The Abridgment of the Gospel, Sermon 7
THE SEVENTH SERMON.
VERS. 75.
All the daies of our life, in holineſſe and righteouſneſſe before God.
THe next point to be handled, is, the Time, to which our ſeruing of God without feare is limited: All the daies of our life. Heere I will handle two points. 1. That this life is the time of our ſeruing God. 2. That it muſt not bee done in ſome part, but in all the daies of our life.
Touching the firſt, this is the doctrine;The 1. Doctrine. That the time of our liuing here in the world, is the alone time, in which thoſe duties are to be done which ought to be performed by vsus in token of thankefulneſſe to God for our redemption, and in respect of the hope which we hauehave of life eternall. This plainly followeth hence: for, if the queſtion be, when and at what time the duty of ſeruing God (which is the end of our redemption) muſt be done; the anſwer is, it muſt be done in the daies of our life, while we liue heere, or not at all. This is agreeing to the Scriptures in other places. While we hauehave time let vsus doe good &c cGal. 6.10.. that is, while we liue here, for when that time is gone, we hauehave no further opportunity. In this preſent world, ſaith the ſame Apoſtle elſwhere dTit. 2.12.; The time of our dwelling heere, ſaith Peter e1. Pet. 1.17.; During my life, ſaith Dauid fPſal. 116.2.. I hauehave finiſhed my courſe, ſaid Paul, when he was neere his death g2. Tim. 4.7.: He could not hauehave ſo ſpoken truly, if, after his departure hence, there had bene any thing further to be performed. Thus all is confined to the compaſſe of this preſent life. After death commeth the iudgement hHeb. 9.27.: then is a time of reckning, not of practiſe. Beſides, death being come, the time of grace is expired, the miniſtry of reconciliation ceaſeth; therefore now is the accepted time, behold now the day of ſaluation, ſaith the Apoſtle i2. Cor. 6.2. The 1. Vſe..
This ſerueth firſt, to batter downe the wals of the Popes ſuppoſed purgatorie: the ground whereof is this, that there is a place for repentance after this life, and that as ſome, which are perfit Chriſtians, goe directly after death to heauen, and others, which are extreamely wicked, go ſtraight to hell; ſo there are a middle kind, who hauing not perfited their obedience in this world, nor made full ſatiſfaction for all their ſinnes, muſt ſtay by the way, in a place of torment, where the reliques of ſin muſt be purged out, and the full ſumme of their duty made vp before they can be admitted into heauen. This is held as an article of faith, and they are ſaid to be certainly damned ſo many as doe not beleeue it kBellar. lib. 1. de purg. ca. 11.. Indeed Papiſts hauehave reaſon to maintaine it, it is a fire which hath well heated the Popes kitching, and the conceit and feare of it, together with an opinion that the offerings of Prieſts can helpe to ſhorten a mans time in it, hath brought them in no ſmall reuenue: they may truly ſay, that by this craft they hauehave their goods lAct. 19.25.. Now the opinion is plainly confuted by this place. For whatſoeuer is required of vsus, either toward God, or toward man, is to be done in the daies of our life, or neuer. The dead in the Lord, doe rest from their labours mReu. 14.13.: This could not be true, if they were either buſied in doing good workes for the getting to heauen, or were tormented in fire. They ſweat much to make good this fancie; but in vaine: ſure we are, the Scripture maketh mention of two only places, for the dead nLuc. 16.22.23.: neither was there in Moſes law appointed any ſacrifice on the behalfe of the dead. The thing it ſelfe came firſt from the heathen, & was vnknowen to the world vntill the Councell of Florence oAnno Dom. 1439.: and therefore though they threaten the blacke curſe to thoſe that denie it, yet let vsus not feare it; the curſe that is cauſleſſe ſhall not come pPro. 26.2. The 2. Vſe..
