The Way to True Happiness, Sermon 14
The foureteenth SERMON.
MATTH. 5.8. Blessed are the pure in heart, for they shall see God.
HEre we hauehave now another step to happinesse. Blessed are the pure, &c. It containes two things: First, a point: The pure in heart are blessed: Secondly, the proofe thereof, For they shall see God: In the whole we hauehave three lessons, or propositions laid downe vntounto vsus: First, that vpright men are happie men: Secondly, that the pure and vpright shall see God: Thirdly, that vpright persons are therefore happie, because they shall see God: As to the first of these, before we goe further, it shall be needfull, to speake somewhat, for the opening of the termes:
And, first, what is meant by heart in this place, when he saith, Blessed are the pure in heart? Heart is here put for the whole inside of a man, but especially for the will (his fountaine of all morall actions) the seat whereof is the heart. By puritie here, we are to vnderstand thus much; a freedome from all forraigne and base mixtures: For, that is properly called pure, which is suitable to it selfe, without false or bad mixtures.
EueryEvery mixture impures not a thing,Vide Saluam. de bonit. vitae Christ. Con…lus. secunda, nec non de simplicitat. vit. Christ. per tot. but when it is mingled with that that is baser then it selfe. For instance; Rye mingled with VVheate loseth nothing of it's purity, because it is mingled with a better thing, but, if it be mixed with chaffe, or if it be smuch'd, or corrupted, it hath lost it's purenesse. So siluer is not abased any whit by being mingled with gold, but, if it be mixt with drosse, or something worse then it selfe, it thereupon becommeth impure: So the heart of man (which is here made the seat of purity) is not abased, but aduanced rather, by being mingled with God, with grace, with things spirituall (which are all better then man) but when it mingles with sinne, with corruption, with the creatures (things lower and meaner then it selfe) it becomes impure. The pure in heart then is such an one, as keepes himselfe free from being corrupted with those things that doe abase and dishonour man. In a word, he is pure in heart, that is sincere, vpright, and plaine-hearted, as this word is expounded by one of Iobs friends, Iob 8.6. If thou wert pure and vpright, surely, now hee would awake for thee. There the vpright man is said to be pure: So the Apostle, 2 Cor. 1.12. puts simplicity and godly sincerity together, noting thereby; that he is simple and pure that is sincere and vpright.
Now there is a two-fold purenesse: first legall: second Euangelicall. The purity of the Law, is a freedome from all sinne, a perfect conformity to Gods whole will, when a man doth all that God requires at his hands: Secondly, the purity of the Gospel is that whereby a man (though hee cannot be free from all sinne, yet) keepes himselfe from the raigne of all sinne, and especially of that sinne that breakes the new couenant, hypocrisie, and though he cannot doe all that God bids, yet he is sincere in that he does, and he aimes at all Gods Commandements, he is willing to please God in all things, and doth accordingly endeuour it. And this is that which is here called puritie of heart, and hath the blessing put vponupon it by our Sauiour: a maine part whereof, is, that they shall see GOD: Here they shall see him by the light of grace, hereafter by the light of glory: They shall not see him in himselfe (as hee is in his essence) but so to speake, his second-felfe, namely, in his attributes, workes, ordinances, comforts, and so as none but the pure in heart can see him, shall they see him here, and hereafter in another manner, at least in another measure then heere can be attained vntounto. But hitherto by way of explication of the termes, let vsus come to the point, which is, that
EueryEvery true-hearted and vpright man, is a Doctr. 1 blessed man: First, for this, besides, our Sauiours Testimony here, we hauehave the testimony of God, in other Scriptures, as, Psalm. 32.2. Blessed is the man, to whom God imputeth not sinne, and in whose spirit there is no guile. Behold, here is a description of a pure and vpright man, together with his happinesse: he is pronounced blessed by Gods owne mouth. So likewise, Psalme 119.1. Blessed are they that are perfect (or vpright) in the way, that walke in the Law of the Lord. A plaine description of men pure of heart, who are therefore said to be blessed.
