God; every precious stone was thy cover­ing, the Sardius, Topas, Diamond, Beril, Onyx, Jasper, Saphir, Emerauld, Car­buncle, and Gold, &c. (almost all the pre­cious Ex 28. 17, 18, 19. Rev. 21, 19, 20 stones that were in the High Priests breast-plate, or in the wall of the New Jerusalem) then hee goes on, Thou art the anointed Cherub, thou wast upon the holy [Page 103] Mountain of God, &c. High expressions, and high priviledges. And Chap. 27. shee is described to bee the most famous Mart in the world, where there was a confluence of all the riches and best com­modities that every Nation did afford; yet at length did this Anointed Cherub that was perfect in beauty, perish with all her precious stones, and all is summed to­gether, Thy Riches, thy Fayres, thy Mer­chandise, thy Mariners, thy Pilots, thy Calkers, the occupiers of thy Merchan­dise, Ez 27. 27. &c. shall all fall with thee into the midst of the Seas in the day of thy ruine.

So mee thinks when all this may bee said in a spiritual sense of a Christian (an unsound Professor) glorious in his own, and others eyes too, as of perfect beauty, as sealing up the summe (omnibus nu­meris perfectus) that hee is adorned with all the precious stones almost that are to bee found in the breast of the highest earthly Saint, and are the adorning of the Saint Triumphant, in the New Jeru­salem, Psal. 15. 1. that hee hath been in the holy Mountain of God, is an anointed Che­rub, being anointed with the oyle of hea­venly gifts above his fellows, and made partaker of the Holy Ghost, as the Apostle speaks, besides that hee should have a con­tribution of all the spiritual wealth and treasure of the world to inrich him ever­lastingly, viz. the benefit of all the Wri­tings, [Page 104] Sermons, Observations, Admoniti­ons, Threats, Promises, Experiences of all the men of God from the beginning of the world to this present day, Patriarchs, Prophets, Apostles, Ministers, all the benefit that Scriptures, Sermons, Sab­baths, Sacraments, Ordinances, Prayers, Tears, Intreaties, Threats, Promises, Hopes, Fears can do, all that Heaven, and Earth, and Hell can say, yea the blood of Christ, and the convictions, and other excitations and actings of the Spirit of grace (but rejected and resisted) to boot, that at length it should bee said, That thou, thy riches, precious stones, Anointings, thy Scriptures, Sermons, Ordinances, Hopes, Fears, Experiences, Parts, Duties, Con­victions, Endowments, must all peri [...]h to­gether, and thou shalt f [...]ll with them (not into the midst of the Sea, but) into the midst of Hell, in the day of thy ruine. The beholders cryed out Alas, Alas, what City was like Tyrus for glory before! And what City is like Tyrus, like the de­stroyed Ezek. 27. 32. in the midst of the Sea! So may wee say Alas, how is the mighty fallen? the shield of the mighty as if hee had ne­ver been anointed with oyle, as that 2 Sam. 1. sad singer of Israel in his Elegy upon Sauls Funerals.

If therefore any misdeeming Israelite should come to expostulate with mee, about my design in setting down so close [Page 105] about the hypocrite, in the words of that wise woman of Abel to Joab, when hee had so close begirt the Town where Sheba had taken Sanctuary, and was 2 Sam. 20. 19, 20. ready to storm it. Thou seekest to destroy a City, and a mother in Israel, why wilt thou swallow up the inheritance of the Lord? I would reply in no other but his words, Far bee it, far bee it from mee, that I should swallow up, or destroy. Deliver mee Sheba, (deliver mee the hypocrite I seek for) and I have done; onely with this dif­ference, hee would have Sheba's head, and I would have the hypocrites heart, hee would have his blood, I his spirit, hee his death, I his life, hee would have him wholly destroyed, I would have the flesh destroyed, that the soul may bee saved in the day of the Lord, according to that power the Lord hath given to his Church, and the instructions left with his Mini­sters, [...] to edi­fication, 2 Cor. 10. 8. & 13. 12. not unto destruction.

Yet let mee here premise this withall, That a much shorter Ladder of but two steps, laid down, 2 Cor. 5. 17. to bee in Christ (this step cometh from heaven) and to bee a new creature (this reacheth to heaven) would secure us more than those three long Ladders of sixty rounds. At least as Noah was safer in his Ark of three stories high, than Nimrod, and his crew were in their Tower of Babel, raised [Page 106] to the height of five thousand one hun­dred forty six paces (as is reported) so I Heylin, Cosm. 13. am bold to say that at most a short Lad­der of three steps.

1 Christ the foundation.

2 Faith the middle step, joyning us to the foundation Christ, and leading us to the third step, the new creature, which is our perfection, will bring thee certainly and safely to salvation, whereas thou mightest mount up to the top of the other three Ladders, and bee turned off unto thy destruction: of these three, it is said each of them, that they are all in all, all nothing without them.

1 Christ Jesus is said to bee all in all, Col. 3. 11. hee is all in all to faith, and the new creature, Circumcision and uncircum­cision, &c. all priviledges of Law and Gospel, nothing without Christ.

2 In Christ Circumcision and uncir­cumcision nothing, but faith, all in all to the new creature, Gal. 5. 6.

3 In Jesus Christ again, neither Cir­cumcision, nor uncircumcision is any thing to faith, but the new creature is all in all for evidence, Gal. 6. 15. How hap­py are they where all these three meet? This threefold cord holds fast the An­chor of salvation.

CHAP. XIII. Contains the first Ladder, and is divided into four Sections; The first Section contains five steps.

1 THe hypocrite may bee one of a most sweet nature. The good na­ture as the world calls it, and the Divine nature as the Scripture calls it, do differ 2 Pet. 1. 4. very much, toto coelo differunt. All men are not alike viciously disposed by na­ture, as not all beasts; there are gentle Lambs among the beasts, as well as cruel Lions, fierce Wolves. Among the Fowls there are the innocent Dove, the amo­rous Turtle, the affectionate Stork, and Pelican; as there are the ravenous Vultur, and mischievous Kite, so among men all are not furious Lamechs, dogged Doegs, churlish Nabals. There are some meliore luto, as Titus the son of Vespatian, who was called amor & deliciae gener is humani, Mans delight, and man-kindes darling for his courtesie, sweetness, and affability, who never sent any sad from his presence whatsoever his suit was, but said, It be­comes not a Prince to let any go from his presence otherwise than rejoyeing and cheered. But this is the lowest step, Good nature.

[Page 108] 2 Hee may have very vertuous and religious Education to better nature. Good nature, and the best nurture may meet together: But Education is one thing, and Regeneration is quite another thing. Education may make the Schollar, Regeneration makes the Christian; Educa­tion breeds the Gentleman, but it is Rege­neration which makes the Good man, but the meanest new-born Good man, is bet­ter than the High-born Nobleman, or best bred Gentleman. Education indeed may take a rough stone and polish it, and make it useful for the building, but it is a stone still; Regeneration turneth the stone into flesh; Education may make fit for humane society, onely Regeneration fitteth for fellowship with God. Education is a great blessing, and may by Gods gracious concurrence turn to salvation; How eminently gracious were Joshua and Elisha, who Ministred to Moses and Elijah, brought up by them? But ordina­rily it reacheth but the outer man, it takes a Thorn out of the Garden, or Vine­yard, and removes it, sets it in the hedge, where it is of use, but it is a thorn still, Grace, and Regeneration graffe another Syen into it, and it beareth other fruit, then it is a thorn no longer. Who questi­ons, but Ishmael and Esau had most Re­ligious Education in Abrahams and Isaacks family, yet what were they the [Page 109] better? Joash trained up from his childe­hood under pious Jehoiada, 2 Chron. 24. 2. Paul had a pious father, 2 Tim. 1. 3. was after committed to a choice Tutor, yet till hee was powerfully regene­rated; hee was not onely a rotten Pha­risee and Hypocrite, but a turbulent and bitter persecutor, and might then justly bee called, to the Church a pestilent fel­low, [...]. Act 24. 5. or a very Pest, as Tertullus after called him falsely and maliciously.

3 Hee may bee kept free from gross and scandalous sins even from his youth, as that young man, Matth. 19. who could say, All these have I kept from my youth up; hee could say more (and in truth haply) then many a true Saint and beleever be­fore his conversion, that hee had never disobeyed and rebelled against his pa­rents, &c. So fair hee was, that it is said, Christ looked on him, and loved him, yet Mar. 10. 21. did he lack the main. Negative righteous­ness, is not enough, Vaeetiam laudabili vitae, said Austin.

4 Hee may bee exact in all second Table­duties, and morally righteous; hee may give weight and measure to such as buy and sell with him, keep his day and word with such as trust him. Thus did the young man justifie himself. This is indeed a part of religious righteousness, but the second, not the first part. It was the whole Divinity and Religion of the [Page 110] Heathens, it had need bee a part, not the whole of Christians; If this bee wanting, Heathens will get into the Kingdome of God before us, but if this bee all, wee are as much without hope, as they, who were for Temperance, Patience, Justice, Equi­ty, Moderation, fidelity to friends, love to their Country, and Self-denial in re­spect of the Publick, fit patterns even to Professors. Aristides, Regulus, Cato, Se­neca, and such others, may shame many a Christian. There may bee civility, where there is no sanctity, though no sanctity without civility. Despise not ci­vility, said Mr. Perkins, good conscience, and good manners, should go together. Rest not in civility, for civility and sanctity may bee far asunder.

5 Hee may bee a great hearer of the word; the three bad grounds, high way, stony, thorny, were all great hearers, heard as much, heard the same Ministers, and were sown with the same seed with the good ground, yet not two in a field, one taken, the other left, but one taken, and three left; and it is well if of four sitting in the same Church pew, there bee not one taken, and three or four left. The house built upon the sand was a great hearer too, Matth. 7. 26. Not the hearers of the Law, but the doers are justified, Rom. 2. 13. saith the Apostle.

SECT. 2. Containing five steps more.

6 Hee may shew much external reve­rence and devotion in matters of Religion, come diligently, frequently, and devout­ly to see to, into Gods presence; hee may bee as constant a Church-man as any o­ther in the Parish, and yet live and dye a wicked man, as Solomon observes, Eccles. 8. 10. I saw the wicked buried, said hee, who had come and gone (many a time) from the place of the holy. They may come, sit down, and hear attentively as the best people use to do, Ezek. 33. 31. Yea for matter of outward reverence, and religious deportment in Geniculations, composed countenances, and comely be­haviour, outstripping many truly godly. Thus did the young man, spoken of in the Gospel, hee came to our Saviour with more Cap and Knee, with more Ceremony and Courtship, with more expressions of reverence, piety, civility, humility, and obedience in words and gestures, than ever did any mentioned in Scripture who came with better hearts, and were sent away with more comfort. Hee comes running, and kneeling, and saying, Good Master, &c. Mark. 10. 17

Behold, 1. His forwardness, hee came [Page 112] hee was neither called, as all Christs Dis­ciples were, nor sent as Johns Disciples Matth. 11. 2. were, but hee came of his own ac­cord.

2 Behold his haste, hee came run­ing.

3 His Devotion, hee came and kneeled to him.

4 His good Language, Good Master, what good thing, &c. Never did any come on better, few went off worse. That wo­man noted for a sinner, Luke 7. 38. came indeed more penitently. The woman in her bloody issue more beleevingly, yet tremblingly, Mar. 5. 28. The woman of Canaan more importunately, Matth. 15. 22. The heathen Centurion more humbly, Matth. 8. 8. The sad Father more dole­fully, and mournfully, Mark. 9. 24. All of them more successfully, but never a one of them all so reverently to see to, as hee.

Saul of whom it was said in three 1 Sam. 16. 14, 15. & 18. 10. & 19. 9. places before, that hee was troubled or possessed with an evil spirit from the Lord, yet when hee was at Naioth in Ra­mah at the Prophets exercises, hee out-stripped all the Prophets, hee had the affections, the extasies, the revelations, the spirit above them all. Behold his beha­viour, hee stripped off his cloaths, and pro­phesied also before Samuel, and lay down naked all that day, and all that night too, [Page 113] and as in admiration of all, they used this Proverb, Behold Saul among the Pro­phets.

7 Hee may bee a great, and forward Professor, Tit. 1. 16. Matth. 7. 23. They may say much of their profession, and Christ stands up, and disclaimes all, and enters a Protestation against them & saith, I except against such a one, hee is no sound Professor. It is sad here to see Pro­fessor standing up against Professor; but what will it bee when the great Friend and Saviour of Professors, shall cashiere and disband such a Professor, and make a Profession against Profession? Verily I know you not, I tell you. They lay hold on Christ his Skirt, as Saul did on Sa­muels 1 Sam. 19. 27, 28 mantle, hee turns away in dislike, his skirt rends, and hee tells them, so hath God rent the Kingdome of heaven from them, and given it to their neigh­bour a better professor than they are; they catch fast hold of Christ his garment, as if they would force and overcome him, but hee leaves his garment with them, as Joseph his in the hands of his Mistress, and saith, Let them have my Garment, they shall have none of my Company, let Gen. 39. 12 them, and their profession go together. Many are not ashamed of profession, that are a shame to profession, and they hope Religion should honor and preserve them when they dishonor and wound it.

[Page 114] 8 Hee may bee as forward to make so­lemn Covenants, and Protestations as the best, Deut. 5. 27. Whatsoever the Lord shall say to thee, wee will hear, and do it, Jer. 42. 5, 6. They binde it with an oath, and say, The Lord bee witness between us, if wee do not even according to all things which hee shall send thee to us for, be it good or evill, wee will obey. They are excellent Affliction-men as can bee, or for a spurt, as the pale green sickness after a little stir­ring, looks ruddy and lively for a while till they cool, then it grows dead and pale again, or as the cold water over the fire, and the cold iron while in the fire, are both fire hot, take off the one, take out the other, they are both as cold a­gain as ever. Thus did Pharaoh, and Israel, many times play fast and loose Psal. 78. 34 Jer. 34. with God, they had a hot fit, and a cold, one good day, but many bad dayes be­fore and after it. Pharaoh was a great Promiser, Foelix a great Purposer, Balaam Num. 22. 18. a great Professor, Johanan a great Protester, Jer. 42. 5, 6. Zedekiah a great Covenanter, Jer. 34. 8. The carnal hypocrite, a great prayer, Es. 26. 16. Jehojakin a very gra­cious man when pangs upon him; pangs of pain beget often pangs of devotion, Jer. 22. 23. And Ahab a great Peni­tentiary, and Jehu a great Zelot and Reformer. But a packe of Hypocrites all.

[Page 115] 9 The hypocrite may bee sound and or­thodox in all Doctrinals, and Articles of the Creed: No Heretick, Sectary, An­tinomian, Matth 23. 2, 3 Gal. 2 Anabaptist, &c. Thus far Satan goes, hee beleeves well, but doth ill. The Pharisees beleeved and taught well; their sin was as Tertullian said of that act of Peter in symbolizing with the Jews, vitium conversationis, non prae­dicationis, but they lived ill. They were blinde, not ignorant, Joh. 9. 40. Their sin was the more. Their Leprosie was not in their head, Lev. 13. 44. But they had blew spots in their breasts, and defiled hands and actions.

To hold the truth in unrighteousness, is a greater sin than to bee held in error, or unrighteousness through ignorance. And to know the Masters will, and not do it, will bring more stroaks, than neither knowing or doing. I am no pleader for Errors and Heresies, yet I beleeve in some errors of judgement, some may bee saved, when in errors of practise, others will bee condemned: I am no friend to Popery, Anabaptisme, &c. yet I had rather bee a conscientious Ana­baptist, yea Papist, or Turk or Pagan than an unconscientious Protestant, and Professor; a loose formal Protestant is worst of all. It is true that non bene vivitur ubi male creditur, there is no good life, where is bad beleef; and as true, non bene creditur ubi [Page 116] male vivitur, they beleeve not well, who live not well. The Anabaptist, or other Sectary falls upon a loose Protestant, and they wound each other, whose part shall wee take? but part them, and blame both. Thou wilt not joyn with an Ana­baptist, because hee hath no Baptisme, to make him a Christian, nor hee with thee, because thou hast nothing but Bap­tisme, thou fallest out with, and con­demnest him because hee hears not, and hee thee, because thou practisest not: Thou callest him Sectary, hee thee Pro­phane; Thou sayest hee liveth in error, hee that thou livest in sin, how wilt thou answer him? I cannot plead for such; thy good words and arguments confute him not, but thy ill deeds confirm him: Both are to blame, Iliacos intra muros peccatur & extra. As thy Creed alone will not save thee, if thou dost throw away the Lords Prayer and Ten Commandements; so the Lords Prayer and Ten Com­mandements will not save him, if hee cast away the Creed. So I may say of the Antinomian, as the practical Chri­stian is better than the notional, so the practical Antinomian is worse than the doctrinal, and would to God it were as easie to convert the one, as to confute the other. To turn Grace into wantonness in the Pulpit, is not so bad as to do it in thy life; for as in good the Use is better than [Page 117] the Doctrine, so in evils the use is worse; he makes the worse doctrine, and may bee lives better; thou hearest better doctrine, and makest worse use. Divines say (wee hope in charity) that the Antinomians some of them follow not the absurd consequences and impious inferences in their life, which their Tenets lead to, and so they may bee saved, and our fear is, thou livest not up to thy good doctrine, and thy sin is, that thou followest it not in all the inferences and consequences. In a word, if thy faith were Apostolical, thy doctrine Evangelical, and thy know­ledge Angelical, if thy heart bee hypo­critical, and thy acts Diabolical, as Judas was, thy condemnation will bee the greater.

As it is more to do truth, Joh. 3. 21. than to say truth, and to walk in the truth, 2 Joh. 4. & 3 Joh. 3, 4. is more than to hold, or profess the truth; so to do evill, is worse than to hold an ill, and un­sound opinion. To bee the truth, was the glory of Christ, and wee must endea­vour to come as near him as wee can. I am the truth, saith hee, q. d. I am all Joh. 14. 6. truth.

1 In my Judgement, I hold nothing but truth.

2 In my Doctrine, teach nothing but truth.

3 In my heart, am all truth, the [Page 118] same I hold and teach.

4 And my life agrees with my heart, all is truth, otherwise to say I hold truth, in profession and doctrine, and not to bee truth in the heart, and do truth in the life, makes mee more like Satan, than Christ. I speak the more of this, because I observe how on the one hand the erronious resteth in his unsound opinions, taking offence at the prohane­ness of some, that hold the truth which they oppose; and on the other hand, ma­ny formal Protestants rest in this, that they are no hereticks, sectaries, or mis-beleevers, but hate such; study to convince such by a better life, not to harden them by thy evill language, and worse conversation. Hee sees thou art more shye of him, though humble and peaceable (if any bee such) than of one openly prophane, where is thy equal hatred of all evill in the mean time? Thou wilt not drink with a man of a different judgement, yet wilt with a Drunkard, nor bee conver­sant with a man that holds an odd opi­nion, yet wilt bee familiar with him that will swear and swagger. It was a witty speech of Sir Tho. Moor that hee loved not to hear a vicious Priest recite his Creed, it made him suspect his own faith, when such a Priest said his was the same. Give not thou occasion to the ad­versary to speak reproachfully, because a [Page 119] good profession is not adorned with a holy and unblameable conversation.

The hypocrite is therefore no better friend to the Church and Truth, than the Heretick or Infidel; the Infidel dis­putes against the truth, the hypocrite lives contrary to it, Infidelis contra scripturam disputat, hypocrita vivit. The Heretick doth unica scriptura errare. The hypocrite doth toto coelo errare. The Heretick doth wrest some one Scripture, the hypocrite doth resist the whole Scripture to his own destruction.

In a word, some Heretick doubtless may bee saved, no hypocrite ever shall, yet am I so far from that (not so chari­table, as loose) opinion, that men may bee saved in all Religions, that I shall straiten that very Position, Extra Eccle­siam nulla salus, no salvation to bee had out of the Church, and say, Intra Eccle­siam nulla salus hypocritis & impiis, to hypocrites and ungodly ones, though orthodox, and living in the best Church, no universal salvation.

I have been the longer upon this, be­cause I see, as it is the manner of all Opinionists to sleight truth, so it is the practise of too many Professors of truth to sleight holiness. Unity and verity should not bee parted: Purity and verity must not bee parted.

10 They may live so well, as to gain [Page 120] high esteem and applause of men. Many excellent things may bee done by them, as is said of Felix. They may bee famous in the Congregation, men of renown, so were Act. 24 2 Num. 16. 2 Corah, and his complices. Highly esteemed amongst men, when they are abomina­tion to God looking into their hearts, and thoughts, Luke 16. 15. They may re­ceive allowance from the Purest Church to be entertained to Church-fellowship, and admitted to partake of all Ordi­nances as Magus, Act. 8. yea to bee set a part for the highest offices and imploy­ments in the Church, as Nicholas chosen to bee a Deacon, Demas a Pastor, Judas an Apostle.

SECT. 3. Containing five other steps.

11 Hee may bee really and totally con­verted as to Paganisme, and Prophaneness, yet are perverted and intangled in dam­nable errors; for there are the doctrines of Devils, as well as the works of the Devil, 1 Tim. 4. 1 1 Joh. 3. 8 2 Pet. 2. 1 Mat. 23. 15 and damnable heresies, as well as impie­ties, they may bee as the Pharises Dis­ciples were Proselites from Paganisme, and unbeleef, to Pharisaisme and mis­beleef, then hee is no better, but worse than before, double the childe of hell, to what hee was before. Epiphanius said [Page 121] not untruly, [...], misbeleef is worse than unbeleef. How many in these dayes are hooked in by those who lye in wait to deceive, and presently of prophane and ignorant sots are become Opinionists, despisers of Mi­nisters, and Ordinances, escaping the Nusquam faci­lius proficitur quam in castris Rebellium (ha­reticorum intel­ligit) ubi ipsum esseillic promerer [...] est, Tertul. de praesc. fear of the Pit, are taken in the snare; they were not worse before, nor better now, onely now more scornful, obstinate, pe­tulant, as if they had left the way of sin­ners to sit in the seat of the scornful. Alexander the Coppersmith bred Paul more mischief and opposition, when a perverted professor, than Demetrius the Silversmith, when an Idolater.

12 Hee may bee a man of conscience even from his youth all his life long. So 2 Tim. 1. 3 Paul even before his conversion could say, hee had walked in all good conscience before God all his life, Act. 23. 1. and that hee and his fathers had served God with a pure conscience: yet had hee dyed then, hee had been in an ill condition, out of Christ, and without hope.

1 There is a natural conscience, such as was in Abimelech, hee calls it Integrity and uprightness of heart, and stands much upon it, and God calls it Integrity too, he acted according to the principles Gen. 20. 5 of his natural conscience, hee did as hee knew, had hee known better, hee had done better.

[Page 122] 2 There is an erronious conscience such as that in Herod, who would not break Matth. 14. 9 his rash oath, and such was Pauls, and many other mens, who follow as blinde men, the blinde guide, an erring consci­ence, and both fall into the ditch. They do thus, and thus, because their consci­ence bindes them, and the more they o­bey conscience thus, the more they sin, and they say sometimes they dare not do thus and thus, as others do, strayning sometimes at a gnat, and swallowing a whole Camel.

3 There is a conscience half enlight­ned in an hypocrite, which shews him some sins, not all, and tells him some part of his duty, not all; in some things hee doth well, no man better; in others ill, no man worse: Thou abhorrest Idolls, and committest sacriledge, and both out of conscience; thy semi-blinde, and half-sighted conscience mis-leading thee, in the one it shews thy duty, in the other it shews thee not thy sin. An hypocrite may follow a natural, erroneous, or half enlightned conscience to hell.

13 The hypocrite way run well a great while, go far, and hold out long in his pro­fession; Gal. 5. 7 1 Cor. 9. 24 To bee a Professor of so many years standing; the stony ground set out well, the Thorny held out well a great while; persecution and fear did not daunt it, but at last the poysonous love [Page 123] of the world infected it, then hee dyed an old Professor, a young star, an old clod, a young heavenling, an old world­ling. The foolish Virgins sure held it out long. And they who were called the first hour, held it out long to abide the brunt and heat of the day, when yet the last commer was before them, and they who were first at first, were last at Matth. 20 last.

Judas ran well a great while, miscar­ried at the last; Joash was a Professor ma­ny years, at last Apostatized, and be­came 2 Chron. 24. 2 a persecutor. Lots wfe an old Pro­fessor, at last looked back and perished: How sad is it that many who came out of Egypt, and followed the Ark thirty eight, Deut. 2. 14 or forty years, yet came not into Canaan. The Spies who were picked out of all Israel, the onely men of their seve­ral Tribes, all but two miscarried, and they had been eminent Professors a long time. It is not hee that holds out twenty, thirty, or forty years shall bee saved, but hee that endureth to the end; so that I fear if many of us look a little more narrow­ly, Matth. 24. 13 wee may finde an hypocrite nearer than wee are aware, and finde him in an old decayed Professor. There are two gallant men in Scripture with whose story I am much affected, and cannot but bewayl their conclusion. Johanan the son of Kareah is the one, read his [Page 124] story, Jer. 40. 41, 42, 43. Chapters, you will see what a gallant man he was, the great service he did for the poor people of God, how forward hee was to make a solemne protestation, at last hee is among the forwardest of the proud men that opposed Jeremy, and so continued, Jer. 43. 2. 4, 5. And Joab the son of Zerviah is the other, who after many gallant services per­formed to David, and Israel, from Da­vids first coming to the Crown, against the house of Saul, against Edom, Ammon, and other forreign Nations, stood right in all rebellions, as that of Absalom, and that of Sheba the son of Bichri, yet at last was taken tardy in that conspiracy of Adonijah, and proclaimed a Delinquent, all his good services forgotten, his hoary head, must not go to the grave in peace.

14 Hee may bee a man of strict life (such were some of the Pharisees, so was Paul, Act. 26. 5.) and full of zeal hee may bee to promote his Religion, and act for God, and his Church (as hee conceives) Luther Act. 12. 3 said hee was Papacissimus, hee was not cold and ice, as Eckius, and some other Papists, who pleaded for Popery, for their own bellies sake, but hee was an eager Papist out of zeal, looking for no other thing but salvation. There is a zeal that is numbred among the works of the flesh, Gal. 5. 20. There is a zeal [Page 125] of God, which is not according to know­ledge, Rom. 10. 2. and there are zealously affected, who are not the well-affected with St. Paul, Gal. 4. 17, 18.

15 Go so far as to suffer persecution, loss, reproach, &c. Gal. 3. 4. Have ye suffered so many things in vain? Alexander had Act. 9 been a sufferer, stood up in that Tumult, and ran a great hazard to secure Paul, yet after a bitter persecutor, against whom Paul prayed more than against any o­ther. The Circumcillions and Donatists had sufferers (they called them Martyrs, but they were mad Martyrs, that were so far short of the peaceable and holy carriage of Saints.) And the Anabaptists have had them that have suffered suffi­ciently, if they had not suffered as evill doers, and for their turbulency and sedi­tions. Sufferings as well as Miracles are no note of sound doctrine. It is good doctrine which pleads for them, and makes them good, and not they which make a doctrine or an opinion good. Non poena sed causa. Again Austin said well, Tell not mee what it is the man suf­fers, tell mee what the man is that suffers. Non refert qua­lia, sed qualis quis patitur. Shew mee not the sufferings, shew mee the man. The Theeves had their Crosses of like fashion and make with our Sa­viours, they stood on the same ground, but they had not the same title written on their Crosses.

SECT. 4. The five last steps of the first Ladder.

16 They may bee so Cock-sure, and so confident in their own way, as that they fear not to condemn all others that joyn not with them, presuming themselves onely to bee in the right, Joh. 16. 2. They shall put you out of the Synagogues, and when they kill you, think they do God, and the Church, good service, and say when they have done, Let God bee glorified, Isa. 66. 5. Thus had Paul done as himself relates, I verily thought with my self, that I ought Act. 26. 9, 10, 11. Non audet sty­gius Pluto ten­tare quod au­det, effrenis Monachus, &c. to do many things contrary to the name of Jesus, which I also did, and many of the Saints I shut up in prison, and when they were put to death, I gave my voyce against them, and I punished them oft in every Sy­nagogue, and compelled them to blas­pheme, &c. Wicked Pilate was a Saint to the High Priests, when hee was squea­mish of having a hand in the blood of Christ, and called for water to wash his hands from such blood, they would wash their hands in his heart blood, and des­perately say, His blood bee on us, &c. Wee thirst after it, Isa. 66. 5. They dare un­church, unchristian, and excommunicate as Antichristian, such of their godly [Page 127] brethren as dissent from them. They cast you out, hate you for his names sake, and say, Let God bee glorified.

17 They may bee so confident in their way (the fool rageth, and is confident) as to offer open disputation, and to debate their cause by all wayes of trial, you can desire.

1 If you will try it out by humane reason, and natural Philosophy, they are for you, so they of the School of Alexan­dria, Act. 6. 9, 10 the Libertines, Cyrenians, and those of Cilicia and Asia, rose up clamorously against Stephen, and when they could not refist the Spirit, and the Scripture au­thorities which hee brought, they would try it out by force and dint of Argu­ment. So was Paul once accosted and surrounded with a company of learned Sophisters at Athens, Philosophers of the worst, and best kinde, the Epicureans Act. 17. 1 [...] (the most bruitish of all Sects) and the Stoicks the most Divine for their mora­lity (as Herod, and Pilate once) agreed to encounter him, and to see what a Schollar hee was, and what hee could say to an Argument. So our Socinians now say, Let reason judge, if you can by reason prove three to bee one, and one three, I will beleeve a Trinity, if you can tell mee in reason how God and man should bee one person, I will beleeve the Deity of Christ; but where is the disputer, saith [Page 128] the Apostle? Philosophy is the bane of Divinity. Wee read of Satan disputing Philosophi ha­reticorum pa­triarcha, Tertu. Jude v. 9 Matth. 4 once with Michael, another time with Christ himself.

2 By Scripture (abused and mis-inter­preted) Thus most Hereticks of old, and at present, the Familists, Libertines, Ana­baptists, Antinomians, and all unlearned and unstable ones, wrest and pervert the 2 Pet. 3. 16 Scriptures to the establishing of their opinions, but destruction of their souls as Peter saith, and they will bee teachers of the Law, and understand, not what 1 Tim. 1. 7 the Law and Gospel is, What they say, and what they affirm.

3 By Antiquity (corrupted) as the Pa­pists if they go to first Antiquity, or (cor­rupt Antiquity) if they go to the later part of Antiquity, after the first six hun­dred years, so they with Jeremy, they make a short, and fresh Antiquity, that of their late Fathers, not of the old Pro­phets, to bear down Jeremy withall, Jer. 44. 17. and Joh. 4. 20. This was the Sa­maritan womans Logick and Divinity; Thus did our Fathers. Our Fathers wor­shipped in this Mountain, &c.

4 Yea by suffering, so the Baalites would out-cry, and out-cut Elias, so the Papists as Campian speaks of their many Martyrs, Pseudo-martyrs, such as Tho. Becket and the like.

5 By bold Appealls to God himself, and Num. 16 [Page 129] they will refer it to the immediate de­termination of God himself, so auda­cious Num. 16. was Korah and his company, and so was Saul also when hee was most guilty, and cryes, Let God give a perfect 1 Sam. 14. 41. Lot, I desire no more.

6 They dare contend by signes and miracles, as Jannes, Jambres, and the o­ther Magicians did with Moses and Aaron.

7 By a Spirit of immediate Revelation, and prediction which they pretend to, a higher spirit than the ordinary Prophets and Ministers have: So did the pretend­ed Prophet perswade the true Prophet out of his name, as wee say, by pretend­ing to a later Revelation, 1 King. 13. 18. so would Zedekiah have Ahab and Is­rael 1 King. 13. 18. 1 King. 21. 11. 24. know that Micajah spake not by the Spirit, hee onely could say, The word of the Lord is thus, hee was onely a man wedded to his humor, ill affected to the present Government, but himself had the Revelation; so Hananiah insulted over Jeremiah, as a man full of sullenness, Jer. 28. 2. 8▪ 10, 11. and morofity, but hee had the Spirit for what hee said.

8 They are ready to depose for matter of fact, as they who came in against our Saviour Christ, and his first Martyt Steven, and had their witness and evi­dences to make good their charge a­gainst them, why they ought, and that [Page 130] justly to bee condemned by all good men.