Secōdly, this maketh againſt thoſe who are of that ſwiniſh diſpoſition, that they neuer thinke vponupon doing good vntill they die; while they liue, they rake, and catch, and extort, and oppreſſe: A man may as ſoone wring water out of a flint, as draw ought from them to a good purpoſe; then they grumble like Nabal, ſhall I take my bread &c. and giuegive it to men, whom I knowe not whence they bee q1. Sam. 25.11.? But when they come to the knife, and die they muſt and leaue their goods behind them, then (it may be) ſhall ſome drop or two be giuen to the poore, or to ſome good ſeruice. I doe not condemne it if any man by will bequeath ought to the Church or poore: this I condemne, when ſuch things are neuer done tell then: It is an argument, that that which is then done, is but a formall and extorted beneuolence. Formall; men therein will doe as others doe: Extorted; becauſe it is done moſt commonly to ſtop the mouth of an accuſing conſcience. Remember we therefore, that the obedience which we owe to God, or to man for Gods ſake, reacheth it ſelfe to the whole life, and is not to be reſtrained to the laſt act. That knowledge which wee will learne, and that good which we will doe, let vsus applie it now: It is a miſerable thing when men muſt be catechized in principles, and muſt firſt begin to exerciſe charity, when they are going to appeare before God to giuegive account of their life.
Thirdly,The 3. Vſe. this doth preſſe a kind of haſtning in the duties of godlineſſe without delaying or putting off. For marke how the ſpirit of God ſpeaketh. He ſaith, that the life preſent is our only time of well doing: but how doth he define life? not by moneths or yeeres, but by daies, which is alſo the vſuall maner of the Scripture rGen. 47.9. Pſal. 90.9.12.. This ſpeech argueth the ſhortneſſe of our life, being nothing but a compoſition of a few daies; which how ſoone they may be ſwallowed vp, by that long night of death, we cannot tell. This ſhould make vsus to make haſte with Dauid ſPſal. 119.60., and to worke while it is day tIoh. 9.4.. It was the very thing intended by Moſes in that ſute of his, Teach vsus to number our daies &c uPſal. 90.12., that is, enable vsus (O Lord) ſo to ſumme vp the time of our life, that conſidering the ſhortneſſe of it, we may learne this wiſedome to doe that firſt which moſt concerns vsus, ſo that if by the ſudden comming of death, any thing for lacke of time be left vnperformed, it may not be that, the not doing whereof will be the vndoing of our ſoules. Memorable is the ſpeech of Iſaak: Behold I am now old, and know not the day of my death, wherfore now &c xGen. 27.2.3.: as if he had ſaid; There is a thing to be done, which muſt be done before I die, and I know, that as the daies of my life are but few, ſo the greateſt part of them are gone and paſt, therefore that which I intended I will haſten to doe it: ſo ſhould euerie Chriſtian reaſon w…h himſelfe; My time is ſhort, my life a ſpan, my daies nor many, therefore Lord frame my heart, that whileſt it is called to day I may turne to thee, and ſeeke thy fauour. This care is a chiefe difference betwixt the godly and the wicked: For they argue cleane contrarie, Let vsus eat and drinke, tomorrow we ſhall die yIſay 22.13.: Therein they imitate their father the Diuell; for euen of the ſame humor is he: He hath great wrath, knowing that he hath but a ſhort time zReu. 12.12..
The ſecond point now followeth. For ſo Zachary teacheth vsus, that as God is to be ſerued in our life (which is the more generall point), ſo it muſt be all the daies of our life. Here come to be opened two doctrines: 1 That religion is to be practiſed eueryevery day. 2. That it is to be practiſed to the end of our daies. The former of theſe requireth aſſiduity, and dailineſſe; The latter perpetuity and laſtingneſſe▪ I will bleſſe thee daily (ſaith Dauid) and praiſe thy name for euer aPſal. 145.2.: That ſpeech may be in ſtead of a commentarie to this place. I will ſpeake of both ſeuerally. The former of the two doctrines is;The 2. Doctrine. That a Chriſtian man is bound by the word of God to a daily practiſe of religion. EueryEvery day and eueryevery action of the day muſt be a witneſſe of his care to approue himſelfe in all holy conuerſation vntounto God. It will not be hard to proue this by the Scripture; namely that a godly life is to be brought into eueryevery daies practiſe. We muſt henceforth liue as much time as remaineth in the fleſh, not after the luſts of men b1. Pet. 4.2.. As much time: ſo that no time is exempted from liuing after the will of God. Let thy heart be in the feare of the Lord continually cPro. 23.17. Toto die. Tremel.: There is no allowance for any intermiſſion of time, to be ſpent as it were a little more vainely or careleſly than other. Paul ſpeakes of being giuen vntounto eueryevery good worke continually, or of attending thereupon dayly dSo doth the word ſignifie. 