Blessed such a one is, in a double respect. Reas. 1 First, priuatiuely: Secondly, positiuely: For, first he is free from that plague of all plagues, Hypocrisie, which, first, in it's owne nature is a most desperate sinne, a deadly disease: For, it smites at the vitall parts of a man: and first it eates out all life, all goodnesse out of the will, for no man is an hypocrite, but hee is willingly so: Secondly, it proceeds from thence to the vnderstanding, and puts out the eyes of the minde, the light of the soule: at first indeed, hee hath so much light, as to see himfelfe to be an hypocrite, but afterwards his light is darkned (after hee hath long traded in this sinne) and he becomes a selfe-deceiuer: Thirdly, naturall conscience is by hypocrisie deaded, and seared: Fourthly, it eates out all good affection out of the heart. And thus hypocrisie is a rottennesse at the core, leauen in the midst, poyson in the fountaine. It corrupts the heart, from whence it diffuseth it selfe, as it were, thorow all the veines of the whole conuersation. This is the mischiefe that comes to a man by hypocrisie. Now purenesse preuents all this, and as a precious and soueraigne preseruatiue, it keepes the heart from being done to death by hypocrisie: Secondly, as it is in it owne nature deadly, so it is no lesse dangerous in it's effects and consequents; it being very hard to be cured. For first, a man that is vnderunder the power of hypocrisie, cannot easily discerne it in himselfe, and although at first, haply, hee had himselfe in some suspect, yet afterwards, he becomes altogether blinded: Secondly, if he doe discerne his disease, yet hee is not willing to be cured. It fares with such an one as with a begger, or some common rogue, who, though he know himselfe to hauehave a soare about him, yet he is not any way willing to hauehave it healed, because it is his plough, it is his trade of life: So here. Hence is it, that he will not repaire to the wise for cure, hee will not discouer his disease vntounto the physician, he will not tell him where it lies, for he is abashed at it; hypocrisie being a shamefull sinne, as is easie to see, in this, that no man can endure to be called hypocrite, or dissembler, hee can abide to be called any thing, rather then that: 3. If he should shew himselfe willing to be cured, yet he will not be drawne to vse the meanes: or if he doe vse meanes, yet such is the nature of hypocrisie, as that it turnes the medicine into poyson, and abuseth religion to the feeding of the humour, to the destruction of the soule. Hypocrisie being then such a disease as hath beene described, so deadly and pernicious, and so hard to bee healed, it must needs follow, that the pure in heart must be in this respect happy, that he is freed from hypocrisie.
Secondly, the pure in heart is also positiuely Reas. 2 happy, and truely intersted into all blessednesse. For, so much as any one hath of truth and vprightnesse, so much he hath of God, and of his Image. By sincerity and truth, we become to be in league with God, hee smites a couenant with such, Gen. 17.1.2. walke before me, and be vpright, and I will make my couenant betweene me and thee, &c. The cōfort of all the Scriptures, right to all the creatures, benefit of all the ordinances belōgs to the vpright; yea, God delights in such as are true of heart. And as sincerity commends a mans person to God; so all his seruices too: for if he bee vpright in the maine, though he faile very much in the matter or manner of his seruice, the Lord will accept it: he takes vprightnesse in full payment of the whole debt, which though a man bee not able to discharge, yet, if he pay what he doth pay, and what hee is able to pay in currant money, hee'll take it, Dauid is said to hauehave beene perfect before the Lord, and to hauehave done after Gods owne heart in all things, saue onelyonly in the matter of Vriah. And yet we know that Dauid had many great faylings besides that matter of Vriah, but the Lord made no reckoning of any of them, because they were committed against the generall purpose of his heart: yea, to all the former benefits of vprightnes we may adde that it strengthens a man against all temptations and firie darts of the Deuill. For, when he roares vponupon a poore soule, and sayes: Thou a Christian? thou goe to heauen? thou labourest with these and these vices and corruptions, and that seruice which thou doest to God, is poore and slender. True, saith the vpright person, I cannot deny but I goe clogg'd with many corruptions, laden with many lusts, full of frailties and infirmities, but I disclaime them all, I am weary of them, I bewayle them, I endeauour to out-grow them. And for holy duties, I cannot deny but that I omit them often, and at best, do but bungle at them, but yet I would doe better, and it grieues me that I cannot performe better seruice to the Lord. And the conscience of this carries a man through all trials, and makes him raigne, as it were, ouer all temptations of Satan, as you may further see in the example of Hezekiah, who being now cast vponupon his sick-bed, and hauing receiued from Gods mouth a message of death, was yet comforted in the remēbrance of this, that he had walked before the Lord with an vpright heart. It was not his Crowne, 'twere not his Titles, 'twas not his Scepter, 'twas not his kingdom, that then stood him in any stead, but this, that he cold be able to say; He had beene vpright with his God. For this is it indeed that holdes vp the head of a faithfull Christian in all his trials and temptations, that he hath beene sincere and true of heart in his whole course. So that it must needes be granted a very great happinesse, to be pure of heart, whether we respect the euils from which it frees a man, or the blessings and comforts whereof it doth possesse him.
Is it so that eueryevery vpright man is blessed a Vse 1 man? Let it serue then in the first place to discouer the vtter vnhappinesse and misery of all such as are hypocrites and dissemblers: for if vpright men be happy men, then this inference is sound on the other side, that guilefull, rotten, hollow-hearted persons are eueryevery are eueryevery way miserable and accursed; the same God that here puts the blessing on the pure in hart, doth al vnderunder one pronounce a curse vponupon the hollow of hart, where before we go futher, it shall be necessary to set downe, what is hypocrisie (for eueryevery man studiously thursts from himselfe this imputation.Hypocrisie what?) Hypocrisie therefore is nothing else, but the profession of religion for false ends and by-respects. And it is compounded of these two things. 1. an affectation of the name of Religion. 2. a disaffection to the thing, wherof it so much affects the name.2 part…. For that's alwayes in hypocrisie, it would seeme, but not be religious, it disapproues & dislikes of that inwardly, which yet it affects to seeme outwardly:3 signes out of Matth. 23. for no man is an hypocrite but willingly.
