Sacrilege The latter Prophets tax them much for that Crime The Jewish Form still is hatred of Idolatry in-so-much that they think that all the Plagues that come upon them is for the Idolatry of their Fathers especially in the siâ— of the Golden Calf in the Wilderness and translate the Scene of their Repentance far enough from themselves that they may not see their present Sins both in breaking the moral Law and despising Christ. And every Party is observâ—d to have their Form one special Commandment which they stuck unto which they are zealous for whilst they neglect the rest The reproaches of our Enemies saith the Pharisee are only for the fourth Commandment but neglect the rest zealous for the Sabbath but unconscionable all the week after Oh let 〈◊〉 be no occasion for this Others sâ—em to make little reckoning of other Commandments and insist only upon the fifth obedience to Superiors The Charge is sometimes carried between the third and sixth Commandment they will not swear but will lie and slâ—nder their Neighbours I mention these things to shew what need we have to be uniform in our Obedience unto God I will mention but one Motive They that do not obey all will not long obey any but where their Interest or Inclinationsâ— require it will break all As Herod did many things but one Command stuck with him his Herodias and that bringeth him to murder God's Prophet Mark 6. 20. One Sin keepeth possession for Satan and that one Lust and Corruption may undoe all A Bird tied by the Leg may make some shew of escape so do many think themselves at liberty but the Fowler hath them fast enough 2. Let us not rest in outward Duties of Worship and place our Zeal there for that is an ill Spirit that doth so 'T is the Badg of Pharisaism they keep a fair correspondence with God in the outward Duties of his Worship but in other things deny their subjection to him the main reason is because Externals of Worship are more easy than the denial of Lusts. The sensual Nature of Man is such that 't is loth to be crossed which produceth prophaneness Wherefore do Men ingulph themselves in all manner of sensuality but because they are loth to deny their Natural Appetites and Desires and to row against the stream of Flesh and Blood and so to walk in the way of his own Hâ—art and the sight of his Eyes Eccles. 4. 8. If Nature must be crossed it shall be crossed only for a little and in some slight manner they will give God some outward thing which lieth remote from the subjection of the Heart to him therefore be zealous for Externals and this produceth Hypocrisy gross Hypocrisy and Dissembling whereby we deceive othâ—rs and get a good Name among others by a zeal and fervency for God's outward Iâ—stitutions And this close Hypocrisy or Partiality of Obedience is that whereby we deceive our selves exceeding in External Actions and Duties while we neglect those Substantials wherein the Heart and Life of Religion most lieth such are the Love of God Contempt of the World Mortification of the Flesh the Heavenly Mind and Holy Constitution of the Soul â—irmly set to please God in all things Once more That this Deceit may be more strong Men are apt to exceed in outward Observances or By-laws of their own and this produceth Superstition either Negative in condemning some outward things which God never condemned as those Ordinances of Men which the Apostle speaketh of Col. 2. 19. Touch not taste not handle not Or positive in doing many things as Duties and crying them up as special Acts and Helps of Religion which God never instituted to that end and purpose Mark 7. 7 8. Teaching for Doctrines the Commandments of Men. The Spirit and Genius of Superstition lieth in this neglecting many things which God commandeth but multiplâ—ing Bonds and Chains of their own making Sacrifices enow God shall have any thing for the Sin of their Souls Micah 6. 6 7. Thus these three great Evils Prophaneness Hypocrisy and Superstition do all grow upon the same Stem and Root First Men must have an easy Religion where the Flesh is not crossed but no mortifying of Lusts no exercising our selves to Godliness They can deny themselves in parting with a Sacrifice but the weighty things of Piety Justice and Mercy are neglected God shall have Prayers enow Hearing enough if the Humor and Temper of the Body will suit with it They can fast and gash themselves like Baal's Priests whip their Bodies but spare their Sins but the Heart is not subdued to God They can part with any thing better than their Lusts and disturb the present Ease of the Body by attending on long and tedious Duties rather than any solid and serious Piety II. The next Lesson which we learn is The Guise of Hypocrites for our Lord intimateth that these Pharisees had great need to learn the Importance of that Truth as being extreamly faulty I will have Mercy and not Sacrifice 1. The first thing notable in Hypocrites is a partial Zeal they have not an Uniform Conscience are very exact in some things but exceeding defective and faulty in others The good Conscience is intire and universal Heb. 13. 