1. Tim. 5.10.. EueryEvery good worke: there is no toleration for any ſinne: EueryEvery day: there is no exemption of time. I endeuour my ſelfe to hauehave alway a cleere conſcience eAct. 24.16. foreign.. Alway, or, thorowout, that is, at one time as well as at another, one time of the day as well as another. There are very few duties of religion, but the Scripture ſpeaketh of the dailineſſe of them either by precept or example: For dayly praying, beſides the commandement pray continually, f1. Theſ. 5.17.we hauehave Daniels example, of three times a day gDan. 9.10.; and Dauids, of ſeuen times a day hPſa. 119.164.. For reading we hauehave the charge giuen to Ioſua: Let not this booke of the law depart from thee iIo…. 1.8.. For meditation, we heare Dauid: Oh how I louelove thy law! it is my meditation continually kPſ. 119 97.. For talking of good things: My tongue ſhall talke of thy righteouſneſſe daily lPſal 71.24.For watching ouer our owne ſelues: Keepe thy heart with all diligence, ſaith Salomon mPro. 4.23.Watch in all things, ſaith Paul n2. Tim. 4.5.: Take heed leſt at any time there be in any of you an euill heart oHeb 3.12.. For depending vponupon Gods prouidence, we are taught to aske daily bread pMatth. 6.11.. For preparation for the croſſe, there is ſpeech of taking it vp daily qLuc 9.23.. For ſeeking to doe good to others, there is a precept to exhort one another daily rHeb. 3.13.. Theſe places and many like, ſhew, that one day as well as another, is to be conſecrated to God, and the duties of religion rending to Gods glory, the edification of our owne ſoules, and the good of others, are to be performed euerie day. And if it were not ſo, why ſhould God be ſo carefull in the Scripture to giuegive ſuch directions for eueryevery ſpecialty that can be incident to any day; as, apparrell, meat, calling, companie, ſpeech, ſolitarineſſe, recreation, health, ſicknes, proſperity, croſſes, friends &c? whatſoeuer occaſion may at any time take vp a man in any part of the day, the Scripture giueth a direction for it, becauſe a man is bound to make conſcience of the practiſe of religion in eueryevery particular. Now a double reaſon there is for this doctrine. Firſt, Gods compaſſions are renued eueryevery morning ſLam. 3.23., and he ladeth vsus dayly with benefits tPſal. 68.19.. Now ſith there is no ſlacking of Gods kindneſſe, why ſhould there be any intermiſſion of our dutie? Secondly, Satan goeth about, ſeeking to deuoure u1. Pet. 5.8.: when a man beginneth to be a little ſecure, and to giuegive the raines a little to his owne heart to wander after it owne waies, then taketh he his aduantage; and the ſoule being by ſome intermiſſion of a godly care thus (as it were) let looſe, doth quickly fall into his ſnares.
The 1. Vſe.The firſt vſe of this doctrine is, to remoue two opinions, which are common in the world touching religion: The one is, that it is an eaſie matter to be a Chriſtian, a thing of no great paines to be religious; ſome generall deſires, ſome ſuperficiall good meanings, ſome formall ſhews, ſome deuotion now and then by fits, ſome few actions of charity; this is enough to ſaluation. Hence commeth our common ſecurity: Moiling and droiling there is for the world without meaſure: To ſome carnall and carking humors, the day is not long enough, the weeke is too ſhort, euen ſome of Gods day muſt be borrowed for earthly occaſions. Godlineſſe is followed but at leaſure times: heauen we ſuppoſe will come of it ſelfe without ſeeking. How many daies paſſe ouer vsus in a yere, in which matters of the ſoule are not once thought vponupon! But how much are wee heerein deceiued? Religion is a taske for eueryevery day: Hee that doeth not make conſcience eueryevery day to looke to his Religion, to profit in his Religion, and to ſhew foorth the fruits of his Religion, that hee may comfortably at night ſay, he is ſo much neerer his iourneies end to heauen, than hee was at his firſt ſetting out in the morning; that mans Religion is not as it ought: and he which thinketh to come to heauen by this idle and negligent courſe, ſhall be called the leaſt in the kingdome of God xMatt. 5.19.. The ſecond opinion is, that if there bee ſome ſhew of deuotion and care to ſerue God on the Sabbath day, then vponupon other daies men may be left free to themſelues, and may take a little more libertie to be ſecure. If matters of godlineſſe be baniſhed from their thoughts, and tongues, and liues, all the whole weeke long, they thinke it to be no great offence: This opinion is ouerthrowen by this place. Wee were redeemed to ſerue God eueryevery day: Though the Sabbath bee to be imploied more eſpecially (God then vouchſafing more plentifull helpes to godlineſſe) yet all euill is to bee auoided euerie day, and all ſuch good is to be done, as in our callings and liues we ſhall be occaſioned: Endeuour wee muſt to walke in the ſanctification of our hearts, and innocency of life in other daies, as well as on the Sabbath day.