18 Hee may have at other times many scruples in his spirit. Many such the Pha­risees Matth. 19. 3. Matth. 22. 17. Mar. 7. 8. Joh. 18. 28. Matth. 27. 6, 7. Matth. 27. 24. Matth. 14. 9. troubled Christ withall, about Di­vorces, Tribute to Cesar, washing of hands and cups, so they scrupled the going into the Praetorium the day before the Passover, the putting of Judas his mony into the holy Corban or Chest. Weighty matters! But Pilate had a real scruple upon his spirit, it went wholly against his con­science to condemn so good a man. And Herod had a jar, and quarrel in his con­science; if hee should kill John, that was murder, but if hee did not, that was per­jury (which hee reckoned worse) hee knew not what to do hee was so per­plexed; So wee read of many other hy­pocrites making inquiries, and desiring private conferences for their satisfaction. as Zedekiah, Jer. 38. 14. Johanan, Jer. 42. 1, 2.

19 They may go to the Rounds of all duties (this is a high step) publick duties and private, ordinary and extraordina­ry; hee may pray, hear, receive the Sa­craments constantly. They seek mee Isa. 58. 2. daily, and delight to know my wayes, as a Nation that doth righteousness, and for­sook not the Ordinance of their God, they ask of mee the Ordinances of justice, they take delight in approaching to God. This is [Page 131] very much, to seek God daily, and to de­light to approach to him; yea they may bee frequent in extraordinary duties; in Fasts often, Matth. 9. 14. Twice a week as the Pharisee said, Luke 18. 11.

Hee may do for matter all that which is good in the eyes of the Lord, 2 Chron. 25. 2.

20 The twentieth and last Round of this first Ladder, Hee may dye penitently, and have that happy hour which is all the heaven that many wish for here, to cry Lord, Lord, Lord have mercy on mee. Hee hath it, hee doth so, but what is he nearer the blessing than Esau, who cryed with many a bitter cry, yet the blessing was gone, hee was rejected? Hee may repent dying, and dye repenting, a death-bed repentance, is but a dead repen­tance. Then his sin leaves him, not hee that; hee flyes from burning, not sinning. God will reject all such, and say, Go cry to the gods that you have preferred before mee, where are the gods, which did eat the fat of your sacrifices, and drank the wine of your drink-offerings, let them arise and help you, Deut. 32. 38. Consider those many dreadful Scriptures, Prov. 1. 28. Job 27. 8. Jer. 2. 28. Judg. 10. 14 Hos. 5. 6. They shall seek him with their flocks and herds, but the Lord is not then to bee found.

It was once demanded of Austin, what hee would say of a wicked man, [Page 132] who dyed penitently, &c. To whom hee replied, what would you have mee say, That hee is damned? I will not, for I have nothing to do to judge him; shall I say, That hee is saved? I dare not, for I would not deceive thee. What then? Why this, Repent thee out of hand, and thou art safe, whatever is become of him.

Thus have wee brought one hypo­crite to his end, and you have seen him go up to the top of his Ladder, and there hee is turned off to execution; before wee go to the next, pause a while, Reader, and see, if these hypocrites have not out-gone thee already, then where art thou?

CHAP. XIV. Containing the second Ladder.

SECT. 1. The five first steps.

BUt now I shall make way for a se­cond Ladder, as long as the former; but joyn this Pelyon to that Ossa, yet both will bee too short to bring him [Page 133] to heaven. The next twenty Rounds are as followeth:

1 Hee may have many seeming graces, and excellent gifts, as the foolish Virgins seemed to bee as well provided for hea­ven as need bee, they had all their Uten­sils, Vessels, Lamps, Oyle. Is Know­ledge a grace? hee hath it, 1 Cor. 8. 1. Is Faith? Magus hath it. Is Repentance? Judas hath it. Is Zeal? Jehu hath it, So the carnal Jews, Rom. 10. 2. They want nothing, Rev. 3. 17. Now seeming graces lead to hell, as well as open sins, if the one destroy more, the other deceives more. The Apostle checks the pride of some such, 1 Cor. 4. 8. Now yee are full, now yee are rich, yee have reigned as Kings without us, and I would to God yee did reign, that wee might also reign with you; Wee are fools, yee are wise, wee are weake, yee are strong, yee are honourable, wee despised. They were such as Paraeus saith thought themselves above Pauls Superbi regnum gerunt in ca­pite, &c. ita Corinthii per­suasum habentes se jam absolutos esse in Christia­nismo, nec Pauli opera indigere amplius. Par. in loc. teaching, they cared no more to hear him, they were so rich, and full, and wise, and absolutely perfect. Here was much grace in shew, little in truth. So wee read of some beleevers, who could beleeve in Christ, but hee durst not trust them ever the more for their beleeving, Joh. 2. 23, 24. But wee read of strange and monstrous beleevers, Joh. 8. 30. Many beleeved on him, it is said, yet were they [Page 134] such as gloried, and rested in their car­nal priviledges, that they were Abra­hams seed, beleevers that were strangers to the state of spiritual bondage in sin, vers. 33. Beleevers who went about to kill the Messias, because his word could finde no room in their hearts, vers. 37. Beleevers that were the children of their father the Devil, vers. 44. Beleevers that must not be reproved, nor hear the ttuth from Christ himself, but they will flye in his face, vers. 40. 45, 46, 47. Beleevers that reproach Christ, as an Impostor, a Samaritan, and one that had a Devil, vers. 48. Read the whole story, Joh. 8. from vers. 30. to the end; and you will see the picture of strange beleevers, who glory they are the chidren of the Church, Sons of Abraham, never were other than the children of God, &c.

2 Hee may bee so well as to make no que­stion of his salvation at all, but pity o­thers more. The Pharisee had no doubt of his own salvation in the world, hee Luke 18. 11. pitied the Publican. Laodicea so rich in Rev. 3. 17. spirituals, as shee wanted nothing; if Esau could say hee had enough of worldly goods, shee could say shee had grace and gifts, and hope enough, if Jacob and Gen. 33. 9. Phil. 4. 18. Gen. 33. 11. Paul could say they had all, shee will not come behinde any of them, Micah 3. 11. The Lord complains they leave not sin, yet leave not leaning on him; [Page 135] Yet will they lean upon the Lord, and say, is not the Lord among us? none evil shall come upon us. They lean so as they will not bee shaken off; This leaning is a heavy treading on God, as a Cart is full of sheaves, Am. 2. 13. God is loaden with their sins, but most with their confidence, Job. 18. 14. They carry their confidence, and it them, to the King of Terrors, that is to hell, Jer. 2. 37. God rejecteth their con­fidences, but they will not reject them, though they never prosper worse, than I thirst for Thirstiness; I weep for tears, well-pleased I am to bee dis­pleased thus: The onely thing I fear is want of fears, Suspecting I am not suspi­cious. Amidst these restless thoghts this rest I find, For those that rest not here, there's rest be­hind. Famous Ga­taker of him­self. when they presume most.

Hence some have said, Hell is full of Assurance and presumption, Heaven full of fear and trembling, of doubting and mourning Christians. The sincere man seeks to hold his Integrity, the hypocrite onely to hold his confidence, but a little integrity is worth a great deal of con­fidence. The sincere Disciples are noted all to bee self-suspicious, onely Judas scorns to change his colour, and to bring himself into the least suspicion. I read of a Monk that dying blasphemously said, Da mihi vitam aternam quam debes.

3 Hee may be a man of excellent discourse and language, Ahitophel was for wisdome of words, an Oracle, Jethro a moral Pagan, gives instructions to Moses the greatest Prophet about ma­naging civil affairs, and matters of Ju­dicature. Exod. 18. 17, 18, 19. Very good Christians may go [Page 136] to School to Plato, Aristotle, and Seneca, to learn morality, and finde in them ma­ny Exod. 18. 17, 18, 19. wise, and weighty sentences; How did Balaams words drop piety, zeal, and Num. 23. 10. & 24. 3, 4, 5, 15. contempt of the world? Gamaliels speech was very seasonable to stop persecution. Festus speech was full of Justice. How Act. 25. 16. & [...]lt. discreetly did that Scribe discourse with our Saviour. Mar. 12. 33. Good words are cheap. Many mens tongues are like Naphtalies hinde [let loose, that give goodly words, whose hearts are not like Ashers bread, full of Royal Dainties. Gen. 49. 21, 22 Joh. 12. 5, 6. Judas himself had words of oyl and butter, for his speech, hee was the most charitable of all the Apostles, the poor mans friend, piety, and charity, and all grace seemed to bee poured into his lips. The other Apostles were all taken tardy in their speeches one time or other; of Judas I never read hee was taxed. An hypocrite may bee more wary in his dis­course than sometimes a gracious man is, the more the pity. James and John over­shot themselves, Luke 9. 53. Philip, Joh. 6. 7. Andrew, Joh. 6. 9. Judas (not Isca­riot) Joh. 14. 22. Thomas, Joh. 20. 25. Nathaniel, Joh. 1. 46. Peter very often, as Luke 5. 8. Matth. 16. 22. Joh. 13. 8. & 21. 21. To say nothing of his denying, swear­ing, cursing once when time was, Judas was no curser, swearer, nor inconsiderate speaker, but a cursed hypocrite hee was.

5 The hypocrite may have strange stir­rings and pangs of conscience at times, as if the Spirit began to move them at times, as it did sometimes to Sampson, Judg. 13. 25. Felix had once a trembling fit, Magus a shaking fit, when Peter came up, and closed with him, Thou art in the gall of bitterness, &c. Nebuchadnezzar had a falling fit, Dan. 2. 46. hee fell down before Daniel, and worshipped; yet Chap. 3. 1. hee was setting up a golden Image, and it must bee worshipped, and hee that said of Daniels God, Chap. 2. 48. Of a truth it is that your God is a God of Gods, and a Lord of Lords; and thereupon at Daniels request promoted Shadrach, Me­shach, and Abednego; in the next Chapter hee must have these men fall down and worship him, or his Image, or into his furnace they must bee cast, and impious­ly asks what their God could do for them? Who is that God that can deliver you out of my hands? Pharaoh had his re­lenting Exod. 8. 28. & 9. 27. & 10. 16 1 Sam. 24. 16 fit, and Saul a weeping fit, and as fits, they came and went away again. They returned from repenting to repent­ing, from a good repenting to a bad; from repenting of sin, to repent of their repentance.

Now wee reckon a man to bee of such a temper, as hee is constantly of, not a man hot who is so in a Feaver-fit, or cold who shakes in an Ague-fit, but [Page 138] whose habit and constitution is such. Israel had many good fits.

1 A fit of love, Jer. 2. 2. a Hony-moon, as wee say, I remember the kindness of thy youth, the love of thine Espousals, &c.

2 A fit of Gratitude, Exod. 4. 31. They bowed the head, and worshipped, when they heard the tydings of Gods remem­bring and visiting them.

3 A fit of faith, Exod. 14. 31. They beleeved God, and his servant Moses.

4 A promising fit, Exod. 19. 19.

5 A singing fit, Psal. 106. 12.

6 Crying fits, which were commonly their best fits, Judg. 10. 10. All but fits, all like a morning cloud, or the early dew. But many a murmuring fit, temp­ting, rebelling fit, whoring fit, a tempting fit that held forty years, Psal. 95. 10. A whoring fit that lasted three hundred and ninety years, Ezek. 4. 5. Long fits! not like a Quartan that hath one bad day, two good, but a constant Quotidian or double Tertian, one good day may bee in a year, or in his age. Thus the hypo­crite is all fits, short fits, like our winter solstice, short dayes, long nights, con­stant freezing weather, no warmth; or like some trees which are as full of blos­somes at Spring, as ever they can hang, but bear no fruit all the year after.

SECT. 2. Contains five other steps of the second Ladder.

6 An hypocrite may be overwhelmed with doleful trouble and restlesness of minde after some foul sin committed, which hath set conscience all in a flame, hee may have a sight of that particular sin, feel the weight of it, draw water to quench that flame, and do any thing, run, ride, groan, cry, to get peace. What ado did Judas make, and what a coyl did hee keep: Hee was like a wilde Bull in a net (as the Prophet saith) full of the Isa. 51. 20. fury of the Lord, and so is many an hypo­crite besides. Storms are no sign the Spring is come, but blossomes and fruit appearing, though usually there are storms at spring, yet oft there are sharp storms in the dead of Winter, and troubles of conscience, shew not the spring of Grace so well as hopeful blossomes, and appearances of new fruit to­wards.

7 Extraordinary joyes and raptures of spirit an hypocrite may have also. The stony ground had much spiritual joy, no sor­row, sowed in joy, but reaped in tears. The Country-man joyes not to see the Spring over forward, by much expe­rience [Page 140] hee findes a nipping blast comes and endangers all the over-forward blossomes; it is not kindly to see Mid­summer weather in March; the fair and glorious morning oft fore-goes the most stormy day, and the warm day in Win­ter breeds a storm wee say. Your over early joyes are much to bee suspected, to cry Victory, when you are putting on your harness proclaimes more confi­dence, than safety or prudence. To bee made rich of a sudden begets not more wonder than suspicion, thou mayest wonder at, others suspect thy sudden joyes. A warm day shews not Summer to bee come, but many warm dayes to­gether, and the ripening of the fruit. Good fruits shew the good Christian, rather than much joy and peace.

Wee read of the hypocrites fear, Isa. 33. 16. His Woe, Matth. 23. 13, 14. His Portion, Matth. 24. 51. So wee read oft of the hypocrites hope, Job 8. 13. & 27. 8. The hypocrites joy, Job 20. 3. Triumphing, the top of joy, ibid. Confidence the highest 1 King. 16. 15. of Triumph, Job 18. 14. But all is but 1 King. 1. 49. [...]0. for a moment, as short as Zimries reigne, yea as Adonijahs Kingdome, or Caninius Rebilus, his Consulship of half a day, upon whom Tully broke that smart jeast, O [...]igilantem consulem qui toto consulatus sui tempore somnum occulis non vidit, Oh most vigilant Consul, that can say, hee [Page 141] never laid his eyes together to sleep all the time of his Consulship.

8 An hypocrite may bee lifted and carried up to heaven in a Chariot of the sweetest, richest, and most precious Gospel-Ordinances and Injoyments, Matth. 11. 23. So was Capernaum, yet thrown down to hell. As the godly is oft like the Ball stricken down with force, and riseth by rebound the higher, Saul struck to the ground, yea to hell almost, yet raised up to bee a chosen vessel above all others, when you see this casting down say, There shall bee a lifting up, Job 22. 29. So when you see men full fed, ill liking, their teaching high, living low, say there is one will have a sad fall from heaven to hell. The Lark springing up by many degrees sings a while, when at the highest, comes down all at once to the ground; or the Bullet, the higher it is shot upwards comes down more speedily and violently. The children of the Kingdome are cast into the worst darkness, Matth. 8. 12. Hypocrites and Ordinances, hypocrites and their godly Ministers must have as sad a parting as Elias and Elisha, the one taken up to heaven, the other left be­hinde, yea thrown into hell, in vain cry­ing out, My Father, My Father, My Minister, My Minister. How apt are wee to trust in such lying words, The Temple of the Lord. Wee have Moses [Page 142] and the Prophets, Christ and the Apo­stles. And in disdain to others, say as they to the blinde man, Thou art born in sin, wilt thou teach us? Bee thou this mans Disciple, wee are Moses Disciples. Wee Joh. 9. 28, 29. (say they) are too well to change, too old to bee new taught. Wee are sure wee have Moses of our side, what care wee for more? Thus Professors may bee lifted up, bee children of the Kingdome, bee Virgins, Concubines, which is more, Queens which is higher, yet not Spouses, Cant. 6. 8. They may be as a signet on the right hand, yet pulled off, though of gold, when the least finger shall bee Isa. 2. 23. Jer. 22. 23. preserved and spared, and not parted with.

9 Hee may bee much reformed as to for­mer sins, a partial external, temporary (not universal, inward, total) reformation an hy­pocrite may attain to. Hence the Scrip­ture saith of such, The unclean spirit is gone out, They are empty, swept, and gar­nished. Matth. 12. 43, 44. Empty of former foul vices, swept by the beesome of Ordinances and Pro­fession, from open prophaneness, and garnished with new expressions, and or­namental carriage; but the Harlots mouth is but wiped, not heart-changed; the out-side is washed, the inside is as filthy, vain, or worldly, the se­pulchre is but painted, it is full of rot­tenness within. They are said in some [Page 143] sense to have escaped pollution, 2 Pet. 2. 20. yea in some sort to bee sanctified, Heb. 10. 29. yet all this while hypocrites. They change their wayes, Jer. 2. 36. Trim their wayes, Jer. 2. 33. To seek love, as hee saith, but never amend their wayes, Jer. 7. 3.

10 Hee may go so far as to bee in love with spiritual excellencies, ambitious of such gifts, and graces, as may set him off the better, so as to count all as nothing without them, yea bee willing to give any mony, and bee at any cost and pains to purchase them, as Magus was to Act. 8. 18, 19 get the Holy Ghost, and the gifts of it.

SECT. 3. Contains five steps more.

11 Hee may go yet further, Grow up in time to bee an experienced Christian in a great degree and measure. Here is a high step indeed. The highest some think that an hypocrite may go. The Apostle describes it thus, Heb. 6. 4. a trying and shaking Scripture, that hath made many an Oak and Cedar to shake. They have been enlightned, have tasted of the hea­venly gift, been made partakers of the Holy Ghost, have tasted of the good word of God, and of the powers of the [Page 144] world to come, yet fall as the unripe figs fall off the Tree. Here are five high steps.

1 To have been much enlightned with the knowledge of the Scriptures and mysteries of ungodliness, to see his own misery by nature, and hope of help by Christ.

2 To have tasted (this word taste im­plies experience) of the heavenly gift, of illumination, conviction, humiliation, sins bitterness, promises sweetness, graces amiableness, and the mysteries of godli­ness.

3 To have tasted also the good word of God, to bee cast down by it, gladded by it, stung by it, healed by it, to like it, to commend it, to preach it, to beleeve it.

4 To have tasted the Powers of the world to come, to have known the Terrror 2 Cor. 5. 11. Psal. 90. 11. of the Lord, and the powers of his wrath, to bee amazed with the apprehensions of Hell, Judgement, and Eternity; and a­gain to have felt for a time the joyes of heaven, and the felicity of the blessed; hee hath travelled all the Regions of Hell, and Heaven, and seen the pains of the damned, and hath passed the Sub­urbs into the very gates of heaven, and seen the glory of the blessed; and hee hath tasted the power of both, to bee ter­rified or comforted.

[Page 145] 5 And all this by the help of the Holy Ghost, whereof hee is made a par­taker, in these common gifts, though in a more extraordinary manner, yet hee falls at last. Oh Lucifer what a fall was thine! Oh hypocrites what a fall will this bee! Bee not high minded, but fear. Many sad examples in this kinde our Land and this Age hath afforded, never so many, never so sad. As it befell the Spies, they had viewed the Land of Ca­naan, Num. 13. they had been in it, gone al [...] over it, tasted the fruit, shewed others of the clusters thereof; they could discourse of the Land, could commend it, tell their own experiences, yet this was all the part they had in it, they never inherited it.

12 Hee may come to bee very sensible of his spiritual misery, and cry out how great his sin is, how insupportable Gods wrath is, hee cryes out of Gods hard dealing with him; hee thinks himself the unhappiest of men, and concludes there is no misery like that of being cast off by God, as Saul, 1 Sam. 28. 15. yea hee may in this case bee willing to run and ride, to hear, inquire, and take any course for ease, go with his flocks and herds to seek God, Hos. 5. 6. As Saul went from duty to du­ty, to one Prophet, to another Prophet, hee tried Visions, tried Dreams, tried the Prophets, tried all, but could get no [Page 146] comfort, yea when hee seeth his case is thus, hee sheds many a salt tear, and makes a bitter lamentation as Esau did, Heb. 12. 17. as having his heart broken under sense of wrath, not under sorrow for sin, and yet hee perisheth. His tears come too late, or they are extorted, not kindly penitential tears flowing from a heart full of contrition and detestation of sin. The hard marble sometimes wee see standeth on drops, and is all wet with tears, but it is against some weather, they are onely outward tears, the marble is nothing softned when it weeps, they are cold tears, they are soon dried off again by change of weather, such are the tears of hypocrites.

13 Hee may have some remoter relation to Christ, and interest in him as hee con­ceives by vocation, imployment and ad­herence (as the branch to the Vine) where there is no real insition, ingraffing, incor­porating into Christ, no lively union with him seen in our shooting into him, growing up into him, Eph. 4. 15. and bearing of fruit according to such an union. Hell is full of such branches, they are cast into the fire, Joh. 15. 2, 6. Hee is to Christ as a branch or twig stuck into the bark of a tree, but not put into the pith and bowels of it, is not bound to gether, closed, that there may bee a coa­lition, and may become one together. [Page 147] These may bee green a while, but shortly wither, or as the Missletow, or Ivy to to the Oak, there they are, and both are greener than the natural branches of the tree in Winter, but have a root of their own, bear no fruit, nor timber, at length are torn away. But the soul that desireth sound peace must not satisfie himself in this that hee is one of the children of the Kingdome, Matth. 8. 12. but one of the children of the King, and bee able to produce an Authentick pedigree by the new birth, and new life, or hee may with those Priests who could not shew their Pedigree by a lineal and unquestioned descent from Aaron the High Priest, bee debarred from the priviledge of holy things, Ezra 2. 63. They must not con­tent themselves to bee of the outer Court, Rev. 11. but of the inner Temple, nor to bee children of the Kingdome, but of the Family, yea of the Bride-chamber, not to bee servants, but sons, The servant may bee cast out of the house, the son abideth ever, Joh. 8. 35. nor to bee Friends, or Kinsmen to the Bridegroom, but to have a propriety, a Contract and Covenant-propriety, and interest in the Bridegroom. Hee that hath the Bride is the Bridegroom: And shee that hath the Bridegroom is the Bride. Rest not till thou canst say, I am my beloveds, and my [...]eloved is mine. And as Christ gloried in saying, I and [Page 148] my Father are one, Joh. 10. 30. one essen­tially, So do thou when thou canst say, Christ and I are one conjugally. As hee said, The living Father sent mee, and I live by the Father, Joh. 6. 57. So rest not till thou canst say, The living Son of God who quickneth whom hee will, hath enlive­ned mee, and I live not, but Christ liveth in mee, and the life I live in the flesh is by faith of the Son of God, who loved mee, and gave himself for mee, Gal. 2. 20.

14 Hee may do many remarkable ser­vices in the Church, yea for the Church, hee may preach profitably and power­fully, Matth. 7. 22. Phil. 1. 15. hee may bee as the silver Trumpet, call the Assem­bly Num. 10. 2. to God, and not go himself, bee a Bridge to others to pass over the water and lake of hell, yet himself stand in it; a door to let others go into the house, yet go not in himself, the glass to hold the wine for others to drink, but tastes none it self, a Lamp that spends it self to give Take heed of a fic vos non vobis here. light to others, yet hath no part in it it self. Hee may bee as the Porter that carries another mans treasure, but hath no part in it, onely is paid for the carriage a groat or sixpence. If Ministers bee not partakers of the Gospel with beleevers, 1 Cor. 9, 23. they have but a slender recom­pence of reaping temporals, for sowing spirituals. The Counsellor hath the per­using, [Page 149] and keeping of his Clients Evi­dence, but the Land not his.

15 Hee may bee so well, as to his own thinking to have done nothing amiss, which hee needs to bee humbled for; he is one of the ninety nine, that never went astray, hee is one of those that need no repentance. Luke 15. 7. Matth. 18. 13. Luke 18. 11. Gen. 20. 4, [...]: Luke 15. 29. Such a one was Saul, 1 Sam. 15. 13. 20. There was no convincing of him, but hee had done all which was commanded. The Pharisee had done nothing amiss. Abimelech was righteous and innocent, if hee may bee his own judge. The Pro­digals brother had never offended in all his life, the father was rather to blame than hee, Non deest qui impleat, deest qui Jubeat, hee saith with the proud Pelagian. Laodicea wanted nothing, no not any thing. The young man had Rev. 3. 17. Matth. 19. 20. kept all, hee rather wanted more Com­mandements, than more obedience. The sloathful servant brought forth his Ta­lent, if any was to blame it must needs bee the hard Masters, not the careful ser­vant, and others plead not guilty. Jer. 2. 25. Mat. 25. 24. Because I am innocent, surely his anger shall turn from mee; Behold I will plead with thee, saith the Lord, because thou sayest, I have not sinned. The like Hos. 12. 8. They shall finde no iniquity in mee, that were sin. Oh how great is that Gene­ration that are pure in their own eyes, yet are not washed from their filthiness? Prov. 30. 11.

SECT. 4. The five last steps of the second Ladder.

16 Hee may live all his dayes in peace and prosperity. This is a high step.

1 For outward prosperity, hee may have as much as heart can wish. Hee Psal. 73. 7. Job 2 [...]. 13. spendeth his dayes in mirth, and in a mo­ment goes down to hell.

2 His soul may dwell at ease, and hee may have inward peace, Luke 11. 21. When the strong man armed keepeth his house all is in peace, Pax ea, sed bello pax ea deterior. But that is not the best peace wee have had longest, and cost us least. As some Nations are inriched by war, and beggered by peace. So the Christian ever gets more by open wars, than peace with Satan. There is a peace which wee have been bred and born in wee shall bee fired out of: As wisdome, so that peace is best that is dearly bought. The Ca­naanite was bred and born in Canaan, and enjoyed it long in peace▪ they and their Fathers at last were fired and rooted out of it, whereas the Israelites that had it by promise, and came hardly by it, after many a bloody battel fought, injoyed it peaceably. A man may get a Crown too easily by craft and treachery, as Zimri and Athaliah, but how long do 1 King. 16. 9. 2 King. 11. 12. they hold it? Adonijah came by the Crown [Page 151] too easily to injoy it long. Solomon whose it was from the Lord by promise, 1 King. 1. 25. 1 King. 2. 15. and by his Fathers designation, though hee came in with some difficulty, yet held it all his dayes, and in much peace. The hypocrite layes the foundation of his salvation with shouting on Peace, and the top-stone is peace too: The godly layes his foundation on Grace, and Grace is the Top-stone, onely the foun­dation is laid in mourning, as the second Temple was, Ezra 3. 13. but the Top-stone is laid on with shouting and re­joycing, Zach. 4. 7.

17 Or hee may after much trouble and disquiet of conscience, come to quiet and ease again. And now hee reckons himself safe indeed, and saith, What lack I yet? If trouble of conscience bee good, I have had my part in that: If peace, I have that, if both, I have had both. But it matters not how soon and gently the sore is cured, but how soundly; it may bee heal­ed lightly, and break out again in a worse manner, thy hurt of conscience may be healed lightly and thou cryest Peace, peace, when as yet there is no peace. It matters not how rich a scarf thy broken arm is carried in, but how well it is set thy con­science may now bee seared, which be­fore was sore when searched. How knowest thou but thou art the tree twice Jude v. 12. dead, thy conscience being plucked up by [Page 152] the roots. The raging spirit is gone out, and a worse spirit of slumber comes in the room of it, here the last state is Rom. 11. 8. worse than the first. Out of the fear into the pit, out of Charibdis into Scylla, escaping the sword, thou dyest of the Pestilen [...]e, Ease doth slay the silly one, the Pro. 1. 32. Scripture saith, and the prosperity of fools doth destroy them. It is given him to bee in safety, and therein hee resteth and pleaseth himself; but they are exalted for a little while, but are gone and brought low, and cut off as the tops of the ears of Job 24. 23, 24. corn. The salt is not the better if it smart not, nor the mustard if it bite not, it were better if it made thy eyes run all over a water; so conscience is then worst when it doth not stimulate, excite, ad­monish check, and reprove thee.

18 Hee may bee drest as an Angel of light, and rise up to such perfections, and attainments as passeth, such a man was Balaam, heare him speak for himself, The Spirit of God came upon him, and hee Num. 24. 2, 3, 4, & 15, 16. took up his Parable and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said, hee hath said who heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open; and verse 16. hee saith the same, and ad­deth, Hee that knew the knowledge of God. There is a man for you. There are ex­pressions [Page 153] somewhat like, as wee say, There is never a Quaker of them all could have said more; nay never a true Pro­phet of God could say more. The true Messias came meek and lowly, a man of sorrows, no come liness in him, no man Matth. 21. 5. Isa. 53. 2, 3. cared for him, hee came in his Fathers name, no man received him, when o­thers came in their owne name, and were honoured, Joh. 5. 43. Nor John Baptist neither, the one a Devil, the Matth. 11. 18. other a Glutton, both sleighted. But the false Christs, they were the men, they had the spirit, they shewed the signes and wonders, and took upon them to foretell things to come. These all magnifie, but the few Elect, Matth. 24. 24. The true Prophets were hissed at, and disdained as a company of sowre and silly men. Micaiah could say no­thing but the word of the Lord, The word, the word; but Zedekiah his Anta­gonist 1 King. 22. 19 v. 11. hee gets him horns of Iron and layes about him like a Prophet indeed, with more confidence and reputation too. Hananiah the false Prophet in a Prophetical strain, takes off Jeremies yoak, and breaks it, and prophesies upon it very lustily and plausibly, and hee carries a­way the bell from poor Jeremy: And Jer. 28. 10, 11. when the true Apostles were obscured as despicable and inconsiderable per­sons, counted no more of than the dust [Page 154] under our feet, as the filth and off-scouring of all things. The false Apostles were [...]. 1 Cor. 4. 13. the blazing stars, Angels of light, Men that had a better spirit, more light, a clearer Gospel-way, and higher Reve­lations. They were called [...] Apostles. The grand and extraordina­rily eminent Apostles, 2 Cor. 11. 5. So that at any time the hypocrite may vye with the sincere man, and out-go him, and take up the Apostles challenge, and say, Are they Israelites? So am I; Are they Christians? So am I; Saints are they? So am I; Are they Stars? I am a Planet, bigger than any fixed star; a blazing star, that shews bigger, and causeth more wonderment than stars or planets. Are they Apostles? I am an Angel of light; yea I speak foolishly in this confidence of boasting, I am more. In labours more abundant, in making Proselites more diligent and successful, in duties more frequent, in gifts more ex­cellent, in expressions more Seraphical; in parts above measure, and though in life more rude and dissolute, yet in knowledge more admired, my way more extolled, my principles more im­braced, my speakings more frequented, my out-side more adorned, my heart more elevated, and on all hands more esteemed. Well bee it so: Wee must bee content to bee fools for Christ, [Page 155] that these may bee wise, as the Apostle 1 Cor. 4. 10. saith.

There are many strange and incredible things that some are said to have done beyond the vulgar Professors reach, and the ordinary beleevers attainments. Many stories of high strains wee read, and as many and strange our Affrick (quae quotidie aliquid monstri profert) breeds, and brings forth to the amusing and astonishing of many unsettled ones, not onely do the Patists tell us of their St. Francis, that hee was often in such extasies a whole day and night together that hee could not speak one word, there­fore gave charge to his Scholar Len, that hee should not so much as call him off to prayers. And of their Shee-Saint Clare, they say that shee was in a trance, and so continued thirty dayes together, not so much as minding any earthly thing, nor taking a bit of meat. But St. Austin tells us what hee hath seen and known of his own knowledge. I my self, saith hee, have seen a man that could bee all over in a sweat whensoever hee pleased: And some others, hee saith, had tears at command, and could weep abundantly at pleasure: And hee Ipse sum ex­pectus sudare hominem solere quum vellet, &c See. l. 14. Civ. Dei. c. 24. tells of one Restitutus, that when hee pleased could make dolefull lamenta­tions with his voyce, so that hee lay for senseless, and for dead, that pinch [Page 156] him, prick him, or burn him with fire, hee felt nothing at present, yea hee stopped his own breath so artificially, that none could perceive that he took any breath, yet could hee perfectly remem­ber what was spoken by any in those fits.

19 Here is a high step indeed (hee is almost at the top) hee may have the whole form of godliness to the full, 2 Tim. 3. 3. There are three forms an hypocrite may have.

  • 1 The form of Knowledge, Rom. 2. 20.
  • 2 The form of sound words and do­ctrine, 2 Tim. 1. 13.
  • 3 The whole form of fair living, and of an unreproved conversation, 2 Tim. 3. 3.

But there are three things hee wants. Three forms,

  • 1 Christ to bee formed in him, Gal. 4. 19.
  • 2 His heart to bee moulded into the right form of doctrine, Rom. 6. 17.
  • 3 To bee transformed in the renewing of his minde, that so hee might express
    Rom. 12. 2.
    the power of godliness as well as the form.

