vices of Christians when their lives are holy they draw many to Christ when they are corrupt they turn many from Christ Neither do men light a candle and put it under a bushell but on a candlestick A fourth Metaphor or similitude is taken from a candle set in a candlestick that gives light to them in the room such was Joshua and Zerubbabel Zach. 4.11 this was signified by the candlestick in the midst of the tabernacle and temple yea the seven Churches are called candlesticks Rev. 1.20 Churches ought not to meet in secret I mean for worship unless in some unusual case V. 16. Let your light so shine before men that they may see your good works and glorifie your father in heaven Let your light so shine before men n this verse 2 things 1. A duty Let your light shine before men 2 The ends of the duty 1. That men may see your good works 2 may glorifie Gods 1. The duty let your light so shine before men Obs Christians ought to shine as lights to others Ob. But we are bid to do good in secret Ans Augustine answers he doth good not that he may be praised but God glorified in him he that doth this need not fear to be seen of men 1 From the state of conversion Eph. 5.8 Ye were once darkness now ye are light in the Lord walk as children of the light 1 John 1.6 2 That men may see your good works not to ambition as the Pharisees who gave alms to be seen of men Matth. 6.1 but to conversion to draw others to the faith not that you may be seen save in the praises of God Aug. in loc Tom. 10. de verb. dom 3 That men may glorifie our heavenly father 1 By receiving and approving the heavenly doctrine that you profess Song 6.1 The daughters of Jerusalem ask the Church Whither is thy beloved gone that we may seek him with thee 2 By conversion to the same faith 1 Pet. 2.12 Having your conversation honest among the Gentiles that they may by your good works which they shall behold glorifie God in the day of visitation 3 By thanksgiving for so great a favour 1 Pet. 2.9 Praise him who hath called you from darkness to his marvellous light For application let your light shine forth to others for these ends testimony of conscience before God and testimony of a holy life before men 2 Cor. 8.21 Providing things honest not onely in the sight of the Lord but of men be not content to shine onely by doctrinals for so did the Jewish teachers Rom. 2.17 18 19. they were lights to them that were in darkness and rested herein but shine forth also in practicals Moreover in all your holy walking propose this end not that you may be magnified and lifted up above the stars but that God may be glorified as the authour of that little good you do the glory and praise of Christians in heaven is Christ as they are his glory praise on earth Luth. Tom. 2.94 So did John Baptist Joh. 3.30 He must increase I must decrease 2 Cor. 4.5 We preach not our selves but Christ Jesus the Lord John 7.18 1 Cor. 10.31 Rom. 14.7 8. If any praise be cast on thee as God hath made honour to accompany virtuous actions as the shadow accompanies the body so hath God appointed estimation and praise to accompany a holy life give this glory to God Psalm 115.1 Not unto us O Lord not unto us but to thy Name do we give praise There is a secret influence in holy example though we speak never a word It will afflict our souls in death not onely to think of our personal evils but of our exemplary evil 2 Exhort Where you see holy Examples to follow them Luke 10.32 Shall God kindle Lights for us as Sun Moon and Stars and shall we not walk by their light Shall God give us holy Examples and we not walk by them Rom. 11.11 The Example of the Gentiles shall at length provoke the Jews to believe As Christians wrong the souls of wicked men when they do not give them an holy Example so do wicked men wrong their own souls when they follow not that Example which is given them A mans Life shews what his minde is for by the endeavours of our daily conversation our natures not appearing are understood Justin Martyr ad Zenam Serenum p. 394. That they may see your good works 2. things 1. What a good work is 2. What properties are requisite 1 What it is Answ It 's any thing commanded by God and done by a regenerate man so that 1 it must be commanded by God Mic. 6.8 He hath shewed thee O man what is good and it must be the work of a man whose person is accepted in Christ Matth. 7.16 Make the Tree good that the Fruit may be good Rom. 8.8 They that are in the Flesh cannot please God For as the sins of believers do not redound to their persons to make their persons wicked no more do the works of wicked men materially good as almes bounty c. redound to the persons of wicked men to make their persons righteous Prov. 15.8 Esa 66.2 2 The properties of a good work besides these two laid down as 1. commanded of God 2. done by a person accepted so 3. It must be done in a right manner as God hath set down Heb. 8.5 See thou make it according to the pattern shewed thee in the Mount John 14.31 as my father gave me a command so I do not onely what he commanded but as he commanded 4 It must be done to God Zach. 7.5 To whom hav eye fasted to me even to me Alms is a thing God commands yet if therein we have vain-glorious ends we have no other reward but the praise of men Matth. 6.1 2. Yet this single circumstance is not enough to make a work good for some thinking to do God service have killed his servants John 16.2 and some meerly out of zeal to God opposed Christianity and went about to stablish their own righteousness 5 That which is a good work must be brought about by just and holy means Rom. 3.8 We must not do evil that good may come we must not lye for God Job 13.6 7. herein Rahab the Midwives Exod. 1.19 and Jacob are supposed to fail Gen. 27.24 6 It must have a good end This is first in intention though last in execution Rom. 14.7 8. None of us That is of us that are Christians though the world do otherwise that lives to himself and no man dies to himself 2 Cor. 5.15 Jehu did a good work in destroying Baal out of Israel 2 Kings 10. and Amaziah did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 they had some selfish ends as all carnal men have in what they did Use Learn how to judge of good works they are good when thus qualified Many things glorious in the