Secondly, this muſt be a motiue to vsus, eueryevery day,The 2. Vſe. euen at our firſt awaking, to deuote and conſecrate our ſelues to the Lord, and to arme our ſelues with a holy reſolution to ſtriue againſt ſinne: This will be a matter of no little benefit: For by this meanes God will enable vsus to be blameleſſe and pure, & without rebuke yPhil. 2.15., and we ſhall be kept from preſumptuous ſinnes zPſal. 19.13.. The want heereof draweth manie of Gods children ſometimes into great inconueniences, namely, when as, not conſidering the ſlippery path which they walke in heere in the world, and being without feare of their owne frailtie, they doe not couenant with themſelues to bee very watchfull, and to commit their way vntounto the Lord, and to ſtand vponupon their guard againſt euerie ſinne: We hauehave an example of this in Peter: Doubtleſſe hee had no ſetled purpoſe to denie his Maſter: yet to what a caſe did his owne raſhneſſe bring him, while he did not ſeriouſly caſt with himſelfe what danger might ariſe, by the place and perſons, neither yet waighed his own weakneſſe, how eaſily he might be ſnared, hauing no warrant to bee there. This draweth many into ill company, to ſwearing, drinking, gaming, &c. I will not ſay, that theſe euils in ſome do alwaies proceed from a purpoſe ſo to do; but rather from the want of a purpoſe to withſtand them, and to giuegive vp themſelues vntounto God. I would this were written in euerie ones heart, that eueryevery day muſt be conſecrate to God, euerie day muſt be a holy day to a Chriſtian, though not according to our ſenſe in reſpect of ceſſation from labour, yet in reſpect of watching and ſtriuing againſt ſinne.
The 3. Vſe.Thirdly, if eueryevery day muſt be giuen to God, what ſhall we ſay of thoſe which ſpend ſo many whole daies in the ſeruice of Sathan? whole daies (I ſay) or the better part of the day, in drinking and reuelling, in ſports, in pranking vp themſelues, in plotting to defraud, reuenge, and eat out others: How doe theſe conſecrate their daies to God? What religion or godlineſſe is in theſe faſhions? When men make eueryevery day either for vaine pleaſure, or ſenſualitie, or Epicuriſme, or worldly benefit, what is become of Gods part? Thinke vponupon it: I doubt not, but the ſerious thinking vponupon this, that God challengeth eueryevery day, will reforme many corruptions. Thus much touching the dailineſſe of ſeruing God. Now followeth the perpetuitie.
The 3. Doctrine.The doctrine then is this; That as we muſt make conſcience of diligence in good duties for the preſent time, ſo we muſt hauehave a care of continuance and perſeuerance alſo. All the daies of our life, ſaith Zachary; therefore the laſt day as well as the firſt. The Scripture is full in this point. Chriſt expounds the ſeede which fell into good ground, of thoſe which bring foorth fruit with patience aLuc. 8.15.. That only is good fruit which is accompanied with continuance. Often times we ſhall find the condition of perſeuerance put in. He that endureth to the end, he ſhall be ſaued bMatt. 24.13.. In due ſeaſon we ſhall reap, if we faint not cGal. 6.9.. Be thou faithfull vntounto the death, and I will giuegive thee the crowne of life dReu. 2.10.. The laborers in the vineyard, none of them had wages, vnleſſe he wrought vntill the euen eMatt. 20.8.. We muſt not only obey the call of Chriſt, Come to me fMatt. 11.28., but the charge alſo which he giueth, Abide in mee gIoh. 15.4.. If ye continue in my word, then are ye verily my diſciples hIoh. 8.31..