These three forms dant esse, the other three dant apparere to the Christian, they shew him like a Christian, these make him bee one.

Oh it is hard to tell, and sad to think how far an hypocrite may go in this road [Page 157] and perish. Hee may bee a knowing man and perish, a Professor and perish, a Virgin and perish, a child of the Kingdome and perish, bee lifted up to heaven, and perish, bee called and perish, beleeve and perish, repent and perish, love and perish, seek heaven and perish, run and pe­rish, Matth. 22. 14. Act. 8. Mat. 28. Rev 2. 4. Luke 13. 14. 1 Cor 9. 24. pray and perish, weep and perish, hope well and perish, live well and perish, have a Talent and perish, keep his talent and perish, bee a signet on Gods right hand and perish, have the whole form of godliness, and perish.

20 Lastly, and here you see him at the top of the Ladder to bee presently turned off, and at the point of his exe­cution, Hee may after all this dye in peace. The last Ladder brought one hypocrite to his end, and that was more sad, to dye penitently; this brings another to his end who dyes as Agag more chearfully, hee dyes in peace, hee makes his Will, and bequeaths his soul to God in full assu­rance of eternal life, &c. and then it must needs stand; but both are alike dange­rous. Let Saul dye by the hand of a Philistine his enemy, or by the hand of an Amalakite his friend, all is one, his life is lost. Let the hypocrite dye more ter­ribly and repenting, more securely and beleeving all is one, his life is lost with­out all recovery. Now an hypocrite may go up to the top of this Pisgah, and take a [Page 158] view of the land of promise before his death, yet never come nearer it, and see it no more. And then may that dole­ful lamentation bee taken up for him that is threatned to Babylon, The fruits that thy soul lusted after, are departed Rev. 18. 14. from thee, and all things which were dainty and goodly are departed from thee (and that which follows is most sad of all, and will break thy very heart for ever) and thou shalt finde them at all no more. The voyce of Pipers and Harpers shall bee heard no more at all in thee, the voyce of the Bride­groom and bride shall bee heard no more at all in thee, nor so much as the light of a candle shall shine any more at all in thee, but utter darkness, extream torments, and eternal misery.

But thus may an hypocrite dye the Psalmist tells us, Psal. 73. 3. 4. As hee hath no trouble in his life, hee hath no bands in his death. Death seems rather bound than hee, and death more afraid of him, than hee of it. How often do wee hear such men say, Welcome God, welcome by the grace of God. I have re­solved my self, I am fit for death, I am sure of heaven, and so hee sets it down in his Will, and then hee must needs dye a blessed death, a peaceable, and com­fortable death, hee dyed like a Lamb. And as was said of Abner, is said of him, 2 Sam. 3. 33, 34. Dyed Abner as a fool, thy hands were not [Page 159] bound, nor thy feet put into setters. Thou hadst no trouble of conscience but didst depart in peace. Wicked Nabal de­parted thus, hee dyed as a stone, no fear, no horror, but a fair Course as you should see. And wee say commonly they dye as Lambs, when as wee may say with Jeremy rather, They are made drunke, they Jer. 51. 39, 40. rejoyce, and sleep a perpetual sleep, and I will bring them down like Lambs to the slaughter. They leap into the midst of hell with as much confidence as that Roman leaped into the midst of the Gulph, armed at all points in his bravery M. Curtius. and gallantry. Hee goes out as Haman to a Banket, and it proves his fatal day of Execution, hee expects with the Baker, at this Lottery to draw preferment, and hee draws death. Many a wicked man go­eth Judg. 11. 34, 35 to his long home with as much joy as Jepthe to his own house after all his labour and hazard, expecting rest, ho­nour, comfort, and goes home with mirth and musick, and just at the Threshold his daughter, and darling sin meets him in the face, and gives him a sad welcome home, at fight whereof hee is stricken dead, and there is an end of all his musick. As the Syrians were lead blinde-fold by the Prophet, and 2 King. 6. 18, 19, 20. knew not whether, till hee had delivered them into the hands of the King they fought. against, Then were their eyes [Page 160] opened, so are many by security be­trayed into the hands of their deadly enemy Satan, and their eyes never opened till they are in the jaws of hell, Isa. 57. 2. The godly man is said to en­ter into peace at death. Then his peace be­gins. The wicked may depart in (but not into) peace, but into pain, he dyes in peace, and his peace dyes with him. They muffle their consciences as condemned Malefactors when led to execution use to muffle their faces, as if there were more hurt and danger in seeing and fore­thinking, than feeling the stroak of death, or pains of hell.

CHAP. XV. The third Ladder.

SECT. 1. Contains the five first steps.

HEre wee shall joyn a third Ladder to the former two, whereby the Hypocrite shall bee raised not onely to the height of Hamans Gallows, fifty Esth. 7. 9. Cubits high, but to the height of that vast and massy Image of gold, erected [Page 161] in the Plain of Dura, which was sixty Dan. 3. 1. Cubits high; yea I perceive by further enquiry and pursuit after the Hypocrite, I might make the sixty Rounds, I pro­mised at first sixscore, as David when required to bring an hundred foreskins 1 Sam. 18. 17. of Philistims, found it no hard matter to make them two hundred, and brought them in full tale to Saul.

1 The Hypocrite may come home to the Prophet or Minister, or send for him to come to him, to entertain some private conference with him in his exigency, and to take advice of him what hee had best do; fain hee would have a word of peace and comfort from God in his distress. But the mean time hee cares not to hear of sin or judgement, or duty, but hee hopes that God will fetch him off now hee is in straits, and hee will take it mighty kinde­ly from him. See examples, in Jer. 21. 1, 2. Zedekiah sent to Jeremy saying, In­quire, I pray thee of the Lord for us, for Nebuchadnezzar King of Babylon maketh war against us, if so bee that the Lord will deal with us according to all his wondrous works, that hee may go up from us. The like Jer. 37. 17. The King takes him aside secretly, and asketh, if hee had any word from the Lord for him, hee told him hee had, and what it was. The like again, Jer. 38. 14, 15, 16, &c. Ezek. 20. 1, 2.

[Page 162] 2 Hee may propose many cases, and put forth as profitable questions as any man alive: What question so necessary and weighty as that of the young man, Matth. 19. 16. and of the Lawyer, Luke 10. 23. What shall I do to inherit eternal life? This is the Primum Quaerendum, and Ʋnum Necessarium; yet one may have his thoughts, and much discourse about it, and miss it.

The humbled Jayler asked this questi­on, and was saved. This proud young Act. 16. 30. man asked also, and was not saved. The one was a curious Questionist, the other a broken-hearted Penitent; the one in­quired the way to Sion with his face and heart, both thitherward; the other in­quired the way to Heaven with his face thither indeed, but his heart Mammon­ward. This young man came not yet to interrupt our Saviour with an idle questi­on, as hee, Luke 13. 23. or to tempt Christ with any captious question, as they, Matth. 19. 3. or with ensnaring questions to puzzle him if they could, Matth. 22. 16, 17. or to trouble him so much, as to make answer about frivolous questions, as washing of hands and cups, &c. But the question and matter hee discoursed of, was the most material point hee could have fallen upon, with him who was best able to answer it, had his heart been right.

[Page 163] 3 An Hypocrite may of his own accord make free, and full, and open, and particular confession of all his sins, and own the shame, and apply the threats, and take upon him the guilt, and tumble under the judgements of God, pursuing and overtaking him for his sins. Hee may cast off all regard to fear and shame; hee may have no sense and respect to plea­sure, reputation, and esteem, or credit with men; hee hath no eye to profit, ease, or advantage, but saith, Let All go, I am dead to them all; sin as sin, and wrath as wrath, onely terrifie him, and hee seeks no comfort. Thus it was with Judas after his foul sin. His soul was Mat. 27. 3, 4. heavy even to death, yea to very despair, hee cryes out, My sin is ever before mee: My sin, my sin lyes at the door. My sin Gen. 4. 13. Job 20. 14. 2 Sam. 13. 13. is greater than I can bear: My sin is turned into the gall of Aspes, it lyes down, and riseth up with mee: And I, whither shall I cause my shame to go? Hee may bewayl sin as sin, as polluting, as well as damning; as damning, much more than discrediting; as laying open to Gods wrath onely, not as exposing to mans judgement and censure.

4 Hee may go further, and make present, speedy, and full reparations, for in­juries done, and restitution of goods ill gotten. Thus did Zacheus, and became a son of Abraham, and salvation fol­lowed. Luke 19. [...]. [Page 164] But thus did Judas also, and became a Son of perdition, and damna­tion followed.

Here I may insert what Dr. Harris ob­serveth upon this occasion. How ma­ny saith hee, fall short of Judas in this particular, yet hope for heaven? Hee grieves, and confesseth, and makes re­stitution, yet goes to his place; they neither restore, nor confess, nor grieve, nor see, nor feel their sin; and must these go to heaven? If a Judas go thus far, wee must out-go him, what hee did, wee must do with advantage. Hee saw his sin, so must wee; hee con­fessed, so must wee; hee made resti­tution, so must wee; and somewhat more, since wee look for more. Surely this, wee must perform this Errand of repentance constantly, universally, confidently, which Judas never did, nor hypocrite can do. Wee say without restitution, repentance is not accepted, Sine restitutione panitentia non agitur, sed sin­gitur. and without faith, and renovation of spirit, restitution is as vain.

It is a notable passage in the story of Selimus the first (the most barbarous bloody and unnatural Monster of all the Turkish Emperors) that near unto his death hee was counselled by Pyrrhus his favorite, to build some notable hospital for the poor, with the great spoyls gotten from the Persian Merchants in his [Page 165] Empire, to whom hee made this reply, Wouldest thou Pyrrhus, that I should be­stow other mens goods wrongfully taken from them, upon works of charity and de­votion, for mine own vain-glory and praise, sure I will never do it; Nay, see they bee restored to the owners. Which was done accordingly. This Selimus made a bet­ter end than many do, who live, and dye without any remorse, or restitution.

5 Hee may earnestly desire the prayers of other godly and good people for him, as hoping their prayers may do him much good; so did Paul often, Eph. 6. 19. Rom. 15. 30. Col. 4. 3. But so also may an hypocrite do, yea hee may bee so far con­vinced as to judge himself less worthy, and acknowledge others more likely to bee heard than himself, as being more in Gods favour, and leading better lives. Thus did Pharaoh, Exod. 8. 28. ch. 9. 28. Jeroboam, 1 King. 13. 6. Zedekiah Jer. 21. 2. Johanan, Jer. 42. 2. Magus, Act. 8. 24.

SECT. 2. Contains five steps more.

6 Hee may bee a great contemner of the world, which is so high a step, as few Christians of many do attain to it, yet have many moral Heathens, who [Page 166] were no more but flesh and blood, and had no more but nurture and nature, been able to say as Luther did. They were ne­ver much tempted with covetousness. It is marvellous to read what a measure of worldly self-denial, what a pitch of contempt of riches they arrived at (to the shame and reproach of many, now reputed high Saints, bee it spoken) they were more true to publick interest, grea­ter lovers of their Country, less cor­rupted with private designes, than many of our Christians are to bee found now adayes.

M. Attilius Regulus, the gallantest of all the old Romans in St. Austins ac­count, is commended for this, hee got much for his Country, nothing for him­self; seven Acres of land was all that ever hee had. A man that valued neither state, nor life to serve his Country, and preserve his own honour.

Curius Dentatus another Consul, after a great victory over the Samnites, and his Country settled, was found at dinner feeding hard on a few parched Pease, when the Ambassadors were sent to ten­der him a great summe of gold, which hee refused, saying, Hee had rather bee at his Pease, while they whom hee ruled over had the gold, than hee to have the Gold, and they the Pease. When hee was accused once to have kept somewhat from the [Page 167] publick, he brought out a woodden Plat­ter, and sware it was all hee had reserved to himself of the spoyls.

Fabricius was offered by Pyrrhus King of Epirus, to partake with him in his Kingdome, if hee would joyn with him; he refused.

Aristides after the overthrow of the Persians, when there was a mass of trea­sure, gold, silver, and rich apparel, would not touch it, nor took so much as one farthing of it to himself; Oh that we had many Regulesses, and such as Aristides, Fabricius, Curius, &c. among us Chri­stians in our Commonwealth. But now it is auri sacri fames.

The Saints possess the Kingdomes of the world, at least affect them; Olim ex publicanis discipuli, jam ex discipulis fiunt publicani, many Publicans formerly left all, and became Disciples following Christ, many Disciples now become Publicans, and follow the world.

But I must confess, though these noted Heathens were above covetousness, and private sordid gain, yet not above am­bition, and vain-glory. Satan sometimes casts out Satan, and as one wedge some­times drives out another, so doth vice sometimes. Many Epicures, and volup­tuous persons, or lazy companions are above the lusts of the world, cry out, Hang riches, who are most bruitish [Page 168] slaves to lusts of the flesh. No grace is contrary to another grace, but as all sin is contrary to grace, so some sin is as con­trary to some other sin, as prodigality to covetousness. It is not grace, if it check some sin, but if it subdue all.

7 Hee may bee a great magnifier and adorer of Ordinances to think himself safe with them, lost without them: See their carnal confidence, 1 Sam. 4. 3. Bring hither the Ark that it may save us, say they, Bring hither the Ark, was well said, That it may save us, was the worst word they could have spoken. They are ill saved who flye to Ordinances and rest there: The Lord will bless mee now I have a Levite for my Chaplain, said Micha. If Judg. 17. 13. men bee prophane and wicked, the Ark and Temple, and Altar, and Sanctum Sanctorum, all become forsaken. Uzzah perished besides the Ark, Hophni and 2 Sam. 6. 7. 1 Sam. 4. 11. 1 King. 2. 30. 34. Phineas under it; Joab perished at the horus of the Altar. In the third of Jer. 16. It is foretold that Gods people should no more say, The Ark of the Covenant of the Lord, neither shall it come to minde, neither shall they remember it, neither shall they visit it,—But they shall bee gathered to the Name of the Lord, h. e. They shall not rest in any external form, but shall wor­ship in spirit and truth, and stay them­selves alone upon God himself.

8 Hee may bee liberal and free of his purse, both to works of piety and charity too; the which as they are great testi­monies of grace in a childe of God, and accepted of God, when done in faith and sincerity, and do highly adorn Religion, so they may bee done also by hypocrites. The worldly rich, threw great gifts into the Church-bason in our Saviours time, Mar. 12. 41. 42. and a poor widow threw in two mites, and she is commended above them. Not the Gift, but the Giver is accepted with God, they gave much for substance, no­thing for acceptance; she little for value, much for acceptance. Micah was at great charge to maintain a Priest in his owne Jud. 17. 5. & 13 house, hee had a house of costly gods. As David, Samuel, and Solomon, so Saul had dedicated also like a Prince to the ser­vice of God, 1 Chron. 26. 28. And as David and Solomon were at vast charges about the Temple building, and main­taining the service and Ministry thereof, sparing no cost for materials, and work­men, and Sacrifices, So Artaxerxes was very noble and munificent in his con­tributions, Ezra 7. 21. 22. Yea Herod the Idumean is said to build that Temple in which our Saviour taught, at least a great part of it, at his own charge.

Gage tells us, that one who was a no­torious Idolater, and a Wizard besides, gave six thousand Duckets towards the [Page 170] building and beautifying of a Church in the West-Indies. We know that both Pa­pists and Mahumetans strive to set out the beauty of their Temple, above what the sound Christians assert; as Hosea saith of Israel of old, when they had forgotten their Maker, they fell to build­ing, and adoring of Temples, Hos. 8. 14.

So also for works of charity. Did our Saviour out of his little give to the poor, Jo. 13. 29. Act. 10. 2. Luke 19. 8. and Cornelius the Centurion, and Za­cheus when converted, give much almes, and relief to the poor? So also did the Pharisees, either out of opinion of merit, or desire of popularity, they sounded a Trumpet to call the poor together, to re­ceive, and the spectators to behold their Mat. 6. 2. large doles. And as we cannot but bless God for the bountiful hands of many renowned Founders and Benefactors to Churches, Colledges, and Almes-houses in our Land since the Reformation, ex­ceeding that of former ages; so must wee also acknowledge, that Blear-eyed Leah at Rome, strives to be more fruitful in this kinde, than our more beautifull Ra­chel.

9 He may (which is a high step in­deed, and a hard case I must needs say) he may I say, hope, and purpose, and desire, and seek to enter heaven, yet is disap­pointed. This is plain by that of our [Page 171] Saviour, Luke 13. 24. Strive to enter the strait gate, for many I say to you will seek to enter in, and shall not bee able. Where three things are notable that stop his en­trance.

1 His seeking is a lazy seeking, he seeks not earnestly enough. Hee should strive, [...], and he doth but seek. Now no man is crowned, except hee strive, 2 Tim. 2. 5. and strive lawfully; He doth not say they strive, but enter not, but they seek; Striving would carry heaven if it were earnest, seeking will not, much less wishing and woulding. There must be pressing into heaven, and an offering violence to it. All that seek shall not be saved; all that strive shall. Mat. 11. 12.

2 The second bar is, as his seeking is a lazy, so, a late seeking, not earnestly enough, nor early enough. They shall seeke, not they do seek, or have sought. There is a change of the Verb, and of the Tense. Striving is the saving Verb, not seeking. The present is the saving Tense, not the future. They who do seek shall finde, not they who shall, or will seeke. Will seeke, will not serve. Many would, when God will not, because they will not when God would. Thus it befell the foolish Virgins; They ask, seek, knock, cry, call, plead when it is too late, Many shall seek.

3 The third thing notable here is the [Page 172] last bar, They shall not be able; why, who is able you may say? I answer, there was a time when the Lord was nigh, now hee is departed, they may seek him with Hos. 5. 6. their flocks, and their herds, but in vain. When the Master of the house is risen up, and put to the door, and saith, Time was, the day is past. I would have healed Luke 13. 25. thee, thou wouldest not. There is a time when grace reacheth out the hand, and disposeth thee to will and do, then is the acceptable day, and day of salvation, then 2 Cor. 6. 1, 2. Phil. 2. 12, 13. receive not grace in vain, Then work out thy salvation with fear and trembling, saith the Apostle, upon this consideration. There was a time when Sampson did but rowse up himself, and hee could do won­ders. There was a time when the Lord was departed from Sampson, then might Jud. 16. 20. he shake himself as long as he would, but he was never the better.

It is a sad case when either the man is past grace, or grace is past the man. The day of grace over. There are foure things, as one saith well, may be called the Devils Bearers, that carry many a soul cleaverly to hell.

1 Early (but groundless) hopes.

2 Good (but lazy) wishes, as Balaams, Let mee dye the death of the righteous. Num. 23. 10.

3 Good (but cold) purposes, as Felix his were, Go thy way Paul, I will take a Act. 24. 25. fitter time for these things.

[Page 173] 4 Lond (but late) repentance as Esaus was, Heb. 12. 17. So that as wee read in the Gospel of one sick of the Palsie, that was born of four Bearers, to come to Mat. 2. [...]. Christ, so are many born by these four unto the chambers of death.

10 In order to salvation as he con­ceives, and to raise his hopes, an hypo­crite may be called by a Gospel-call. There Mat. 20. 11. 16 is a double call.

1 One that is external and uneffectual, a ministerial call: Such was his who was called into the Vineyard, and afterwards murmured against the good man of the house, and was rejected. Such was his call who was brought into the wedding Supper without a wedding Garment, Mat. 22. 12. 14. Many are thus called, saith our Saviour, but few are chosen.

2 There is another call that is both outward and inward too, which puts a wedding Garment on those so called; these are said to be partakers of a heavenly calling, Heb 3. 1. They are said to bee called according to purpose, Rom. 8. 29. Such so called are predestinated, and elect­ed, and justified, and glorified, Rom. 8. 30. They are called, and chosen, and faithful, Rev. 17. 14. make this calling sure, and you make election sure, 2 Pet. 1. 10. Therefore our fairest hopes of heaven are all lodged in this Call, and said to bee the hope of our calling, Eph. 1. 18. & 4. 4. [Page 174] Thus was Paul called, when he presently obeyed, and said, Lord here I am, what wilt thou have me do? With the other he was Act. 9. 6. called, who demurred and delayed, say­ing, Let me first bury my father. The one Luke 9. 59. are like Samuel at the first three Calls, who ran to Eli, and said, Thou calledst me. The effectual Call is like that of Samuel answering at the last, Speak Lord for thy servant heareth, 1 Sam. 3. 8, 9, 10.

SECT. 3. Contains five other steps.

11 Being thus called as aforesaid in the last step, and anointed, he may find in himself a strange worke, and a great change; 1 Sam. 10. 6. as Saul, to have another (but not the new) heart, and to be changed into another man (not the new creature) to perform new duties even to admiration: What is this that is come on the son of Kish? Is Saul also among the Prophets? But all this is but a partial, not a total change, a present alteration, no progressive reno­vation. He was changed all at once, not renewed day by day. Hee was as high at first, as at last. The hypocrites change is like the Tyde at the new Moons-spring-tydes, higher than ever after: The godly mans light, is like the morning light shining more and more to a perfect day, [Page 175] Prov. 4. 18. or like the vernal Spring, Sun shining hotter and hotter, all Summer long.

12 Hee may say, and think, and glory Jo. 8. 41. in it too, that he is a man, who hath God for his God, and hath inward communion, and special interest in God, 1 Joh. 1. 6. he may say, He hath fellowship with him, and yet bee in darkness. Thus do many delu­ded souls, who boast of a false gift, as windes and clouds without rain. Thus the Apostle speaks to some at Corinth, who were very high and happy in their own conceit. Now yee are full, now yee are rich, yee have reigned as Kings (they were not Militant, but Triumphant Saints) but would to God you did reign: indeed, saith hee, Yee are wise in Christ, wee (Apostles and common beleevers) are fools in Christ, wee are the Babes, you are the Men, you are honourable (and eminent Christians) wee are despised (Christians or Preachers) 1 Cor. 4. 8, 10. Hee tells them also they had their [...], 2 Cor. 11. 5. To whom Paul was no body in their account, men that boasted of another Gospel, and Spirit (and a better sure) they were Apostles of a far higher strain, so the word signifies.

Ecclesiastical history telleth us of Aelius, sirnamed The wicked, because of his many blasphemous and arrogant [Page 154] opinions, that this was usually his proud saying, Hee knew what God was, yea hee knew God, as well as hee knew himself: Oh horrible impudence! It is an argu­ment, hee neither knew God, nor him­self. And the Gnosticks, the impurest of all Sects, would extraordinarily boast of themselves, and their party, that they had them that were little short of Christ, but far above Peter and Paul for a greater insight into mysteries. Alii se Jesu si­ [...]xiles, alii se Petro, Paulo, prastantiores dixerunt ob ex­cellentiam cog­nitionis, Magd. Cent. 2. c. 5.

13 I could adde many more, which I shall put together into one:

As first, That an hypocrite may ad­vance far in a cause of God, and plead Scripture-warrant for his undertakings (but his own private interest lyes in the bottome of all) for as Jehosaphat was 1 King. 22. 30, 32. once taken for Ahab, when hee was dis­guised, so Jehu disguised, was taken by Jonadab for a Josiah; Howbeit hee took 2 King. 10. 15. 31. not heed to walk in all the wayes of the Lord with all his heart, but turned aside to the wayes of Jeroboam; yet see how frequent 2 King. 9. 26. & 36. & 10. 10. hee is in alledging Scripture for his turn.

2 Hee may act for God, very far as Jehu did, and Nebuchadnezzar, there­fore 2 King. 10, 30. called Gods servant, and said to work for God, Ez. 29. 10.

3 Hee may shew great love and re­spect to godly men, Jehu to Jehonadab; 2 King. 10. 15. Nebuchad [...]ezzar gave great charge to [Page 177] deal kindely with Jeremy.

4. He may bee a man who stands much upon it, that what hee doth is all out of pure zeal to Gods glory, Isa. 66. 5. Joh. 16. 2.

5 Hee may at last yeeld to sin, with much reluctancy, and give no full consent neither, as Pilate, who stood off a great while, and protested against their un­reasonable injustice, and importunity, yet was at last over-born quite against Mat. 27. 23, 24 his judgement, and conscience; his fear of God was over-weighed by base fear of man, and the dictate of conscience silen­ced, and over-swayed with worldly in­terest.

14 Hee may take a sharp reproof, when he knows himself guilty, and go his wayes, and never have his stomach rise against the Reprover (a fair signe of grace in a childe of God) for commonly the wicked man hates him that reproveth Isa. 29. 21. Am. 5. 10. in the gate, and makes a man an offender for such a word. How did Ahab storm at Elias, and called him Enemy? Jeroboam 1 King. 21. 20. 1 King. 13. [...]. at the Prophet sent to tell him of his sin? How did Ahaziah swagger, 2 Chro. 25. 16.

But sometimes wee may see an hypo­crite mute and milde when hee is re­proved, as if he had learned to say with David, Let the righteous smite mee, it shall bee a kindenss, and let him reprove mee, it Psal. 141. [...] ▪ shall bee a precious balm, it shall not break [Page 178] my head, as hee did to Nathan, to Abigail, and others when hee was reproved; yet thus you may see a wicked Saul silent and patient under sharp reproofs, 1 Sam. 13. 13. and 15. 24. hee never grumbled nor muttered. So the young man went away sad, not muttering, and offended, as they, Matth. 15. 12. Joh. 6. 66. much less storming and raging, as they Luke 4. 28. Matth. 21. 46. or as they Act. 5. 33. and 7. 54. And may not Magus go for a Saint above many of our hearers now a­dayes, who stood as if hee had been as gentle as a Lamb, while Peter lashed and slashed him, as I may say, while hee hewed and tewed him with the words of his mouth, he breaks not out into im­precations and curses, but requests and soft intreaties, Pray yee to the Lord for mee, that none of these evils come upon mee, Act. 8. 24.

15 Or hee may on the other side bee touched so home with the word, that it comes as a Dagger to his heart, hee is startled and netled with a smart reproof, that he is cut to the quicke, deeper than either godly Lydia, or those Converts, Act. 2. 37. her heart was opened, theirs were pricked, but wee read of some who were cut to the heart, but it was the re­proof Act. 5. 33. & 7, 54. troubled them, not sin; they sought to slay the Reprover. So wee read of some who rejoyced when the Prophets Rev. 11. 10. [Page 179] were slain, because they had tormented them with their Sermons.

SECT. 4. Containing the five last steps.

16 Hee may hate, and punish sin in others to the death, with the greatest de­testation, as if none so holy and zealous as hee. Simeon and Levi would bee re­venged Gen. 34. 31. on the men of Shechem, Absalom upon Amnon, both upon the same ac­count; 2 Sam. 13. 22. Shall they deal with our sister, as with an Harlot? Vice hates Sinne. The beam pulls out the moat, the gnat swallows the Camel. Clodius ac­cusat maechos. Simeon and Levies mur­der was a bad expiation of fornication; and Absaloms treachery and blood was a greater crime than the others Incest. Paul when a Pharisee was as severe as an Areopagite, as bloody as Draco, no less punishment than death for supposed Heresie and Schisme, which hee after­wards bewailed. Disdainful Eliab, can challenge an humble David of haughti­ness and pride of heart, 1 Sam. 17. 18.

17 In the seventeenth place, They may bee seemingly men altogether mor­tified, and dead to the world and the flesh, Col. 2. 1 [...]. of austere life, habit, and fare, macera­ting, and afflicting themselves, yet vainly [Page 180] puft up by their fleshly minde. I shall not need to mention the old Pharisees disfi­guring their faces, and looking sourely and tetrically, or Baals Priests lan­cing, and cutting themselves, they are known to all. Isaiah speaks of hypo­crites that were far enough from in­ward piety, and devotion, who covered themselves with sackcloath, and spread Isa. 58. 5. ashes under them. And the Prophet Za­chary of some that were wont to wear a rough garment, purposely to deceive. And Z [...]ch. 13. 4. here I could wish that the Quaker had not put on Esau's garments, on purpose to de­ceive the unwary examiner and searcher, or that our ignorant and well-meaning people, had not been over-reached with these (Foxes in Lambs cloathing) wily Gibeonites coming with their rent Bottles, old clouted shooes, thred-bare garments, and mouldy bread, and Thou, and Thee in their Josh 9▪ 5. 14. 15. mouthes, and by perswading to turn to the Light within them, and not consulting with the Lords mouth, they should bee circumvented, and drink of their cup, and receive of their bread.

Never was the people of God so gul­led, and over-reached, as by those subtill Gibeonites in the habit of such plaine Rusticks, and therefore did justly con­demn them to perpetual servitude of hewing wood, and drawing water, as being people of crafty pates, and dangerous [Page 181] principles, who if permitted to partake of all priviledges and offices among them, might have been very prejudicial to the welfare of the Commonwealth of Israel. Wee read of two kindes of people that were too hard for Israel, by their wiles and policy.

1 The subtil Midianites, 2 Simple Gibeo­nites, such are our two great adversaries, Num. 25. 18. and peace disturbers at this day, the subtil Jesuit, and the simple Quaker, the Old Fox, and the Little Foxes, yet it is to bee feared there are Midianites among these Gibeonites. And herein are wee de­ceived much more than Israel was by their Fathers, they thought they had come from far, and they were their next neighbours, and wee suppose these to bee Josh. 9. 16. our Country-men, and old Protestants, and they come from far, as far as Rome, some of them, and wee let them alone, because wee aske not counsel at the Lords mouth.

Neither need I to speak of those whom the Apostle notes to bee strict and severe, as to bodily exercise. They mar­ried not, abstained from meats and drinks, They touch not, taste not, handle not; excessive in a voluntary and devised humility, spare not the flesh, which things indeed are taking with the vulgar, as having a shew of wisdome in will-worship and humility, and neglecting of the body, [Page 182] not in any honour to the satisfying of the flesh. Col. 2. 21. 22.

Wee might transcribe Volumes of instances, and examples out of the histo­ries of the Church. Of St. Francis it is said, that hee was in Winter nights wont to cover his body all over with Snow and ice to castigate himself, and to testi­fie his humility, hee went once and tumbled among the Swine, and drank of their draugh, and trough, Similis lactuca labiis, as the Proverb saith.

Strange and incredible things almost are reported of some of their Eremites, of their excessive and immoderate seve­rity.

One Asipesima, lived sixty years to­gether in a Closet, all which time hee was never seen of any, nor did he speak to any.

One Didymus lived ninety years by himself.

One Batthaeus of Caelosyria fasted so long, till wormes crawled out of his teeth.

Martinus tyed his leg with an iron chain to a great stone that he might not stir.

One Alas never tasted bread of many years together.

John Sormany an Egyptian, stood praying within the cliffe of a Rock three years together, till his legs and feet [Page 183] with continual standing swelled and pu­trified.

One Dominicus an Eremite, wore con­tinually next his skin an iron coat of male, and almost every day was said to scourge himself with whips in both hands.

You may read much more to this purpose in Rosses Pansebeia.

In after times about one thousand and three hundred years after Christ, there were a new sect of smart Professors, called Flagellantes or Whippers, against whom Gerson wrote, and of whom the Historians of those times write, they were also called Acephali, headless, or clownish people. These came into Ger­many and other Countries, and at first made shew of much devotion and mor­tification, but afterwards were found guilty of much impiety and sedition. Of whom hear what my Author speaks; There came two hundred of them out of Sucvia into Spire, having among them one head, and two Masters, whose com­mand they obeyed. These setting them­selves in a ring, put off their garments, all of them whipping themselves, sing­ing, Nauclerus Vol. 2. Albertus Ar­gent. in Chro. sub. an. 134 [...]. and calling upon God, praying both for their benefactors, and malefactors. They whipt themselves twice a day, and once a night constantly. All the people flocked to see them, and were desirous to [Page 184] entertain them into their houses, &c.

Another saith, They whipped them­selves out of ostentation with knotted whips, whereto were fastened certain pricks, &c. They had their backs and shoulders all putrified with great blows and wounds; and as soon as they en­tred into any Church, they put off their cloaths, being naked to the waste, and whipt themselves.

Much more in Du. Ranchin, Review of the Council of Trent. l. 5. c. 2.