Thus you see what hypocrisie is, and what are the parts of it. Now for the signes, they are many, but that I may not clog your memories with a multitude, take that one place, Matth. 23. where you shall finde our Sauiour throughout the greatest part of the chapter describing an hypocrite, by his signes.Matth. 23. opened. And first saith he, they say but doe not. ver. 3. All that they bid you obserue, that obserue and doe, but doe not ye after their workes, for they say, and doe not. The hypocrite is all in words, he talkes (saith Christ) but he does not; he makes a faire flourish, and great protestations of his vprightnesse and louelove of goodnesse, but he doth nothing. He is nothing but leaues, shewes, hee is all in profession, in protestation, but nothing besides: whereas true goodnesse is alwayes reall and substantiall. A man that's truely sincere makes profession indeed, (for hee knowes himselfe bound to it, and that true grace will not be hid) but hee will doe more then professe, hee'll practise too: but the hypocrite contents himselfe to talke of religion, being vtterly vnacquainted with the power and practise thereof.
A second note of an hypocrite there set downe by our Sauiour, is, that he is vnmercifull, verse 4. They binde heauy burdens and greiuous to be borne, and lay them vponupon other mens shoulders, but themselues will not moue them with one of their fingers. The hypocrite is very seuere and strict in prescribing to other men, but partiall and fauourable to himselfe. He presseth other mens sinnes home, eueryevery moat's a beame and eueryevery small offence is made a mountaine. He is very large in describing other mens duties, and in charging them with what they must doe, they must be thus mercifull, humble, patient, meeke, &c. But in prescribing to himselfe, hee is ouer-sparing and indulgent, when hee is to speake of his owne duty: his beames shall be but moats, and foule faults made matters of nothing, whereas on the contrary, vpright men are very mercifull to others, but most seuere against themselues, they can spare others in that, wherein themselues they will not spare.
In the third place, an hypocrite dos all he doth, to be seene of men, he is ambitious, vaine-glorious, he seekes the setting vp of himselfe, and not of God, verse 5. All their workes they doe (saith our Sauiour there) to be seene of men. All their prayers, men must know of them, all their almes, the world must heare of them. In a word, hee sets not vp God, but studyes himselfe, and how to aduance his owne honour, credit and reputation among men. Whereas the vpright man (though he hath respect to the maintenance of his owne credit and good name amongst men, yet) hee principally lookes at Gods honour in all, and so Gods glory may be set forth & aduanced, he cares not though himselfe be neuer so much abased and vilified, and therefore his deuout seruices are done in secret, he prayes in his closet, where no eye beholds him, but Gods; and in giuing of almes, his left hand shall not know what the right hand doth.
Fourthly, the hypocrite sets a stint to himselfe in holy dutyes, and in his obedience, thus farre he resolues to goe and no further, and then eueryevery man else must keepe his pace, otherwise it is no bargaine: if any one goe faster then he, hee goes too fast; as on the other side, if any one come short of himselfe, he is nobody: he must measure eueryevery mans pace by his owne, and no man must be better then he in the company, vers 6. they louelove the vppermost roomes at feasts, and the chiefe places in the Synagogues, and greetings in the markets, and to bee called Rabbi, saith our Sauiour. He must bee the teacher, the Rabbi, he must rule the roast, else 'tis no talking: whereas now the vpright person is of another minde, hee doth as he may in Gods seruice, and where he is wounded, or comes short of what he should be, he would hauehave others make so much more hast, and doe God better seruice than he can doe any; he is glad that any man can doe his masters businesse better than himselfe.
Fifthly, the hypocrite peruerts all religion, and hath alwayes an ayme, in whatsoeuer he does this way, at his owne priuate gaine and aduantage, he makes long prayers, but then widdowes houses must pay for it, he deuoures widdowes houses (saith our Sauiour) that's his ayme, but he doth it vnderunder pretence of long prayers, verse 14. Hee hath euer a priuate ayme in his deuotion, and another man must beare the charge of it. Whereas now the plaine-hearted man doth duty for duties sake, without any such by-respects to himselfe, he serues God out of louelove; the hypocrite comes to Church, prayes and does other good duties, but he shootes still at his owne gaine, at his owne ease, at his owne credite, or some such other worldly respect.
In the sixth place, an hypocrite is described to bee such a one as is most medling where he should not, and there least of all taken vp, where hee should be most busied and employed, vers. 15. ye compasse sea and land, saith he, to make one Proselyte. Their businesse as yet (the passages to the Gentiles not yet opened) lay in Iury, but as if there were nothing to do at home, they were fetching in proselytes by sea and land. Here then is one signe of an vnsound heart, his businesse altogether without doores; hee is euer most busie in other mens houses, in other mens callings, in other mens harts, in other mens wayes, when his own in the meane while he lets alone, and suffers it to lye neglected; wheras the vpright person is euer busiest at home▪ he is carefull to do his owne worke, to beare his owne fruite, he hath little minde or leisure to bee doing with others.