The vſe is, to mind vsus of the Apoſtles counſell, which is,The Ʋſe. not to be wearie in well doing i2. Theſ. 3.13.. Our nature is apt to recoill and to fall backe, like a broken bow kPſal. 78.57.. A kind of ſacietie will quickly creep vponupon vsus, and thoſe good duties, which at the firſt ſeeme pleaſing, will (without great care) be a wearines lMal. 1.13.vntounto vsus, according as we ſee in many. I hauehave knowen ſome, to whom the preaching of the word was more welcome than now it is; who were more carefull to vſe priuate meanes to profit by it than now they are; who had a little reſtrained ſome corruptions, to which now they are caried with full ſtreame. They looke backe vponupon Sodom, and they could almoſt be content to be in Egypt againe. Looke to it, thou which art guilty to thy ſelfe of thine owne backeſliding: remember thou oweſt vntounto God All thy daies: The trees planted in the Lords houſe bring foorth fruit in their age mPſ. 92.13.14; and they which doe not ſo, ſhall be hewen downe and caſt into the fire nMatt. 3.10.. It muſt not be in religion as in bankets, In the beginning good wine, and then after that which is worſe oIoh. 2.10.; but rather, like thoſe of Thyatira, our Workes muſt be moe at laſt, than at the firſt pReu. 2.19..
The fourth generall point in this paſſage of ſpeech, is, what be the ſpecial duties in which this our ſeruing of God ſtands: In holineſſe and righteouſneſſe. Theſe two words anſwer to the two tables of the morall law. By holineſſe are vnderſtood thoſe duties which are owing immediately from vsus vntounto God; and are ſet downe in the foure firſt commandements: namely; a holy regard to the truth and maieſtie of his Godhead, in the firſt commandement: a holy maner of worſhipping him according to his will, in the ſecond: a holy vſage of his name, in the third: a holy keeping of his ſabbath, in the fourth. By righteouſnes are meant thoſe duties which we owe to our neighbor; of all which the ſumme is, to giuegive to eueryevery one his due: to wrong no man in his honor, or in that precedence which God hath giuen him, in the fift precept: nor in his life, in the ſixt: nor in his chaſtity, in the ſeuenth: nor in his goods, in the eight: nor in his good name, in the ninth: nor to entertaine a thought which may draw to any of theſe breaches, in the tenth: ſo that now our obedience and ſeruice of God ſtands not in following our owne courſes, but in making conſcience to frame our ſelues to that which the Lord commends vntounto vsus, to be performed either to himſelfe, or to others. Heere is a large field to enter into, but I will abridge that plentifull matter which offereth it ſelfe vntounto mee, as much as I can. Two ſpeciall points are heere taught vsus.
The 4. Doctrine.The firſt is; That true religion ſtands not in a verball profeſſion or informall ſhewes, but in action, & in the doing of that which God requireth. It is plaine heere: For heere particular duties are deſigned, in the practiſe whereof true religion and godlineſſe doth conſiſt. In the Scripture, doing and practiſe are ſtill vrged. Hearken to the lawes which I teach you to doe qDeut. 4.1.: Heare the lawes &c. that ye may take heed to obſerue them. rCap. 5.1.Ye ſhall keepe all the commandements &c. for to doe them ſCap. 8.1.. If ye know theſe things, bleſſed are ye if ye doe them tIoh. 13.17.. Whoſoeuer heareth theſe my words and doth them not, ſhall be likened vntounto a fooliſh man uMatt. 7.26.. Be ye doers of the word, and not hearers only xIam. 1.22.. If it were not ſo, it were nothing to be religious, it were no great thing to be godly: To profeſſe is nothing, to talke and ſpeake of religion, and to make a ſhew is a matter ſoone done, the verieſt Atheiſt may goe ſo farre: doing is the triall, the fruits of holineſſe and righteouſneſſe doe ſhew a man to be a Chriſtian.