A [...]ter them Mr. Fox in his Martyrology, speaks of a sect of Adamites, that arose in Ziscaes time: Pighardus was their Leader, who came out of the Low Coun­tries into Bohemia, and by their enchant­ments, they gained great credit with the multitude, and assured many to them, hee commanded them to go naked. These possessed a certain Island there, compassed with the River Lusnitz. Hee called himself, The Son of God, and na­med himself Adam. They held marriage without respect. All other Christians were by them called, The children of the Devil. After a while forty of them came out of that Island, and slew two hun­dred Husbandmen of the Villages there­abouts. Zisca hearing of these men, and their detestable practises led out his Army against them, and destroyed them.

I am loath to rake any longer in such a kennel; but judge Reader, if there bee any thing new under the Sun.

18 Hee may bee vehement, rigid, or violent in preaching the Law, and ur­ging good duties. Hee may lay a heavy load on anothers conscience, himself do­ing just nothing the while, like the Egyp­tian Task-masters, Matth. 23. 3. Power­full and thundring Preachers they may bee to others, themselves livelesse and hollow, as the silver Trumpets when sounding loudest filled only with wind. Some have preached liberty to others, when themselves were servents of corruption, the Apostle saith; and some preach bonds and duty to others, but keep them­selves at liberty. But as it is not know­ing, 2 Pet. 2. 19. but knowing, and doing, makes the blessed hearer; so it is not preaching, but Jo. 13. 17. doing and teaching which makes the good Preacher, such a one was Christ Act. 1. 1. himself. The godly Minister must not docere facienda, but faciendo, the language of the life, must go along with the lan­guage of the lip. The man of God must bee a Seer, not a Sayer; and not a Word-man, or a Sword-man, but a Work-man, that he may not be ashamed, rightly dividing the word of truth; dividing it to others, and taking his part of it himself.

19 Hee may go yet further, be zealous for the Law, the Law of God, the Mo­ral [Page 186] Law, and that not onely to preach it, but to observe it, zealous to keep the whole Law, onely he fails in one point, the end of the Law, he seeks righteousness Rom. 9. 33. & 10. 2, 3. from it, and builds his hopes of justifi­cation upon it. Thus did the Jews of old, and to this day their children. Thus do the Papists tread in their steps, being ignorant of Gospel-righteousness, of the righteousness of God by faith, as it is cal­led, Phil. 3. 9. They seek to set up a righteousness of their own, and perish. They are for re­pentance and obedience, for piety and charity too, yet they perish. These attain not the Law of Righteousness, Rom. 9. 31. Fall from Grace, Gal. 5. 4. Fall under the curse, Gal. 3. 10. Stumble at Christ, Rom. 9. 33. and lose all benefit by the Gospel, making the death of Christ void, Gal. 2. ult.

Take the Law out of the hand of a Mediator, and it worketh nothing but wrath, discovers all, cures no sin: Hence Paul told the Galathians, he feared all his labour was lost on them, while they turned from mount Sion to Sinai, to the Gal. 4. 11. 20. 21. Law from the Gospel for justification. It is observable when the Lord appointed two Mountains, one for blessing (Mount Deut. 27. 4, 5. & 13. compa­red. Gerizim) the other for cursing (Mount Ebal) that the Law was to bee written, not on Gerizim, but Ebal, whence all the curses were poured out. Wee pity the [Page 187] ignorance of some who make the Creed a Prayer, and thou art as far out, if thou make the Ten Commandements a Creed, to expect salvation from the Law.

20 The last step is a very high one in­deed, whereby the hypocrite is lifted up above the middle, to the highest Region, even lifted up to heaven, and yet doth perish in his way. Hee may be righteous overmuch, Eccles. 7. 16. Hee may exceed the righteousness of the Scribes and Pha­risees, yet not enter into the Kingdome of heaven.

Such were the Essaei, or Esseni, a noted sect among the Jews about the time of our Saviour, of whom, though no men­tion is made in the Evangelists, yet do Ecclesiastical Writers speak much of them, and Josephus largely.

They called themselves Essaei (quasi Mag. Cent. 1. l. 1. c. 5. In Pharisaeis hipocrisin fueo­samque pietatem cernevant in Sadducaeis Epicurismum, &c. dicas operatores) as if they would say, they were all Works, not words and shews as the Pharisees were, not Brutes and Epicures as the Sadduces were. As once some Hereticks called themselves Gnosticks, as if none had any knowledge of God, but themselves; so these called themselves Essens, as if none had any works or good life but they. That as the Chinois say of themselves, They onely have all their eyes, the Europeans have one eye, other Nations none; so these thought, and gave out that they were [Page 188] above the common rank of Professors; [...] D [...]vid [...] dicit h [...]c discrie [...] [...] in [...] ju­st [...]m & [...]he­ [...]ed. justus ea fac [...]t quae lex praescribi [...]. Chesed vero aliquid ampli­us. Vide plura in Cameron ad Mat. 19. 3. De Pharisaeis. others were called Simpliciter p [...]i, these [...], others did observe what the Law required, these exceeded, they had their [...], sive auctarium legis, their over-measure, whereby they over-shot the Laws Standard saith Ca­mero, and he gives another derivation of the name from the Syriack Chesi, which signifies one extraordinary righ [...]eous.

It would astonish one to read and con­sider what is recorded of them for their piety, doctrine, life, excess in devotion, their charity, morality, severity, con­tempt of the world. So that you would think if any were lifted up to heaven, and should as Constantine said to Acesius, Socrat. l. 1. c. 7. Climb up by a Ladder of their owne, these should. I shall transcribe some passages concerning them out of Jo­sephus.

The Essens, saith he, were the third Sect, a sort of people abounding in love each Mutuo inter se amore conjun­ctissimi, vo­luntates qu [...]si maleficia vi­ [...]ant. nu [...]tias fastiamat, &c. to other, they shun all pleasure as un­lawful, or as Witchcraft. Continence is a chief vertue with them, they forbid not marriage, but forbear it, yet are very charitable in bringing up others children for them as if they were their owne kindred. Riches they contemn, for all is common with them, no man hath more than another. Poverty is no disparagement, Riches no advan­tage [Page 189] to any. They live as so many bre­thren of one Patrimony or joynt-stock. Oyntment and ornaments of the body they detest, judging sloven­liness Squalorem decorem pu­tant. for a grace; if any of their Pro­fession come from other parts, they en­tertain them as freely as their Neigh­bours, and they who never saw one Tanquam con­luetissimi ad cos ingredi­untur quo [...] nunquam ante viderunt. anothers face before, at first sight are as familiar as if they had been ac­quainted seven years. They are all cloathed alike. Their cloaths or shooes they change not till they can wear them no longer. They buy not, nor sell to one another, but give or ex­change. But saith he, for Religion to P [...]aecipue erga Deum Religi­osi sunt. God-ward they are singular: For before Sun-rise not an evil word do they speak, but tendring their vows and prayers, they pray for the Sun­rising: Then every one to his business till almost noon, when they meet, they Quo neminem alterius sectae aspirare per­mittunt. wash, then assemble, where none is ad­mitted to be present but who is one of their own. They beliave themselves at meat with the same silence that at worship. None taste a bit till prayer be made, and grace be said, or thanks given by their Priest. Both before and after meat they sing prayse to God the giver of their food. Never is any quarrel, rent, or unkindness among them, but a marvellous and Religious [Page 190] kinde of silence. Men, Masters of their passions, never angry, great Indignationem cohibent, fidem tuentur, paci obsecundant, & omne quod dixe­rint jure juran­do fortius habent ipsum jus juran­dum quasi per­jurio deterius vitant, &c. Cui sine Deo non creditur. keepers of their word, studious of peace, never heard to swear an oath, their word is above anothers oath, and they hate swearing more than others do for-swearing. They reckon him a man of broken credit who is not to be beleeved, except God be his voucher. Much more you may read of them in Josephus.

To conclude,, so holy they thought themselves, that the Temple would not hold them, they contributed to the Donaria mittunt sacra non faci­unt quod sancti­oribus utuntur Ceremoniis, qua­propter Exclust a communi fano scorsim sacrifi­cant. Jos. Bel. Jud. l. 2. c. 7. Temple, but sacrificed in other places of their own choice, as having holier Rites and Rules than the Law prescri­bed. Therefore separating themselves from all others, they sacrificed apart by themselves. But for their conversa­tion and behaviour no wayes to bee taxed.

These men are extolled by Josephus, but by most of our Divines ranked a­mongst Sectaries, and mis-guided per­sons.

To these we may joyn the Papists, men of like principles, and therefore the Centurists say of them, That the Socie­ty Gent: 1. l. 1. c. 5 and Colledge of those Essenes, was but an old Jewish Monkery. The Papists make it but a small matter to keep the Moral Law, that every ordinary person [Page 191] can do: They have among them such as can do works of Supererogation, and can spare an over-plus of merit for o­thers. But as in the Law that person that had any member superfluous, was debarred Lev. 21. 17, 18. Lev. 22. 23. the Altar among the sons of Aaron, as well as he who had any blemish or defect, (and so likewise in their Sacrifices if any thing were superfluous) so this super­fluity and superabundantia Justitiae, excess of righteousness, is, and will bee a greater bar to such Pharisees, than the Publicans defect. Where sin abounds the Scrip­ture saith, Grace doth much more abound; Rom. 5. 20. but where merit, works, or righteousness abound, Grace is justled out, And the re­ward must bee reckoned not of Grace, but Debt: And who shall look for it that way, I do not know. All that have aspi­red after it have missed of it, and there­fore doth the Apostle Paul every where Rom. 4. 4. & 11. 6. & 9. 31. & 10. 3. beat down such an imagination.

These three Ladders I have here set down to shew you how far an hypocrite may proceed. I could have added some more Rounds, and brought him to his full Climacterick. Another may bee able to adde as many more; For it is hard to set down the maximum and summum quod sic of this high flown Eagle in the air, Caput inter nubila condit. The just Alti­tude Prov. 30. 19. and Elevation of this wandring Star is not easily taken, it moves in no [Page 192] certain Orb, is sometimes higher, some­times lower; yet is it not a very hard case that a poor man should go thus far, as we have described, and after all these fair steps fall short of heaven, and cry out with Neroes words, Quantus Artifex pereo! What an Artist do I perish! How great a Professor do I perish! It is no plea­sant story to read of the mixt multitude who were so forward to accompany the Exod. 12. 38. children of Israel out of Egypt, that they all fell a lusting and perished in the wil­derness. Num 11. 4. But it is much sadder, that of six hundred thousand Israelites, numbred at coming out of Egypt, only one poor two should enter Canaan; and saddest of all, that after they had had a promise, and were brought out by strong hand, and stretched out arm, and lead on by many signes and wonders, had heard God speak to them out of the Mount as never people had before, and had followed the Ark thirty eight or forty years, they should ne­ver come to set foot in the Land of pro­mise: Deut. 2. 14. But more sad it is, that wee should go these sixty steps, and bee Professors of forty years standing, having followed the Cloud and Pillar of fire so long, and yet should perish.

There are set down in Numb. 33. two and forty journies of the Children of Is­rael from Egypt to Jordan, which took them up almost two and forty years, and [Page 193] they who went not over Jordan never came into Canaan; so here are set down sixty Removes of a carnal Professor, but if he go not one Remove more, to pass over Jordan by the way of the New Creature, he is never the nearer.

Sad it was that Lots wife should come out of Sodome, and yet dye, and that in Gen. 19. 23. 26 sight of Zoar.

Sad, that Haman should dress himself Ester 7. 1. & 10. as to a Banket, and it prove his execution. That Agag should come forth delicately, concluding the bitterness and danger of 1 Sam. 15. 32. 33. death, was over, and be presently hewed all in peeces.

That Sisera should hasten to take san­ctuary in a supposed friends house, and Jud. 4. 17. 21. when securely sleeping, be slain by that very friend.

But not any, nor all of these so sad as our hypocrites case, who reckons all danger over, all safe, the coast clear. Hee Am. 5. 18, 19, 20. fears not, but desires the day of the Lord: But to what end? It proves darkness, and not light to him; yea very darke, and no light in it. It is as the Prophet saith there, As if a man should flye from a Lion, and a Bear meet him, or went into the house and leaned his hand on the wall, and a Serpent bit him: Shall not the day of the Lord bee darkness, and not light? even very darkness and no brightness in it?

Sad it were if we should carry Ʋriahs [Page 194] fatal Letters full of good news, fair 2 Sam. 11. 15. hopes, and commendations of us, as we suppose, and they should contain our condemnation, and draw on our ruine.

Sad, that Rachel could not hold out a little longer, but travel, and dye, when Gen. 35. 15. but a little way from Ephrath.

How sad were it if we should meet with like disappointment with Baanah and Rechab, who promised themselves 2 Sam. 4. 12. greatest rewards and preferments, for the good service they supposed they had done, and were adjudged as malefactors to present death for their labour. How much do other mens thoughts of us differ from our own! How much do Gods differ from other mens!

But the saddest of all that can be ima­gined to befall any is, if he should as the evil Thiefe did, live and dye in the sight of a dying Saviour, be close to his Cross, so near to his bleeding hands and side, yet dye in the presence of Christ, and go to hell, when hee was in the company of Luke 23. 39, 40. him that had the Keyes of Heaven, and which did much more aggravate his misery, hee sees his fellow-theef entring, and he himself is shut out.

I dwell the longer on this point, be­cause it is of that great moment. Oh that we could bee duly affected with it: Many think that Christianity stands in Medico, that a little thing goes to make a [Page 195] Christian; But it stands in Arduo, non facili, nor [...], but [...] and it calls for [...]. There must not be a little to make a good Christian, but very much. There must be some singular thing 1 Thess. 5. 6. done: They must not sleep as do others, but watch and he sober, nor run with o­thers as if all were to bee crowned, but 1 Cor. 9. 24. seek to out-run all others, as knowing onely one shall receive the prize. They are not to live as if all were to bee saved: But as Let, Noah, and Enoch, as if a few onely were to bee saved, yea as if him­self only with Rahab were to be saved in the sack of a whole world, wallowing and lying in wickedness.

We wish them that are listed for Soul­diers, or embarked for long and dange­rous Sea-voyages many a God-speed, a good journey, safe preservation, and happy return; How much more need have we to wish well, and pray hard for such as have made an entrance into this hazardous engagement of Christianity? that they may be carried on prosperously and brought off safely at last. Thus did St. Paul use for his friends, I make mention of you in my prayers since I heard Phil. 1. 4. 8. of your fellowship in the Gospel from the first day until now, and pray, That hee who hath begun a good work in you, would per­fect it until the day of Jesus Christ; That 2 Cor. 8. 11. as you have begun to be willing, so yee [Page 196] may performe it. That you may not Gal. 3. 3. begin in the spirit and end in the flesh.

Rest not therefore in going these sixty steps, much less in going three or four of them, but as Caleb and Joshuah, Num. 14. 24. who had another spirit, and followed the Lord fully; So do thou press to the mark Phil. 3. 14. for the price of the high calling of God in Je­sus Christ, as St. Paul did. Otherwise thou mayest flye high, and fall low; Build thy neast high as the Eag [...]e. Jer. 51. 16. Set thy neast among the stars, Obad. v. 4. yea climb up to heaven, Amos 9. 2. and bee tumbled down, and become as the chil­drens Man of Snow, made with much labour and ado, which melts and comes to nothing.

CHAP. XVI. Containing the Hypocrites Looking-glass.

THus have wee done with the Hypo­crites Ladder, and shall now proceed to shew him his Glass, wherein hee may more clearly behold himself; yet if hee hath already observed what was said be­fore of the evill and unsound state where­in hee stands, and the good state wherein he never was Chap. 4. and of the Duties wherein he fal [...]s short, and of his failing in the manner of the duties which hee [Page 197] doth perform, Chap. 5. And especially if hee do consider the several graces wherein he was defective, both preparatory, funda­mental, nutritive, consummative, and priva­tive, or expulsive, that he falls short in humi­lity, self-denial, sin-mortification and repen­tance, that he falls short in a right faith, love, and hope (a working faith, labouring love, and patient hope) and especially how he falls short in integrity, integrality, perseverance, &c. Hee needs no other Glass, having had these three Glasses al­ready; yet because these persons, though they are Eagle-eyed to spy out others failings, are dim-sighted in beholding themselves, wee shall set before them two Glasses more. The one in this Chapter, wherein onely the hypocrites foul or painted face is plainly represented, and the other in the next Chapter, wherein two faces are to be seen together (the sincere mans Glass) wherein the sound Christian may behold himself plainly, and by re­flexion it gives the hypocrite a dark re­semblance of himself.

I read in Exodus, that the Laver of the Sanctuary was made of the womens Look­ing-glasses; Exod. 38. 8. and I would have my Looking-glasses made of the Laver of the Sanctu­ary, that they might bee as well clean sing as discovering.

Yet before I open this Glass, I shall premise two things by way of caution.

[Page 198] 1 Let no man think what is spoken here all along of the hypocrite, of for­mall Professors, or hypocrisie, is spoken to expose Profession to reproach, & to gratifie the humor of the prophane, who are rea­dy to catch hold of passages to this pur­pose, because they are not Professors. And they think none are Hypocrites, but Profes­sors, and none Professors but such as re­peat Sermons, pray, read, and sing Psalms in their families, &c. And this they call Profession, and all Profession they either count it singularity and unnecessary pre­ciseness, or plain hypocrisie, and because they will bee sure to hate hypocrisie, they disclaim and hate Profession. But dis­claim Profession, and disclaim Salvation, and all Christianity too, For with the heart man beleeveth to righteousness, and with the mouth confession, or profession is made unto salvation. But if thou wilt shew Rom. 10. 10. thy hatred to hypocrisie indeed, oppose it by sincerity her profest enemy, and not by prophanenss, which is not opposite to hypocrisie, but to piety. But I shall shew that many who run not after Sermons and are not strict in the observation of the Lords day, &c. are before they are aware as great Professors as any others, and which is worse, as great hypocrites as they are Professors: Therefore spare thou to throw thy stone at first at the Pro­fessor, [Page 199] ‘Et tandem major parcas Insane minori.’

First, hee that prayes that he may live a godly, righteous and a sober life, prayes a good prayer, and makes a loud profession in his recital of those petitions, yet if hee do not live a sober, righteous, and religious life, he will be loath to bee accounted an hypocrite.

Secondly, He that prayes that those things which he doth may please God, and that all the rest of his life may bee pure and holy, steps far in the way of good praying and professing, but if he have no care out of his devotions to please God, and be a scoffer at purity and holiness in his dis­course, can there be any greater hypo­crisie?

Thirdly, He who is a Witness or Surety at the Baptisme of an Infant, and being asked, Doest thou forsake the Devil, and all his works, the vain pomps, and desires of the world, with all sinful, and carnal lusts of the flesh, so that thou wilt not follow, nor bee led by them? doth answer, I forsake them all. He maketh a good profession I say, and is a great Professor, as great as Saul, who 1 Sam. 15. 15. said, Come thou blessed of the Lord, I have done all that the Lord commanded mee, or as that young man who answered well for himself, All these have I kept from my Mat. 19. 20. youth.

Fourthly, He who being examined a­bout his faith, Doest thou beleeve, &c. [Page 200] hath his answer ready, All this I sted­fastly beleeve. This is a high profession; it is more than his who said, Lord I beleeve, help my unbeleef. It is as much as his, who Mark. 9. 24. Mat 19. 20. said, What lack I yet? And I doubt not, if there were more Interogatories put, they would get their answers ready; yet I fear mee, there be many of these, who tying other Professors to the rules of their pro­fession, and finding them fall short, con­demn them of Hypocrisie, that if they should try themselves by these expressions of their own mouthes, must be forced to condemn themselves when they cry out Hypocrisie, Hypocrisie, as Athaliah did, who cried out, Treason, Treason, when shee was the greatest Traytor, and Usur­per. 2 King. 11. 14.

Fifthly, When at the Communion some admonished by the Minister to lift up their hearts, presently answer, Wee lift them up, and lift them up unto the Lord: What is here but great profession?

And lastly, to instance in no more, when upon your knees, in confession of sin, you say, The remembrance of our sins is grievous unto us; The burden of them is into­lerable, &c. What is here but great Pro­fession, holy and gracious expressions. But is the life, and the profession a­like?

I speak not this so much to finde any fault with those wonted expressions in [Page 201] our late Liturgy, as to shew thee thy fault, who deniest thy self to be a professor, and yet makest as great a profession as any man can do, and declaring against hypocrisie, and art thy self (if thou woul­dest judge impartially) the greatest hy­pocrite.

2 The second Caution is, I speak not of the hypocrites properties here, that thou shouldest learn and follow them, but as Solomon in describing the Harlot, and her Prov. 7. 25. haunts and properties, that thou mayest avoid them. There is a Proverb I have read of the Pope, Hee that goeth once to Rome seeth a wicked man, hee that goeth the second time, gets acquaintance with a wicked man, hee that goes the third time, brings him home with him. I would have the clean contrary here in them that shall look into these Glasses, at the first look, thou mayest see, and spy a wicked man, but at the second look, be shie and jealous of him; and at the third, flye him, and get thee far from him, and leave him be­hinde thee.

Note 1. At the first blush, thou may­est see an hypocrite before thou lookest for him, and know him by his complexi­on, If any man thinke himself Religious, and bridleth not his tongue, but deceiveth his own soul, this mans Religion is vain. It Jam. 1. 26. is all hypocrisie: He that thinks he may be a Christian, and yet a swearer, a scur­rilous [Page 202] person, a scoffer, brawler, railer, reviler, backbiter, &c. What doth his Religion mean? They make Religion nothing but an empty notion. Doth this bleating and bellowing of such shew that they have done all that the Lord re­quireth? It is not for the Christian to say, My tongue is my own, my heart is the Psal. 12. 4. Rom. 7. 25. Lords; with my minde I serve the Law of God, but with my flesh and tongue the Law of sin, as he excused his idle Poems. ‘Lasciva est nobis pagina, vita proba.’

So many plead, I talk merrily, mean no hurt, my heart is as good as the best: I answer, the good communication shews the good heart, and the good treasure with­in; Mat. 12. 34, 35. say as well the tree is good, though fruit bad; the spring sweet, though water bitter, as to say my heart is sound, though speech rotten and unsavoury. The stink­ing breath comes not from the tongue or mouth, but from within, and shews the inwards not to be sound; thy stinking communication doth the like. Not onely doth Grammar begin at In Speech, but Grace. Some have said, He that would learn to thrive, let him begin at his mouth; I say, and David saith, He that would learn to live, Psal. 34. 12, 13. Either therefore make the tree and fruit, heart and speech both good, or else for shame, [Page 203] Get thee out of the Camp with the Leper, Cover thy lip, and cry out, Un­clean, Lev: 13. 45, 46 Unclean.

Note 2. When thou seest a man onely curious and Religious in his discourse (on the other side) and regardless of his heart and actions, here is a gross Hypo­crite again, none can deny. Such a one is ever more careful of his speech, than of his spirit, hee looks more to his lips, than to his life; His speech is with grace, his spirit without grace; his speech seasoned with salt, his spirit unsavoury and unsancti­fied. Grace seems to bee poured into his lips, and out of his lips; but his Reli­gion is but lip-deep. This is Hypocrisie. The mouth of the Harlot drops like an hony-comb. Grace, I said, begins at In Speech. The hypocrite begins and ends there, never cometh to Syntaxis, or well-ordering of his life. He never comes, as one said to Verbum personale, he is only Persona verbalis, hee is only a verbal per­son, not a personal verb, whose deed is as good as his word. Jesus Christ was cal­led the Word, but hee was Verbum per­sonale, Jo. 1. 1. and substantiale, Hee that was called the Word of God, did do the Works of God; Hee is called the Truth Jo. 14. 6. also, I am the way and Truth. There was no contradiction between his heart and deed with his speech. His saying, and his doing went alway together, his [Page 204] Doctrine, and his Use, or his Life, Act. 1. 1.

Note 3. Where you see a man make more ado about things circumstantial, than about those things that are substan­tial, wherein the Kingdome of God doth consist; I do not say, Lay flat hypocrisie to his charge, but charge thy self upon suspicion, if it bee thy case. As for ex­ample.

1 If thou be more curious about thy Pastor than thy self, thou rather desirest to have the most eminent Pastor, than to be an eminent Professor. What call you this? Many have an itching ear, that have not a circumcised ear; I am for Paul, saith he; But what art thou for thy self? Thou gloriest in thy Minister, can he glory in thee also? Hee is thy Crown of rejoycing; art thou his, and like to be so in the day of Christ? as the Apostle said to the Thessalonians, then are both happy. But wee know many when they 1 Thess. 2. 19. are destitute how they will bestir them­selves, and look out to get the ablest Mi­nister that is to be had, and then the work is done; there is the highest of their Re­ligion. This is to have rejoycing in ano­ther, and not in thy self alone, and this joy will not hold. But as he said,— Gal. 6. 4.

Malo Pater tibi sit Thersites, dummodo tu sis
[Page 205]
Aeacidae similis, Vulcaniaque arma Ca­pessas,
Quam te Thersitae similem producat A­chilles.

It is but little credit to a base Coward to glory of his valiant Ancestor; It were more to thy commendation to be the son of a Dastard, and to be a man of va­lour thy self, than to be the son of Hector, or Achilles, and to be one of no spirit, or mettle thy self. So I may say, Thou hadst better be one that sits under the meanest, and most contemned Minister in the City or Country, that is faithful, and thy self be a conscientious hearer, seeking to out-go others in piety; then that thou shouldest follow the most able Minister of the Land, and thy self art no body.

It is but hypocrisie joyned with cruelty, to have the key of knowledge in a Pha­risee, and to shut up the Kingdome of heaven, and neither to go in himself, nor suffer others: And it is alike hypocr [...]si [...], though joyned with curtesie, to get a Key for others, and not to goe along thy self.

2 If thou shouldest bee more inquisi­tive into thy fellow-members state (as I fear some are) than into their own, hold this suspicious. It is not so needfull for thee to bee troubled about anothers [Page 206] Church-right to Ordinances, as about thy own soul-right to Christ.

The godly mans work is to examine himself, prove himself, whether hee bee in the 2 Cor. 13. 5. faith, and to know that Jesus Christ is in him, that hee is not a reprobate, rather than to have the greatest assurance, that all his fellow-members were godly and visible, yea or real Saints. It would bee more comfort for thee to be a true Disciple, and to communicate with a dozen Judasses, than to be the only Judas, among a dozen Disciples.

The superstitious Jews at their Passe­over, were more nice and scrupulous about coming into the Pratorium, and defiling themselves with the company of a Heathen person, than about crucifying Jo. 18. 28. the Son of God. Say not thou with Pe­ter, What shall this man do? But with Io. 21. 21. Paul, Lord what wilt thou have mee to do? Act. 9. 6.

3 Where there is more ado made (as it is possible it may be so sometimes) about thy being approved of the Church than of God, or thy own conscience, this is very suspicious. When there is more ado made to inquire what shall qualifie mee to be a Church-member, rather than what shall testifie and manifest mee to be a Christs-member. And when more questions and disputes are raised about the right Church-way, than care and [Page 207] conscience to walke in the way of sal­vation.

I read once indeed in the Primitive Church, there was no small stir arose about the way, the way of the Church, but Act. 19. 23. it was raised by Demotrius, and such o­therh eathen Craftsmen, not by the Chri­stians among themselves, who all agree­ing in Christ to be the way, and truth, and life, and the Scriptures to be the way and rule, should as Joseph charged his Bre­thren, Take heed that they fall not out by the way, when they were all brethren, who were all going then to the same Canaan, and were shortly to live together in the same Goshen, Gen. 45. 24.

4 When men make more stir about purity of Ordinances, than purity of con­sciences, this is very suspicious. It is better it should be said, Omnes puri puris, than Omnia pura puris, That all the persons are pure, than all the Ordinances pure. What doth the holy flesh profit, if touched with an unholy garment? Hag 2. 13. The un­holy garment is not made the holier, but the holy flesh is made the unholier.

I hope none will gather from these four Instances, that we make light of more eminent Ministers, or due quali­lification of Communicants or Church-members, of Church-discipline, and pu­rity of Ordinances, wee cannot be too careful in every of these, but there is [Page 208] somewhat far more to be looked after, wherein the Kingdome of God is more concerned.

5 When mens spirits are let out and Rom. 14. 1. 1 Tim. 6. 20. cap. 1. 4. 6. the heat of them is spent in controversies and doubtfull disputations, and oppositions of Science, which tend to set up divisions, and lead to jangling, rather than edifying in the faith, and closing in love, hold these suspected. When a man cannot quietly and peaceably sit down where the wholesome words are taught, and the form of sound Doctrine held fast, that Do­ctrine 2 Tim. 1. 13. 1 Tim. 6. 3. 4. [...]. that is according to godliness, that man is not sound the Apostle saith, but is sicke, and distempered, hee is proud be­sides, doting about questions and strifes of words, whereof cometh envy, strife, railings, perverse disputings of men of corrupt minds, and destitute of the truth, as wee see by sad experience. Dividatur was the dis­covery of the counterfeit mother. Preser­vetur of the true. When you will have all men pronounce Shibboleth, to a tittle as you pronounce it, or his passage is stopped over your Jordan. This is too too rigid. Our Saviour came purposely to take down partition walls. It is not Eph. 2. 14. Christs, but Satans work to set them up. There were two great separations indeed, made in the beginning of the world; the one was Gods, the other Satans. Gods se­paration was of things Heterogeneous, [Page 209] or of divers kindes; Hee separated the light from the darkness, this was a beautiful Gen. 1. 4. separation. Satans was of things Homo­geneous, or of the same kinde, when An­gels of light separated from Angels of light, and made a party by themselves, and a rent in heaven it self, this was a woful separation, which hath turned An­gels into Devils, kept in chains of dark­ness unto this day, and to eternity for this very sin.

When godly persons separate from among the ungodly, this is Gods separa­tion: Come out from among them, and bee yee separate, saith the Lord, and I will re­ceive you, and touch not the unclean thing, 2 Cor. 6. 17, 18 and yee shall bee my sons and daughters, &c. But when wee separate from holy Ordi­nances and the society of Gods people, this is Satans separation, who saith, Come out from among them, and be yee separate, and touch not the holy things they partake of, and I will deceive you, and yee shall bee my sons and daughters.

6 In the sixth place, A luke-warm in­differency and tepidity, and a detestable (neutrality shall I say, or) utrality, uni­versality, and Catholicisme, is as bad a symptome of hypocrisie (on the other extreme) as soparation and division was in the former. This would make the Church Catholick indeed, but would destroy the Communion of Saints. The Lord of old, [Page 210] would have the Sanctuary, yea the Camp Numb. 5. 2, 3. holy, and the unclean put out. The Church is not to bee as Noahs Arke, a common receptacle of all sorts, clean and unclean. It is true, that our Saviour came to take down partition, and separa­tion walls, yet had hee his separation fan in his hand too, to purge his floor, by throwing out the chaffe, and gathering the wheat together.

It is observable, there are two great Congregators, and Uniters in Nature, Heat and Cold; Heat congregates and unites homogeneous things, and disgregates heterogeneous as wee say: As the fire congregates the pure mettal together, and separates the dross from it. Cold con­gregates all, disgregates and separates nothing. The hard Frost unites earth, stone, water, trash any thing into one lump. That which unites all the godly is the right union because from heat. But that which takes in all, admits, tolerates every person, doctrine, opinion, and practice, must needs bee from Cold. Hypocrisie is ever made up of mixtures, Sincerity is all one, and the same with­out compositions. It was reproved as a defect in the Church of Pergamus, That the doctrine of Balaam, and the doctrine of the Nicolaitans, were connived at and tolerated there, Rev. 2. 14, 15. and on the other side commended in the Ephesian [Page 211] Church, vers. 2. That they could not brook those that were evill, but did try out them that said they were Apostles, but were not. And this is properly hypo­crifie according to the Grammatical sense of the word [...] subjudication, or minus Judication, a judging less than is meet, though commonly hypocrisie doth over-lash, and is for the most part [...], an over-judging, and too much readi­ness that way, as wee shall see more of it hereafter.

SECT. 2. Contains several other Notes of palpable Hypocrisie.

1 When you see a man that can bee a great Professor, and yet at the same time live in any open gross sin, call him an Hypocrite; He is unclean, utterly unclean, shut him up. I know that holy men are not without their infirmities. There is no man in all Israel, like Absolom without spot, from the crown of the head, 2 Sam. 14. 25 to the sole of the foot, but that onely Lamb without spot. In many things wee Jam. 3. 2. sin all. The godly man though effectually called, is not perfectly cured; yet is there a great difference between spot and spot, plague and plague.