to diswade you 1 This inordinate love makes means of grace become fruitless When the King had made his feast farmes and Oxen kept the persons invited from coming Luk. 14.18 when Ezekiel preached unto miracle that his voice was as the sound of a Musical instrument Ezek. 33.31 yet his hearers profited not by it because their hearts ran after their covetousness the thorny ground hearers brought no fruit to perfection why the thorns of earthly cares sucking out the state of their hearts choked it as weeds let among corn suck out the state of the ground Matth. 13.22 Yea worldliness makes men scoff at the Word Luk. 16.14 The Pharisees who were covetous heard all these things and they derided him or blew their noses at him as the Word signifies Yea though they hear the Word and consent both to the truth and goodness of it yet worldliness keeps men from closing with it in the great duty of self-denial as in the young man Math. 19. who went away being sorry he could not keep Christ and his possessions together 2 It makes us dis-relish heaven and heavenly things and this is a wofull frame of heart Rom. 8.5 Contraries cannot subsist together in any eminent degree in one and the same subject 3 It pierces the soul thorow with many sorrows 1 Tim. 6.10 pinching the poor griping the widow and fatherless getting wealth unjustly or holding it unjustly these pierce the soul as if a dagger went to a mans heart How did Judas thirty pieces gall his conscience This especially in an evil day Eccles 5.17 he hath much sorrow with his sickness Such men in the day of death are like a carriers horse which having carried gold and silver all the day is disburthened of them at night and put into the stable with a galled back so shalt thou be in death disburthened of all thy gold and silver and cast into hell with a galled conscience 4 Love of the world inordinately will make us cast off religion in time of trial The Apostle saith 1 Tim. 6.10 That some having coveted after money they have erred from the faith the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have erred like wandring stars from the faith and so Jude calls them how difficult nay impossible is the command of self-denial to a worldly heart how would such turn to any religion to save their estates as one Ecebolius that in the reign of Constantine was a Christian under Julian an heathen under Jovinian a Christian God being a Christians end whatsoever intercepts communion betwixt God and the soul is to be cast off 5 Inordinate love of the world exposes a man to many lusts and tentations 1 Tim. 6.9 They that will be rich they fall into a snare and temptation that is the snare of tentation they will be rich it s their onely study hence they fall into many foolish and hurtful lusts as stealing witness Achan lying as Gehezi Ananias Saphira Prov. 21.6 hence called Mammon of unrighteousness deceitful riches Every creature naturally fears the snare and shall not we fear such a condition as will insnare the conscience Earthly things are compared to thick clay Hab. 2.6 As our feet are apt to stick in the clay so are our affections on earthly things 6 These things thou loves so inordinately cannot stand thee in stead in another world When thou comes at Christs Tribunal what will it profit thee that thou hast left so much for every child or that thy children ruffle up and down in silk and satten or that thy posterity have stately houses rich furniture fare deliciously and have a mighty train will this mitigate thy torments when thou art in Hell Perhaps they drink wine every day and thou canst not get a drop of water to cool thy tongue Mightest thou carry thy baggs thy lands thy all into another world it were something but as a certain Martyr in Queen Maryes time when some offered her money she refused it saying I am going to a country where money will bear no price 1 Tim. 6.18 19. Paul bids us to be ready to distribute willing to communicate laying up in store or as the word is They treasure up unto themselves a good foundation for time to come Works of mercy are called a foundation because as the one is hid so is the other and as from the foundation the house rises up on high so from these good works proceeding from faith the crown arises so much the higher 7 Thy life consists not in these earthly things thou doest so inordinately affect but in God Luk. 12.15 Take heed and beware of covetousness for a mans life consisteth not in the abundance of things he possesseth Thy temporal life consists not in them for thou shalt not live a day the longer because thou hast a vast estate nor thy spiritual life consists not in it for what duty is it but thou mayest do without them Thou sayest thou canst not shew mercy Largeness of affection rather then large gifts shows what the heart is as in the widow that cast in two mites into the treasury Thy eternal life consists not in them for all the treasures in the world will not bring a soul to heaven Nay