The next note of an hypocrite here set downe by our Sauiour is, that he is alway partiall in his obedience, som duties with him shall be no duties, and some sinnes no s…nes, vers. 16. ye say, whosoeuer shall sweare by the Temple; It is nothing, but whosoeuer shall sweare by the gold of the Temple, he is an offendour. And againe, whosoeuer sweareth by the Altar, it is nothing, but whosoeuer sweareth by the Gift that is vponupon the Altar, he is guilty. Thus the hypocrite is partiall, and will pick and chuse what hee will doe in Gods seruice; This shall be a duty with him, and this not: this shall be a fault, and that not. If it stand with his gaine, ease, credit, that he is commanded to doe, it shall be done: but if it crosse him in these, hee will not acknowledge a duty: whereas on the other side, the vpright man is entire in his obedience, hee extends his obedience, as farre as the law goes: what God saith is a sin, he looks vponupon it, as a sin; what God cōmands or commends vntounto him as a duty, he well likes and approues of it for a duty, and desires to become in all things conformable to the whole Word and will of God.
Eightly, the hypocrite, as he is partiall in his seruice to God, something hee will doe, and some things not; so also is he preposterous in his obedience; lighter matters doe most of all busie him, when things of far greater importance hee stands not on, ver. 23. yee tithe mint anisse and cummine (saith our Sauiour) and hauehave omitted the weighter matters of the law, iudgement, mercy, and faith, &c. ye straine at a gnat, and yet swallow a camell.
Thus the hypocrite makes much adoe about smaller dutyes and sins, but flipsouer great ones; in smallest matters he is vrgent, in greatest negligent. Contrarily, the vpright Christian does his things in order, he makes the Word his rule in all; that which God commands most, he is most busie about, as mercy, Iudgement, and such like reall duties; In short, hee makes most adoe about the greatest, least about the least, though some about all.
The hypocrite (in the ninth place) is still for the out-side, yee make cleane the out-side of the cup and of the platter, (verse 25.) but within, they are full of extortion and excesse. And to the same purpose i… is that our Sauiour, verse 27. compares them to whited sepulchres, which indeed appeare beautifull outward. A tombe, you know, is the fairest and finest place in all the Church to looke vponupon, but if you open and bowell it, within you shall finde it full of dead mens bones, and of all vncleanesse, rottennesse and stench: Euen so ye also, saith our Sauiour, outwardly appeare righteous vntounto men, but within yee are full of hypocrisie and iniquity. An hypocrite is a meere picture, a carcasse of a Christian: for whatsoeuer painted shewes hee makes, within hee is full of rapine, extortion, guile and all manner of abhomination: his heart is his worst peice, and you see the best of him in his outward behauiour: whereas now with the vpright man it is cleane contrary, hee is better inwardly then hee makes shew for, his heart is the best peice of him, he is willing to doe more then hee can doe, his will is euer better then his hand, hee desires to leaue more sinne, to doe more duty yet, dwells most of all vponupon the gouernment of his heart, the wel-ordering of his insight watcheth ouer his dreames, lookes to the first motions of sinne: the hypocrite on the other side doeth more duty than hee loues, leaues more sinnes then hee hates, makes no conscience of his thoughts of his heart: but so hee can carry a faire out-side, hee cares for no more.
Lastly, an hypocrite hath this marke giuen him by our Sauiour, that hee cannot brooke a faithfull ministry, especially, the present ministry. Oh, say they, if wee had beene in the dayes of our fathers, if we had liued in the times of the ancient Prophets, &c; vers. 30. Thus hypocrites are alwayes disliking the present, and putting off all with wishes and woulds, oh, if he had liued vnderunder such a mans ministry, hee would hauehave done wonders▪ In the meane time, hee makes no good vse of the present, but is euer snarling and quarelling rather with his owne faithfull Pastour, that deales plainely and soundly with his soule. On the contrary, he that is vpright of heart, is carefull to improue the present opportunities, and to make all good vse of the present ministry, the last Sermon to him is euer the best; the word is alway fresh to him, and no minister giues him better content, then he that rifles most into his soule, and findes him out in all his haltings and hypocrisies. And thus you hauehave seene the markes of an hypocrite deliuered by the Iudge himselfe.
Now that which I hauehave here to entreate of you, and to obaine of my selfe,vse for exauation. is, that you would eueryone examine his owne soule, and feele his owne pulse, how it beates this way. The worke we presse you to, is necessary, the difference betweene a dissembler and a sincere Christian is wide, the issue different; for here to erre is to dye, and to doubt is little better then death: Bee aduised therefore, and entrated to hang no longer in suspence, but by setting vponupon this worke of examination to put it out of al question, whether you be vpright, and pure in heart, or hypocrites and dissemblers, that's to say, whether you be blessed or cursed
Oh but you'll say, Obiect. 'tis a troublesome piece of worke to put our selues thus vponupon the triall?