But where you see such notorious sins [Page 212] as those enumerated, 2 Tim. 3. 2, 3, 4. all covered under the mask or long robe of Forms of godliness, cry out, Duplex Ini­quitas! Cursed hypocrisie, Double ini­quity, They shall bee lovers of their own selves, covetous, boasters, proud, blasphe­mers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, unchaste, &c. Yet having a form of godliness, &c. This was foretold to be the disease of the later times, and it is too plainly fulfilled in our dayes. I may call this the Morbus Anglicus the English disease. There was an old disease in the time of Hen. 7. and after that was called, Morbus Anglicus, or Sudor Anglicus. The sweating sickness that seized on the English above any o­ther Nation, and swept away many thousands, and many of eminent rank, two Lord Mayors of London, and six Aldermen, the Chronicler saith were taken away by it in eight dayes space. But this is a worse disease that seizeth on Hollings head the more eminent and noted sort of per­sons, and this infection spreads, that as the same Historian records in Hen. 8. dayes, it went through Towns, and took away one half of the Town sometimes; so is it not now to be bewayled? I shall say no more, but I beleeve if Bernard were alive again, and saw the Apostacy and Hypocrisie of these latter times, hee [Page 213] would cry out worse than ever hee did against his Meridianus Diabolus, his Noon-day Devil: Vae generationi isti prop­ter fermentum Pharisaeorum, quod est hy­pocrisis, si modo hypocrisis dici debet, &c. Woe, saith hee, to this generation be­cause of hypocrisie, if so be it may bee yet called Hypocrisie, which for his Bern. Ser. 33. sup. Cant. Omnes amici omnes inimiei omnes neces­sarii, omnes adversarii, om­nes domestici, nulli pacifici. abundance cannot, for his impudence cares not to bee hid. This botch spreads all o­ver the body of the Church, and the further it runs, the more desperate, and the more dangerous, because it eats in­ward. All are tainted with it, saith hee, All are friends, yet all enemies, all are for Christ, yet all against Christ, &c. Non fugare, non fugere eos potest. There is, saith hee, no flying from them, or making them flye, they are so many, and in the end hee concludes, That these are the worst enemies the Church ever had. Per­secution did much hurt in the first spread­ing of the Gospel. Haeresie did more after, than persecution, but Hypocrisie more than Persecution and Heresie both.

2 Note. Every Hypocrite studies the black Art of simulation and dissimula­tion, to cover or colour vices, and to get a name and shew of vertue; hee desires more to seem righteous, than to bee so, and fears more to bee thought unrighte­ous than to be so; he doth rather colorare Bernard. vitia quam colere virtutes, cover and co­lour [Page 214] vice, than covet vertue. His study is to paint, and though face-painting is bad, grace-painting is worse, said Chry­sostome, shee that paints tears, is worse, hee Hom. 6. in Mat. saith then shee that paints to seem faire. Judas was notable for this black Art, hee pretends much charity to the poor, when he would have been fingring the mony for the poores use; and his Master-peece was to plot and effect the betraying of his Master, and no man suspect him, and to give Livery and Seisin with an harm­less kiss.

Like the Lap-wings you know not where to have them, they are most loud, when furthest off the neast, most silent when nearest.

3 Ever the hypocrite is a man of a capacious conscience: Interest blows this bladder, and then it reatcheth, hee can finde a dispensation or distinction for every thing that is advantagious. Gain and godliness are to him Synonima's or convertible terms. And hee can beat 2 Tim. 6. 5. out godliness very thin, to make his gain the thicker. Hee can run with the Hare, and hold with the Hound, as wee say: Reconcile Christ and Belial, light and darkness, and finde a Back-door to pass with Judas from Christ to the High Priests, and from them, to him a­gain.

4 The hypocrites Religion, is ever [Page 215] acted by some outward motive, not in­ternal principle. Hee is wiser than to in­gage on the weakerside, and to imbark himself further than to make the shore when hee sees a storm approaching. An applauded Christ shall have many Ho­sannaes from such, a condemned, as many Crucifiges. These Snailes creep not out but when there is some dew abroad. These Wasps go not out but when there is some hony to bee got. And these Swal­low-Christians as Dr. Stoughton called them are gone when hard weather sets in.

5 Hee sets a high rate upon the honor of men as Saul did. Hee could digest the Reprobate, if he might drink a good draught of the honor of the people after it, 1 Sam. 15. 30. I have sinned, yet honour mee now before the Elders of my people, and turn again with mee that I may worship the Lord; and let that bee as it will that I am rejected. How can they beleeve, saith Christ, who receive honour one from another, and seek not that honour which cometh from God onely? But he that seeketh not his Jo. 5. 44. own glory, but the glory of him that sent him, the same is true, and no unrighte­ousness is in him, hee saith in another Jo. 7. 18. place.

6 The Hypocrite is ever a man very censorious and supercilious. So was the Pharisee, Luke 18. 11. When at his de­votions [Page 216] what was hee at other times then? I am not as this Publican, whom hee looked upon with disdain, as fit to be ex­communicated, and not be near him in prayer. This is the generation of whom it is said, How lofty are their eyes, and their eye-lids lifted up! It is not for nothing that the word Hypocrisie comes of a verb that signifies to judge, [...]. It is as much Prov. 30. 13. seen in judging as in any thing.

Hee spen [...]s his censure of every man, hee speaks his pleasure of every Minister, this man is formal, that a Time-server, one too cold and flat, another too passio­nate, rash, and inconsiderate, &c. So of every other person publick or private, hee spares none. But man who art thou that judgest another? And why dost thou set at nough [...] thy brother? Who made thee a Rom. 14. 10. Judge? none but hee who made thee first an Hypocrite. If hypocrisie bee the putting on anothers person, then this is the highest step of hypocrisie to put our selves in his place who is the sole Judge of the world, especially of the heart.

7 The Hypocrite is one who gives out his duties by tale and number, not by weight. His prayers want not length, but heat, and strength of affections. Much cry, little wooll; more words than mat­ter and devotion, in his Religious exer­cises.

SECT. 3. Contains five. Glasses of our Saviours set­ting out the Hypocrite.

There are five Glasses of our Saviours setting up to shew you an Hypocrite, set down in five places of Scripture, where­of

The first is taken out of Matth. 6. 1, 2, &c. wherein our Saviour bids us in Almes-giving, Prayers-making, Fast-celebra [...]ing, not to bee as the Hypocrites, who must bee seen, and heard, and ob­served, or their devotion freezeth. They are onely Synagogue-men, not Closet-men. They can pray in the corners of the streets, not in a corner of the house, they can give an Alms when others look on, nothing else. It is contrary to him, with what Job noteth of the Theef, all whose works are in the dark, They know not the light. The morning is to them as the shadow Job 24. 16, 17. of death. To the Hypocrite it is other­wise, his devotion riseth, and setteth with the Sun, and the darkness is the shadow of death to his devotions.

The second is Matth. 7. 1, 2 &c. Thou Hypocrite, saith he, First cast out the beam out of thine eye, then shalt thou see to pull out the moat out of thy brothers eye. Where our Saviour shews what I noted before, that [Page 218] the hypocrites guise is to bee alwayes judging, condemning, cavilling, even at motes, and trifles in another, when him­self is guilty of gross enormities. Hy­pocrisie Luk. 12. 1. is compared to leaven, and be­sides other, it hath ever these two properties of leaven, it is swelling and sowring. Swelling, that no man is so good as himself, and sowring that no man is sincere but himself.

The third is Matth. [...]4. 48, 51. where the evill servant is described to bee such a one as puts far off the evill day, thinks not of his Masters coming, and hee is smi­ting his fellow servant with the fist, or with the tongue, and is, if not a drun­kard himself, yet one that can accom­pany and associate with them, Hee eateeth and drinketh with the drunken, his Lord shall come when hee is not aware, and ap­point him his portion with the Hypocrites, for such a one he was all along.

The fourth is, Luke 13. 14, 15. When one pretendeth to bee stimulated by holy zeal, and it is no other than indig­nation. The Ruler of the Synagogue an­swered with indignation, when hee saw Christ heal on the Sabbath day, and said, Are there not six dayes in which men ought to work, in them come and be healed? But our Saviour called such blinde zeal plain hypocrisie. Thou hypocrite, doth not each of you on the Sabbath water his Oxe or Asse; [Page 219] and should not a Daughter of Abraham bee healed on the Sabbath day?

But the fifth and last is the whole 23. Chapter of Matthew, a large and faire Glass, wherein you may see the full por­traiture of the hypocrite at large in the description of the Scribes and Pharisees, the greatest Actors that ever came upon this stage.

1 Hee is a good Preacher, bad pattern; observe what hee saith, Do not as hee doth; They say, and do not, vers. 3.

2 They are great imposers, and oppressors of other mens consciences, and make no conscience them­selves of what they impose, and task o­thers with, and neglect themselves. Egyptian Task-masters. They binde grie­vous burdens for others, but touch them not with so much as one of their fingers, vers, 4.

3 All their works they do to be seen of men, not of the Father that seeth in secret, vers 4.

4 They make great ostentation of Religion, They make broad their Phy­lacteries, and inlarge the borders of their garments; as if they were the onely men, the onely observers of the Law. The Lord commanded, Numb. 15▪ 38. That they should wear fringes about their gar­ments, to minde them of his Comman­dements, and to write them as frontlets [Page 220] upon their fore-heads; these Phylacteries were peeces of Parchment which they wrote the Law in, and wore them on their fore-heads, as if they had Holiness to the Lord engraven on their fore-heads. But as one notes, they made the Phy­lacteries Vers. 5. broad, but the Precepts them­selves narrow, as our Saviour sheweth in their straitning many of the Precepts, Matth. 5.

5 They are men that affect popularity, Digito mon­strari & dicier hic est. to bee noted, saluted, pointed at by the finger, to have the upper hand, and upper­most room, to bee given them, vers. 6.

6 They love to have men admire them, depend upon their judgement, as Oracles, and to bee called Rabbi, Rabbi. The Doctors that had so much in them as Pareus notes, vers. 7.

7 They had long prayers, and large con­sciences. They made long prayers, yet made no conscience of rapine and op­pression. They could precari & praedari, both pray and prey, vers. 14.

8 They were men of cruel and mer­ciless dispositions to such as fell into their hands, they made no bones or scruple to devour and destroy a family, yea the house of a poor helpless widow, adding extremity to affliction.

9 The hypocrite is more zealous to make a Proselite to his opinion, and to promote his private interest in Religion, [Page 221] than to promote the power of godliness. Vers. 15. Identity in opinion is more looked at by him than sincerity. His Pepuza is Jerusa­lem, as Eusebius relates that Montanus called a paltry Viliage in Phrygia, where his cursed doctrine was received.

And so hee becomes one of their way, they care not what he is for his heart or life; let him be double a childe of hell to what he was before, they regard not. Whereas the sincere desire that those, who come in to them, should first give themselves to the Lord, and then to them ac­cording to the will of God, as the Apostle 2 Cor. 8. 5. saith of the Macedonian Converts.

10 The hypocrite never wants his distinctions and evasions, to mince and ex­tenuate some sins, as to swear, by the Temple or Altar, lawfull, by the gold, or gift, sinful. Excellent Casuists. Take an hypocrite without a distinction at any time, and hang him up as wee say. Hee can make one thing sinful at his pleasure, and the like to it lawful, ver. 16, 17, 18, 19.

11 He is a man of a more scrupulous than tender conscience stumbles at a straw, leaps over a block, kecks at a gnat, swal­lows a Camel, stands strictly upon tything Mint, Annis, and Cummin, but Mercy, Justice, Honesty, Love, or to injure, op­press, defame, slander, are nothing with him, vers. 23, 24.

12 He scruples eating with unwashed [Page 222] hands more than praying with an unpre­pared heart, and makes more matter of observing that one tradition of washing the cup and platter, than of the six Com­mandements of the second Table.

Lastly, he is one who is all outside, hee is like unto a whited sepulchre, he prefers Cauté above Casté, and had rather his dead soul should lye in a fair Sepulchre, than a living soul in a homely outside; v. 27. he crieth out, Blessed is the man whose sin is covered, but not, he in whose spirit is no Psal. 32. 1, 2. guile.

SECT. 4. Another Glass for the Hypocrite, discover­ing him to bee made up of Contra­dictions, and Divisions.

To discover the Hypocrite some­what more fully, here shall one Glass more bee set before him, shewing him his face in his many Contradictions and Di­v [...]sions.

1 He is made up of many Contradicti­ons, viz. 1 Hee is one of too much con­science, and of too little, 1 Tim 4. 1. The Apostle sheweth that in these last dayes, many Apostates and Hypocrites should creep abroad, Speaking lies in hypocrisie, having their conscience seared with an hot iron, forbidding to marry, and commanding [Page 223] to abstain from meat, which God hath crea­ted to be received, &c.

First, you see they have too much of conscience, they scruple marriage and meats, which others scruple not.

Yet secondly, you may see they have too little conscience (none at all, unless a cauterized) having their conscience sear­ed, and as much as they scrupled meats, and marriages, they made no scruple of Lying, speaking lies in hypocrisie, as in the Kidneys or Bladder, oft-times an ulcer and a stone meet, the ulcer soft, the stone hard, but between soft and hard, the man dyes: so this seared and scrupulous conscience often meet to destroy the soul.

2 Hee is All-eye, and No-eye. Hee is All-eye. Argus-eyed. Hee can spy the least moat in anothers eye, which a sin­cere eye cannot discern. And he is no eye to see his own beam, which he that hath Mat. 7. 3. but half an eye cannot but discern. None so blinde as hee, none so quick-sighted as hee.

3 So is he all ear, and yet heareth not: Having ears yet heareth not, Mat. 13. 14. Hee is the greatest hearer, and the least doer. The Popish Confession is onely Auricular, to the Priest, and his Profession is onely Auricular profession. Hee hear­eth the Priest, not God, Isa. 42. 20. See­ing many things, but thou observest not, [Page 224] opening the ears, but he heareth not But Au­ricular confession, and Auricular pro­fession may go together, they are both bad.

4 Hee is the most faire, and the most foule Christian, most faire outwardly to man, most foule inwardly, as to God. If you would see a Sepulchre, you cannot desire a fairer, if a course, you cannot imagine a fouler.

5 None is more desirous to be known, & none so afraid to be known; he is desirous his words, profession, and some of his more publick acts should be known, but he would not for all the world, his heart, his intentions, ends, aimes, and private carriage should be made known, His Rule is for the former, Bene qui placuit, bene vixit, for the later, Bene qui latuit, bene vixit.

6 He is the most desirous to please, and the least desirous. To please God, is no part of his business, which is the whole of a Christian, Col. 1. 10. 2 Cor. 5. 9. But to please men is his whole business as to the Comedian, Id sibi negotii solummodo imposuit sibi populo ut placerent, &c.

7 He is the most and least for self, the greatest and least self-lover, for his body, name, state, advantage, none truer to self-interest, as to soul, conscience, heaven, hell, none is more regardlesse of self; hee can trust God with his soul, without any he­sitation, [Page 225] when hee will trust none of them all (neither God, nor man) with his out­ward state.

8 Lastly, he is wholly made up of Con­tradiction, his heart and life contradict each other, his word and thought, his saying and his doing, his Church-carrtage, and his Closet-carriage, and his profession and con­versation, do all jar and contradict one the other, Et sibimet disconvenit ordine toto, he is, [...]; not [...], semper idem, in the neuter, not in the masculine gender. He is alway the same thing, h. e. an hypocrite, not alway the same man.

Thus much for his Con [...]radictions, now for his Divisions in the next place.

2 He is made up of as many Divisions, as he is of Contradictions; As

1 Hee is a constant divider between the form of godliness, and the power; none hath more than hee of the former, none 2 Tim. 3. 5. less of the latter.

2 Hee divides between sin and sin; some sin is venial, some mortal. Idols he abhorreth, Sacriledge hee alloweth, and Rom. 2. 22. committeth; the one are Antichristian and Popish, the other is Christianity and Piety with him. Ahabs Prophets and Idols go to wrack, Jeroboams Calves and Priests are spared, 2 King. 10. 28. and 31.

3 Between duty and duty, he divides; [Page 226] The easier, cheaper, safer duty, he per­forms; the hard, costly, offensive, and prejudicial, he neglects. Hee is no Ʋni­versallist, unless for universal Election, universal Redemption, universal Admission to Sacraments, or universal Toleration. But never for universal Obedience, flying all sin, and performing every duty. Hee Malach. 1. 14. 1 Sam. 15. 9. hath a male in his flock, but will not offer that, but the vile, and refuse, he can afford God; not the best, but the worst is best cheap here.

4 Hee divides between Gifts and Graces. Gifts hee admires, and desires the most that he may excell. (So did Simon Magus, that he might be Simon Magus some great one) Grace he desires less. Hee is content others should be more holy, not more honoured. Gifts may make him more acceptable to men, Grace more serviceable to God; he prefers acceptable, before serviceable. Grace brings God more honour; Gifts him more honour. And proximus sum egomet mihi, is his first Maxime. I am first for my self.

5 Between Grace and Peace. Hee likes both well, but peace more, he had rather have peace without grace, than grace without peace: A quiet conscience is more desired than a pure conscience with him. The godly saith rather, give mee grace than peace, if not both; he saith, give me Grace, Grace and Peace are al­wayes [Page 227] joyned by the Apostles in their salutations and prayers, but Grace put first. But the hypocrite saith, Peace and Grace. And he crosseth hands, laying his right hand on Peaces head, his left on Graces, preferring the younger before the elder, as Jacob did to the Sons of Joseph, Gen 48. 14.

6 Between Grace and Grace. Justi­fying grace he admires, sanctifying he un­dervalues; Free, and rich, and full grace he extolls, Efficacious grace he disclaims. Sin-pardoning grace is all in all with him, but distinguishing grace, sin-purging, sin-subduing, heart-renewing grace, he is a stranger to.

7 Between Promises and Precepts. The one he likes, the other he dissikes. Hee likes, Beleeve onely, and bee saved. Hee Luke 10. 28. Mat. 19. 17. likes not, Do this, and live. If thou wilt enter into life keep the Commandements, and such like hard sayings.

8 Between the Promises, and the Con­ditions. Hee likes the one, not the other; There is no condemnation to them that are in Christ Jesus, This is a good saying, worthy of all acceptation. But that Rom. 8. 1. which follows, Who walk not after the flesh, but after the Spirit, This is an hard saying. All things work together for good, this he likes and repeats, but leaves out, To them that love God, who are the called according to his purpose, Rom. 8. 28.

[Page 228] 9 Much more between the Promises and Threats; Those he loves, these hee trembles at. If yee live in the flesh yee shall dye, but if through the Spirit, yee mor­tifie Rom. 8. 13. the deeds of the body, yee shall live. These conditional promises and commi­nations please him not; whereas godly ones eye the condition as much as the promise, and the commination too they dare not but minde.

10 Between Priviledges and Duties. To be justified, to be the Sons of God by Adoption, to be Heires of God, 1 Pet. 1. 16. Rom. 12. 2. & 13, 14. Co-heires of Christ, &c. These are great things with him. But be holy as God is holy. Put on the Lord Jesus, fashion not your selves to the world. These please not. Hee goeth away heavily when hee is told, yet lackest thou one thing.

11 Between purity of Ordinances and Consciences. The one he stands up earnest­ly for, the other he is carelesse of. Hee looks to the washing of the cup, not to the washing of his heart.

12 Between faith and faith, faith for soul, and faith for body. Hee can beleeve in God to save his soul without grace, but he cannot rely on God to preserve him here without sin.

13 Between Scripture and Scripture. Hee studieth such Scriptures as may con­fute other mens errors, but findes no [Page 229] Scripture to batter down his own cor­ruptions. Jehu could finde Scripture ready to justifie the murder of Joram, of Jezabel, of all Ahabs children, and a first 2 King. 9. 25. & 36. & 10. 10 Commandement to take away Baals house, and Priests, he could readily turn unto. But hee could not finde the second Commandement to take away Jeroboams Calves.

And thus I have done with the first Glass.

CHAP. XVII. The Sincere Christians Glass, whereby the truth of Grace may be discovered.

I Come from the Hypocrites, to the Sincere Christians Glass. This is a bet­ter Glass, and a more delightful, not better for matter, both being taken out of the Laver of the Sanctuary. The Snuffers of the Sanctuary were of as Ex. 25. 38. good gold as the Incense-dishes, though put to a meaner use. The interpre­tation of the Bakers Dream was as good, because true, as that of the But­lers, though not so pleasing, because the Dream was worse, and the e­vent [Page 230] proved sadder. The Butlers inter­pretation was called good, because good Gen. 40. 16. to him: So this will be a good glass to thee, if thou canst see thy self in it; otherwise we are to God as good interpreters of his revealed will, and our Ministry, as sweet a smelling savour in them that perish, as in them that are saved, though to the one wee are a savour of life to life, to the other 2 Cor. 2. 15, 16. the savour of death to death. The former Glass, I said, was as well cleansing as dis­covering; and I heartily wish that it may prove so to every one that looks into it; and that this may as well be transforming, as informing, that whosoever as in a Glass, beholding this Image of the sincere man, may be changed into the same Image from glory to glory, by the Spirit of God, as the Apostle saith in another case.

1 The sincere man is careful of the matter of duty and manner both, but of the manner more; our duties may be for matter good, and commanded, and for manner evil and condemned. We may sin in doing good, if not doing it well. Amaziah and others did what was right in the sight of the Lord, but not with a perfect heart. And 2 Chron. 25. 2. & 26, 4. & 27. 2 then it was ill: Therefore remember the sic and quomodo. Take heed how you hear, as well as what you hear; how you pray, as well as that you pray, &c. The strange fire to a known God was greater sin in the sons of Aaron, than a [Page 231] strange Altar to an unknown god to the men of Athens, Act. 17. 23. And wee may observe the irreverent usage of the Ark by the men of Bethshemesh, was more severely punished than the Philistims looking upon it as an Idoll, and setting it up by Dagon, fifty thousand Israelites slain at Bethshemesh, 1 Sam. 6. 19. And most remarkable of all it is, that when as the Philistims carried the Ark on a Cart, it made up the breach. But when David would have it carried on a Cart, a sad breach followed. God would have his people know that hee is to be sought un­to in a due order, 2 Chron. 15. 13.

2 Hee is for hearing and doing both, but for doing rather; Hee that heareth and doeth is the wise builder, Matth. 7. 24.

3 Hee is for knowledge and practise both, but for practise rather; Hee had rather fall short of others in point of knowledge, than fall short of himself in point of practise, to bee beaten with more Luke 12. 47. stripes.

4 Hee looks to his words and thoughts both, but to his thoughts more; his rule and business is to keep his heart above all keep­ing, knowing that out of it are the issues Prov. 4. 23. of life.

5 Hee labours to provide things ho­nest in the sight of men, and God too, but of God rather; for hee is the man whom God approveth, and not hee whom man [Page 232] onely. This man rests not till hee can say, Yee are witnesses and God also, how 2 Cor. 10. 18. 1 Thess. 2. 10. holily, justly, and unblameably I have had my conversation.

6 Hee is for publick duties strict, and private both, but stricter for private; if any where hee inlarge, be longer in duty, weep, afflict himself, it is in his Closet, as Peter went out when he wept bitterly, and meant to have his fill of weeping. Mat. 26. 75. Ille dolet vere, qui sine teste dolet. Wee never read our Saviour held his Disciples over long in prayer, or late at night, or before day in the morning. But hee once spent all the night in prayer to God by himself, Luk. 6. 12. and at other times went a part to pray till morning, and some­times early a great while before day to Mat. 14. 25. Mar. 1. 35. pray. In private use thy liberty, here is no suspicion of hypocrisie, or danger of scandal. The right Jew is one, [...] one in a corner, and not [...] in open view. Jacob was all alone when hee Rom. 2. 29. wrastled and prayed all that night untill break of day, Gen. 32. 24.

7 Hee is for actions and affections both, but rejoyceth more in his affections than actions; God is my witness, whom I serve with my spirit in the Gospel of his Son, Rom. 1. 9. 1 Cor 9. 17. said St. Paul: A necessity is laid upon me, but if I do this willingly, I have a re­ward. I have set my affection to the house 1 Chron. 29. 3. [...], 17. of my God, said David: And again, Who [Page 233] are wee that wee should offer so willingly af­ter this sort? And again, It joyes my heart to see thy people to offer so willingly with a perfect heart, saith hee.

8 Hee is for forme of godliness, and power both, but for power more; the form is not evill. There can hardly be power without form, as not a tree with fruit without leaves, or gold not glistering, but there may be forme without power, as leaves without fruit, and much glistering besides gold. The Kingdome of God is not in word, but in power. That is, not only in word, or not so much as in the 1 Cor. 4. 20. power.

9 His deed is good, and his will too, but his will far better than his deed; What I would, I do not, nay wee cannot do what wee would, saith the Apostle, Velimus enim Rom. 7. 15. Gal. 5. 17. ut nulla omnino sit concupiscentia, saith Austin upon that place. If wee might have our will, there should be neither sin to reigne, nor remaine neither, neither sin­full act, nor sinfull habit, neither con­cupiscence consented to, nor so much as the first motion though unconsented to. It would bee a merry world with a godly man, if hee might have his will, and be as good as he would bee.

10 Hee is for Gifts and Grace both, but for Grace rather; hee highly honours Gifts where ever hee sees them, but for himself, he saith, Lord give me Grace, [Page 234] and bestow thy Gifts more fully where thou pleasest. Integrity of hearts, is a­bove eminency of parts, in his account. And as to Grace, though hee loves to make no comparison or opposition, as knowing they alwayes go together, yet to shew his integrity, he equalls in his de­sires, if not prefers sanctifying grace, with justifying, sanctifying grace above sa­ving. Justifying grace makes partaker of Christ his bloud, sanctifying of his Spirit. Justifying grace makes mee partaker of Gods favours, sanctifying of his Image, and divine Nature. Saving grace glorifies mee, sanctifying glorifies God, and it is easie to resolve whose glory is to bee pre­ferred.

11 Hee seeks to please men and God both, but God howsoever; Rom. 15. 2. Let every one seek to please his neighbour for his good to edification, Even as I please all men in all things, not seeking my own profit, but the profit of many that they may bee saved, 1 Cor. 10. 33. Hee will never displease men to please himself; nor will hee much more displease God to please himself or others, Gal. 1. 10. If I yet pleased men, I should not bee the servant of Christ. So Act. 4. 19.

12 Hee hath regard to his Credit and Conscience both, but to conscience more; A good name is above a precious oynt­ment to him, and hee had rather lose [Page 235] and suffer in his estate, than in his reputa­tion. But a good conscience is above state or name, and every thing. A wound in the name may be easily cured by a good con­science, but a wound in the conscience who can bear? Wee are as Deceivers; there name was gone: And yet True, There conscience was not gone. As un­known, Credit lost; Yet well known; Con­science kept, 2 Cor. 6. 8, 9.

13 Hee is a man earnestly desirous of outward peace, and inward too, but especi­ally of inward; as much as is possible, for what lyes in him, hee desires to bee at peace with all men, Rom. 12. 18. but his outward peace hee looks upon with a conditional possibility (if possible) his in­ward peace of absolute necessity. In the world let mee have trouble, so I may have peace in Christ, Joh. 16. 33.

14 Hee loves his life, his relations, his state, and Christ Jesus too, but Christ Jesus far more; Skin for skin, hee saith, and let all go for life, but skin and life, and all for Christ. Wife and children are dear, and estate is not to bee squandered away: But for Christ I count all loss and dung, and hate father, mother, wife, children, and this very life, I count not Phil. 3. 8, 9. dear that I may win Christ. As godly Kilian said, when asked if he loved not his wife and children, yea said hee, My wife and children are so dear to mee, that [Page 236] if the world were of gold, and all mine, I would give it to live with them, yea though in prison, but my soul and Christ are much dearer to mee.

15 Hee is good in good times, places, and companies, and bad too, but especi­ally in bad; so were Lot, Noah, Elias. It is otherwise with an hypocrite, hee can Ezek. 26. & 37. 7. onely prophesie when among the Prophets, with Saul, not with Ezekiel among the dry bones, much less among Briars, and Scorpions.

16 Hee is for Righteousness of works, and faith both, but specially for righte­ousness of faith; after righteousness and works hee labours; but in the righteous­ness Gal. 2. 16. Phil. 3. 8, 9. of faith without works, hee solely relies and rests. Though hee seek to bee blameless as touching the righteousness of the Law, yet all this righteousness hee makes orts and dung of, desiring to bee found in the righteousness of Christ alone.

17 Hee is for Negative and Positive righteousness both, but for positive more; negative righteousness is somewhat, when a man can say, Whose Oxe or Asse have I taken, &c. I have corrupted no 1 Sam. 12. 3. man, wronged no man, defrauded no man, 2 Cor. 7. 2. I have coveted no mans gold, silver, or apparrel, Act. 20. 33. But positive righteousness is far higher, when one can say, Yee are witnesses, and God also, how 1 Thess. 2. 10. [Page 27] holily, justly, and unblameably, wee have had our conversation in the world.

18 Hee is for personal righteousness, and relative both, but especially for rela­tive; Personal is indeed the first step, but relative is the highest step of righteousness. The man must be good, before the Magi­strate, or Minister can bee good. But to be good in our relations, is that which doth much more commend the personal good­ness. To bee the good Shepherd, Minister, Parent, Husband, Steward, Servant, &c. Every tree to bring forth fruit after his kinde, and in his due season, this is beau­tifull, and delightfull.

19 Hee follows the best Examples and Rule too, but hee looks more to his Rule than to any examples. As to example, he dare not make the most or greatest his example, but the best. And in following the very best examples, hee constantly ob­serves these four following Rules.

Rule 1. To pick out the very best of men, some choice ones only for his examples; Brethren hee followers together of mee, and Phil. 3. 17. marke them that walke so, as you have us for an example. And therefore if the pre­sent age afford not fit presidents, he looks back to ages past, as Jehoshaphat, Heze­kiah, Josiah, &c. walked in the wayes of David their Father. He reckons it a good rule with him, Uti verbis & nummis pre­sentibus, vivere moribus praeteritis, to [Page 238] make use of such mony and words, as are currant at present, but of such examples and manners as were in use in times past.

Rule 2. His second Rule is in the ex­ample of the best, to pick out the Best of the Best, the most imitable part of all their acts and lives, as Jehoshaphat picked out David for a pattern, and the first part of Davids life for his samplar or copy. Hee walked in the first wayes of David his father, it is said, 2 Chron. 17. 3.

In Examples there may and must bee picking, and chusing, whom to follow, and what to follow, though in Comman­dements there must bee neither picking nor chusing, but all must bee fol­lowed.

Now the actions of Best men may bee referred to three sorts.

1 Some are deviations from the Rule, and falling short (though wee call them Transgressions (improperly enough) they are [...], sinfull and irregular di­gressions, and exorbitancies, deficiencies) such was Davids Adultery, which fell short of, or swarved from the Rule, and Law of chastity.

2 Some of their acts as much exceeded, and went beyond the ordinary Rule, and were in them commendable (or not un­lawfull) which would become sinfull to us if wee should do the like by vertue of [Page 239] their example, without any particular warrant. Such was that act of Abra­ham sacrificing his Son, Elias calling for fire from heaven: The Israelites bor­rowing Gen. 22. 10. 2 King. 1. 10. Ex. 12. 35. of the Egyptians. These in us would become Transgressions.

3 Some of their acts had a due con­formity to the Rule, and these onely are for imitation; such was Davids piety, zeal, integrity towards God, his loyalty towards his Sovereigne, fidelity to his friends, as Jonathan especially, clemency to enemies, as Shemis for instance, &c. These I say onely are for our imitation.

Rule 3. The best examples must bee followed alwayes with this Restriction, 1 Cor. 11. 1. Bee yee followers of mee, as I am also of Christ. If wee are sure our neighbour set his Clock by the Sun, wee may safely set our Watch by his Clock.

Rule 4. The best examples must ever bee followed with this Addition also, 1 Thess. 1. 6. Yee became followers of us, and of the Lord. Of us, though Apostles, holy teachers and livers, is not enough; But of us and the Lord: This makes all up.

20 Hee is afraid of appearances of evill, and of appearances of good both, but which you would little expect, hee fears and suspects the appearance of good more; Abstain from all appearance of evill, [Page 240] 1 Thess. 5. 21. But hee abhors onely the appearance of good, where there is no Re­ality.