by these earthly things many times life is shortened especially if gotten by indirect means Jer. 17.11 As the Partrich sitteth upon Eggs and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his days and in the end shall die a Fool. The abundance of the rich will not suffer him to sleep Eccles 5.12 Taking away sleep they take away life and thus are riches kept for the owners thereof to their hurt v. 13. It is with worldly men as with the Bee◠that goes from flower to flower to gather Honey which when they have gotten they carry it to the Hive in fine the Husbandman comes to take the Hive and Honey and drowns all the Bees or some way destroys them So the sons of men are as busie as Bees in sucking earthly things in fine death comes and takes them and another enjoys the Honey To conclude thy life and happiness then is in God thy wealth is in and from God What is thy wealth without God but Rust and Canker Thy honour without God but an heavy burden which in the day of account will press thy soul Thy ease without God but a future destruction Ease slays the wicked Prov. 1.32 All the good and comfort that is in any worldly enjoyment is from God as the light of a candle is from the fire or as a cistern of water is from the fountain He that hath God wants not any good thing Psal 84.11 In having God we have all things because we have him that hath all things without whom the whole World if you had it is like the Air without the Sun a darksom comfortless body to enjoy good in any thing we must enjoy God for every creature is good to us onely
not that therefore the Apostle excludes the teaching of man for then why would Christ send out his Apostles and the seventy Disciples and why doth he establish a Ministry in his Church one essential property whereof is that he must be apt to teach yea doth not Christ bid us pray to the Lord of the Harvest for such Labourers Christ also shews us that from the Lords teaching as a principal cause the Ministry of man becomes effectual 1 Cor. 3.7 There are many other fruits of false Prophets as the soothing and flattering of Princes 1 Kings 18.6 compared with v. 1â— The mingling of Truth and Errour together or at least truth and corrupt affections from which the Apostle clears himself 2 Cor. 2.17 There are many other notes of false Prophets which by a frequent reading of the Scriptures and begging of the Spirit we may attain to know V. 16. Ye shall know them by their Fruits Do men gather Grapes of Thorns or Figs of Thistles Look as of Thorn-trees men do not gather Grapes nor of Thistles men do not gather Figgs so from false Prophets there is no good and sweet fruit gathered but the harsh and corrupt fruit of Errour and Heresie V. 17. Even so every good Tree bringeth forth good Fruit but a corrupt Tree bringeth forth corrupt Fruit. Christ here comes to confirm unto us further that men do not gather good fruits from bad trees and makes a reddition to the former Proposition laid down interrogatively By good and bad Trees in general the state of the regenerate and unregenerate man may be understood Matth. 12.33 Carnal men cannot please God Rom. 8.8 Abel's person was first respected then his offering Gen. 4.4 In particular Christ means the Prophets when good they bring forth good fruit when corrupt they bring forth corrupt fruit when good they handle the Word of God uprightly 2 Cor. 2.17.4.2 when corrupt they handle Gods Word deceitfully Ephes 4.14 Such false Prophets are not known by the leaves or flowers of an outward profession but by their fruits V. 18. A good Tree cannot bring forth evil Fruit neither can a corrupt Tree bring forth good Fruit. Christ amplifies what he had delivered shewing that a good will from the habit of grace in the soul brings forth good things ordinarily and usually and an evil will from the habit of sin in the soul brings evil things But Christ means first the man must be changed that his works may be changed But who is found good of the Lord seeing Christ died for sinners therefore he found us all bad Trees but gave us power to believe on his Name Aug. de Verb. Domini Serm. 12. But if we carry it to Teachers we must understand it so far as he is a good Teacher for even good Teachers have been mistaken in some things they cannot bring forth corrupt Doctrine nor can a corrupt Teacher so far as he is corrupt bring forth good Doctrine It 's usual that the actions of the body are sutable to the qualities of the minde Matth. 12.34 35. A good man out of the good treasure of his heart bringeth forth that which is good an evil man out of the evil treasure of his heart brings forth that which is evil If we understand it of men we must understand it of men as in their natural estate But as a Tree when it is transplanted brings forth good fruit though naturally without transplantation it could not so when persons are transplanted out of their natural estate into Christ they bring forth good fruits John 15.4 5. though in their natural state they could not If we carry it to Teachers as Christ means both then the meaning is if these Prophets were true lovers of godliness as they would seem to be they would not usually commit such things as are directly contrary to godliness as they do V. 19. Every Tree that bringeth not forth good fruit is hewen down and cast into the fire V. 20. Wherefore by their fruits ye shall know them Here 's the punishment of false Prophets The words are a similitude taken from an Husbandman and are denounced against all Hypocrites in general who have the leaves of profession but want the power of godliness and in particular against hypocritical false Prophets John 15.6 If a man abide not in me he is cast forth as a Branch that is withered and men gather them and cast them into the fire and they are burned as the Husbandman casts fruitless Branches into the fire so will Christ cast such as bring not forth good fruit into the fire of Hell See Matth. 