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
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 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 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. â— 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 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. 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
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
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 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 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 Eagâ—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 falâ—s short and of his failing in the manner of the duties which hee 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 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 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
and Priests are spared 2 King 10. 28. and 31. 3 Between duty and duty he divides The easier cheaper safer duty he performs the hard costly offensive and prejudicial he neglects Hee is no Vniversallist 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 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. 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 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 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 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
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