The Vſe.This maketh againſt thoſe, who hauehave only tipped their tongues with religion, and hauehave taken vponupon them a name, and put on a vizard of godlineſſe. Like they be to the figge tree which our Sauiour curſed, abounding with leaues, but without fruit yMatt. 21.19.: the Apoſtle thus deſcribeth them; they hauehave a ſhew of godlineſſe, but denie the power thereof x2. Tim. 3.5.: ſuch hearers had Ezekiel; They did come vntounto him, and ſit before him and heare his words, but they would not doe them aEze. 33.31.: and ſuch hauehave we: right like him in the Goſpell: he came to Chriſt with a queſtion, Good maſter what ought I to doe, to inherit eternall life? The ſame ſeemeth to be our deſire in comming to the Congregation: well, when he heard his taske; he was very heauie bLuc. 18.18. &c., and went his way doing nothing: euen ſo, perſwade vsus to any thing which is croſſing to our humors, and commeth athwart our courſes, we ſay ſtraight, This is a hard ſaying, who can heare it cIoh. 6.60.? Remember we this then, that to be a true Chriſtian, is no titular thing, it is a matter of action. Many at the laſt day ſhall ſay, We hauehave prophecied dMatt. 7.22., & we hauehave profeſſed thy name, O Lord: but ſeeing they hauehave bene welles without water, the blacke darkeneſſe ſhall be to them for euer e2. Pet. 2.17.. The other doctrine collected hence, is; That in the practiſe of religion, The 5. Doctrine.there muſt be a ioyning together of theſe two, holineſſe and righteouſneſſe; our holy cariage towards God, and our vpright demeanor towards men. It is not ſaid heere, holineſſe or righteouſneſſe, as though either might ſerue, but holineſſe and righteouſneſſe, both together. God hath ioyned them, and man may not ſeuer them. To this agreeth that of Paul; That we ſhould liue ſoberly and righteouſly and godly &c. fTit. 2.12.. Theſe are two maine parts of the image of God: Righteouſneſſe and true holineſſe gEph. 4.24.; neither can we aſſure our ſelues that we are truely regenerate, vnleſſe we find in ourſelues a concurrence of both. It is abſurd to be reſpectiue towards men, and to neglect that duty which we owe to God: It is hypocriticall to make ſhew of deuotion to God, and to hauehave no regard how we liue in reſpect of men: But, to be carefull in the knowledge and ſeruice of God, and fruitfull in the duties of equity and euenneſſe amongſt men, this is religion, this is the whole duty of man.
This doctrine is very neceſſarie, becauſe,The Vſe. the renting aſunder of theſe two, holineſſe and righteouſneſſe, is the common euill of thoſe which make a profeſſion of religion. Some there are, who in the outward exerciſes of religiō are very diligent, in repairing to the congregation, in hearing, in communicating, in refraining from open miſorders on the ſabbath day: but looke on them in thoſe things which concerne men, there you ſhall find them exceeding faulty; proud, diſdainfull, malicious, reuengeful, cruell, oppreſſing, all for themſelues, without reſpect to others: Others there are which ſhew a kind of ciuility in outward faſhion to the world; quiet they be and peaceable, obſeruing a kind of truth and equity in their dealings, and ſo gaine a name and an opinion of honeſt men; yet hauehave no regard to the exerciſes of piety, more than for outward forme, deſpiſe knowledge, baſely eſteeme the publike miniſtry, make no reckoning of the ſabbath. Both theſe ſorts come ſhort, and continuing as they are can neuer be ſaued. Remember then, to ioyne both together, holineſſe towards God, righteouſneſſe towards men: Art thou a louer to heare, a man forward in the publike exerciſes of religion? thou doſt well: ſee thou make conſcience alſo of equity amongſt men, els all thy deuotion is but hypocriſie. Art thou a man of ciuill faſhion, that pretendeſt to giuegive eueryevery man his owne? ſee thou ſeaſon thy cariage to men, with knowledge and zeale in the matters of God, els thy ciuilitie is but formalitie: and both the former with his vnrighteous holineſſe, and thou, with thine vnholy righteouſneſſe, ſhall be cut off from hauing any inheritance in the kingdome of Chriſt and of God.