3.10 In particular false Prophets bring upon themselves swift destruction Their judgment lingers not and their damnation slumbers not 2 Peter 2 1 3. Is hewen down and cast into the fire They are now at present hewen dow by the threatnings of God and shall hereafter be thrown into Hell Wherefore by their fruits ye shall know them Christ here concludes thus q. d. seeing men usually teach things suitable to their manners and practises by such kinde of corrupt Teachings you may suspect these Prophets before they instill or drop in their opinions into you for such as the Masters are such will they make the Scholars such as the Tree is such will the Fruits be V. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Christ from reprehending false Prophets comes to reprehend all hypocritical Formalists whether teachers or hearers who pretend the faith and doctrine of Christ in a great shew of holiness but deny it in their works They prophesied in the Name of Christ and wrought miracles but did not do Christ his will In the words two things 1 An exclusion of hypocritical Formalists or formal Hypocrites out of Gods Kingdom Not every one that saith Lord Lord c. A name without a thing is nothing It 's as an ornament in the clay or a jewel in the mire 2 A reception of those who have a sincere purpose to obey God But he that doth the will of my Father To do the will of God is 1 To believe on Christ John 6.40 This is the will of the Father that every one that sees the Son and believes on him should have everlasting life 2 To declare our faith by a sanctified course of obedience 1 Thess 4.4 This is the will of God even our sanctification 3 To have a purpose for all Gods commands without excepting of any Psal 119.6 106. Col. 1.10.4.12 Heb. 13.20 21. But he that doth the will of my Father which is in heaven and consequently my will for I and my Father are one Joh. 14.7 and the Father is in the Son and the Son in the Father but Christ as he is man for modesty sake names the will of the Father and not his own From the words thus opened observe Obs 1 That in the visible Church there
6.6 Psal 31.22 Jonah when in the whales belly Jon. 27. 3 The great refuge Saints have herein Manasses when in chains 2 Chron. 33.11 12. thus sought God Paul 2 Cor. 12.8 Esther and her maidens when the Jews were designed to destruction When a child of God is overtaken with some sin or in distress he would not for a world want this Peter Mar. 14.72 when Esau came against Jacob this was Jacobs refuge Gen. 32.9 4 Our own personal wants wherein perhaps not one in the church or family is in our case Onely in secret prayer take heed of hypocrisie that thy voice may not if possible be heard of others nor thy meltings and weepings perceived by others also of customariness come out of sense of thy wants else if thou keep thy hours thou wilt perform prayer either with listlesness or slightness Also take heed of profaneness to put off secret prayer till thou be moved by the Spirit by this delusion some have not prayed alone for some moneths It is a fit season to pray when the Spirit moves but not the onely season Father which is in secret Here 's the object of our Prayer viz. God as a Father Who is a Father 1 By creation hence called the Father of spirits Heb. 12.9 2 By Regeneration 1 Peter 1.3 Who hath begotten us again to a lively hope which also is called Adoption Gal. 4.6 hence 1 Call upon this Father One of the first things in nature is for a Childe to call Father so it should be the first thing in grace Matth. 7.9 2 Honour this Father Mal. 1.6 If I be a Father where is mine honour and live so that others may honour him Matth. 5.16 3 Imitate your Father as children do their father in love Ephes 5.1 2. In doing good to Enemies Matth 5.44 In holiness 1 Peter 1.14 4 Patiently bear his corrections Heb. 12.5 6 7 8. 5 Sort our selves with Gods children 2 Cor. 6.14 2 Comfort to Christians in sundry respects as 1 That God will bear a tender respect to us in all Troubles as a Father loves his childe as well when sick as well nay he is then more affectionately tender to him the father then sets the whole house a work for his recovery some going for Physicians others for Friends others tending of him so when souls are sick God sets Christians to pray for them Preachers to comfort them Yea suppose thou hast broken some resolutions and been overtaken yet what father would take the Forfeiture of a Bond of his son especially when he forfeits it against his will much less will God who is infinitely more a Father to his Children 2 In desertion A father solacing himself with a childe steps aside into a corner that the childe may dearlier prize the fathers presence so our heavenly Father by restraint of his influence in shining upon us inflames our love towards him 3 In respect of sustentation in trouble A father sets his childe upon its feet to try whether its able to stand alone but withall he holds his arms on both sides to hold it up if it incline either way so doth our heavenly Father 4 In respect of provision The childe takes not care what it shall eat or wear so should Saints cast all their care on their Father 1 Peter 5.7 Your heavenly Father knows ye have need of these things Matth. 