18. We trust that we have a good Conscience in all things willing to live honestly The sincere Purpose and Intention of his Heart was to direct his Life according to the Will of God in all things Tho' every one hath his failings yet the Will and constant Endeavour of a sincere Heart is to govern himself universally according to the Will of God in all points of Duty whether they concern God or Man as 't is said of Zechary and Elizabeth Luke 1. 6. That they walked in all the Ordinances and Commandments of the Lord blameless The renewed Conscience doth approve all and the renewed Will which is the Imperial Power in the Soul the first Mover and Principle of all Moral Actions is bent and inclined to obey all and the New Life is spent in striving to comply with all But 't is not so with Hypocrites they pick and chuse out the easiest part in Religion and lay out all their Zeal there but let other things go In some Duties that are of easy digestion and nourish their Disease rather than cure their Soul none so zealous as they none so partial as they Now a partial Zeal for small things with a plain neglect of the rest is direct Pharisaism all for Sacrifice nothing for Mercy Therefore every one of us should take heed of halving and dividing with God If we make Conscience of Piety let us also make Conscience of Justice if of Justice let us also make Conscience of Mercy 'T is harder to renounce one Sin wherein we delight than a greater which we do not equally affect A Man is wedded to some special Lusts and is loth to hear of a divorce from them We have our tender and sore places in
partly that we may not rest in them as the better part of our Duty If Men submit never so much to external Institutions about Religion and Worship and think to satisfy their Consciences therewith yet they will not at all be accepted and approved of God No he looketh more to moral Obedience than positive Commands concerning the Externals of Religion And therefore you have Morals of the First-Table or the Second often compared with and preferr'd above the Externals of Religion as 1 Sam. 15. 22. Hath the Lord any delight in Burnt-Offerings and Sacrifices To obey is better than Sacrifices and to hearken than the Fat of Rams Rebellion is as the Sin of Witchcraft and Stubbornness as Idolatry 'T was spoken upon the occasion of Saul's sparing Agag and the Fat of the Cattel for Sacrifice when he was to destroy Man and Beast At other times 't is compared with Duties of the Second-Table The Moral Duties of the Second-Table are better than the Ceremonial Duties of the first If we be scanty in the one and abound in the other 't is a Note of an Hypocrite Rom. 14. 17 18. The Kingdom of God standeth not in Meats and Drinks but in Righteousness Peace and Ioy in the Holy Ghost If a Man do these things he shall be accepted of the Lord and approved of Men. There are two Expositions of that place both equally probable the one more general That Righteousness is taken for all new Obedience and Peace for Peace of Conscience resulting from the Rectitude of our Actions and Joy in the Holy Ghost for supernatural Comfort which the Holy Ghost puts into our Hearts by reflecting on our Priviledges by Christ and the Hopes of the World to come Now Christianity lieth not in outward Observances but in solid Godliness The other Exposition is in a more limited sense That by Righteousness is meant just dealing by Peace a peaceable harmless inoffensive sort of living by Joy in the Holy Ghost a delight to do good to one another not dividing from or hating censuring excommunicating one another for meer Rituals but pleasing one another to Edification These Morals are more acceptable to God and approved of Men than a furious Zeal for lesser things which belong to the ritual Part or external Order of Religion It 's an Argument of a better Spirit to be more zealous for Morals and Substantials than Rituals certainly without them we shall be of no account with God And partly to that when Moral Duties come in competition with Ceremonial the Moral Duties at that time must take place of the other and all positive Commands concerning the Externals of Religion give way to them The Lord never appointed the Ceremonies of the First-Table to hinder Works of Mercy prescribed in the Second therefore the Mercy must be done and the Sacrifice left undone as the Sabbath is both broken and kept when there is an evident necessity of preserving the Creature When David fainted 't was a Moral Duty to relieve him though there were no Bread at Hand but the Shew-bread 1 Sam. 21. 