To the flesh indeed it is troublesome, Answ. but not to the spirit: but grant you meete with trouble in the doing of it, yet the gaine is great, and will pay for all; for wheras all knowledge is sweet to a man, the knowledge of a mans selfe (which is gotten chiefly by examination is most sweet.
But some man may haply thinke it a thing altogether impossible, Obiect. to know the heart which is so deepe and deceitfull.
Why but yet deeme it not impossible, so long as wee hauehave the Word to try our selues by, Answ. God that gaue distinctiue notes of old to discerne betweene leprosie and leprosie, and also instructed his people, how to discerne betweene false and true Oracles, as they were vttered by the Prophets, hath also shewed vsus in his holy Word, markes and meere-stones, whereby to put a difference between those that are false and true of heart.
Here then, if any demand how he may be able to iudge of himselfe, Quest. sith there is none but hath hypocrisie in him more or lesse; besides that, eueryevery man is borne an hypocrite (for of this sinne as also of all others, we hauehave the seedes in our natures) I answer, the question must bee, Answ. not whether you hauehave hypocrisie in you, for that you may be sure of, but how you may know whether hypocrisie be in its raign and ruffe in you, or whether it be subdued, disallow'd and mortified?
This you shall best vnderstand by your owne practice; for if you discerne hypocrisie in your selfe, and detest it, disauow it, bewayle it, labour against it, sure it raignes not in you; and that in generall:Psal. 36. opened. Signes of raigning hypocrisie. particularly see what Dauid Psal. 36. there you may finde the notes of an hypocrite in state, as we say. The Psalmist sets him forth there with respect 1. to persons 2. things. The transgression of the wicked saith within my heart, saith Dauid, that there is no feare of God before his eye.s. As if he should say: what euer the wicked man pretends to be, or thinkes of himselfe, my conscience telles me that there is no goodnesse in him. Yea, but how doth the Prophet make that good? why 1. for persons, hee flattereth himselfe, saith he, in his owne eyes, vntill his iniquity be found to be hatefull, vers. 2. Hee doth what hee can to hide himselfe from God, more he desires to hide himselfe from man, but most of all from himselfe. When his sinnes at any time come to his sight, he would faine hide them, he would be in with himselfe howsoeuer, and gladly hide himselfe from himselfe, and from his owne conscience. Hee would faine beare himselfe in hand, that hee is both vpright and happy, when indeed 'tis neither so nor so. This is the guise of a man that's vnderunder the power of hypocrisie, in whom hypocrisie rules and raignes. Contrarily, the vpright man, hee in whom hypocrisie is subdu'd, is euer sifting and searching into the estate of his soule, he feares alwayes, and holds himselfe suspect and iealously, and therfore doth what he can to vnderstand himselfe how it is with him, and what case he stands in. Am I sound? am I right? Is all well with me? doe I performe all my seruices on right motiues, and in a right manner? And thus he is euer gazing and searching into his owne heart and wayes, putting himselfe often vponupon the triall, which to doe the hypocrite can least of all endure.
Secondly, as he is at paines to cozen himselfe, so he goes about to deceiue others too, ver. 3. The words of his mouth are iniquity and deceit, hee would faine hauehave all things seeme faire and cleane before men, and therefore giues goodly words, which Salomon compares to a potsheard couered ouer with siluer drosse, Prou. 26. Burning lips and a wicked heart are like a potsheard couered with siluer drosse: the out-side is faire and specious, but the in-side is a vile potsheard, and such, saith Salomon, are the words of him that dissembleth with his lips, and layeth vp deceit within him, when hee speaks faire beleeue him not, for there are seuen abominations in his heart. But yet to keepe all faire and streight among men, and to make others beleeue hee is white, when hee's black, he guilds ouer his words, and▪ to couer his sinne from mens eyes, hee pleads for it, and whets his wits, and makes vse of all his eloquence to colour and couer his euill courses, to make his sinne to seeme no sinne, and to make his good parts or deeds seeme extraordinary good: whereas the vpright man is of another minde and disposition, conuince him of a sinne, hee'll yeeld, shew him a duty, hee'l doe't, so farre as hee is sincere. Thus the Hypocrite stands described by persons, himselfe, and others.
