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 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 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 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. 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 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
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 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 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 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 mighty works hear more powerfull preaching receive more Sacraments have Sabbaths better spent and joyn in many Fasts who know â—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 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 â—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
vain is the snare laid in the air to catch the bird the danger is when shee comes down to 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
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 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 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-â—uhamah The day goes along with the Sun and the 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 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 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
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 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 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 siâ—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. Nebuchadâ—ezzar gave great charge to 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. â— 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. â— shall bee a precious balm it shall not break 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. were slain because they had tormented them with their Sermons SECT 4. Containing the five last steps 16 Hee may hate and punish
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. 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 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 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 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 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 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 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 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 shewed you the Hypocrites Glass first and see if thou findest not thy selâ—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 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 â—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 weighâ—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 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