4. There is no common Bread under my Hands And Christ urgeth that Mat. 12. 3 4. Have ye not read what David did when he was an hungred how he entred into the House of God and did eat the Shew-bread which was not lawful for him to eat nor for them which were with him but only for the Priests In an extraordinary case of Necessity the Shew-bread is as common Bread Now the Reason is plain because Positives bind only in certain Cases but we are everlastingly obliged to things Moral Therefore Externals must give way both to Obedience and Mercy Internal Acts of Worship are never dispensed with 5. Sacrifices come under a double Consideration as they relate to Christ the substance of them all or as External Performances rested in by that People 1. In the first Consideration their Gospel lay much in Sacrifices and the main Duties of Godliness were exercised about them as brokenness of Heart Psal. 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite Heart O God thou wilt not despise And Faith in Christ Heb. 9. 13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifyeth to the purifying of the Flesh How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead Works to serve the living God And Covenanting with God Psalm 50. 5. Gather my Saints together unto me those that have made a Covenant with me by Sacrifice And Rom. 12. 1. I beseech you Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service In the second Consideration The outward bare Offering considered in it self without Faith and Repentance so God disclaimeth it Isa. 1. 11. Bring no more vain Oblations And Isa. 66. 2 3. He that killeth an Ox is as if he slew a Man He that sacrificeth a Lamb as if he cut off a Dog's Neck He that offereth an Oblation as if he offered Swines Blood He that burneth Incense as if he blessed an Idol Their great Confidence was in their Sacrifices God therefore sheweth how loathsome these things were to him without that disposition of Soul which should accompany them being such Persons as those were he would take no Offering at their hands The Lord in all Ages is Uniform and like himself in approving and injoining Duty and in disliking Sin Morals are always prized by him before Externals and an impartial respect to necessary Duties was more to him than the greatest pomp of outward Worship 'T was so then and 't is so now Pride and Malice and Envy are greater Evils than Ceremonial Uncleanness and to fear God and work Righteousness a greater Duty than the best Sacrifices The performance of External Duties is not and never was a sufficient Testimony of true Piety nay without the Love of God and Men and an uniform Obedience to his Holy Will is meer Hyprocrisy 6. When the breach of a Ceremonial Precept bringeth with it the Transgression of a Moral Precept and is without any absolute necessity imposed in negâ—lect and contempt of the Law of God then we are to run all Hazards rather than to transgress in the smallest Externals because tho the Matter enjoined be but small yet the Contempt of God is a great Sin and our Sincerity and Obedience to God is a great Matter As for Instance When Antiochus pressed the Jews to eat Swines-Flesh which in case of great Extremity no question they might do yet when he pressed them out of Contempt of the Law they chose rather to be tortured to Death than to yield to it And for this they are registred Martyrs Heb. 11. 35. They were tortured not accepting Deliverance that they might receive a better Resurrection There is a plain Allusion to the Story
Lord would not answer their Cases about the Fasts Some of which were needless and superfluous but would have them break off their known Sins Hitherto may be reduced the Harlot in the Proverbs that inticed the young Man to Adultery and yet she had her Peace-Offerings I have Peace-Offerings with me this day Prov. 7. 14. with the 18 th Made Conscience of her Sacâ—ifices but not of her Honesty and Chastity Yea also we may reckon to this rank of Conscience the Instance of Bathsheba Even the Children of God have much Hypocrisy and an odd kind of Conscience when they give way to wilful and hainous Sin The Passage is 2 Sam. 11. 