Now for things, the Prophet shewes how he stands affected, 1. toward goodnesse. 2. toward badnesse. In point of goodnesse. 1. hee hath left off to be wise, he stints himselfe in his knowledge, he is come to his growth therein, some things he knowes, and of some he is willingly ignorant, as saith the Apostle, he hides himselfe from the light, according to that of our Sauiour in the Gospell, he that doth euill hates the light, Iohn 3.lest his works should be discouered: Contrarily, the vpright person hath neuer light enough, but laboures more and more to be conuinced of sin, to be acquainted with duty; yea, his desire is to find out new duties, new truths, new faults, and for that end he searcheth diligently into Gods Word, and his owne heart, that he may the better know both himselfe and his duty. Secondly, the hypocrite, as he hath left off to bee wise, so he ceaseth to doe good, saith the Psalmist, hee stints himselfe in practicall dutyes; this shall be a fault with him, but not that; this a duty, but not the other: he not will shun all sinnes, he will not know all truthes, hee will not doe all duties, but onelyonly such as will stand with his ease, safety, profit, credit, and the like. Contrarily, the vpright person is 'still pressing on toward the marke, striuing euer to conquer more corruptions, to do more duties, &c: vnlesse it be in case of desertion, as shall be said hereafter.
And thus the hypocrite is differenced from an vpright man in his goodnesse.
Next for point of badnesse, the Prophet goes on and telles vsus. 1. that the hypocrite deuiseth mischiefe vponupon his bed, ver. 4. He makes no conscience at all of his thoughts, or of such faults as hee can commit priuatly, and conceale from the World, and therefore he plots his businesses vponupon his bed, he casts them into an art, and method, and deuises a course how to carry his wickednesse smooth away.
On the contrary side, the vpright person though he fall sometimes into this or that sinne, yet it is not premeditated, 'tis not in cold blood, as we say, that he offendeth God, at least he doth not proiect or contriue a way o sin▪ nor yet secure himselfe in euill, because it was done in the darke, or committed in secret, but hauing his eye alwayes vponupon God, hee is the same in all places and times, cleauing to God with full purpose of heart; and if he fall into some one sinne, it is altogether against his maine bent, and resolution in the maine.
Secondly, an hypocrite sets himselfe in a way that is not good, ver. 4. he stiffens himselfe in a course of vngodlinesse, you shall not get him off from the bottom whereon he is set, for he stands resolued, this sinne fits my turne, serues my ends, therefore I cannot, I will not leaue it. And that he may not seeme to be mad without reason, he finds out false arguments, whereby to make himselfe and others also beleeue (if possible) that such and such things are no sins; whereas on the other side, the vpright Christian neuer sets downe any such conclusion with himselfe, nor knowes he to dispense with any sin, to liue in it as hypocrites doe, but strengthens and settles himselfe in good courses, and if at any time he take a fall, he rises againe, and renues his Couenant; well, now I'll leaue this sinne, now I'll no longer omit this holy duty, &c.
Lastly, he abhorres not euill, saith Dauid: An hypocrite may forbeare to cōmit sinne, but he hates it not; he may be loth to doe it, but he abhorres it not: for hatred is of generals, of all in the same kinde, therefore if hee hated any sinne, he would hate all aswell as some; but so doth not the hypocrite, for some sinnes he will not bee drawne to part with, yea, he loues euen that sinne which hee dare not commit. But now with the vpright person, it is farre otherwise, hee hates all sinne, euen that which hee cannot but committe, there being as great an Antipathy and contrariety betweene him and sinne, as betweene light and darkenesse, hee abhorres the euill that is in sinne, and not only the euill consequences thereof.
There is a great difference betweene a cleanely, neate huswife, and a dirty drudge. It may so fall out that they may bee both at once busied in the kitchin, but their behauiour, there is different. She that is cleanely, though she may be seen to put her hands to some fouler worke, yet shee takes great care that shee marre not her clothes, soyle her apron, or any way colly and defile her selfe: whereas the drudge, so she can escape burning, cares not for blacking herselfe, or any thing about her. And euen so it is betweene the vpright man and an hypocrite. The vpright man seeth an vglinesse, blacknesse, and deformity in sinne, which he most of all hates and detesteth, euen that euill that is in sinne, as it is a violation of Gods law: the hypocrite on the contrary, if he can but keepe him from burning, from scorching, that's as much as he cares for. It is the fire that is in sinne, that he chiefely feares, and not the euill of it; he sees it will shame him, vndoe him, damne him, and therefore it is, that he forbeares to doe that which in heart he loues, and as farre as he dares, will be doing with. And thus you see an hypocrite in state (as we may say) described vntounto you. It remaines that you now cast your selues into the ballance, and by this that hath been spoken, make experience in what case you are, and how it is with you. If it be so, that you doe what you can, to flatter and sooth vp your selues, as thus, Though I hauehave not so much knowledge or ability of discourse as some others hauehave, and though I make not such a profession and shew to the world-ward, yet you cannot so far put me out of countenance, but that I beleeue verily that God loues me, and I louelove him as well as the best of those that make farre more adoe then my selfe: If, againe, you vse guilded words, and deceiueable arguments to coozen others, and to perswade them to beleeue better of you then there is cause. If for knowledge you are as wise already as you meane to be, and for practice, as good eueryevery whit as you desire. If, for euill, you