21 In the next place, which is an un­doubted note of sincerity, hee is oft with himself, desirous to examine and know himself, and oft with God, desirous that he would examine and try him: And Gods examination hee desires much more than his own, as not daring to trust himself. Hee oft judgeth, and examineth himselfe, hee puts all the hard questions and doubts hee can by communing with his own heart, and making diligent search (a privy search) in his spirit, as David said, and he Psal. 77. 6. handles his conscience roughly, as Joseph did his brethren at first, fearing there was yet no change, to finde out what he him­self is, and though he listens to what is said of him abroad, yet if it be good, he dare not take up so. Nec te quaesiveris extra. One testimony of his own con­science is to him above a thousand wit­nesses, but the testimony of God is to him above a thousand consciences, therefore he often prayes, Lord examine me, and prove mee, try my reines, and my heart, see if there bee any way of wickedness in mee (for I much suspect my self) and lead mee in the way everlasting, Psal. 26. 2. and 139. 23, 24.

22 Hee is afraid of open and secret sins both, but especially of secret sins: [Page 241] His prayer is, Lord cleanse mee from my secret sins, my unknown sins. The Israe­lites Psal. 19. 12. hid in holes, mauled the Philistims. 1 Sam. 14 22. The Philistims lodged in Dalilahs chamber overcame Sampson when none else could. Judg. 16. 7.

23 Hee is afraid of carnal and spiri­tual sins both, but of spiritual most; These oft live, when the other dye. When the unclean, and prophane spirit is gone out, seven worse spirits may come into the house Mat. 12. 43. swept and garnished. It may bee a spirit of error, unbeleef, spiritual pride, hypo­crisie security, opinion of his own righte­ousness comes in the room, and the last state is worse than the first.

24 In a word to conclude, as to sin, hee is afraid, oft watcheth and prayeth against one and all, but one especially a­bove all, and that is Hypocrisie, Job 17. 8. The upright is said to stir up himself a­gainst the hypocrite. There is such an Antipathy between them; much more doth uprightness stir up it selfe against hypocrisie, especially in his own heart? And hee that feareth this sin indeed, need not fear any other sin, this one fear of hy­pocrisie keepeth both that, and all other sins under.

Thus I have in a few short Aphorismes (and some of them Paradoxes) given you the character of a sincere person. Con­sider what thou readest, and the Lord [Page 242] give thee understanding, and an heart to reflect on thy selfe as thou goest along.

CHAP. XVIII. Containing an Use of Exhortation, with some Directions, and Motives.

NOw to draw towards an end, let us adde a few words of Exhorta­tion.

You have seen all along how far a Ca­pernaitish Professor may go, and yet after all perish, and fall, as Lucifer from his hoped heaven, and become worse than Sodome. What remains but to warn you of Capernaum, Chorazin, and Bethsaida, all you Professors of whatsoever judge­ment, way, and profession to look well to your selves, your foundation, your root­ing, your station, your growth, and pro­ceeding, lest yee should begin to build, and not come to perfection, and leave your name and profession to derision, or be­ginning in the spirit, yee should end in the flesh, and lose your reward, and another take your Crown, you that were first, be­coming [Page 243] last, and with the children of the Kingdome bee cast into utter darkness, when the last shall be first.

You have seen the Doctrine proved in Instances, confirmed by sundry. Argu­ments. Know this for certain, that there are many Professors, with whom it will go worse than with any others, Amos 3. 2. You onely have I known of all the families of the earth, therefore will I punish you ac­cording to your sins.

Rest not in going in the common road, and being in that state, to which the highest hypocrite may attain, aspire fur­ther, get into that state whereinto Hypo­crites and Reprobates never yet came; The new birth, the new creature, the new heart, the new life, the new nature, the thorough-change, an implanting into Christ, a conformity unto Christ, a living in the Spirit, and a walking after the Spirit, then hast thou crossed the line, shot the gulph of perdition, and art passed Act. 12. 10. the first and second Ward, and got through the Iron gate, yea thou art got over the first great Style, and there is but one style more, and thou art at thy Fathers house.

Rest not in performing common duties in the common, customary, liveless, formal manner, but perform every duty with life spirit, zeal, diligence, fervency, sin­cerity, and acquaint thy self with those discriminating duties to which every hy­pocrite [Page 244] is a stranger. To seach thy heart, keep thy heart with all keeping, to have thy conversation in heaven, &c.

Rest not again in any shews of grace, get those foure kindes wee spoke of, prepa­rative, radical, nutritive, and perfective, and pray that thy heart may not onely have the good seed, but the right order­ing the Plough, the Root, the Raine, and the Sun, that it may bring forth fruit unto perfection.

Rest not in going some few steps, or some of those Removes, and Encampings of Israel towards Canaan but to go thorough and get over Jordan: Desire not to go the shortest, easiest, and pleasantest way to Heaven, but the safest and surest.

Rest not then in civility, good nature, education, common gifts, flying common sins, restraining grace: Rest not in illu­mination, conviction, a taste of the good word of God, or a taste of the powers of the life to come, by legal terrors, or un­sound hopes; rest not in highest know­ledge, fullest approbation of others, in common faith, repentance, fears, joyes, going the Rounds of duty.

But look upon these Ladders, and see how high others have gone, yet have faln short; see if you have gone, and are yet going further.

Look into those Glasses wee have [Page 245] shewed you, the Hypocrites Glass first, and see if thou findest not thy sel [...]e there.

Look also into his Divisions, and Con­tradictions, and see if they shew thee not thy self.

Look, and look diligently that thou mayest not deceive thy self, and not sport (but spoyle) thy selfe by thy owne selfe-deceivings. 2 Pet. 2 13.

Then look into the Sincere mans Glass and look into it, till thou finde thy selfe there.

And let mee after these fore mentioned Glasses, leave you one Glass more: That Scripture, Heb. 12. 15. Looking diligently, lest any man faile of the grace of God, a suitable and searching Scripture, of which a few words by the way.

Looke, and looke diligently] saith the Apostle, [...], it is Church-worke, it is not to bee done hastily, but substan­tially; it is the same word that the Scrip­ture-Bishops, or Ministers work is set out by, Inspection, looking over: This is thy Dyocess wherein thou must bee the over­seer.

Lest any] As if hee should say, Too many every where do, and to bee sure some of you do, and will bee found such, if you looke not diligently; for there have ever been among the chiefest Professors, and in the most select and purest societies [Page 246] some that have miscarried, a Cham in Noahs, an Ishmael in Abrahams Family, a Judas among the Apostles, a Saul a­mong the Prophets, a Nicholas among the Deacons, a Demas among the Ministers, a Magus among the Beleevers, an [...]na­nias among the Converts, yea a Satan a­mong the Sons of God in every meeting; Job 1. 6. & 2. 1 Therefore you had need take the more diligent heed lest any of you should mis­carry by like example of unsoundness, but look well about you that it bee not your own case.

Lest any faile, [...]] Lest any come short at last, they begin well, hold not out well, end not well, but they fall short when it comes to the upshot, and winding up; they are found light, when they come to be weigh [...]d. They are not such as never ran at al, but such as set not out soon enough, put not on fast enough, hold not out long enough: They are not such as want all, but such as have not all that should bee had: They are not such as have done nothing, but have not done every thing. One thing is lacking, many things they have, but the main is wanting. There was one Lot in Sodome, there wanted nine more, then it had not perished.

Lest any faile of the grace of God] Here are two things:

  • 1 Grace.
  • 2 Grace of God.

[Page 247] 1 Grace.] It is not [...], but [...], not Gifts, but Grace: It is Grace is to be looked after, not Gifts. Many are in­riched in Gifts, that are poore in Grace. They have the ninety nine (as one saith) which Christ looketh not after, and they want the one which hee seeketh for.

2 The grace of God] This is put in Scripture for true grace, 1 Pet. 5. 12. and opposed to fleshly wisdome, and ever ac­companied with sincerity, 2 Cor. 1. 12. Look diligently lest any man faile of the grace of God; q. d. There is a great deale of humane grace in the world, men call it grace, God doth not: It goes for grace on earth, will not bee found to bee so at the appearing of Christ; It will not a­bide the touch; It will not abide the fire, as the gold and silver, but it will burn and smoak as wood, hay, and stubble, it is not 1 Cor. 3. 12. Scripture-proof grace, nor will it bee Death-proof, much lesse Judgement-proof.

Now to put all these together, it is as if the Apostle had said, Look about you with the greatest diligence, lest any of you after your long profession, great hopes, and faire beginnings, should prove Castawayes, and that not by reason of a total want or privation, but by reason of some defect and imperfection onely, Falling short of the grace of God.

And here are many things to bee look­ed after.

1 For the kinde of it; Look that it bee true Grace, the grace of God, that it have the right stamp, that it be renewing, sanctifying, heart-changing grace; Grace accompanying salvation, see you take not up with gifts, expressions, abilities, orna­ments, no nor every Grace, as enlightning, preparatory, exciting, sin-discovering heart-amazing, soule-terrifying, conscience-wounding, sin-restraining, duty performing Grace, you may have this and more, and yet walk as men, and bee utter strangers to that which the Scripture calls the Grace 1 Cor. 3. 3. of God.

2 Next to the truth and kinde of Grace, look diligently to the measure of Grace, that you fall not short in the degree and measure of it; to fall short is not to bee to­tally destitute or wanting, but some steps, measures, or degrees behinde; A little grace is enough to begin the world with­all, not enough to end withall, one Ta­lent faire to begin with, dangerous to end with. See therefore ye grow in grace, that yee go not back, or stand at a stay, as if already perfect.

3 Look to the number of Graces, lest any fail▪ or fall short of any one grace, but that you have the whole number, and 1 Cor. 1. 7. tale, and confluence of graces, That you come behinde in no gift, waiting for the ap­pearance [Page 249] of Christ. Any one sin is e­nough to destroy, any root of bitterness if it spring up, defiles all; but any one grace is not enough to save. There must bee an adding of faith to vertue, and of knowledge, temperance, patience, &c. 2 Pet. 1. 5, 6. It was not the lacking of five of the first fifty that Sodome was consumed for, but for lack of five of the last ten; so it is not for want of five of the fifty Gifts; But of the five of the last ten Graces, that an hypocrite doth perish.

4 Look to your continuance, and pro­ceeding in Grace. Therefore that word faile of, is in the Margin translated falling from Grace.

The fire that came from heaven was to bee kept continually burning, that it might never go out. It was not for want of Lev. 6. 13. well-beginning that Judas and Demas perished, but for not holding out, they had many things, they lacked one, onely perseverance. The Kibroth-Hattaavah, the great burying place was between Num. 11. 34. Egypt and Canaan.

There they were destroyed of the De­stroyer. Lots wife had as well dyed in Sodome, as in Zoar. And it had been all 1 Cor. 10. 10. one with the mixt multitude, if they had been destroyed by the Angel in Egypt a­mong the first born as to perish in the wilderness. And it was worst of all for the Spies after they had been once entred [Page 250] into Canaan, and seen it, to hang back towards Egypt again. Apostacy is the unpardonable sin. An utter want of righ­teousness, is not so bad as decayed righte­ousness. All sin and unrighteousness is forgiven upon Repenting of it, and turning from it, so that it shall never bee mentioned. Ezek. 18. 22. & 24. But righteousness repented of, and turn­ed from, is unpardonable, all this righte­ousness is forgotten; but the decaying righteousness is never forgotten.

5 Look you faile not in the Activity, and lively Vigor of your Graces, That your Graces bee acted, exercised, blown up, that they may bee flaming and shining, That your hope may bee a lively hope, your selves lively stones, as your 1 Pet. 1. 3. 1 Pet. 2. 4, 5. foundation is a living, or lively stone. As the Israelitish women were more lively than Exod. 1. 19. the Egyptians, so should the Christian bee more active than other men.

The Apostle noteth and singleth out such Christians, men or women, as were more eminent and active than others, and sendeth them special commendations: Salute Priscilla and Aquilla my helpers in Rom. 16. 3. & 6▪ & 12. Christ Jesus. Mary who bestowed much labour on us. Tryphena and Tryphosa who labour in the Lord, and the beloved Persis, who laboured much in the Lord. Seest thou a man diligent in his business, hee shall Prov. 22. 29. stand before Kings, not before mean men. This advanced Jeroboam, Solomon saw hee 1 King 12. 28. [Page 251] was [...]ndustrious, and therefore preferred him, so the Lord taketh notice of any that is more forward and industrious in his service, and saith, There is a man for mee.

The Holy Ghost in the story of Nehe­miah, observeth who were more back­ward, and who more forward and labo­rious in the wall building. The Nobles of Tekoah they would take no pains, but Shallum a Ruler, hee and his daughters Neh. 3. 5. Vers. 12. were busie in repairing their part.

But there is a special note of honour upon Baruch, that hee earnestly and Vers. 20. actively repaired his part.

In the Law the Snaile was unclean and forbidden to bee eaten; the creeping Lev. 11. 30. & 23. things that had wings were to bee had in abomination. And for their food among the Beasts, the nimble Roe, laborious Oxe, the Kid, and Lamb, and the fruit­full Sheep; among the Fish such as had sins, and scales, which make them more swift in swimming, and active in their element. So should Christians bee active, his Angels must bee all Spirit, and his Ministers a flame of fire. And they espe­cially Heb. 1. 7. should bear a resemblance of those living and lively creatures in Ezekiels Vi­sion, who were all life; they had foure faces of the most excellent creatures in Ezek 1, 5, 6. ad 14. their kinde, the face of a Man, excelling all in wisdome, of a Lion excelling all in [Page 252] courage, of an Oxe, excelling in strength and painfulness, and of an Eagle, excel­ling all in swiftness and velocity. They had also all members and instruments for motion and activity, they had foure faces looking every way without turning, foure wings a peece, they had also hands under their wings, and feet besides: And it is said, their appearance was like burning coals, and their motion was like a flash of lightning. Here was nothing but activity, and readiness for service with the greatest expedition.

Let mee quicken you with a few Mo­tives.

1 Look you faile not of grace, for if you do, you will faile of glory, and faile of Heaven, Heb. 12. 15. you read of failing of the grace of God, Rom. 3. 23. you read of failing, or falling short of the glory of God. It is the same word, faile of grace, and faile of salvation, By grace you are Eph. 2. 5. saved. The Schollar must bee at School fitted for the University, or hee cannot bee admitted, there is not the place to learn his A, B, C, or his Eight parts of Speech; and the Christian must bee in the School of the Church trayned up, and made fit, or meet for that heavenly so­ciety; here practise the singing the Songs Psal. 137. 4. Rev. 14. 1. 3. of the Lord in a strange land, that hee may sing them the readier upon Mount Sion. The childe usually lives not when borne, [Page 233] that had not his due time and growth be­fore borne; if wee dye before the time, before wee have had our due formation, and qualification for our translation (Christ formed in us) there is no possi­bility of living there. The stroke of death, and bar of judgement fit no man for heaven: There is not the time and place of conversion. The stone and timber was hewed and fitted in Le­banon; there was no hammer to be used in the building. You must get your 1 King 6. 7. work done here; in the Grave is no place of opportunity.

2 If you faile of True grace (the grace of God) it is all one, you will faile of sal­vation. There is no base mettal currant in heaven, but such as hath the Image or superscription of God upon it. It must have solidity and weight. The Lord weigheth the spirits. They must have their weight, Thou Lord hast pleasure in up­rightness, requirest truth in the inward Prov. 16. 2. 1 Chron. 29. 1 [...]. Psal. 51. 6. 1 Tim. 1. 5. Rom. 12. 9. Eph. 4. 24. 2 Cor. 1. 12, parts. It must not bee the Kings stamp upon Adulterate Coyne: It must bee faith unfained, love without dissimulation, holiness of Truth, sincerity of God, or nothing.

3 If you shall faile in the number and measure of growth and degrees in grace: I will not say, but you may bee saved, that is, it is possible, but you will have a hard bargain of it, to bee as Peter saith, [Page 254] Scarcely saved, 1 Pet. 4. 18. or as Pauls phrase is, to come off with some loss or difficulty and bee saved, yet so as by fire. 1 Cor. 3. 15. Whereas as Paul saith, If you come behinde in no gift of grace, you may with comfort wait for the appearing of Christ, 1 Cor. 1. 7. And Peter saith, If these bee in you, and abound, an abundant, or open, and easie entrance will bee granted to you in­to 2 Pet. 1. 8, 11. the Kingdome of God.

4 On the other side, True Grace at­tained and maintained, gives True peace of conscience, and security to the soule in whatsoever distresses. If pressed above measure even to despair of life, the con­science is full of rejoycing upon the testi­mony of simplicity and godly sincerity, that 2 Cor. 1. 12. not in fleshly wisdome, but by the un­doubted grace of God, such have had their conversation in the world: Such may say with holy Job, Though hee kill mee, I will trust in him, but I will maintaine my wayes Job 13. 15, 16. before him, hee also shall bee my salvation, for an hypocrite shall not come before him. Such may as Peter saith, When the heavens shall pass away with a hideous noise, and the elements melt with extremity of heat, and the 2 Pet. 3. 10, 13. earth with all therein bee dissolved, then m [...]y they according to the promise of God, expect a new and better heaven, and a new earth. Yea such shall have a heaven on earth, such shall see the New Jerusalem, coming down from God out of heaven: Yea, saith Rev. 21. 2. [Page 255] Christ to such, I will make him a Pillar in the Temple of my God, and hee▪ shall go no more out: And I will write upon him the name of my God, and the name of the City of Rev. 3. 12. my God, the New Jerusalem which cometh down from my God out of Heaven, and I will write upon him my new name.

5 Which is more, This is the onely way to glorifie God, and his glory is much more to bee prized than our glory, yea than our salvation: To seek our own glory, is no glory, especially in competi­tion with Gods glory, Prov. 25. 27. and it is less sincerity, Joh. 7. 18.

God hath no glory at all upon earth, but from a few sincere gracious souls, of whom God saith, This people have I formed Isa. 43. 21. for my selfe, they shall shew forth my praise.

And the godly have learnt to set a higher price on Gods glory than their own salvation, as did our Saviour, Joh. 12. 27, 28. When hee first prayed for himself, My soule is troubled, Save mee, &c. hee gives that over with sub­mission, Thy will bee done, I came there­fore to this houre. But bee I saved, or not saved, Father glorifie thy Name; and in the Lords Prayer we are taught to pray first, Hallowed bee thy Name, and then Thy Kingdome come. A godly soule like his Saviour, Jo. 17. 4. Desireth first to glorifie God, then that God should glorifie him.

True Grace doth not onely procure to the soule an heaven upon earth, but to God an heaven on earth. And hee doth seem to rejoyce more, and so do the heavenly Rev. 11. 15. & 12, 10. host, when the Kingdomes of the earth are become the Lords, by a considerable in­crease and addition of new godly Con­verts, then that the Kingdome of heaven is the Lords.

I read that Israel in the day of their solemn Thanksgiving, and Rejoycing, Exod. 15. 2. did proclaime God to bee their God, and did promise to prepare for him an habita­tion: It is more piety to prepare the heart for an habitation for God, than to desire God to prepare heaven for an ha­bitation for us.

6 Lastly, Bee diligent to get, to keep, to exercise, to increase, and improve Grace, you will live usefully, cheerfully, fruitfully, you will dye hopefully, joy­fully, heaven-fully, and enter into heaven with full assurance by a free, and open passage, 2 Pet. 1. 11.

Now to conclude the Use with a few Directions.

1 If thou wouldest not meet with Ca­pernaums sad disappointment in the end, Luke 14. 28. when thou first makest entrance, begin, and count the cost, and resolve to goe through, or never begin. Resolve to re­gard neither winds, nor clouds, or never lay thy hand to the Plough, nor go out Eccles. 11. 4. [Page 257] to sow. See how thou canst answer Christs question. Can you drinke of the cup I am to drinke of? and bee baptized Mat. 20. 22. with that Baptisme that I am to bee baptized with? Before you expect hee should an­swer your desire to sit at his right hand in his Kingdome. Resolve first that it is a strait way, or gate [...], a narrow Mat. 7. 14. and steep passage, as that of Jonathan, and 1 Sam. 14. 4. 13 his Armor-bearer climbing up on their hands and knees between the two sharp Rocks of Bozez and Seneh: And that it will cost thee much labour and paines. And then resolve further, that it is a nar­row way, [...], a way full of af­fliction. There are Lions and Anakims, and Amalakites in the way all along, and through tribulations is the way into the Kingdom of heaven. Therefore as the Lord commanded when his people were to go out to battel, they should make proclamation, that if any was fearfull and faint-hearted hee should depart least his Deut. 20. 8. brothers heart should faint as well as his: So doth Christ prolaime if any man come after mee, Let him resolve to take up the Cross, and to forsake father, mother, bro­ther, sister yea his owne life also, or hee is no Luke 14. 26. 3 [...] Disciple for mee.

2 If thou wouldest go through with thy work, having purged thy heart from that former base and slavish fear; Get thy heart ballasted and filled with holy and Re­ligious [Page 258] fear. Salvation is not to be wrought out but with fear and trembling. Nor is Phil. 2. 12. holiness to bee perfected, but in the fear of God, 2 Cor. 7. 1. Blessed is hee that Prov 28. 14. feareth alwayes in this sense: Never fear him that feareth himself. Fear God, fear Satan, fear sin, fear the world, fear thy own self, bee jealous of thy own heart, Omnia tuta time, fear pride, security, de­cayes, fear some secret sin, spiritual sin, tepidity, luke-warmness, ossitancy, pre­sumption, non-proficiency, fear taking cold, leaving thy first love, fear thy sta­tion, and examine it, fear, and try thy profession, fear, and question thy faith, thy comforts. But above all, feare se­curity, self-sufficiency, hypocrisie, and Apostacy.

3 Keep a continuall watch, and con­stant guard, 1 Cor. 16. 12. Watch and stand fast are put together. Watch in duty, watch out of duty, in prayer, Watch and pray, watch in hearing, watch in thy Calling, watch when alone, watch in company. Thy enemies are many, mighty, subtil, and restless, thy dangers are many, great, and for the most part unsuspected, no place, business, imploy­ment, duty, company secure, therefore ever watch.

4 Bee sure to keep conscience tender and pure, tender as the Apple of thy eye, to bee sensible of the least mote, or dust [Page 259] where conscience is kept tender, 1 It will not admit of the least sin, it will not say of any sin, Is it not a little one? 2 It will not exempt and shelter any beloved sin, to say, Deal gently with my Absolom. 2 Sam. 18. 5. 3 It is very sensible of, and gives great heed to the private admonitions, and smitings of his own heart, as David when up­on a small occasion. 4 It dares not sleight 1 Sam. 24 5. a reproof from any hand, Even a childe may lead such, Isa. 11. 6. 5 It dares not in­termit any duty. 6 Nor dare it performe any duty sleightly or cursorily, offering 2 Sam. 24. 24. to God that which costeth nothing.

2 Conscience is to bee kept pure; And where it is so, 1 All gross sin is forsaken, and detested. 2 All secret sin is shunned and avoyded. 3 Ʋnknown and unavoid­able sin is bewayled.

5 Take heed again, and look as much to thy self, lest there should bee found in thee an evil heart of unbeleef in departing Heb. 3. 12. from the living God. It is an evill that hath caused many a one to fall, yea the mighty have been wounded by it. Moses and Aaron, were for one act of unbeleef kept Numb. 20. 12. out of Canaan. Take heed of questio­ning Gods power, faithfulness, truth, love, mercy, protection, assistance, espe­cially of with-drawing thy whole de­pendance upon Christ. In quietness and confidence, thou wilt finde safety, [...], In hoc vinces. This is Isa. 30. 15. [Page 260] to bee strong in the Lord, and in the power Epl. 6. 10. of his might. When in our feares wee flye to Christ, and awake him as the Mat. 8. 25. Disciples did, or call upon him as the Gibeonites did on Joshua, slacke not thy Josh. 10. 6. hand, wee have put our selves under thy protection, then hee holds his honour, truth, and Covenant engaged for thee. When I am weake, I am strong, saith the 2 Cor. 12. 10. Apostle, What time I am afraid, I will trust in thee. Whither should the Bird flye but Psal. 56. 3. to her hill? and the Cony but to the Rock? Then wee have not onely the Armour of the Lord on us; But the Arme of the Lord stretched out for us. Scan­derbegs Sword, and his Arme, the one without the other could do little; Let thy military word bee the sword of the Iudg. 7. 20. Prov. 18. 10. Psal. 60. 12. Ex. 17. 15. Lord, and of Gideon. The Name of the Lord is my strong Tower, through God I shall do valiantly. Jehovah Nissi, the Lord is my Banner, or in God I will set up my Banners. This faith made the people of God valiant and victors in sharpest conflicts, and put to flight all Armies of men and Devils. How he­roically was that spoken by Luther, If I knew there were as many Devils to op­pose mee, as there bee Tyles on the houses at Wormes, in the Name of Christ, I would go on.

6 Learn to prize, and to submit to a plain, powerfull, quickning, sin-discover­ing, [Page 261] and heart-searching Minister, and take heed of forsaking the Assemblies as the manner of too many now adayes Heb. 10. 25. is, and whither have wee seen such arrive at length, but to make a fearful shipwracke of faith, and a good conscience: And learn to prize such acquaintance and Christian friends as will strengthen thy hand in God: 1 Sam. 23. 16. And flye as out of Sodome, from such a companion whose example or counsel may corrupt thee, and stop thine ears a­gainst such Charmers and Seducers, as under pretence of New Lights, would draw thee from the old pathes, and take heed as much of a detestable Neutrality, or utrality, a halting between God and Baal, lest wanting love, zeal, Ier. 6. 16. and courage for the truth, God should give thee over to strong delusions to beleeve a 1 King. 18. 21 2 Thes. 2. 10. 11 lye.

7 Learn conscientiously, to make use of the holy Ordinances of God: 1 By holy preparations before, Jam. 1. 21. and stirring up quickning desires and affecti­ons, 1 Pet. 2. 2. that you may grow there­by. 2 With an awfull and religious ac­knowledging, and sanctifying of God in them, Lev. 10. 3. 3 And with a serious self-recollection and examination after, Luke 24, 32. As the Disciples asked each other, If they did not feel their hearts burn within them while Christ opened to them the Scriptures.

[Page 262] 8 Study to keep down high and swel­ling thoughts, and dwell much in thy own heart to keep thee humble. ‘Tecum habita, & noris quam sit tibi curta supellex.’

Reflect upon former miscarriages or de­fects, and as Schollars that aim at a pro­gress; Look back upon former exercises to correct, and amend the weaknesses in them: Let thy profiting daily bee seen to thy self and others; none take hurt that 1 Tim. 4. 15. are looking forward, and going on. It is the Carters Proverb, Cart never over­throws going up hill; Fear descents and declinings. And study thy present wants and pray, Lord make mee to know how fraile I am. The horse wee say were a dangerous creature if hee knew his own Psal. 39. 4. strength, man is a more dangerous; no danger in an humble knowing thy own weakness. In te st as, & non st as, said holy Austin, when thou standest in thy own strength, thou staggerest, and when thou risest in thy own strength, thou risest to take a fall. And let the forwardness, and higher growth of others (lately thy e­quals or juniors) if not shame, yet pro­voke thee to a holy emulation and am­bition to out-strip both thy selfe and them; as Paul, who when time was, had profited in the Jewish Religion above all Gal. 1. 19. [Page 263] his equals, and after in the Christian Re­ligion, 2 Cor. 11. 5. hee came behinde none of the chiefest Apostles, but could say in truth, 1 Cor. 15. 10. Hee had laboured more than they all.

9 Seek to get a heavenly heart, and pray much for such a heart, that thou mayest even rejoyce in the Lord alwayes, and account it thy meat and drinke, to bee Phil. 4 4. Jo. 4. 34. doing his work. Work never goes on well, till wee take delight in our employ­ments; neither do men thrive in their Callings, till they take a kinde of felicity in them. Set thy affections on things a­bove, especially get that pitch of spirit as Col. 3. 2. Psal. 37. 4. Psal. 73. 28. to delight in the Lord, to say, It is good for mee to draw nigh to God. The warme wings of the Hen, makes the drooping Chicking to thrive and battle: The comfort of Gods presence makes all grace to thrive. The joy of the Lord is the Chri­stians Neh. 8. 10. strength, it is said, it is the strength of his heart, of his graces, of his duties, as well as of his joy and comfort. When the poor Israelitish servant saw hee was well used, and could not tell where to mend himself for a Master, hee would not change, but offered his ears to bee bored, so will it bee with us. Seek to get a love and Exod. 21. 5, 6. liking to thy Master, and to his work, and thou wilt never repent thee of it.

10 Lastly, to name no more, Bee much in Prayer, and pray the Lord him­self to bee thy keeper, to keep thee as the [Page 264] Apple of his eye, and to give thee a heart Psal. 17. 8. Prov. 7. 2. to keep his Commandements as the Apple of thine eye. Beg of him according to his gracious promise to Circumcise thy heart, to put his fear in thy heart that thou mayest never depart from him, and that hee Deut. 30. 6. Jer. 32. 39, 40. will not depart from thee to do thee good. While Moses his hands were lifted up Is­rael prevailed; Amalek, when they hung Exod. 17. 11. down; and if you note, you shall finde then have many been intangled, and over­come by error, worldliness, impiety, and Apostacy when they have restrained and intermitted prayer before God.

Urge the Lord with the like Argu­ments that Joshua and Sampson some­times used. When Israel accustomed to continual victories, came to receive a foyl from the men of Ai, Joshua falls on Josh. 7. 6. 7, 8, 9. his face, cries out, Alas Lord! What will be­come of us? And what will become of thy great Name? Would to God wee had never come over Jordan. Wee fear now the Canaa­nites will gather head, and cut off our name from off the earth, &c. q. d. Wee reckoned our selves now in sight, and as good as in possession of Canaan, now to meet with such a disaster, it amazeth and breaketh our hearts. So mayest thou say, Lord, shall all my profession end and break off thus? Would to God I had never gone so far, or ever been a Pro­fessor at all; rather than not to hold out: [Page 265] Lord, what is become of all my former hopes, and thy wonted helps? But for thy Name, and Honours sake I urge and importune thee; I have no greater Ar­gument then to say, What wilt thou doe unto thy great Name? Lord who shall lose more? I, or thou? Whose Name will have more dishonour? Thine or mine? If my name were blotted and blotted out from under heaven, it were no great mat­ter, but I would bee loath to live to see the day when thy Name should re­ceive the least blot, or blemish by my means.

Or with Sampson say, Shall I after such a deliverance and victory over the uncircumcised, now perish with thirst? and fall into the hands of the uncircumcised a­gain? hee throws away his Jaw-bone which was the instrument of his victory, and falls to prayer, and the Lord cleaves a hollow in the Jaw-bone, and a spring breaks out, whereof hee drinks, and re­covers himselfe, and to make the Well more memorable, hee calls it Enhakkore, as if hee should say, Here is the fruit of prayer; Here is the Well of prayer, Judg. 15. 18, 19. So mayest thou say, Lord, I have by thy help overcome some of these uncircumcised, and now shall I fall under their hand? or shall I after such experi­ences, and encouragements, dye of a spiritual thirst? I shall not in despondence [Page 266] cast away my profession and faith, as hee did his Jaw-bone, but I will to prayer as he did, and I may have an Enhakkore too, a Well to quench the thirst of him that called on the Lord. All my fresh springs Psal. 87. 7. are in thee, and so both digged Wells at first, and opened when stopped (as the Philistims had stopped the Wells that Abrahams servants digged, Gen. 26. 18.) Prayer is that which opens them, and makes them flow.

CHAP. XIX. The Conclusion, with an Use of Comfort.

HAving now gone through the maine Ʋses of the point, I shall close up with an Ʋse of Comfort, that our Sun may not set in a cloud, and our Ark bee left in the deep, tossed with the waves of a long continued Deluge, but resting on Gen. 8. 6. the mountains, and wee will uncover the top to let in a little light of comfort from heaven upon a perplexed soule: And if I should bee the shorter herein, you need not marvel, for the Text hath not so much as one Iota of comfort in it. But [Page 267] if I go out of the doors of the Text, I shall but go out into the Camp of this Chapter, to gather this Manna, when I have first laid down two or three Consi­derations.

And first, I forewarn any unsound Pro­fessor to take heed how hee lay hold of the comfort held forth in these following notes; As I would not that any sincere soule should stagger in his minde at what I have said all along, as touching the Hy­pocrite. I know it is a like abomination to Prov. 17. 15. justifie the wicked, and to condemn the righ­teous, and alike dangerous, to make sad the hearts, which God would not have made sad, as to strengthen the hands of the wick­ed, Ezek. 13. 22. that hee should not return from his wickedness.