4. David took her and committed Adultery with her for she was purified from her Vncleanness That Uncleanness was Ceremonial only but in the mean time she was committing a Moral Uncleanness from which she was not so careful to keep her self Well then the Consciences of Men being of such a make well might God say I will have Mercy and not Sacrifice Substance and not Ceremony And we have all need to take heed to our selves that we do not boggle and startle at a Shadow when in the mean time we are stupid and sensless in Sins of another nature and deeper dye and preserve a tenderness in lesser things when we give way to Injustice and Oppression 2. The Reasons why Hypocrites never find their Consciences awake so much as in Matters Ceremonial I shall give these two 1. Because these are of easiest digestion and will sooner satisfy the Conscience Slight Duties suit best with an Heart that is unwilling to come under the Power of Religion Conscience is like the Stomach which naturally desireth to fill its self and when it cannot digest solid Food it sucketh nothing but Wind. They that place their Confidence in their own Righteousness presently fly to their External Shows The right stating of the Duties of the Law according to their due weight would convince them of their Mistake Therefore that the Ell may be no longer than the Cloth they confine their Obedience to External Observations and so make their Religion as commodious for themselves as they can Adultery is nothing to eating Flesh in Lent or breaking some External Rule The Apostle saith going about to establish their own Righteousness they have not submitted to the Righteousness of God Rom. 10. 3. Not to the way of Solid Righteousness and broken-hearted acceptance of Christ but an external appearance of Duty is most for their Interest 2. To put the better Pretence upon their vile Practices therefore they must have some External Ceremonies to countenance them Thus the Pharisees to countenance their Oppressions for a pretence make long Prayers Mat. 23. 14. That made them be trusted by the destitute Widows whom they deceived As Iezebel would have the formality of a Fast for the better colour of her impiety in destroying Naboth In days of Fasts they were wont to enquire after heinous Offenders to execute the Law upon them as you may see Numb 15. 7 8. and Psalm 106. 30. so to stop God's Wrath. So some expound that Ioel 1. 14. Sanctify a Fast call a Solemn Assembly gather the Elders That is Call a Court who may enquire into Offâ—â—dersâ— that they may be punished and reformed So Iezebel calls a Fast for the beâ—ter 〈◊〉 of a Court to take cognizance of Naboth's Sin 4. They make Conscience not only of Externals instituted by God but mostly of those that are devised by themselves This very Abstinence from converse with Publicans was a thing not forbidden by the Law but an Institution of their own because of their frequent converse with Heathens they looked upon them as a polluted sort of Men and unworthy of their converse So that this helpeth us to another Character of Hypocrites they are zealous for Humane Traditions but Transgressors of Divine Commands God's Precepts are little regarded and so prefer their own Institutions before the Laws of God So Mat. 15. 3. By your Traditions ye transgress the Commands of God Namely by holding that if a Man had devoted his Estate to God he might chuse whether he would relieve his Parents Men are mightily in love with their own Customs and place much Religion in Man's Injunctions and care not how they loosen or weaken the Obligation of God's Law by their Impositions The Pharisees great Fault was they would outdo the Law in Externals and then when they had set their Post by God's Post they were more zealous for Man's Inventions than for God's Ordinances And this Zeal is shewn either by imposing upon themselves or others Imposing upon their own Consciences when they lie in Chains of their own making On others when they make their own Practice the Rule of others Mat. 9. 14. The Pharisees fast John ' s Disciples fast thy Disciples fast not To this Head we may reduce Saul's rash restraining the People by his Injunction and Oath 1 Sam. 24. 32. with vers 38. The People had gotten a great Victory and Saul out of his Hypocritical Zeal commandeth them to fast till Evening Now what was the Issue The People through Faintness could not pursue the Enemy Ionathan that heard nothing of this Curse and Oath was in danger of his Life and the People being hunger-starv'd for greediness did eat the Flesh and the Blood together contrary to God's Law Gen. 9. 4. Levit. 17. 