plot mischiefe in secret, and make no bones of sinne, if you can commit it in a corner, if you settle and obstinate your selues in euill: as that such a sinne must liue and die with you, and you cannot, you will not forgoe it, and that you hauehave no quarrell with the deformity of any sinne, but onelyonly with the inconueniencies; let me tell such a man as this is, as Dauid here doth, that there is no feare of God before his eyes, he is not onelyonly an hypocrite borne (as we are all) but hypocrisie raignes in him, and he may read his neck-verse, Math. 23. A blacke Psalme, as it were: For, there our Sauiour pronouncing the hypocrites doome, saith, Wo to you, hypocrites, Wo, wo, to you hypocrites, and againe wo, and againe wo, nine or ten seuerall woes are there denounced by our Sauiour against hypocrites, and hollow-hearted dissemblers, he fills his mouth with woes, and fills a whole chapter with curses against all such kind of persons. Thus they are accursed of God, they are cursed also of men; bad men curse them, good men curse them, as the Church, Psal. 125.4, 5. Doe good O Lord, to those that are good, and to them that be vpright in heart: but, as for such as turne aside to their crooked waies (such as hauehave turnings and windings, and hold not on a streight course in the waies of God) let the Lord lead them forth with the workers of iniquity. And thus we see how the curse both of God and men lies vponupon them, both in life, and in death: For, the hope of the hypocrite shall dye with him, and euen giuegive vp the ghost, as Iob speaks, yea, after death he is accursed, for when he shall rise againe, hee shall be arraigned by the Iudge of the quicke and dead, and sentenced as a chiefe sinner, for hypocrites and vnbelieuers, are yoked together in the Gospell, and of both it is said, that they shall hauehave their portion with the diuell and his angells. Thus now you hauehave seene who the hypocrite is, and what's his misery. And this we the rather speake, to put a difference, because all that professe religion are charged with hypocrisie: and there is no sound-hearted man will except against such a discourse, sith hee desires nothing more then a discouery of his hypocrisie, and that there should be a iust distance set betweene himselfe, Obiect. and such as are vnderunder the power of hypocrisie.
Yea, but may some say, All this reaches not me, Answ. I am not smitten by any thing that hath bin spoken for the discouery of an hypocrite, for I am vpright.
'Tis well if it be so: but for more certainty of the matter, consider a little of the false notes of truth and vprightnesse, that wee be not mistaken.
And first, one man will say, Obiect. that hee is in good name and fame among his neighbours, yea, good men thinke well of him, that could sound him well enough, if he were not right, nay, many of your great Preacher doe fauour and respect him, therefore he thinks himselfe safe.
But that this is no sure signe of sincerity to build vponupon, you must know, first, Answ. that men cannot diue into the heart to vnderstand the state thereof, they can goe no further then the outside: Secondly, that the good man is most busied at home in his owne heart, and that little either leisure, or will to looke abroad, and to be searching into other mens estates: Thirdly, and againe, he dares not censure another man (it is not his place) further then he shewes himselfe in his fruits and actions, therefore he will not iudge otherwise then well of thee, if thine outside be faire: but thou must remember that thou hast not to doe with man, but with God, who is of fiery eyes, who searcheth the hearts, and trieth the reines: so that though men may mistake thee, yet God cannot be deceiued; besides that, thine owne conscience is in steed of a thousand witnesses. Therefore it is not safe to rest in mans approbation. What good will it doe me, that all my neighbours shall take me to be rich, when I know my selfe to be no better then a bank-rupt: So here.
Obiect. Yea, but though men cannot certainely know me to be an hypocrite, yet the diuell can, and certainly, if I were any such one, he would soone detect me.
Answ. For answer, that followes not: for his businesse lies most about the vpright in heart, whom he molests and pesters with doubts and scruples, and is therefore called by Saint Iohn, the Accuser of the brethren. As for others, he keepes the castles of their hearts in peace; the hypocrite hee neuer troubles, or charges his him with hypocrisie, till he seeth his time, as on his death-bed, or the like.
Obiect. Yea, but if I were an hypocrite, though neither men nor diuells would detect me, yet sure mine owne conscience would find me out and accuse me.
The hypocrites conscience is many times seared and deadned through long custome, Answ. and much trading in this sinne. At first, indeed, it would speak, and check, but after a while, the eye of such a ones conscience will be put out, and it will not doe it's office: It is with conscience, as it is with a Watch, which will grow lazy, and euen stand still sometimes, if it be not euer and anon wound vp.
Yea, but though conscience should be slacke, Obiect. yet God at the least would detect me; but he goes along with me, and blesseth me, so that I thriue, and grow great in the world, &c.
For this matter, you must be told, Answ. that Gods waies are on high, and farre aboue our reach, he hath his times to discouer and vnueile an hypocrite, that we know not of, sometimes he smites in the very act, as he did Ananias and Saphira, sometimes againe, he adiournes them til death, as he did Iudas and Achitophel, according to that of Elihu, Iob. 36.13. The hypocrites in heart heape vp wrath, they treasure it vp, and it is reserued for them till the last day. Therefore deceiue not your selues by building your selues vponupon these false grounds, that other men hauehave good opinion of thee, that the diuell doth not detect thee, that thine owne conscience finds thee not out, or that God forbeares to smite thee: for there is no trust to be reposed in these, as hath been shewed.