6.32 5 Against total falling away A father will not cast off a fatherly affection to his son how hard it is for a father to cast off a rebellious son we see in David to Absalom 2 Sam. 10.5 Hosea 11.8 Luke 15.18 Much less will God cast off his children who desire to please him Mal. 3.17 I will spare him as a man spareth his own Son 6 In respect of our bold access If it be a privilege to come into a Princes presence-chamber what is it to come into the presence of God A childe comes boldly to his father though strangers and servants keep a distance Heb. 4.16 7 In respect of imperfections A father calls two of his children one of three years old the other of thirteen they both make all the haste they can and though the elder outgo the younger and comes first yet the younger comes wadling as fast as he can the father accepts of the endeavours of the younger as well as of the faster going of the elder so doth our heavenly Father 8. In case of disinheriting because we will not touch this or that unclean thing our parents casts us off well says God in this case I will be your Father and you shall be my sons and daughters 2 Cor. 6.17 3 Exhortation to perform reverence Mal. 1.6 and obedience Jer. 35.16 and confidence Thy Father which sees in secret shall reward thee openly Christ stirs up the faith of his petitioners by a twofold Argument 1 From the omnipresence of God wheresoever we are even in the most secret closet God is there present hearing prayers 2 From the goodness and mercy of God who will not suffer such prayers to be in vain but will grant the things at present wanting and hereafter shall give a Reward openly Onely know it's a Reward of Grace not of Debt for what desert can a Beggar allege V. 7. But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking Christ comes to shew the third sin of the Pharisees which is vain Repetitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not speak vain things as Montanus translates it or speak not much as Erasmus the word is derived of Battus a Poet who was an egregious Babler As the Heathens thought they should be heard for their much speaking so did these Pharisees As Rhetoricians by their flanting style think to move the Judg to acquit the guilty so did these Yet doth not Christ condemn a frequency and continuance in prayer but he shews the grace of God is not obtained by the vain flowing of many words but the sighs and groans of the heart are the arrows that pierce Heaven Quest Whether are all Repetitions in Prayer vain Answ No. Solomon often uses them 1 Kings 8.30 39 43. Hear thou in Heaven thy dwelling place Nehemiah uses Repetitions Nehemiah 1.6 7. and so doth Daniel cap. 9.5 We have sinned we have committediniquity and done wickedly Repetitions are lawfull 1 When they come from pinching necessity so Christ cried My God my God and three times uttered the same words Matth. 26.39 42 44. 2 When they come from holy affections Psalm 72.19 Let the whole earth be filled with his glory Amen and Amen Repetitions in prayer are sometimes Ecchoes of strong cries of the Spirit Blessed be his holy Name for evermore Amen and Amen Psalm 89.50 51. So Abba Father Mark 14.36 1 Kings 18.39 The Lord he is God the Lord he is God 3 When they come from love as Holy holy holy Isai 6.3 Rev. 4.8 4 When used though the second time yet they
doubtfulness of the success notwithstanding we use lawfull endeavours the Promise is In all thy ways acknowledg him and he shall direct thy steps Prov. 3.6 2 When earthly cares shall crowd in in holy duties Luke 8.14 The cares of the World choak the Word or cause us to neglect holy duties as in Martha Luke 10.40 3 When we shall be immoderately thoughfull for livelihood for us and ours so that our hearts become troubled with fear of want Use 1 Humiliation to Saints who have so many distracting cares upon them Would we compare our few cares for Heaven and our many cares for a livelihood how should we be cloathed with shame These seize on us in the morning and go to bed with us at night God takes care of thee who made thee who cared for thee before thou wast We care for our selves as if he that made us presently went away leaving us in our own hands Aug. 1 These dividing cares of thine arise from remainders of unbelief in thee for men of eminent faith have been little troubled therewith Dan. 3.17 We are not carefull to answer thee O King in this matter if it be so our God whom we serve is able to deliver us said the Three Children 2 Whatever burden thou hast thou art commanded to cast it upon God Psalm 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass Thou art not to take Gods work from him thy work is dependance Gods work is provision Psalm 55.18 Cast thy burden on the Lord he shall sustain thee 3 The care and provision God makes for all creatures Psalm 104.10 to v. 31. he sends Springs into Valleys causes Grass to grow for Cattel makes Trees for Birds to nest in the Rocks and Hills a Refuge for Goats and Conies Lions seek their Meat from God v. 27 28. These wait all upon thee that thou mayest give them their Meat in due season that thou givest them they gather Psalm 147.9 He giveth to the Beast his Food and to the young Ravens which cry Matth. 10.29 30. 