I say therefore after all that went be­fore, as David concerning Goliah, Let no 1 Sam. 17. 32. true Israelites heart faile him. I say with Musculus, Bone Christiane, haec non ad te; All this while honest and gracious soule, I have not meant thee, do not thou disguise thy self, and expose thy self to unnecessary danger as Josiah; for I assure thee, I am 2 Chron. 35. 21, 22. not sent against thee, but am thy friend. Wee are as well to plant, as to plucke up; Jer. 1. 10. Luke. 3. 5. and to exalt the vallies, as well as cast down the hills. And indeed this is the more pleasing and comfortable part of our work (if all had the Son of peace among them) to Luke 10, 6. preach nothing but peace, and to say, [Page 268] The Kingdome of God is come upon you, you Act. 3. 25. are the children of the Prophets and of the Covenant, lifted up to an heavenly state for grace, to bee shortly lifted into hea­ven by a state of glory.

2 Remember what I said in the be­ginning of the Discourse of the Three Ladders, there is a short Ladder of three steps (1 Christ Jesus; 2 Apprehended by faith; and 3 Manifested by the new Crea­ture) which if thou hast, and keepest safe will carry thee beyond Capernaums highest Region neer to heaven, it will bee as Elias Chariot to carry thee quite into heaven.

3 I never said or meant that all those fore-named steps are certain marks of an Hypocrite (many of them are compa­nions of saving grace) but that they may also as well bee found in an hypocrite, as in the sincere many times.

4 Though I say an Hypocrite may rise up to those sixty steps, or at least some hypocrite to some of them; others to o­thers, yet I hardly thinke any one hy­pocrite doth go up all of them, therefore where you see not some one single good property (but all those good properties together) conclude not thou seest an hy­pocrite presently, but hope rather thou hast spied an honest man, and look a little more after him that thou mayest know him well to bee such a one indeed; [Page 269] and to put it past all question, seek to finde in thy self all those notes that are mentioned in the sincere mans Glass.

But now to come to the matter of Consolation, which wee have in this Chapter: I shall fetch the first from vers. 20. Then began Jesus to upbraid those Cities wherein hee had done his mighty works, because they repented not. So then such in Capernaum are safe, and out of the reach of this Woe, who have, and do re­pent with a sincere Gospel-repentance, and do bring forth fruits meet for such a re­pentance. It is onely want of true Re­pentance which makes any mans case des­sperate. Repent, and thou art safe. Re­pent, for why will you dye? When God Ezek. 18. 31, 32▪ 2 Pet. 3. 9. wills not thy death; nay wills thee to repent and come to the knowledge of the truth. Let Magus repent, hee may bee out of his Act. 8. 22. 23. gall of bitterness, and out of the bonds of all his iniquity? Sodome and Gomorrah, Tyre and Sydon, Chorazin, and Capernaum, had all been safe if they had repented; Every sin and blasphemy shall be forgiven to Mat. 12. 31. men, viz. upon repentance.

Our Repentance sets God a repenting.

There are three things said to cause God to repent.

1 Mans unkindness for mercy abu­sed, so Gen. 6. 6. and 1 Sam. 15. 11. This is a sad repentance, I repent of all the good I promised and purposed, Jerem. 18. 10. [Page 270] This is a Repentance of Good.

2 His owne innate goodnese, and com­passions, Hos. 11. 8. How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? my heart is turned within mee, my repentings are kindled together.

This is a sweet and gracious repentance; a repentance of evill, never more to bee repented of, Jer. 18. 8. Jonah 4. 2.

3 Our serious repentance (together with his own gracious disposition) sets God a repenting, Jer. 31. 18, 19, 20. Jonah 3. 10. God saw Ephraim repent, and hee repents. This is a repentance of God, with­out any godly sorrow, a free and final re­pentance never to bee repented of, I do wholly forgive, and forget, I shall never bee angry with thee more, nor so much as mention any of thy miscarriages. When wee repent, wee do as it were undo what wee had done, and when God re­pents, hee unsayes what hee had said, Jer. 18. 8, 9, 10.

Our sin, and unkindness, and abuse of mercy makes repentance, and godly sorrow in heaven, but to destruction, God is said in such a case to repent, and to grieve, Gen. 6. 6. And it causeth a repen­tance to bee repented of, wee shall repent in hell, that ever wee made God repent of his grace and mercy. But our repentance [Page 271] and accepting of mercy, makes God re­pent without any sorrow, but with the GREATEST JOY, as hee hath watched to bring evill, hee will rejoyce with all his heart to do you good, and this is a repen­tance to salvation, never to bee repented of more, either on thy part, or on Gods. Jer. 32. 41, 42.

2 I shall exempt out of this black Roll of hypocrites, and out of the danger of being cast down to hell, all such poor souls, who are but babes in Christ, and have but the least measure of true grace, as Matth. 11. 25. Christ Jesus just after these words, where hee saith, It shall bee more tolerable for Sodome in the day of judgement than for thee] lest any poore Disciple should bee discouraged, and say, Who then can bee saved? hee presently directs himself.

1 To his Father on their behalf, vers. 25. I thank thee, Oh Father, &c.

2 To them, vers. 28. with words of consolation, Come to mee, &c. In the 25. verse, it is as if hee should have said, Fa­ther, There are besides a company of great Professors, a remnant of poor silly Lambs, very Babes and simple ones, and these have known thee, though the world have not known thee, and these are mine, and mine are thine: To these I have Jo. 17. 6. 10, [...] declared thy Name, and these, though Babes, are children, they have thy Spirit and Grace, and Image on them.

Christs weaker ones are called Babes in a three-fold respect.

1 They are the worlds Babes, very chil­dren, and weak in outward things, com­pared with the men of the world, who are much wiser in their Generations, than these children of light, their wisdome is foolishness to the men of the world, who Luke 16. 8. through wisdome know not God. They are above the Gospel, and these acknowledge 1 Cor. 1. 21. the Gospel far above them, yea look upon every man almost in the world, as excelling them, Wee are in their sight as Grashoppers, and so were wee in our own Num. 13. 33. sight.

2 They are God Almighties Babes, who confess with Jeremy, and with Solo­mon, O Lord, I am a childe, a very Babe, Ier. 116. [...] King. 3. 7. Teach mee to know thee: They go to God, and say as the Greeks to Philip, Wee would faine see Jesus: Reveal thou Father of lights thy Son to us, children of dark­ness, wee cannot know him, except thou Io. 12. 21. reveal him.

3 They are Christs Babes, who like those children that followed Christ with Hosannaes of Acclamations, when the Mat. 21. 15. great Rabbies refused, and disdained him, these cleave to Christ in simplicity Surgunt in­docti. of faith, and obedience, and catch away the Kingdome of heaven from the wise and prudent; These bewayling their own ignorance, and untractableness, [Page 273] come to Christ as Philip once, Lord shew us the Father, and it sufficeth us. Ex­cept Jo. 14. 8. the Son reveal the Father, wee can never know him, Mat. 11. 27.

Now the least of these Babes is much safer than the highest flown hypocrite in the world: It is not the will of your hea­venly Father that one of these little ones should perish, Matth. 18. 14. saith out Saviour.

3 Whosoever hath Jesus Christ re­vealed to him so divinely, immediately and prevailingly, that hee is convinced of his undone condition without him, hap­piness by enjoying him, acknowledgeth him the Son of God, relieth on him as an All-sufficient Saviour able to save to the utmost all that come unto God through him; Heb. 7. 25. This man is safe, for flesh and blood doth not reveal these things to the soul, but the Mat. 16. 17. Father, and all that have heard and learned this of the Father come to him, and such will not hee ever cast out. No man knoweth the Son, but the Father, nei­ther Jo. 6. [...]5. the Father, but the Son, and hee to whom hee shall reveal him. As some man hath, it may bee, some rare receit, which hath cost him dear, and hee will not part with it for any mony, and none knows it but himself, hee hath some especial friend, that is dangerously ill, and to him hee saith, I have that will do thee good, and I will give thee my Receit which I [Page 274] will not impart to any other. So is Jesus Christ Gods rarest Receit, as I may say, an unknown secret and mystery to the world. But God saith of every Elect, as hee did of Abraham. Abraham is my Jam. 2. 23. especial Friend (hee is not every body) Shall I hide from Abraham any thing I in­tend Gen. 18. 17. to do? So hee saith, I have that will do every poor beleever good, I will tell this poor soul of my Son, I will give him my Receit, I will reveal my Son to him, I will tell him how hee is to use, and apply this Remedy, and hee shall bee safe.

4 Such as are cast down and kept low by hard labour, for their soules, who are even weary, spent, and tired out in seek­ing the Kingdome of heaven, these are called by Name, vers. 28. Come to mee all yee that labour, &c. I will give you rest. It is meant of soul-labour. Many have been brought up to sore labour, all their dayes who are strangers to soul-labour. The worldling, all his labour is for his Belly, saith Solomon; The godly all his labour for Eccl. 6. 7. his soul, and all little enough; the one labors for the bread that perisheth, the other for that which endureth to eternal life. The Jo. 6. 27. one saith, What shall I do to bee rich? What shall I eat or drinke? The other, What shall I do to bee saved? These who do not wish for heaven, but worke, and la­bour, Act. 16. 30. and wait for heaven, that do not play, and idle away their salvation, Phil. 2. 12. [Page 275] but worke out their salvation, with feare and trembling; These shall be safe.

5 Such as are over-born, and laden with the burden of sin, Come to mee yee that labour, and are heavy laden, neither bodily-labor, nor body-burden is here inten­ded, but both spiritual. Hee that is laden with worldly cares, or hee that is pressed down by bodily pains, and hath his load of worldly crosses, is not the man here called, but hee whose back (or heart ra­ther) is ready to break under the burden of sin, the wrath of God, sense of guilt, that cryes out, I have had my part of worldly cares, and I have felt the burden of pains, diseases, reproaches, &c. These to some are heavy, to mee light afflicti­ons. Sin is the burden. Affliction I have 2 Cor. 4. 17. Psal. 38. 4. born, and had comfort under it. I have been laden with reproaches, and could rejoyce under them: But my sin is greater than I can bear. I am oppressed, Lord undertake for m [...]e, or ease mee as Heze­kiah said, Isa. 38. 14.

6 And lastly, Thou must know it is not all thy labouring, be it never so hardly, nor thy feeling thy burden, bee it never so heavey, that makes thee happy, but com­ing unto Christ, finding the disease, and feeling pain is not health, or the way to it, but going to the Physitian, and using the remedy.

In the last place therefore, I say, I shall [Page 276] secure and exempt all such poor soules out of this danger as do come unto Christ Jesus in a right manner, which I shall a little more particularly infist upon, after I have shewed how many miss of life by not coming to Christ, or not coming in a right manner, You will not come to mee Jo. 5. 40. that you may have life, hee sadly com­plains.

1 There are some that say flatly, Wee will not come to thee for life upon thy termes, as they say, Jer. 2. 31. or as Corah Num. 16. 12, 13, 14 and his companions to Moses, Wee will not come to thee. Thou wilt put out our eyes, Wilt thou? (if wee follow thee) and wee must look for somewhat future, and invisible. Wee know not what that Land of Promise is, wee shall have no present advantage of inheritances and estates: And thou wilt bee a Prince over us to command us too. No, no, Wee will not come up.

2 There bee many that come to as little purpose.

1 That come to him in words, con­fessing him, in heart hating him, and in deeds disclaiming him, as the evill spirits, who said, Wee know thee who thou art, the Mar. 1. 24 34. holy One of God, yet say, [...], What have we to do with thee? We know thee better than to trust thee, love, serve thee. Wee acknowledge thee to bee the Lord, and the Son of God. Wee ac­knowledge [Page 277] thee not to bee our Lord. This is the coming of Satan.

2 There bee some who come to Christ in Ordinances, and seem to love his presence, they follow him, eat, and Mat. 26. 49. drink with him; kiss his lips, and pre­tend to more than ordinary love and ser­vice, call him Master, as Judas did, whose heart is not perfect with him, but for thirty peeces of silver, will deliver up Christ, and all his Disciples, and all the interest of Religion, into they care not what hands. This is Judasses com­ing.

3 There bee that come to Christ full of their own righteousness, and they re­solve Mat. 19. 16. to learn no more, nor to become new Schollars, to take out any new and harder lessons. This is the young mans com­ing.

4 There bee some that come Capitu­lating, if Christ will humour them so far as to work some miracle to confirm their faith, they will become Christians. Thus did the Pharisees come to him, Mat. 16. 1. And thus the High Priests when they had crucified him, professed they would then beleeve in him, and become Proselites to the Christian Religion, if hee would, to satisfie their unbeleef, come down from the Cross. This kinde of Mar. 15 32. faith is less than the faith of Devils, who professed to beleeve wihtout a miracle; [Page 278] but as the Jews of old required a signe, 1 Cor. 1. 22. So do the Anabaptist, and the Quaker, put us now to prove our Doctrine by miracles, or they will not beleeve.

5 There bee some who come to Christ with intreaties (strange intreaties that hee will not put forth his divine and gracious power over them) but let them still alone quietly and peaceably as they are. Thus did the Legionist, beseech him Mar. 5. 7. to let him alone untormented, and the Gadarens besought him to leave them Mat. 8. 34. as hee found them, they feared there was more losse and expence, than gain and benefit by the Gospel. Thus do the vo­luptous, and the worldling come to Christ.

6 There is a lazy coming to Christ, which is to no purpose, By night in my bed I sought him whom my soule loved, I sought him, but I found him not, Cant. 3. 1. This is the vain coming of a negligent and secure sinner.

7 There is a late coming is as bad and hopeless. Master I will follow thee, when L [...]ke 9. 58, 59. I have got my friends good-will and con­sent, or when I have got the estate I look for after my fathers decease; give mee leave first to acquaint my friends, and bid them farewel, said one to our Sa­viour, and another in the same place, Suffer mee first to go bury my father. [Page 279] This is the coming of such as never mean to come.

8 There bee some who would come to Christ if they could come by night, that they might not bee observed, as Ni­codemus did at first, as if Religion were a work of darkness which they were to bee shie, and ashamed of: But indeed it was Io. 3. 2. more suitable to Judas, to come by night to take Christ (a work not fit to be seen by the Sun) than for Nicodemus to come by night to bee taken by Christ (a work not fit to bee hid from the Sun) Hee that is ashamed of mee, Christ saith, in this adul­terous and sinful generation, of him will the M [...]r. 8. 38. Son of man bee ashamed when hee cometh in his glory.

Who feares to doe ill, sets himself a Taske.
Who feares to doe well, sure should wear a Mask. Herbert.

9 It must not bee a coming for an houre, as John Baptist had many such Io. 5. 35. hearers, as could hear him for one houre, but could not hold out two. Herod had enough of John, and of Christ too, after hee had been one houre in his presence, Luke 23. 8. Thus came many Disciples to Christ for a while, and after went a­way offended, and never came to him more. They came to him to have their [Page 280] bellies filled with his miraculously multi­plied Loaves; but when hee spake to them of other bread of life, labouring for it, and of another eating of his flesh, they had heard their belly full, and away they went. From that time it is said, Many of his Disciples went backe, and walked no more with him, Joh. 6. 66.

10 Lastly, It must bee no selfish, base, or sinister coming, for selfish and private ends.

1 To gain any bodily ease, or cure in our pains and distress. This was all the errand many came for, Matth. 4. 24. Luke 17. 13.

2 For worldly commodity, to follow him for Loaves, Jo. 6. 26.

3 Or out of curiosity, as Herod longed to see Christ, and to bee acquainted with him, that hee might know what hee was, Luke 23. 8. and that hee might say hee had seen him, and spoke with him of whom there was so much talke. Such was the coming and climbing of Zacheus at first, all his ambition was but to see Jesus, Luke 19. 4.

4 Nor to make one for Company sake, because there is such a fame goes of him, and so many go after him, as they did, Mat. 4. 24, 25.

5 To conclude, It must not bee for any Licentious or ambitious ends.

1 Licentious, many would come to [Page 281] Christ upon those termes that they pro­pounded who came saying, Master wee would have thee do for us whatsoever wee Mark. 10. 35. do desire. Good servants, were they not? Let us have what wee would, and doe what wee list, and do thou what wee would have thee do, and thou shall bee our Master. There bee many such sons of Zebedee, who would have a Christ, and they know not what else. But yee know not to whom yee speak, nor what you aske.

2 Or Ambitious, so they may have higher honours, and wealthier offices to sit at the right hand, or the left in a King­dome, Mar. 10. 37: and to bee the men in place: This wo [...]ld please them better than to partake with Christ in either of his holy Sacra­ments, either to bee baptized with his Baptisme, or drink of his cup.

But there is a better coming than any of these to bee described, and let mee say this to thy comfort, thou who comest aright, whatsoever thou art, and what­soever thou hast been, thou shalt bee hap­py. Hee is able to save to the uttermost all Heb. 7. 25. that come to God by him, the Apostle saith, and hee himself hath said, Whosoever Io. 6. 37. cometh to him, hee will in no wise cast out: Bee thou never so much in thy own sense unworthy, never so full of fears and doubts, never so much legally unclean, morally de­filed, or hast been under the greatest [Page 282] power, and tyranny of the Devil; for mark it well, and tell mee, whom ever did hee ever cast out, that came in a right manner to him? The Centurion said, Hee was Mat. 8. 8. not worthy, but was not therefore cast out. The woman in her issue of blood came full of fears, doubts and trembling, Mar. 5. 33. Mat. 26. 6. yet was not cast out. Simon the Leper was legally unclean; such Moses put out of the Camp, but Christ puts not out of his Num. 5. 2. company. The Haemorrhoisse, who was so legally defiled, that shee had defiled whomsoever shee had touched, toucheth Christ, and is not cast out. The Ca­naanites Mat. 15. 22. were to bee cut off, yet did not Christ cast out the Canaanitish woman. Nay let a Publican come as Matthew, and Za­cheus: A Harlot come, Publicans, and Harlots may enter into the Kingdome of Mat. 21. 31. God: A notorious infamous sinner, as shee, Luke 7. 37. A Theef, as hee that dyed on the Cross; a Magician, as they were sup­posed to have been by some, Matth. 2. and Act. 19. 19. To bee sure Manasses was; a Blasphemer, as Paul had been; yea a Mur­derer of Gods Saints as hee had been too; yea a Sodomite, 1 Cor. 6. 12, 13. Nay hadst thou been under the power and dominion, of the Devil, Act. 10. 38. possessed by him Luke 8. 2. yea possessed by seven Devils as Magdalen, or with a whole Legion, as that poor man was, yet thou shalt finde hee is able to save thee to the utmost i [Page 283] thou come to him, and that hee will bee as good as his word, Hee will in no wise cast thee out.

Some have observed in our Saviours Genealogy, there are but foure women na­med, and all of them were blotted with some reproachful brand. Ruth was by birth a Moabitess, (an heathen of incestu­ous extraction.) Rahab had been an Harlot, Ʋria's wife an adulteress, and Ta­mar incestuous.

And some have noted again how that at our Saviours death, a Barabas, the vi­lest wretch in all the pack, was released by the death of Christ, to shew that the blood of Christ can take away all manner of sins, and that Christ came not to save the righteous, but the sinner, the very chief of sinners. 1 Tim. 1. 15.

So that if thou comest in a right man­ner thou art safe enough; which coming must bee

1 A sincere and honest coming; Na­thaniels was such a coming, of whom when Christ saw him come, hee saith, Lo here is a man for mee, Behold an Is­raelite indeed in whom is no guile. All 10. 1. 47. other comings without this are nothing. The upright love him, it is said, Cant. 1. 4. And hee loveth them. There is no love lost between Christ, and them.

2 The next right coming to Christ is the diligent and inquisitive coming (not a lazy coming as was said before, as that [Page 284] of the indisposed and drowsie Spouse, who sought by night, and in her bed, Cant. 3. 1. but found not. But) as the same Spouse when shee saw her selfe disappointed up­on so sleight a seeking, sets upon it seri­ously, to rise, to looke out, to make en­quiry from place to place, from person to person, from Ordinance to Ordinance, till shee did light on him whom her soul sought, vers. 2. 3.

Such was the coming and seeking of the Virgin Mary, who having missed her and our Saviour, sought for him a­mong all her friends, and with much sor­row for three dayes, that shee could not hear of him, shee comes to the Temple, and where should shee finde him, but there? And among whom, but the Doctors, and Teachers? And what doing, but hear­ing, Luke 2. 46. 48 and examining their doctrine?

There is a promise, Prov. 2. 3, 4. If thou criest after wisdome, and liftest up thy voyce (as children that set up their throat, or their note for the breast) If thou seek her as silver and searchest her as for hid treasure, thou shalt then understand, &c. It must bee a diligent coming, and seek­ing then. Men do not sleightly seek a treasure, but lay out for it, and part with all for it, Matth. 13. 44.

You read Dan. 7. of the great Mo­narchs of the world with what eagerness and diligence they pursue earthly King­domes, [Page 265] one is like a Lion, vers. 4. and hath Eagles wings, another like a Leopard, swifter than a Lion, and hee hath foure wings upon his backe, vers. 6. They do not dream or creep when earthly Kingdomes are to bee looked after, but they run of all foure, and foure legs are too little, they want wings, and two wings are too few, they must have foure. And as that filthy beast in the Apocalyps, that had seven heads, and ten horns, doth lay out all the Rev. 13. 1. policy of seven heads, and all the power of the ten Hornes, to enlarge his Do­minion and Power: So it is with the godly soul, if hee had seven heads, and ten hearts, all should bee imployed to seek out Christ, and to gain him.

But oh! That wee were but as dili­gent in seeking Christ, as Saul and his servants were in seeking the lost Asses, yea 1 Sam. 10. 4. as the woman her Groat, nay it is a shame it should bee said, (Et dici potuisse, & non potuisse refelli.) As the Drunkard seeks his cups after hee hath smarted already. Prov. 23. 37.

Or the unclean spirit gone out of the man goeth through dry places, seeking rest; yea as the unclean spirit not gone out of Mat. 12. 43. the woman, after her peace-offering, sets her upon the seeking of her companion, and diligently she tells him she sought till she found him. Oh that Hell should have Prov. 7. 15. so many seekers and puchasers, and Christ and heaven none.

Alas wee seek Christ as the young 2 King. 2. 17. men sought Elias body, if not finde it in three dayes space give it over, or as Elias 1 King. 18. 43, 44. servant, when sent to see what hee could discover in the skye, and seeing nothing, returns presently, impatient of waiting; but wee should do as Elias, send and send again, pray, wait, look, till wee see heaven full of clouds, and those clouds of show­ers, giving a joyfull answer, and return to all our prayers and hopes.

A lively example of this coming unto Christ, wee have in the Wise-men, Mat. 2. 1, 2. who spared no pains to finde a Saviour, they left their native Country, and set their faces towards Jerusalem di­rected by the Star which first drew them out; at Jerusalem, they inquire of the Scribes and Priests, these inquire at the Scripture, and direct them to Bethlehem, thither they go directed by Priests and Scripture, and the dis-appearing Star breaks out again, and to Christ they come. All this was not without a my­stery. It was to shew us first that none come to Christ till divinely inlightned and acted: A Star appeared first, then God having appointed Ministers to re­veal Christ, they must bee sought to for further direction: The Minister can go no further than the Scripture; To the Law and Testimony hee must go, and that is your way to Bethlehem, but you must [Page 287] look up for the Star again, Divine di­rection and manuduction, or Ministers and Scripture cannot bring you to Christ. Neither Revelations without Ministers, and Scripture, nor they without that spirit of Revelation, which the Apostle prayes for, Eph. 1. 17. are sufficient.

Then 3. The next is the humble coming. The Centurions coming, Matth. 8. 8. Non sum dignus, I am not worthy, said hee, Thou shouldest come un­der my roof. The more unworthy in thy own account, the more worthy in Gods account. The greatest faith lyes hid in the lowest humility. Verily (saith Christ) I have not found so great faith no not in Israel. This is John Baptists com­ing, I am not worthy to touch the latchet Mat. 3. 11. 14▪ of his shooe, I have need (and more than need) to come to thee, and comest thou to Io. 3. 30. Mat. 11. 11. mee? I must decrease, and be viler yet said hee, yet Christ saith of him, There is not a greater Prophet than John the Bap­tist.

The humble Saviour, and the humble sinner, are alwayes well met, and rejoyce mutually as Moses and Aaron when they Exod. 4. 14. saw each other; you will not beleeve how far Christ Jesus would go to meet an humble soul.

4 The fourth coming is the speedy coming, and the speedy coming is alway the speeding coming. Zacheus his coming, [Page 288] Luke 19. 5, 6. Make haste Zacheus, and come down, for I must dine at thy house this day, and hee made haste, and came down, and received him joyfully. A rare and happy coming, hee comes at first call, hee doth what hee is bidden, and more, Christ bids him come, hee comes, hee bids come presently, and hee comes speedi­ly; but Christ tells him hee will but dine with him, and hee saith, that thou shalt with all my heart, and in my heart, Christ saith nothing of forsaking all, and giving to the poor as to the young man, or making restitution. But this comes of himself when hee hath once entertained Christ: So that here are three things notable in his coming.

  • 1 It was speedily.
  • 2 It was backed with an entertaining of Christ joyfully.
  • 3 That entertaining Christ was fol­lowed with a through Reformation.

1 Hee did it speedily, or hee made haste (it is said) So thou must while it is today, and not say, Let mee first bury my Luke 9. 59. father, &c.

2 This coming was backed with a recep­tion, he received him joyfully into his house, and into his heart too, Christum hominem & Christum Messiam, the man Christ into his house, and Christ the Messias into his heart. Hee was hospes, & hospes, & epulae Christi. The Host and Guest, and feast [Page 289] of Christ, and Christ was his Host and Guest, and Feast. It might bee said here, Hic est homo hospes Christi, hic est Chri­stus hospes hominis, Christ did dine with him, and of him, and hee did sup with Christ, and of Christ.

3 His entertainment was commended by the Reformation that followed, vers. 8. And Zacheus stood forth, and said, Lord, Behold the half of my goods I give to the poor, and if I have taken any thing from any man, I restore him four-fold. This was the enter­tainment that pleased Christ better than all his chear, or if with Hezekiah, hee had shewed him all the roomes of his house, and all his Treasury. Here was a mighty al­teration Isa. 39. 2. in Zacheus, hee was a rich Pub­lican before, vers. 2. here a rich Disciple; of little stature, vers. 3. of great growth here: Before no friend to the poor, but a cruel scraper, now a liberal distributer; Before an unconscionable Extortioner, now a voluntary Restorer; Before a close ac­cuser of others, now an open accuser of himself.

His Reformation had three things notable in it.

1 It was visible, hee stood forth, and said, Behold.

2 Sincere, hee said to the Lord, Behold Lord, which hee durst not have done, if there had been any fraudulency in his heart.

[Page 290] 3 It was Real and chargeable, and pre­sent too, Behold the half of my goods I give to the poor, and if I have wronged any man, &c. Here is charity, and justice, and honesty, and acknowledgement, and piety, and no sooner spoken, but done too, re­solved on, and executed together, Behold I give] Not I will give at death; in life it is giving, at death call it leaving, not gift, but left. Half my goods] (not a few single pence, which will neither do them much good, nor mee much hurt) but I have a fair estate, I may relieve a many poor, and yet leave my selfe enough to live on, and I will do it while I live, and while I am in health, yea I will about it to day.

Here is half an estate gone at a clap, and the man the richer.

And if I have wronged any man, &c. There is his honesty, restitution, is as ne­cessary of goods ill gotten, as charity of goods well gotten, so that saith hee, Let mee not leave my selfe worth a groat, I will bee just and honest, and no man shall bee damnified by mee.

Oh that there were many such Comers, these shall not bee cast out, but such are enrolled Sons of Abraham, and salvation is settled upon such houses: For so it follows, And Jesus said unto him, This day is salvation come to this house, for so much as hee also is the Son of Abraham. Go [Page 291] thou, and do likewise, vers. 9.

5 The coming with faith, no coming without this, Heb. 11. 6. This the com­ing of the Haemorrhoisse, Mar. 5. 28. who Mark. 5. 28. could get no help, and saw shee must come to Christ for it, or shee was never like to bee her own woman, and full of confidence, shee came plucking up her spirits by a strong act of faith, and full perswasion in her self, If shee might but touch Christ once, yea but his Garment onely, shee should bee well, shee adventured, shee pressed neer, shee got a touch, shee was cured, so shee did, and so shee sped; Her faith made her whole, it is said, and yet shee feared and trembled too: Trembling Vers. 33. 34. faith is true faith, and saving faith; as re­joycing, and trembling may stand together, Psal. 2. 11. so beleeving and trembling.

6 The coming with true Gospel-Repen­tance and Godly sorrow is a safe coming. This was the coming of that penitent woman Luk. 7. 37, 38. shee came with her bottle of tears, and Boxe of oyntment, shee came as abashed, and ashamed of her sins behinde him, she wept, then she washed his feet with her tears, and wiped them with her haires (it was her tears that needed wiping, not the feet of Christ) then kissed his feet, and anointed them with the oynt­ment. Shee looked on him whom shee had pierced, and mourned, and was in bitterness, but this coming hath a happy [Page 292] farewel, Go in peace, thy sins are forgiven thee, vers. 47. 50.

There is no coming unto Christ at all without Repentance and Contrition.

There are two great comings and ap­pearances of Christ prophesied of in Scripture, and two great mourning dayes, and both these fall out on the dayes of his appearing. His first coming is in a day of grace, when all the families of Israel mourn as for an onely Son, Zach. 12. 10. The second mourning is at his second com­ing, when all the kindreds and families of the earth shall mourn, because of him, Rev. 1. 7.

In the one the godly look upon him, and say, There is hee whom wee have pierced, Isa. 53. 5. yet did hee bear our iniquities, and by his stripes are wee healed. Weep and break (hearts of flesh) tears of love and com­punction. In the other shall the wicked say, There is hee who would have been our Saviour, hee whom wee would not have to Reigne over us, now comes to bee our Judge, and who is able to abide the day Mal. 3. 2. Rev. 6. 16. of his appearing, and to stand before the wrath of the Lamb, therefore weep and break (O hard and stony hearts) with tears of horror and despair. They who weep not on such a day of grace, shall to bee sure, weep at his appearing in the day of his wrath. The first weeping is like the Summer showers, followed with fruitful­ness, [Page 293] in which is the Rain-bow to bee seen, the token of the Covenant. This I may call the signe of the Son of man coming in the clouds of Grace. The other mourning is like the uncessant mourning of the heavens in the Winter months, when there is continual rain and cold withall, but no fruitfulness. Then shall the heavens melt, 2 Pet. 3. 10. and mourn and pass away with a noyse, and bee no more, and earth, and hell shall melt and mourn too, but not pass away at all, but pass away eternity with a hide­ous and incessant noyse, stridore dentium, fletu & gemitu, weeping, wayling, and gnashing of teeth.

In a word, thou must either repent in Earth or Hell; either mourn with Christ, or with Satan; either mourn for sin, or paine; mourn for a Christ here, or for want of a Christ for ever. Either by thy re­pentance thou must make God repent, as I may say, or God will make thee re­pent, Jonah 3. 10. and that for want of Repen­tance.