May some say, I build not on these, Obiect. but I know by my deedes (words are not all) that I am sound, for, I pray, read, heare, follow my calling, &c. and are not these good things?
Answ. Yes, it cannot be denyed, but these are good things, in their matter, and in their kind: but you must know withall, that an hypocrite may goe as farre for the outward worke, as the most vpright Christian. He may take vntounto himselfe as many and as good words of prayer, read as many chapters, heare as many sermons, &c. for difference, aske your selues but these two questions, Why doe I performe these duties, and how doe I performe them? First, why? if I doe thus to please men, to satisfie the world, to get a name, or vponupon any such like motiues, all's naught. Secondly, looke how thou dost these good actions. The hypocrite bungles and slubbers ouer holy duties, he does his taske indeede, and that's as much as he cares for. If he can be able to say, he hath read so many chapters, made so many prayers, heard such a sermon, he thinks 'tis enough, neuer looking how, and after what manner he hath done these things. Contrarily, the vpright man makes this his greatest care and businesse, to look to the manner of his performances. 'Tis true, I hauehave heard the word; but how hauehave I heard? I hauehave prai'd indeed, but how hauehave I pray'd? &c. I hauehave intermingled with my best works a great deale of distraction, distemper, corruption, selfe-louelove, selfe-seruice, hypocrisie, and the like: and this indeed is vntounto him a matter of greatest griefe, that he cannot performe spirituall duties in a spirituall manner, which the hypocrite on the othe… side least of all stands vponupon.
I, Obiect. but I doe not onelyonly performe many good duties, but also I leaue my sinnes.
Yea, but what sinnes? Answ. dost thou leaue thine hypocrisie? if so, then thou saist something. Otherwise thou maist forsake some kinde of sinnes, and yet remaine an hypocrite, as namely, such sinnes as thou art not so strongly inclined vntounto, or which doe not so well comply with thy proiects. But here's the triall of the truth of a mans heart, if he can be able to say as Dauid doth, Psa. 18. I hauehave kept my selfe from mine iniquity, if he can leaue and auoid the sin of his temper, the sin of his age, the sin of his condition, the sin of his calling, his beloued sinne, whatsoeuer it be. By this it was that Iob approues his owne sincerity,Job ther… speakes o… the Commandements as he had occasion to practice them in his life, and s… beginnes… with the seuenth. when he could say that he had kept himselfe from the sinne of his age, for when he was in the heat of his youth, he could then make a couenant with his eyes, not to looke lustfully vponupon a maid: he kept himselfe from the sinne of his calling, as he was a Magistrate, for he lift not vp his hand against the fatherlesse, when he sate in the gate, neither did he despise the cause of his man-seruant, nor of his maid-seruant, when they contended with him: he kept himselfe from the sinne of his condition; for, though he were rich, yet he oppressed not the poore, by with-holding them from their desire, or causing the eyes of the widdow to faile, &c. Here's vprightnesse, when a man can keepe himselfe from his owne wickednesse, from the sinne that stands most with his affection, with his occasion, with his profit. He that cannot doe so, is no better then an hypocrite.
Obiect. Yea, but sure this marke will hold out, I continue constant in Gods seruice, which no hypocrite doth: For, will the hypocrite pray alwaies? saith Iob, chap. 27.
Answ. Yes, a very hypocrite may pray, and doe other holy duties with some constancy, till times of triall and persecution come vponupon him; and till such time as his owne ends be serued; for it is for wages that he doth God seruice. There's difference betweene a child and a sheepe, or some such other creature in following a man. (GiueGive mee leaue to vse this plaine and homely comparison) The child followes his father of louelove, and good affection: the sheepe also followes him in the field, but it is for the bottle of hay that is carried before him; lay downe the hay, and you shall hauehave the sheeps company no longer. And so it fares with the hypocrite, so long as the Lord will find him hay, prouender, wages, he will serue the Lord, namely, till such time as he hath serued himselfe, and then he giues vp.
Obiect. Yea, but yet I hauehave one more note, that will not faile me, I cannot endure an hypocrite.
Answ. All this may be; and yet thy selfe be an hypocrite neuerthelesse: for eueryevery hypocrite is a great rifler into other mens faults, and cannot endure that in another (because it may preuent him in outward commodities) which yet he can well away with in himselfe. Now therefore make no iugdement of thine estate by these deceiueable notes, but search into thy selfe by those that are true, and if thou finde that thou art vnderunder the power and raigne of hypocrisie, neuer giuegive rest vntounto thine eyes, nor sleepe vntounto thine eye-lids, vntill thou hast gotten out of this shamefull, miserable and cursed estate.