13 14. Mark there though Hunger could not force to transgress Saul's Commandment for fear of Death yet it forced them to break God's express Commandment in eating the Blood which was so expresly forbidden And at Night when God answered him not Saul thought somewhat was in the Matter he goeth to â—ast Lots and the Lot had found out Ionathan Saul never thinketh of the breach of God's Law first by himself in imposing a rash and sinful Oath or of the Peoples sin in eating the Blood with the Flesh and presumeâ—h it must needs be the breach of that Oath which he had imposed and so like an Hypocrite preferreth his own groundless Command before the Law of God and of punishing this with rigour when the other is never spoken of I have brought this Story to shew you how zealous Men are for their own Impositions on themselves and others and how easily they can dispense with God's Laws to comply with their own And how Drunkenness Whoredom and Fornication do not seem such odious Crimes as violating Man's Customs and Institutions and private Rules of their own 5. Hypocrites have a Conceit of their own Righteousness and a Disdain of others This was the very Case in the Text they were angry because Christ entred into the House of Matthew a Publican and did eat Meat there though he had converted him And else-where 't is made the Characteristick Note of the Pharisees Luke 18. 9. They trusted in themselves that they were Righteous and despised others Men that fly to Externals are soon puffed up and nothing humbleth
Were those things spoken to them only and not to us also Surely all may learn from hence that by a bare submission to outward Rites we are not approved of God without minding the true Reformation of Heart and Life and expecting the Pardon of our Sins by Jesus Christ. You are baptized but are you washed from your Sins You hear the Word but is it the Power of God to your Salvation You frequent Sacraments but is the Conscience of the Bond of the Holy Oath into which you are entred upon your Hearts There is more required in Christianity than outward Profession whether in Word or Deed Namely the Conscience of your Dedication to God or else the Work doth not go deep enough 1 Cor. 13. 3. Though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me nothing You content your selves with your Tale and number of Duties praying Morning and Evening and reading so many Chapters But where is the Spirit and the Fruit of all that you do They that are given to Fasting think themselves very devout if they fast often be their Hearts never so full of rancour Many huddle over many Prayers but they do not go from their Heavenly Father with an Heavenly Mind They give Alms but live loosly As Michal laid a Statue in David's Bed and covering it with David's Apparel made Saul's Messengers believe it was David himself sick in Bed So many Persons cover themselves with certain External Actions belonging to Religion and the World believeth them truly sanctified and spiritual whenas indeed they are but Statues and Apparitions of Devotion to God But this is but a vain shew a placing the Means instead of the End the Subordinate instead of the Ultimate End 2. Man's Externals Invented by themselves by Laws of their own and outward Observances of their own devising Men's whole Religion running out into Externals they are not contented with the Forms of Worship instituted by God but add somewhat of their own and love to bind themselves in Chains of their own making As the Jews not being perfect as appertaining to the Conscience by the use of the Instituted Ceremonies of Moses invented other things to make them more perfect Now as to this I shall only observe 1. That as the out-side of Worship is most minded by a Carnal Christian so the in-side by a renewed Christian Mat. 15. 8. This People draweth nigh to me with their Mouth and honoureth me with their Lips but their Heart is far from me Their Hearts are averse from God The Carnal Christian is all for uncovering the Head and bowing the Knee but taketh no care of the Heart Isa. 58. 5. Is it such a Fast that I have chosen A day for a Man to afflict his Soul Is it to bow down his Head as a Bulrush and to spread Sack-cloth and Ashes under him wilt thou call this a Fast and an acceptable day unto the Lord The Pharisees were zealous for washing before Meat as if it were an holy religious Act because it was one of their own Traditions Mat. 15. 2. But took no notice of inward Defilement 2. They are more zealous for Humane Inventions than Moral and commanded Duties Mat. 15. 3 4. For the Rudiments of the World as the Apostle calleth them Col. 2. 10. than the unquestionable Ordinances of Christ. For a worldly Religion must be supported by worldly Means 3. I observe That the more external Pomp there is of Man's devising the less spiritual Truth for it gratifieth the natural Corruption which is all for the out-side Some few Externals God intended for an Help but when Men will be adding they become a Burden and an Impediment God did not abrogate his own Ceremonies for Men to appoint theirs 2 dly That naturally Men are meerly for an external way of serving God and place their Confidence therein Here I shall shew you 1. That their Hearts are set upon External Worship 2. That therein they place all their Confidence 1. That naturally Mens Hearts are chiefly set upon External Services And that 1. out of laziness Externals being more easy than worshipping God in the Spirit Matth. 