4 It 's Gods good pleasure to give you the Kingdom of Heaven much more will he give you things of this life Luke 12.32 Fear not little Flock it 's your Fathers good pleasure to give you the Kingdom 5 The vanity and mischief of distracting cares the vanity of them is seen because all our carking will not better our condition Do what thou canst thou shalt not be rich whom God will have to be poor Luth. Tom. 3.266 And their mischief is seen in that they surcharge the heart as Meat and Drink immoderately taken do the stomach Luke 21.34 2 Exhortation To endeavour the riddance of these sinfull cares Means 1 Commit all your endeavours to God in Prayer to be prospered and succeeded by him Phil. 4.6 In nothing be carefull but in every thing let your request be made known to him When you have commended the matter to God in Prayer then let the peace of God keep your hearts v. 7. Prov. 16.3 Commit thy work unto the Lord and thy thoughts shall be established 2 Exercise faith in the promises Heb. 13.5 I will never leave thee nor forsake thee 1 Tim. 4.8 3 Covet not multitudes of business for much business creates many cares and so much the more when thy charge is but little 4 Consider though God taketh care for all creatures Psalm 104.27 145.15 147.8 9. He giveth to the beast his food and to the young Ravens which cry yet his care for them not comparable to the care he hath for his children 1 Cor. 9.9 Doth God take care of Oxen Yes he doth but not comparatively See Deut. 11.12 5 The vanity and unprofitableness of all our carking cares which of you by taking thought can adde one cubit to his stature Matth. 6.17 Psal 127.2 It 's in vain to rise early and go to bed late Except the Lord build the house and except the Lord keep the city the watchman waketh but in vain 6 Consider the uncessancy of Gods care for us The Land whither ye go to possess is a Land of Hills and Valleyes and drinketh water of the rain of Heaven A Land which the Lord thy God careth for the eyes of the Lord thy God are alwayes upon it from the beginning of the year unto the end of the year Deut. 11.11 12. Psal 40.5 Thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more then can be numbred 1 Pet. 5.7 Casting not onely some but all your care upon him why He careth for you V. 26. Behold the fowls of the ayr for they sow not neither do they reap nor gather into barnes yet your heavenly Father feedeth them Are ye not much better then they Here 's a second Argument to disswade from carking care from the less to the greater your Father nourishes the fowls much more will he nourish you Behold the fowls of the Ayre He makes a distinction betwixt poultry and house fowls which are cared for by men and fowls of the Ayr which are not cared for by men Psal 147.9 Job 39.3 Luke instanceth in the Ravens which men are so far from caring for that they hate them Luk. 12.24 Christ compares men not to Oxen but to Birds that he may teach us as birds to fly from earth to heaven They neither sow nor reap nor gather into barnes They neither sowing nor reaping are directed by the providence of God where there is food and they thrive more then those which are nourished by the care of man Yet is this no ground to patronize idleness that because the fowls neither plow nor sow therefore we must not for the proportion is not in this that they labour not but in this if God take care for more base creatures much more for those which are more excellent In all likelihood the fowls making no provision in summer should starve in winter yet experience teaches that they are fatter in winter then in summer Obs It s our duty now and then to look upon the creatures 2 It s no disparagement to the providence of God to have a care of the fowls of Heaven Matth. 10.29 30. 3 As the care of God reaches to the fowls of heaven so much more to his children for he that is their Creator is thy Father V. 27. Which of you by taking thought can adde one cubit to his stature Here is a third reason against carking care taken from the vanity of all such carking we by all our caring cannot adde any thing to the stature of our body no more can we adde any thing to the measure of our estates which providence hath appointed us to come to Besides men through their pride are ready to ascribe all their gettings to their care and diligence hence Christ shows that all our care without Gods blessing is as vain as if a dwarf should think to
against our selves to cause us to walk heavily The beholding of any truth of heart in our selves should make us go on with joyfulness chearfulness thankfulness being sure God will perfect the good work he hath begun how small soever Phil. 1.6 Trials of an Hypocrite 1 To look mostly at the eye of man in what he doth All his care is to have mens observation of the good he doth Matth. 6.2 If there be no observation of man his endeavours flag so his care is to keep his naughtiness from man but makes little conscience of sinning in secret Many will say Have we not writ many books preached many sermons built Hospitals but the Lord will say Thou didst so but it was to thy praise and credit not out of love to me nor zeal of my glory Contrary sincere souls in what they do desire to seek the glory of God not their own glory John 7.18 2 Cor. 4.5 2 A going on in dead and liveless duties and not feeling his deadness a burthen he counts them a task a penance and were it not conscience would fly in his face he would leave them quite off he counts Gods service a weariness and snuffs at it Though Gods Saints too oft perform dead and liveless duties by fits yet the deadness of hypocrites differs in two particulars 1 The hypocrite hath a voluntary careless admission of rovings in duty Prov. 5.14 I was almost in all evil in the midst of the congregation and Assemblies So Ezekiels hearers Ezek. 33.31 When they were at hearing their hearts ran after their covetousness 2 The hypocrite sees not the face of God in duty Job 13.16 He onely is my salvation saith Job how proves he that Why because a hypocrite shall not come before him Job means into his special presence for into his