7 The seventh coming is with urgent importunity and humble submission. This Mat. 15. 22, 23 &c. was the prevalent and successful coming of that woman of Canaan, who wrastled and prevailed, and had power with God, and carried away the blessing and had her petition signed with a full Fiat. Fiat voluntas tua, as Luther once said, O woman thy will bee done, [Page 294] Bee it to thee even as thou wilt. Her im­portunity was urgent when shee came (a Canaanitess to whom no promise was made, but was under the old curse of Cham, and under the threats of being spued out, and cast out) yet saith shee, If hee will not cast mee out, I will not cast out my self to bee sure, that were despe­rate madness; Shee comes in hope against hope, in faith, without a promise, and when shee hears no answer at first, shee resolves shee will have an answer, or there shee will lye and dye, and will not give over praying & depending, and when a harsh answer came next to a repulse, I am not sent but to Israel, shee resolves shee must not be so said, for a blessing shee came, and a blessing shee would have ere shee would let go, for a Christ shee came, and a Christ I must and will have, or I will never away; As Ruth would not bee shaken off by her mother Naomi, Intreat mee not to leave thee, for where thou goest, I will follow thee, where thou lyest, I will lye, nothing but death shall part us, Ruth 1. 16, 17. So saith shee, Let him delay, I will wait; Let him rate mee, I will stoop; Let him deny mee, I will not deny him; Let him cast mee off, I will not cast him off; I must not now give over, since I have in­gaged; If I perish, I must on, If hee kill mee, I will trust in him. Shee seemed to Job 13. 15. say in this case as the late King about [Page 295] Tonnage and Poundage, I do not chal­lenge it, but I cannot want it, nor will go without it. So she, I cannot challenge any part in a Savior, my birth is of the land of Canaan, but I can worse want him. O Lord, hast thou any pleasure in the death of a sinner? Wilt thou who hast never cast out one that came to thee, make mee the first and onely person that was ever disappointed? It were just Lord, yet strange, Shall I dye in thy presence? as they Gen. 47. 19. said to Joseph, Look on our pale faces, pined carkasses, give us bread, and wee will become thy servants, Save our lives, take all, so they. So she, Lord Jesus, Shall I dye at thy feet? Look on this troubled soul, at this burdened conscience, at this bleeding heart, at this grieved and troubled spirit, but come on it what will, I will wait, pray, weep, hope, beleeve, hold out, and if I perish, I perish: I will perish at the Pools side, I will lay my bones at Christs gate, but who knows whether the Lord will not repent, and bee intrea­ted? Est. 4. 16. Jon. 3. 9. Oh the prevalency of this impor­tunity! It knocks and opens the trea­sures of Heaven, and never returnes empty.

Then her humble submission, is as re­markable, Shall I take the childrens bread, and cast it to the dogs? saith hee: Shee replies, Lord I challenge not a childes portion, I come not on such termes: If I [Page 296] may have the least crumb, it is more than I deserve, and for the least measure of grace, I shall bee thankfull, as much as thou wilt, or as little as thou pleasest, so I may have any: Beggars must bee no chusers, I put my self upon thee, refer all to thee, Lord help mee saith shee, what will become of mee, if here I am said nay? with this importunity and sub­missiveness, shee prevails, and so shalt thou whosoever thou art. These two when they meet are like Sauls sword, and Jonathans bow (they alwayes speed) ne­ver 2 Sam. 1. 22. return empty from heaven. Christ Jesus will send away such comers, as Boaz did Ruth, who came to glean in his field with as much as ever shee could Ruth 3. 15. carry away; for hee said, Thou shalt not go home empty to thy mother in Law. They Vers. 17. who carry out this precious seed with weeping, shall doubtless go home with re­joycing, bringing home their sheaves with Psal. 126. 6. them. The Lord will answer such a soul ever, as hee did the Angel, Zach. 1. 13. With good words, and comfortable words. One handfull (a small quantity) of this corn in the top of the mountains, the fruit thereof shall shake like Lebanon, as it is said, Psal. 72. 16. There shall bee a mighty increase, and rich return to such blessed souls.

Thou mayest perhaps (Reader) think mee to dwell long upon this point: I [Page 297] answer with Davids words to his brother, And is there not a cause? I shall confess the truth, I have a designe upon thee, but it is an honest one: The self-same design I would have thee have upon Christ, I would not leave thee till by importunity I have prevailed with thee to go to Christ, that thou mightest go to Christ, and not leave till by thy importunity thou hast prevailed with him to come to thee. Im­portunity prevailed once with a sterne and unjust Judge, Luke 18. 5. And shall it not with a meek Saviour? It fetched water out of a flint that was dry, and shall it not draw milke out of breasts that are full? Oh that thou wouldest hearken unto mee in this as Jotham said, That God may hearken to thee. Do but try, and do thou shew the same unwillingness to part with Christ as once Elisha did to part with his Master, Tarry thou here, saith hee three 2 King. 2. 2. &c. times, for I am sent to Bethel, said hee, then to Jericho, then to Jordan, and hee as often doth reply with a peremptory reso­lution, As the Lord liveth, and as thy soul liveth, I will not leave thee. Do thou so, and thou shalt not bee shaken off. And bee confident it will bee said to thee as it was to him at last. Then tell mee, What I shall do for thee, Elisha, before I go, aske what thou wilt; then saith hee, Let mee have a double portion of thy spirit; A hard request said Elijah, my only request said Elisha. [Page 298] Do thou the like. Lord if I may not have thy bodily presence, let mee have thy Spirit, and a double portion of it. There is nothing hard with thee I know, my request is great I confess, not hard, hard for mee to aske, not for thee to grant; and it is easier for thee to bestow, than for mee to beleeve it so.

Persist, and thou hast prevailed.

Take unto thy self words, and if thou receivest a repulse, sit not down by it, but redouble thy importunity. Take Jobs words, If I hold my tongue, I shall give Job 13. 19. up the ghost. I must speak, I must and will have an answer, what ever come of it. Take the Churches words, Lam 3. 49. 50. Mine eye trickleth down, and cea­seth not without any intermission; Till the Lord look down, and behold from heaven: For the Lord will not cast off for ever; But though hee cause grief, yet will hee have compassion according to the multitude of his mercies, vers. 31, 32. yea take the Lords own words, and humbly retort them, Hos. 11. 8. How shall I give thee up Ephraim? How shall I deliver thee Israel? say thou Lord, How shall I give thee up then? How shall I deliver thee, and part with thee then? How shall I be made as Admah? and set as Zeboim? Oh let thy heart bee turned wthin thee, and thy repentings let them bee kindled together.

8 The eighth coming is, to come to [Page 299] Christ with self-denial, Matth. 16. 24. If any will come after mee, let him deny him­self, &c. Now there is a threefold self to be denied. 1 An Evill; 2 A Civill; 3 Holy self.

1 Evill self. Nicodemus denied his evill self when hee came first to Christ by night, Joh. 3. 2. to become his Schollar, and to bee informed by him in matters of Religion; hee denied his Civil or Secular self, when hee openly avowed and pleaded for Christ, Joh. 7. 50. But hee went further when hee owned a cru­cified Christ, and joyned in the charge of his honourable burial. Here was a Jo. 19. 39. totall self-denial, or more plainly in Paul who denied his Evil self at the first call, when hee said, Lord, what wilt thou have mee to do, Act. 9. 6. his Civil self hee de­nied when afterwards hee said, I am ready to bee bound, and to dye for the Name of Act. 21. 13. Jesus; but his denial of his holy and Re­ligious self, was highest, when hee said, I count all loss and dung, even my righte­ousness, and all, that I may win Christ, and bee found in him, &c. Phil. 3. 8, 9. Wee come not to Christ at all, if wee come not off from all things else, and relye a­lone on him. If our branches (to allude to Ezekiels Parable) when they grow up shall lean to any other Eagle, any other Ez. 17. 6, 7, 8, 9, 10. prop to bee supported and nourished by, that hee might water it by the furrows of her plantation, Shall they prosper, shall [Page 300] not the root thereof bee pulled up, and all the fruit cut off, and all wither when the East wind cometh? yea they shall wither in the very furrows where they grow. But the example of all examples in this, As in all our other duties, is Christ himself, who bids us follow him, and go no further than hee goes before us. Hee had indeed no Evil self to deny; but what a proof of high self-denial did he give in the first step of his humiliation? When hee left a Kingdome and glory in heaven to be­come the Son of man? and when hee re­fused a Kingdome on earth, when offered, Io. 6. 15. and almost forced on him; was not here a mighty Civil self-denial, as when hee re­fused all the Kingdomes of the world, tendred by Satan upon base and dishonor­able termes, hee shewed hee had no Evil Mat. 4. 10. self to bee corrupted and wrought upon; hee denied his Spiritual self, when hee said, I came not down from heaven to do my own will, but the will of him that sent mee, Jo. 6. 40. It is as if hee had said to his Father, If I have a body, or a soul; If I have life, limbs, honour, esteem, all shall go to do thee service; I am content to do thy Psal. 40. 8. Mat. 20. 28. will; I came not to be ministred to, but to minister. And to his Church hee said, If I have grace, spirit, righteousness, soul bo­dy, bloud, any thing that may do poor sin­ners good, all shall go; if you want righ­teousness, merits, comfort; come to mee, [Page 301] you shall never want while I have ought; yea let me be taken, so that these may es­cape Io. 18. 8, 9. saith hee to his enemies; and as Judah to Joseph, Let mee bee bound, and Gen. 44. 33. remain a Bond-man: I refuse it not, Let not my poor brother for whom I have undertaken suffer, yea further said Christ, Let mee bee poor, so they may bee in­riched, 2 Cor. 8. 9. let mee bee a curse, so they bee 2 Cor. 5. 21. blessed, yea let righteousness, and all go, and let mee bee made sin, so they may be­come righteousness before God, I am content yea he did not onely deny a civil, and an holy self, but a Divine self, when hee was content his glory should bee vailed as Moses his was, his Deity as it were laid by, or not observed. When it had been no robbery for him to bee equal with God, yet hee made himself of no reputation, Phil. 2. 6, 7. but took upon him the form of a servant, and humbled himselfe to the death of the Cross, &c. Here hee gave not as a King to a King, as Araunah to David, but as a 2 Sam. 24. 23. God to a God: hee said as the Queen to the King Ahasuerus, If it had been but Est. 7. 4. for my self, and my sufferings, I could have held my peace; But how can I in­dure to see the destruction of my people? And therefore if I have found grace in thine eyes, and am hee in whom thy soule delighteth, Let my peoples lives bee given mee at my request, and their deliverance procured by my intercession, sufferings, [Page 302] exinanition; if the Deity be able to satisfie the Deity, and all the Treasures of the Exchequer of heaven bee exhausted to redeem so many Captives, I am content; If my Person may satisfie, I will offer and suffer to the utmost, that they may bee saved to the utmost. Here wee may justly stop and cry, [...], not Oh Al­titudo! Oh the height; but, Oh the depth of the humility and self-denial of Christ.

In like manner the beleever cometh to Christ, Oh Lord, hast thou dyed for mee, and shall I not dye, and live for thee? Hast thou denied thy self, thy Civil, thy Spiritual, thy Divine self for mee, and shall I not deny my self, my Evil, my Civil, my sorry spirituall self for thee? Vicisti Ga­lilee, Vicisti Christe. Oh Lord, thou hast overcome mee, not by force, but by irre­sistible love! Oh Lord, I lay all at thy feet, and hee speaketh to Christ, in that submissive language of Ahab to Benha­dad; It is true my Lord, O King, accord­ing to thy saying, I am thine, and all that I 1 King. 20. 4. have is at thy command. And after­wards a Covenant made between them that they should have streets in each o­thers Royal Cities. So saith the willing 1 King. 20. 34. self-denying soule, Lord make thee streets in my heart to command all in mee, so I may have but a room, a lodg­ing room, or one good thought in thy heart.

[Page 303] 9 The next right coming to Christ is, a coming with a holy despair, that is a despair in thy selfe, and a despair in the creature, the Minister, and Ordinances; This was the coming of the saddest soul that ever came to Christ, that sorrowfull Father who came in behalf of his son so extremely tormented, so long tormented Mar. 9. 22, 23, 24. even from a childe, and no help could bee had from all the Disciples of Christ, therefore it was a desperate case, and if Christ could not help him, hee was with­out all hope. Therefore hee puts Christ upon it, If thou canst do any thing more than another, and hast any compassion upon a poor creature, have compassion upon us, and help us. Oh Lord, I see vaine is the help of man. Not onely a horse, but a Disciple, yea an Ordinance, fasting, prayer, is a vaine thing, neither can they save any by their vertue or holiness. Oh Lord, I utterly despair of help if not from thee. But is there any thing too hard for thee, or canst thou shut up thy compassions on a miserable creature? I cast my selfe upon Omnipotency, and Omni­misericordy, upon Almightiness, and All-mercifulness, with tears hee intreats, Lord I beleeve, help my unbeleef: Do a worke like thy selfe, like the Son of God, if either thou canst, (which I doubt not of) or ever didst shew pity to poor soules, or hast any compassions left (which I know [Page 304] endure for ever) then help at a dead lift, in a desperate case. There hee prayes, hee cries, hee weeps, hee fears, hee hopes, hee beleeves, hee doubts; he prevails.

So it will bee with the poorest creature that can bee; the poor soul that seeks wa­ter, and findes none, whose soule faints with­in him, and his tongue cleaveth to the roof Isa. 41. 17, 18. of his month, then will Christ not forsake him, but make springs break out in the wil­derness. When thou sayest I have waited Psal. 119. 123. long, and am not helped, Mine eye fails for thy salvation, my enemies are ready to say, There is no help for him, and Satan Psal. 3. 2. adds, No not in thy God, pray no more, trouble thy selfe no further, see, hath not God forsaken thee, hee answers thee no more by Ʋrim, or Prophets, or any means 1 Sam. 28. 15. thou canst use, and my mis-giving heart is ready as Saul to fall apeeces, and Vers. 20. to dye away with the news, and to give assent to the Prince of darkness, and to say, I fear Satan it is too true, I am cast out of his sight, I am free among the dead; I am clean forgotten, I am in the belly of Psal. 88. 5. Jonah 2. 2, 4. hell, yet I say look up to his holy Temple, with a holy self-despair, out of this hell, there is redemption. Say, I will go to Christ what ever comes of it, Who knows what the Lord may do? The wounded spi­rit is the opprobrium medici & Theologi, is the Kings evil which onely Christ can cure, I will go to him, though I go upon [Page 305] the waters, though I sinke as I go, I will cry out, Lord save mee I perish, who Mat. 14. 30. knows but hee may reach out a hand of love and pity to mee, though I cannot reach out a hand of faith to him: I may bee comprehended by him, though I can-not comprehend him. I see love doth des­cend, not ascend, it doth so in men, doth it not much more in God? Why should I give over in despair? I will hope in him if hee kill mee. I hope God is not as man that hee should repent, and deny his word, and mercy promised: I hope Job 13. 15. 1 Sam. 15. 29. hee will not set his purity, against my im­purity, his holiness against my sin, his wis­dome against my folly, his faith against my unbeleef; Shall his faithfulness faile, because my faith failes, and his founda­tions bee destroyed, because mine are? The Lord is yet in his holy Temple, and hath Psal. 11. 3, 4. said our unbeleef shall not make void his faith, nor our sin his grace, but if wee de­ny him, and our selves, hee cannot deny himself, nor us; if wee bee unfaithful, hee Rom. 3. 3. abideth faithful. Hold, and hang here 2 Tim. 2. 13. 19 in hope, above hope, and against despair, and all will bee well.

Ʋna salus in se nullam sperare salutem,
Wee safest are
In self-despaire.

[Page 306] 10. Tenthly, Another right coming to Christ is to take up his yoke and our cross, I put them together, the one being the description and badge of our active, the other of our passive obedience. To both which wee are called. And hereof can no such pattern bee given as Christ himself was, who said, It is written of mee that I should do thy will, O God, Lee I Psal. 40. 7. 8. come; Thy Law is in my heart, yea it is my meat and drinke to do my Fathers worke: Joh. 4 34. Therefore might hee well say, Take my yoke upon you, and learn of mee. Go no Mat. 11. 29. further then you see mee lead you, as Gi­deon said to his souldiers, Look on mee, and do what you see mee do. And thus do all Jud. 7. 17. the godly follow the Lamb where­soever hee goeth, and in whatsoever hee commandeth, as David, Thou hast com­manded that I should keep thy precepts di­ligently: Oh now that my wayes were made Psal. 119. 4, 5. so direct that I might keep thy statutes. Yea the godly soul subscribeth to any such termes of obedience as the Lord shall appoint, with the like readiness that Laban entertained Jacobs motion, Oh that it might bee according to thy say­ing, I accept of all, except against no­thing. Gen. 30. 34.

And as for Passive obedience, and taking up the Cross, never did any come near him, never did any suffer so grievously, so innocently, and yet so patiently, and wil­lingly; [Page 307] hee despised the Cross, it is said, that is, he made light of it, he had power Heb. 12. 2. Jo. 10. 18. to preserve his life, yet hee laid it down; hee said, Let not my will bee done, but thine, to his Father. And to us hee saith, you shall not go half so far, as I have done, nor shall your hottest furnace bee heated one seven times so hot as mine. Hee Is. 50. [...]. turned not away his face from spitting on, nor from them that pulled off the haire. Let mee decrease said hee, bee betrayed, weep, bleed, dye, bee made a curse, tread the winepress of the Fathers wrath, a misery which none but my selfe, and the damned know what it is (and none of mine Elect shall ever know for mee) so that God may bee honoured, and man redeemed, I have enough. I have a baptisme to bee baptized with, and how am I straitned till it Luke 12. 50. be accomplished, said hee of his suffer­ings.

And such a coming was Pauls, who was so inured to sufferings, that hee could rejoyce in his sufferings, hee looks 2 Cor. 12. 10. upon his chains as his grace, and his skars, buffetings, scourgings, stonings for Phil. 1. 7. Christ, as his greatest triumphs.

I read in Josephus, that when Herod Antipater was accused to Julius Caesar as no good friend of his, hee made no other Apology, but stripping himself stark na­ked, shewed Caesar his wounds, and said, Let mee hold my tongue, these wounds will Jos. Bel. Iu [...] l. 1. c. [...]. [Page 308] speake for mee how I have loved Caesar.

How few are there that now adayes could make any such proof of their love to Christ?

I read also of Augustus, how hee left the Throne, and came to the Bar to plead in the behalf of a common souldier, who was called in question for his life, who fearing how it would go with him, de­sired his protection: Augustus assigned him Councel to plead his cause. Hee boldly shews his wounds, and tells the Emperor, That hee had fought for him in his own person, and not by proxy, desired him to plead his cause himselfe, and not as­signe another. The Emperor, as I said, came from his seat, and pleaded at the Bar, and brought off the souldier safe.

Oh how will Christ own and honour such Christians as have not set on others, but exposed themselves to hazards, losses, and sufferings for his sake! Hee will leave the Throne, and intercede on their behalf; Father these were not ashamed of mee in an evill world, but did confess mee before men, I shall therefore confess them, and undertake their cause before thy judgement seat. Mar. 10. 32.

11 In the eleventh place to come to Christ is to learn of him, and become a disciple of his, Mat. 11. 28, 29. Come to mee all yee that labour, &c. Learn of mee. [Page 309] Now wee must learn of Christ two wayes.

1 By way of instruction, to look upon him as the Onely Prophet, whom the Lord Act. 3. 22. promised to raise up unto his people, from whose mouth wee must receive the Law, whose dictates are to be observed as the only Oracles of God, and rule of do­ctrine and life. This is my Son hear him, saith Mat. 17. 5. the Father, One is your Master, even Christ, saith hee of himselfe, therefore call none Mat. 23. 10. other your Master on earth. Wee are not to pin our faith on any mans sleeve, as wee say, but wee are to hang it on his lips, as it is said, Luke 19. 48. All the people were very attentive to him to hear [...] him; the word is, they hanged on him, hanged on his mouth. Pendebat, i. e. Pendetque iterum nar­rantis abore. Virg. Inhiabat.

2 Wee must learn of Christ by way of imitation. This is the better kind of learn­ing. The one is called a learning of Christ, this to learn Christ, Eph. 4. 19. You have not so learned Christ. This is to come to Christ indeed, when wee learn and follow Christ. As hee is said to learn Tully, and to become a Ciceronian, who hath got Tullies phrase, stile, actions, or hee a Platonist, who hath all Plate his own, is versed in him, so as to become wholly of his opinions, so is hee the right Christian that hath so learned Christ, that hee hath his stile, language, [Page 310] behaviour, all Christ is his own, hee lives not, but Christ lives in him, and the life Gal. 2. 20. hee lives in the flesh, is according to the life of the Son of God. As hee was, so must wee bee in this world, 1 John 4. 17.

But there is one thing above all the rest, especially to bee learned here, or no where; and if wee learn not this, wee have not learned any thing yet from Christ, viz. to bee meek and lowly; In o­ther Schools the highest Schollar is the best, in Christs the lowest; and the least childe by reason of his lowliness, is the greatest man in the Kingdome of hea­ven. Mat. 18. 2.

12 But for all this that hath been said, yet if thy coming to Christ bee a right coming, it must bee a drawn coming, Jo. 6. 44. None can come to mee except the father which sent mee draw him, &c.

Wee come not of our own legs, but are drawn or carried, yet not resisting, or hanging backe, but of unwilling, made most Psal. 110. 3. Omnipoten­tissimae miseri­cordiae, miseri­cordissimae omnipotentiae. willing, in the day of his most gracious power. So that there is a concurrence of Gods act and mans; Gods act, the Father draws, mans act, hee cometh. As when Jeremy was drawn out of his Dungeon, hee was as willing to bee helped out, as Jer. 38. 13. they to help him. Or when Judas drew many people after him, Act. 5. 37. or sedu­cers draw disciples after them, Act. 20. 30. [Page 311] It doth not denote any violent coaction, but that there was a voluntary concur­rence of their will, Act. 5. 26. They were said to bee brought, [...], So Prov. 20 5. Iam. 1. 13. without any violence offered at all. There is a co-action, sensu activo without coaction, a co-working, without any com­pulsion.

Now the soul is like a Chariot drawn to Christ on four wheels.

1 The Father draws, Joh. 6. 44. 45. which drawing is there interpreted the Fathers supernatural, and immediate teaching, inlightning, exciting moving them, alluring, and speaking to the heart, as it is in Hos. 2. 14. Then shee saith, I will go to my husband, for then it was better Hos. 2. 7. with mee than now it is. So the Prodigal was drawn, when hee said within himself, Luke 15. 17, 18 I will home to my Father, his understand­ing was convinced, Shall I sit here and perish? and his will was inclined when hee came to himself, and resolved to change his course. Now God is said to draw his people oft in Scripture, and his drawing is a sweet and gracious drawing with cords of a man, not of a beast driven by force or with blows, Hos. 11. 4. with Cords of love, and loving kindness, Jer. 31. 3.

2 Christ Jesus is said to draw, Jo. 12. 32. When I am liftedup, I shall draw all men to mee. As the Sun in his Summer [Page 312] strength, rarifies thick vapours, dispels them, and draws them up, such an attra­ctive influence is in the Son of Righteous­ness. Christs love is as the Loadstone, Cant. 1. 4. Draw us, wee will run after thee. As wee say they must needs go, whom Satan drives, so they must needs come, whom Christ draws. Yet as when Satan draws, or drives, wicked ones are taken captive by him at his will, with their own good liking, so Christ takes his ser­vants 2 Tim. 2. 26. captive at his will, with their free consent. Thus were the Wise-men drawn out of the East to make inquiry after him. And the Spouse in the Can­ticles, Mat. 2. who had not the power to keep her bed, but said, I will arise and seek for him Cant. 3. 2. whom my soul loveth. There are rare soul-ravishing impressions set on the spirit by unusual insinuations of Christ, and emanations of his grace and love when hee thus draws. These are the right impulses, set on the heart by Christ.

3 The Spirit draws, Wee are said to bee lead by the Spirit, Rom. 8. 14. Idem est duci, Rom. 8. 14. & trahi, Joh. 6. 41. Pauls leading is all one with Johns draw­ing. Such are sweetly, yet strongly acted by the Spirit, that they yeeld and follow with the freest: will that ever they did any thing in all their life. Never did they more willingly eat when hungry, or rest them when weary, then they come over unto [Page 313] Christ. The Son and Spirit have made them free, and therefore they are free indeed, Liberi, quia Liberati. Their feet Jo. 8. 36. 2 Cor. 3. 17. Psal. 18. 33. are made like Hindes feet, and they are set upon their high places, on the upper ground that they can run as easily, as one down hill. This drawing makes the feet more nimble, and the way more easie and pleasant. As when Seducers draw disciples after them, they follow sponta­neously Act. 20. 30. and greedily, so when the Spirit leads or draws, here is no forcing. Or as when a man of understanding doth hand­somely draw out that wisdome that is in Prov. 20. 5. the heart of a man like deep water, the one party being as free to impart, as the other to inquire and receive; so there lyes in the soul a deep Well of chusing and refusing in the will, and the spirit of understanding draws out that faculty to his own good liking, and eternal advantage.

4 A mans own will is the fourth wheel, and hath his act and turn too: It is not the onely wheel as some will have it, nor the first wheel, but the very last wheel; it hath onely motum sequacem & con­junctum, a motion of concomitance, as the other orbs are by the prime mover; or as the wheels in Ezekiel, moved along with the motion of the Spirit that acted them, Ezek. 1. 20. so is this wheel by the former wheels.

Thy own will left to it self will not bring thee to Christ, thy will will keep [Page 314] thee away. Yee will not come unto mee that you may have life, Joh. 5. 40. Mat. 23. 37. I would, yee would not. But when the Father hath drawn, the Son and Spirit drawn, the will comes an end, Tracta, trahensque; first it self being drawn, then drawing; As the Kine that bare the Arke Trahit sua quem (que) volun­tas. Iam. 1. 13, 14. went lowing, but never looked back, 1 Sam. 6. 12. And so as James saith of a wicked man hee is drawn of himself when hee goes to evill, his own heart prompts him, and puts him on; so is a godly per­son drawn of himself, when hee cometh to Christ, onely with this difference: To evill the will hath a spring within it self, the nether spring, when wee do evill, we do it of our own, but the spring of good is from an upper spring. Every good is from above, Jam. 1. 17. But our will may bee said to draw us, as it is said, our spirit makes us willing, Ex. 35. 17. When a poor soul hears of the excellency and necessity of Christ, and is stirred up by invitations from without, and by excita­tions within, and desires, hee earnestly pants, thirsts, and begs, Draw mee that I may run after thee, I shall never stir, ex­cept Cant. 1. 4. thou draw mee, leave not the wheel without the spirit, my will without thy drawing; I shall otherwise bee as the wind­mil, whose sayles cannot turn it about, if the wind stir not.

I speak the more largely of this, that [Page 315] wee may the better know whether wee have yet come to Christ, or no. Now as when the Lord saith, Make you a new heart; Turn you, turn you, why will you dye? Ezek. 18. 31. Psal. 51. 10. Ier. 31. 18. If wee go to him, and eccho, Lord make thou mee a new heart, Convert thou mee then I shall bee converted; Why should I dye in thy presence: I cannot stir my heart when I go about it, I shake my self to no purpose, as Sampson did. These complaints and bemoanings and prayers, are the language of the Spirit of God, and shew a conversion, or are the acts of our conversion; so when wee say, Draw mee, that I may run after thee, Blow O wind, turn about this my Wind­mill, Lo I come, thy Law is in my heart. Cant. 4. 16. This is effectual coming unto Christ. There­fore I say in this case as the Lord said to David, When thou hearest the noyse in the tops of the Mulberry trees, then bestir thy 2 Sam. 5. 21. self, the Lord is gone before thee; or as Sa­muel said to Saul, when these three signes come to pass, when thou feelest these three drawings, do as occasion serveth, for 1 Sam. 10. 7. the Lord is with thee. As when the Fig­tree, and all the other trees put forth leaves, you know the Summer is nigh, so when these three drawings come, know the Kingdome of God is nigh, even at the door.

Lastly, If thou canst not say, Thou hast ever yet come to Christ in these former [Page 316] comings, thou canst not say, Thou ever camest humbly, penitently, beleevingly, self-despairingly, importunately, &c. or that ever thou wast drawn to him, as I said even now, thy case is sad I confess, yet not desperate. I have one word to say to thee yet ere I have done, to thy com­fort, Hee that hath ears to hear, let him hear, hee that can receive this saying, let him receive it. Despair not, no mans case is utterly desperate.

There is one more coming yet, the last, the late coming, the coming of the Theef on the Cross; come yet to Christ, come judging thy selfe, condemning thy selfe, suing for mercy, and cast thy selfe upon Christ (there is a possibility yet left, and some hopes that thou mayest bee safe; but I speak not so certainly and confi­dently here as upon the former comings) This was the late coming of the Theef upon the Cross, hee had never been cal­led before, nor haply heard of a Christ be­fore, but now when death was upon him, and his sin heavier than death, hee looks up to a crucified Saviour, judging himself, rebuking his railing companion, confes­sing Luke 23. 40, 41, 42. Christ when all the Disciples had left him, and casting himself upon his mercy, Lord remember mee when thou comest into thy Kingdome. I say there is yet a possi­bility for thee.

This example is written for our conso­lation, [Page 317] that none should despaire; yet have wee but one such example in all the Scripture lest any should presume. And of this Scripture wee may say as much as of any one other, wicked and ungodly men have perverted it to their own de­struction. 2 Pet. 3. 16.

But very observable it is, that though all the four Evangelists speak largely of our Saviours passion, and mention his suffering between two Theeves, yet one­ly one of them (St. Luke) mentions the conversion of the Theef. The Holy Ghost fore-saw what ill use might bee made thereof, therefore thought fit it should bee but sparingly set down. But is this a good Argument? Elias was ta­ken up into heaven in a Chariot of fire, ergo, I may bee so too. There were many Prophets in Israel, only Elias was so taken up to heaven. Many Lepers in Israel in Luke 4. 25, 26. 27. Elishaes dayes. A Syrian was cleansed, but not one of them. One Widow relieved miraculously by Elias when there were many others that famished. But I may as well retort this Argument and turn it upon thee: There were two Theeves crucified with Christ, the one saw Christ dye, heard him pray, &c. saw the other Theef repenting, yet hee repented not, as hee lived, hee dyed; a Blasphemer hee lived, a Blasphemer hee dyed; hee lived denying God, dyed despising Christ; so mayest [Page 318] thou: Thus dyed he, and it was just with God to leave him at his death, who had left God all his life.

I have heard of one taken out of the belly of hell, Jonah so calls the Whales Ionah 2. 2 belly, where he had been three dayes, and three nights in great distress, you never read of a second; and I know the Papists speak of one Trajan delivered out of hell it self by the prayers of Gregory; and one Falconella, by the prayers of Tecla. But all these cases were extraordinary and miraculous, and not to be expected every day. This dreaming of late repentance, hath slain not his Thousands, but his ten Thousands. Therefore I do not say cer­tainly if thou comest in the last hour thou shalt be safe; All that I can say is, there may be some good hopes. The other former comings are the safe comings. The shortest and easiest way to Heaven is not the safest. But fear rather to pro­mise thy self such a fair gale at last upon neglecting present coming; It is [...], Joh. 6. 37. not [...], and [...], not [...], Rev. 22. 17. that the promises are made unto. The present tense is the saving tense. Him that com­eth (not that will come) shall not bee cast out. Esau came, and found it too late, the five foolish Virgins came, and came too late. Those Scoffers, Prov. 1. 28. Those in Hos. 5. 6. Those in Mat. 7. 21. [Page 319] and Luke 13. 25, 26. All too late.

These are the comers of whom wee are Heb. 12. 17. afraid, of these we cannot say, one is ta­ken, and another left, but one taken, and an hundred left. So that these run the greatest hazard that may be, Caelum stul­titia petimus, amittimus, it is as if they should think to take heaven by storming, and break into Paradise by force, when the Angel of God stands with a drawn fiery sword to keep them out. Those fore­mentioned Scriptures, Prov. 1. 28. Mat. 7. 21, 22. Hos. 5. 6. Luke 13. 24, 25. are as so many drawn swords to shut thee out. I see we can give over the attempting a nearer way to the East Indies by a North East passage, because all have perished, or miscarried in that undertaking, and we are content, though it be a great way a­bout, to cross the Line to come thither safely, and wilt thou adventure on that way that so many have miscarried in? Thou hadst better cross the Line by self­denial, and taking up the yoke, and thou art safe.

Suppose there were some dangerous Gulph which once one ship passed, and ne­ver but one, and that with much hazard, but an hundred attempting it, had all suffered shipwrack, and were cast away; will not all fear how they adventure? If there were a narrow plank laid over some high bridge, over which one had [Page 320] rode safe by night (as the story goes, such a thing was once done at Rochester) will any advisedly do it by day, it is a thou­sand to one he fell not in. There is but one since the world began that wee read of, that came off safe thus, and must it needs be so with thee? Shall the dead praise God? or shall a man bee borne when he is old, or a childe bee born at all without any conception? The presuming to come to Christ at death, is as if thou Isa. 66. 8. mightest come safe to Christ on dry land, but thou wilt chuse to come with Peter on the waters, a thousand to one but thou sinkest.

But to conclude, if thou comest seri­ously, self-judgingly, casting thy desperate case into the Arms of infinite Power and Mercy, though thou seest thy self ready to sink even into hell, Cry, Lord save mee I perish: It may bee Christ may stretch out his hand and save thee.

FINIS.

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