23. 23. They tithe Mint and Annise and Cummin but omit the weightier things of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment Mercy Faith Conscience is like the Stomach which naturally desireth to fill it self and when it cannot digest solid Food filleth it self only with Wind. So here outward things are more easy but mortifying Sin and solid Godliness is more difficult this the natural Man cannot digest and therefore culleth out the easier and cheaper sort of Religion which puts him to no great trouble or self-denial 2. Out of their Indulgence to the Flesh A Man can spare any thing better than his Lusts His Estate the present â—ase of the Body their Children any thing for the Sin of their Souls Micah 6. 6 7 8. The Question is not how to satisfy Justice but how to appease Conscience while they retain their Sins They would buy out their Peace with vast Sums of Mony mangle their Flesh like the Priests of Baal to spare the Sin of their Souls do any thing endure any thing but the subdâ—ing the Heart to God The sensual Nature of Man is such that he is loth to be crossed if he must be crossed only a little and but for a while and therefore affects an easy Religion where the Flesh is not crossed or but a little crossed Now â—light Duties performed now and then do not much trouble the Flesh where there is no mortifying of Lusâ—s no 〈◊〉 Godliness 3. Out of Pride Man is a proud Creature and would fain establish his own Righteousness and have somewhat wherein to glory in himself Rom. 10. 3. A Râ—â—â—et Coat of our own is better than a silken Garment that is borrowed of another Luke 18. 9. Christ spake this Parable against those who trusted in 〈◊〉 that they were Righteous There is such a disposition in Men that if by any means they can hold up a pretence of Righteousness of their own will not pray and wait and consecrate and devote themselves to God that they may attain his Righteousness if they have any thing to plead if they have a partial Righteousness if they be not to be numbred among the worst of men Luke 18. 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other Men are Extortioners Vnjust Adulterers or even as this Publican If they have an External Righteousness they will plead that I fast twice in the Week I give tithe of all that I possess c. A legal Spirit is natural to us Though Men dare not pretend to an universal Conformity to the Law in a strict sense yet if they can make a shift to get any external Conformity to the Law they are confident of Divine Acceptance Yea so sotâ—ish is their Conscience that they
amiable Thus how Wisdom is to be justified I now come to shew you 2. Why. 1. Because of the charge that is put upon us to testify for God and justify his Ways Isa. 43. 10. Ye are my Witnesses saith the Lord. They that are most acquainted with God can most witness for him So Wisdom's Children can most justify Her They are acquainted with her Promises and Precepts and have experience of the virtue and power of them in comforting and changing the Heart A report of a report is a cold thing they that have felt somewhat in their Hearts that which they have seen and felt they can speak of The World needeth some Witnesses for God some Testimony and preparative inducement to invite them to embrace the ways of God Miracles served for that use heretofore Acts 5. 32. And we are his witnesses of those things and so is also the Holy Ghost whom God hath given to them that obey him And in the place of Miracles there succeeded good conversation or the wonderful effects of his Spirit Grace in the Heart and Lives of his Children this is apt to beget wonder as Miracles did 1 Pet. 4. 