omnipresence all creatures come yea the devils the dwelling in and enjoying of Gods special presence is determined to the upright Psalm 140.13 See also Psalm 11.7 His countenance doth behold the upright Psalm 97.11 Light is sowen for the righteous and joy for the upright in heart Possibly upright men may so formalize and post over duty that they may see no face of God therein but when they pray with life and quickning and strength of affection then they see the face of God 3 Note Though a hypocrite hath many good things in him yet the bent of his heart is not for God he doth sundry good acts but he hath no good habit or inclination Hos 7.16 They return but not to the most high they are like a deceitfull bow q. d. as an archer when he shoots though he aim never so well at the white yet the bow being deceitfull he cannot come near it so these hypocrites who howl upon their beds they pretend to return but it is not in the purpose of their hearts it is not to the most High Their prayers for corn and wine are onely as the cryes of a hog when he is pinched or the howling of a wolf when he is hungry yea even a hypocrite when he most forbears sin the bent of his heart is for it See it in Balaam when for fear he should be destroyed he durst not curse yet how did he thirst after it how did he love the wages of unrighteousness and see whether God that would not let him curse Israel at one time would let him curse them at another Herod when he heard John gladly yet the bent of his heart was for Herodias All the while Demas was with Paul yet the bent of his heart was for the world As the bent of the dogs appetite is after the porrige pot or dripping pan though he stand quietly by it or the bent of the wolves appetite is after the sheep though for fear of the shepheards staff he dare not touch them so the bent of a hypocrites heart is to some sin which he will not leave though by some respects he may be restrained from it so that habitually he doth the evil which actually he forbears This is called an inclining to wickedness in the heart Psalm 66.18 A committing sin 1 John 3.8 a working of iniquity Matth. 7.23 Contrarily the upright have the habitual bent of their heart for God Psal 119.6 also v. 10. With my whole heart have I sought thee Their hearts stick to Gods testimonies v. 31. Refraining the feet from every evil way v. 101. Upright men are not so much descerned by their good actions as by this bent of heart See 2 Chron. 19.3.30.18 19. It 's called a not departing from Gods judgements v. 102. a keeping of Gods precepts v. 106. an inclining of the heart to perform Gods statutes unto the end v. 112. Isai 26.8 The desire of my soul is to thy name and to the remembrance of thee That the bent of upright hearts is for God appears in their readiness chearfulness and delight they have in doing such things as God requires So Paul Lord what wilt thou have me to do As we see a ship that hath winde and tide with it bends more and more to the haven 4 Censoriousness of other mens actions when thy self lives in gross sins When a man can see motes in another I mean sins of infirmities to which the holiest are liable and cannot see beams in himself strain at a gnat in another and swallow a Camel Matth. 23.24 So the Ruler of the Synagogue Luke 13.13 14. whom Christ therefore called hypocrite censured Christ for healing a daughter of Abraham on the Sabbath when on that same day every one of them would lead their Ass to watering The way to make themselves even with the best men is either to grow higher which their lusts will not suffer them or to pull others lower hence they censure the best men and even motes in such sins of ignorance and infirmity yea many times that which is no sin as the Pharisees taxed Christs Disciples for eating with unwashen hands when mean time their own hearts were unwasht for plucking a few ears of corn when their own houses were full of rapine Contrary upright men are most censorious against themselves 2 Sam. 24.17 These sheep what have they done let thy hand be against me and against my fathers house His subjects doubtless had much provoked God yet he had more to say against himself then against all his subjects So Nehemiah c. 1.6 7. Would we judge our selves we should have less time and more compassion to judge others 5 Partiality in obedience The hypocrite will onely do some or many things not all as Herod Mark 6.20 Jehu 2 Kings 10.28 If thou suffer thy self to be drawn to some good things not all and withdrawn from some evils not all and that for thy own credit profit or ease sake and not Gods sake onely or principally thou art a plain hypocrite Let there be one idol in our hearts of which thy heart upon deliberation will or must say thou wilt rather leave the Lord then it thou
