Joy in Tribulation, Chapter 29
CHAP. XXIX. Containing other markes differencing the true, from the seeming Christian.
NOr onelyonly in the walls without, but in some more inward roomes we shall finde the hypocrite fairely dressed and painted. If wee looke to his understanding, we shall see it often very live-like portrayed with the forme of knowledge; so that the braine may bee even printed with the Word, that he may be a light, and Teacher of others, Rom. 2.19,20.
Secondly, in the affection also there may bee some joy in hearing: And thus farre in the inward man, the dissembler may keepe companie with the faithfull; where doe they break? 1. The knowledge of an hypocrite is, at least in some points, meerely speculative, ann workes not upon the will, and affection to chose, and love the good which hee knowes. Much of Gods will hee knowes, and hates: as Ahab and Herod: I hate him a Prophet, indeed, of God, 1 Kin. 22,8(saith that wicked man, sold to worke wickednesse) of whom wee may inquire; but I hate him, for hee speakes not good to mee, but evill: Yet could this King in some things humble himselfe, rent his clothes, put sackcloth on his flesh, and fasted: & …1. 27.So also that other incestuous beast hated the reproving Word, and kild the reprover. Contrary, the knowledge of the faithfull seasons the heart, drawes the will and affection, nay, the actions also after it. 2. The difference in their joy is plain and palpable. For the formall mans joy ariseth not from the word, indeed, or any love to the truth of God, but from his owne fancies, and dreames falsly collected from the Word, witlesly, and wilfully (and therefore strongly) conceived in his owne deceitfull hart. For when he hears mercy & glory proclaimed to sinners upon condition of beleeving, he builds a presumption of pardon & salvatiō upon that sādy faith of divels; carnally, (as Papists at this day) cōcluding (& thēce raiseth up al his that faith consisteth onelyonly in the understanding, partly in an action of the apprehension, conceiving what is the object of faith, partly in an action of the judgement, consenting to it, and approving it as a truth of God: hee thinkes not of the maine and principall act of saving faith (without which the other profit nothing) that action of the will letting al goe, and taking hold of Christ for salvation, choosing him as the supreme good and happinesse, and bringing him to his heart, whereby he is washed and purified. And hence blasphemously imagining Christ to bee but as a cloake for his sinnes, he pleasantly dreames of obtaining grace without any tr…e repentance, or change of the whole man.
Hence the promises of God, thus by himselfe abused, are welcome, and a false joy followes a false hope. But the command of God, much more the threatning word, and reproofe for breach of the command, is grievous to him, and insupportable; hated as cords, as bonds, as death, and the very Crosse. For esteemi…g his lusts to bee himselfe (and indeed he is little else) he accounts himselfe in them wounded, fettered, and crucified: when his lust is restreined, he is imprisoned: when his sinne is pierced, his very heart is wounded: when his corruption languishes, he faints, and is dead in the nest, and with as much joy will he goe to the Gallowse, as to that Crosse of Christ, whereby the world is crucified to him, and he unto the world.
See this exemplified in that noted hypocrite, Herod. The preaching of Iohn, (as of Christ and all his Messengers, Mar. 1. 14, 15.) consisted of two maine points, Repent, and Beleeve. Repent, for the kingdome of God is at hand: Mat 3.2.and, Behold the Lomb of God which taketh away the sinnes of the world, Ioh. 1.29. Now it is easie to finde what, in the preaching of Iohn, this incestuous beast hard so gladly. Is it any marvell if such a wretch (fancying a remission of sin, without forsaking sin, & impunity by Christ) should with much joy heare of such a Savior as he blasphemously supposed? But that other necessary part of the Gospell, Repentance, rising from faith,2 Tim. 2.19 (Let every one which nameth the name of Christ, depart from iniquitie) this hee hated, and the Preacher of it to the death. Now then had it beene the truth of God in which he rejoiced, the doctrin of repentance, & forsaking sin would have bin as wel entertained as the doctrine of remission, and pardō of sin; because both are equally the word of the same God: but whē we see the one received with joy, & honor of the messenger, the other rejected with hate, & death of the speaker, who discerns not that his joy sprung from that fond dream of his rotten spirit, that though he walked according to the stubbornnesse of his own wicked heart, Deu. 29.19he should have peace.
Most unlike is the joy of the faithfull hearer, who loves the Word with a most entire, unexpressible affection: Oh how I love thy Word, Ps. 119.97and therefore loves it, because a word of truth, Psal' 119. 29.30.140and a pure word, an unreconcilable enemy to all sinful filthinesse: and when he heares that double promise, the one of remitting, the other of snbduing sinne; when he heares of glory, and holinesse, he is (as the Apostle) in a strait, and knowes not which to preferre, esteeming the conformitie to the death, and life of Christ brought in the Word, nothing lesse, then the fellowship with him in glory.
Take a further view of this in some instances. The uprightnesse of Davids, and Hezekiahs heart with God was seene in this: For when that bitter reproofe touched the quicke, David taketh all the blame upon himselfe; I have sinned: Hezekiah further confe…seth the Word, not onelyonly just, but good, Esa. 39.8. But Amaziah, who did that (in the generall) which was right, but not with an upright heart like his father David (2 King. 14.3.) discovers that hypocrisie of heart in rejecting the Word, when it came neere, and home to his sinne, 2 Chro. 25.2.16.
To couclude this point: remember this palpable difference betwixt an upright, and dissembling heart: The faithfull loves, & rejoyces in that part of the word of God which the hypocrite hateth; and in the selfe same respect, the one detests & grieves at it, the other loves and rejoyceth in it: why doth the rebuke of Christ sound as death to the dissembler, but as the glad tidings of life to the upright? In both, because it is the trumpet of God to sound an alarum against sin, that (as the wals of Iericho) it shal fall at this blast, and be destroyed. This very nature, and effect of the Word, that it is the Sword of the Spirit, piercing every sinfull lust to the heart, and mortifying these earthly members,Psa. 141.5. is the very cause why to the sound Christian it is a precious oyle and perfume, to the dissembler as a reproach, hee cannot delight in it, Ier. 6. 10.