4. When they can renounce the Lusts which most are mastered by and grow dead to worldly Interests live in the World above the World in the Flesh contrary to the Flesh. A Miracle strikes a little wonderment at first but this sinketh and soaketh to the Heart When Men are so strictly Holy so ravishingly Heavenly and bear up upon the hopes and incouragements of the other World and are so conscientious in all Duties to God and Man you shew that Religion is not a Notion or an Imagination 2. Wisdom deserveth to be justified by us What is there in all the Christian Religion but what is justifiable or that we should be ashamed of Is it the hopes of it The hopes of it are such as are fit to be propounded to Man sought after by all the World but no where discovered with such certainty and distinctness as in the Gospel Nothing doth resine and enâ—ble the Heart so much as these hopes the heavenly Spirit that can support it self with the hopes of an unseen Glory is the only true sublime Spirit an earthly Spirit is a base Spirit so a sensual the dregs of Mankind Amongst Men the ambitious who aspire to Crowns and Kingdoms and aim at perpetual Fame by their Heroick Virtues and Exploits are judged Persons of far greater Gallantry than covetous Muckworms or brutish Epicures yet they are poor base spirited People in their highest Thoughts and Designs to that noble and divine Spirit which worketh in the breast of those who sincerely and heartily seek Heavenly Things For what is the honour of the World to approbation with God temporal Trifles to an everlasting Kingdom Is it the way and means the first the terms of setling our Souls in the way of Faith and Repentance What more Rational Should we return to our Creator's Service without acknowledging our Offence in straying or humbling our selves for our Errors and purposing for the future to live in his Love and Obedience Or can we expect Mercy without returning Reason will say our case is not compassionable Or should God quit his Law without satisfaction Or should we not own our Benefactor the 〈◊〉 satisfying certainly there is 〈…〉 reasonable So also for new 〈◊〉 Therefore Wisdom deserveth 〈…〉 by us 3. Those that condemn Wisdom yet do in some measure at the same time justify it They condemn it with their Tongues but justify it with their Consciences They hate and fear strictness Mark 6. 20. Herod feared John because he was a just Man and an holy and observed him They scoâ—f at it with their Tongues but have a fear of it in their Consciences They revile at it while they live but what mind are they of when they come to die Then all will speak well of an holy Life and the strictest obedience to the Laws of God Numb 23. 10. Let me die the death of the Righteous and let my last end be like his And Mat. 25. 8. Give us of your Oil for our Lamps are gone out Oh that they had a little of that holiness and strictness which they scoâ—fed at whilst they were pursuing their Lusts How will they desire to die As carnal and careless Sinners or as mortiâ—ied Saints They approve it in Thesâ— and condemn it in Hypothesi All the opposers and scoffers at Godliness within the Pale of the visible Church have the same Bible Baptism Creed and pretend to believe in the same God and Christ which they own with those whom they oppose All the difference is the one are real Christians the other are nominal some profess at large others practise what they profess the one have a Religion to talk of the other to live by they approve it in the Form but hate it in the Power A Picture of Christ that is drawn by a Painter they like and the forbidden Image of God made by a Carver they will reverence and honour and be zealous for but the Image of God framed by the Spirit in the Hearts of the Faithful and described in the lives of the heavenly and the sanctified this they scorn and scoff at 4. If we do not justify Religion we justify the World It must needs be so for these two are opposites the carnal World and Wisdom the carnal World must be condemned and Religion justified or Religion will be condemned and the World justified Some condemn the World Heb. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith Some justifie the World as Israel justified Sodom Ezek. 16. 51. But thou hast multiplied thy Abominations more than they and hast justified thy Sisters in all thine Abominations which thou hast done Their Sin seemeth more excusable you either upbraid their security and carelesness or countenance it by your own practice your seriousness is a real rebuke to the carnal World your working out your Salvation in fear and trembling upbraideth their security and carelesness your rejoicing in God condemneth their carnal delight When you are troubled about a vain Thought and are watchful against a light Word you condemn them for their loosness and wallowing in all silthiness but if not you justify the World and harden the Wicked in their Prejudices and cause them to hold up their course with the greater pretence When you are wrathful proud sensual turbulent self-seeking you are an occasion of stumbling unto them Cyprian in his Book de duplici Martyro bringeth in the Heathens thus speaking Ecce qui jacâ—ant se Redemptos à Tyraâ—â—idae Sathanae qui prâ—â—dicant se mortuos mundo nihilo minus vincuntur à cupiâ—itatibus suis quam nos quos dicunt teneri sub Regno Sathanâ—e quid