darling sin and will not close with some duty Sauls covetous heart was loth to destroy so many good things as he could turn to his own gain so many oxen and sheep So Pharaoh and Balaam confest their sin yet Pharaoh would not let the people go and Balaam would still have cursed the people if God would have let him 5 The end of his shew of goodness is that he may seem good to others that so his wickedness may not be espied as Ananias Sapphira Herod Mar. 6.20 2 This takes in close hypocrisie which hath these properties 1 That he doth out of an overweening conceit take upon himself a shew of goodness so the Pharisee Luke 18.12 13. he thought he was in a good condition because he did some good things so do many looking upon their civility morality formality comparing themselves with others or themselves at present with themselves formerly 2 The end of close hypocrisie is that a man may seem good to himself Prov. 30.12 There is a generation pure in their own eys and yet are not washed from their filthiness So Paul in his Pharisaical estate See Acts 26.11 3 The close hypocrite harbours some secret sin Ananias and Sapphira were full of unbelief lest they should come to want hence they kept back part of the price The most refined hypocrite in the world lives in some sin 4 There is some duty the close hypocrite will not close with as to let go his estate for Christ The young man for all his forwardness startled at this and left Christ Mat. 19.20 21 22. In this sin of close hypocrisie many forward Professors live because there is some duty they will not close with There is some cross which because of the weight of it they will not take up for Christ Many a gross hypocrite is also full of this close hypocrisie as Saul 1 Sam. 15.13 Yea I have performed the Commandements of the Lord also v. 20. Yea I have obeyed the voice of the Lord and gone the way which the Lord hath sent me See how Saul though a gross hypocrite closely would bear himself in hand of his good estate Now before I come to give trials of hypocrisie I will lay down some cautions 1 That even Gods children have but too much hypocrisie in them 1 But they feel it bewail it mourn and groan against it to the Lord and make a continual resistance against it They cry out as August in another case why dost thou not put an end to this filthiness 2 They press daily towards and hunger after more sincerity so come under a promise of blessedness Matth. 5.6 3 They are enabled by the grace of God to do their actions with more and more sincerity The Disciples were first asking Who should be greatest After they become so sincere as to refer the matter wholly to God Acts 1.26 Lord shew whether of these two thou hast chosen 2 Virtues and vices do not denominate their subject unless they be therein in so high a degree as to prevail As we say it's light when the light is more then the darkness we say a thing is white when it partakes more of whiteness then of any other colour though it come short of perfect whiteness So he is a hypocrite in whom hypocrisie prevails as it doth in those who do not lament and bewail it He is sincere whose purpose is to be sincere and usually looks at God no condemnation to such Rom. 8.1 Because he walks after the spirit 3 That because of the remainder of hypocrisie in them even Gods children in time of temptation are apt to count themselves hypocrites 1 Because they do not feel their righteousness of justification as they do their corruption whereas that righteousness being in Christ and corruption in our selves we must not think to have a sensitive righteousness as to justification as we have a sensitive corruption 2 Because when the Apostle speaks of the fruits of the flesh he saith they are manifest but he doth not say so of the fruits of the spirit Gal. 5. Yea grace is called the hidden man of the heart 1 Pet. 3.4 3 Their little fruitfulness this should humble not discourage us 4 The mixture of by respects with duty to God but this may comfort that duty set thee on work and moved thee to do what thou didst though by-ends came crowding in 5 Thy feeling thy hypocrisie to be a burthen argues thou art no hypocrite Rom. 7.15 Psalm 119.80 6 Sincerity may stand with many evils though not with the allowing of any When we lament it be we not discouraged If thou art not fruitfull in a hundred fold yet be in thirty 4 A man may be an hypocrite and yet have many good things in him as 1 to God he may read hear pray come to ordinances See Esa 58.2 c. Herod did many things Mark 6.20 He feared John because he was a just man and an holy and heard him gladly and observed him and did many things yea he may write sermons and repeat them and shew countenance to the Preachers c. 2 As to men he may deal justly be a good neighbour Matth. 6.20 And as to himself he may escape the pollutions of the world 2 Pet. 2.2 5 Many Saints have been and are jealous of themselves least they should be hypocrites Psalm 139.24 Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me Psalm 119.80 Contrary some hypocrites are confident of their good estate Jer. 3.4 5. They call'd God father yet did evil as they could Jer. 42.4 5. Hypocrites call God to witness that they would do whatsoever God commanded by Jeremy and so consequently could not but think themselves sincere whereas they did the clean contrary to what they professed Jer. 43.2 3. 6 After examination of thy estate be not alwaies questioning whether thou be sincere or a hypocrite but be not too hasty in determining of either but when thy conscience hath given judgement of the truth of thy heart after several examinations thereof hold fast this conclusion that though thou hast many failings yet thou art not an hypocrite So Job c. 27.5 6. 7 Though it be very difficult to distinguish betwixt sincerity and hypocrisie because of the many counterfiets that look like grace but are not as the common graces in hypocrites yet is it possible to distinguish the one from the other else would not the word bid us to prove our own works Gal. 6.4 1 Cor. 11.28 Yea sundry Saints have found their hearts upright David Psalm 101.2 I will behave myself in a perfect way I will walk in mine house with a perfect heart Hezekiah Isa 38.3 Paul and other believers 2 Cor. 1.12 In simplicity and Godly sincerity we have had our conversation in the world 8 We must not from any observation of hypocrisie in our hearts deny any true work of grace in our selves and so bear false witness