The fift and laſt point, according to the order firſt propounded, is the triall of the truth of all theſe duties, in thoſe words, before him: whereby is meant ſuch holineſſe and ſuch righteouſneſſe, which is framed, not barely to content men,The 6. Doctrine. but to pleaſe God: where we are taught; That if we would be religious indeed, we muſt not looke ſo much how to make a ſhew and to be ſomething in appearance and opinion before men, as how to approue our ſelues by truth and ſincerity of heart vntounto God. Truth it is, that the opinion of men is not ſimplie to be neglected: for it is the rule of the Apoſtle that we ſhould procure things honeſt in the ſight of all men hRom. 12.17.: but yet the approbation of men muſt not be made the rule of godlineſſe, but only the will and maieſtie of God. It was the commendation of Enoch and of Noah, that the times wherein they liued being ouerrunne with leaudneſſe, yet they walked with God iGen. 5.22.6.9., that is, they conſidered more what God appointed, than what moſt men practiſed, and deſired more to approue themſelues by a holy cariage vntounto him, than to runne to the ſame exceſſe with the multitude, though (perhaps) ſo to hauehave done, might hauehave beene more for their outward commodity. It was the charge giuen by God to Abraham, Walke before mee kGen. 17.1., that is, let it ſtill be thy care, that, ſeeing I am preſent eueryevery where, and priuy to all thy courſes, thou maiſt walke as in my ſight and make thy waies acceptable before mee. It was the beſt teſtimonie which Salomon could giuegive of his father Dauid, that he walked before God in truth, and in righteouſneſſe, and in vprightneſſe of heart with him. l1. King. 3.6.It was Hezekiah his beſt comfort when he thought he ſhould die; O Lord I hauehave walked before thee in truth mIſay 38.3.. When Iob was cenſured for an hypocrite (according as it is ſtill the maner of the world, to account eueryevery man who is more carefull in religion than themſelues, to be but a diſſembler), well (ſaith he) my witneſſe is in heauen, and my record is on high nIob 16.19.; you giuegive your verdit of mee as you pleaſe, but I am knowen vntounto God, I hauehave walked with him, and I doe reſt ſatiſfied with his approouement, which is the thing that I hauehave alwaies cared for. Paul ſpeaking of the execution of his miniſtry, ſaith, that he did not handle the word of God deceitfully: as if he had ſaid, I could eaſily hauehave taken another courſe in preaching, by which to hauehave pleaſed the multitude and to hauehave gotten my ſelfe credit, but it was not the thing I looked after: But what then? to approoue my ſelfe to eueryevery mans conſcience in the ſight of God o2. Cor. 4.2.. Theſe ſeueral examples concurring with my text, doe ſhew that we muſt care more to be religious, than to be thought religious; & hauehave more reſpect to the approbation of God, who ſeeth in ſecret pMatt. 6.4., than to the opinion of men, who may be deceiued with ſhewes.
The Ʋſe.This doctrine doth vtterly condemne the art of ſeeming, which eueryevery one (almoſt) hath learned in theſe times. The hypocrite, if he hauehave Lord, Lord, in his mouth, and be buſie about the outward worke, knocking and kneeling, and framing his face to a ſhew of deuotion; he thinketh that he is very religious, and careth not though God ſeeth him within, to hauehave neither any ſound knowledge nor any true louelove to religion. The couetous worldling who rackes all that can be gotten, if he can ſet a color to the world, that no body ſhall ſee his plots and cunning ſhifts, reſpecteth no more; albeit the Lord knoweth how his heart is ſet vponupon the world, and hath made gold his hope qIob 31.24., and will doe any thing for gaine, he feareth it not. The vncharitable perſon, if he can vſe a few idle proteſtations, that he beareth no ill will &c. perſwadeth himſelfe it is enough; not remembring that the Lord beholds his thoughts, & is priuy to his deſires to worke miſchiefe. The cloſe ſlanderer, if he can vnderunder hand raiſe vp an ill report, that the party wronged may not know he did it, is ſafe in his owne conceit; howbeit God knoweth that his tongue is like a ſharp raſor which cutteth deceitfully rPſal. 52.2.. The euill diſpoſed, who are in houſes of miſorder when others are at Church, if the doores be ſhut, and no noiſe be made, and officers know it not, they doubt not but to auoid Gods beholding well enough. The whoriſh woman, if ſhe can hide her ſinne in anie ſort, ſo that none can prooue it directly againſt her, ſtandeth vponupon termes of honeſtie, and is not afraid of Gods preſence, from whom nothing can be kept ſecret: ſhee wipeth her mouth (ſaith Salomon) & ſaith, I hauehave not committed iniquitie ſPro. 30.20., Thus the care of the moſt is to keepe credit with men; if it be well with vsus before men wee care little how the caſe ſtandeth betwixt vsus and the Lord. This will not ſerue the turne when all things come to receiue their due triall: then the vizard will be plucked off from euerie hypocrite; then ſhall many a man be approued, whoſe courſe the world now condemneth for follie; and many that now carrie a face and beare out matters with a ſhew, will be found diſſemblers, and the lot of hypocrites will be their portion. Let this perſwade vsus to affect ſinceritie and ſinglenes of hart, and alwaies to make it our care, more to regard the acceptance with God, than the account & opinion of men. It is a ſpeciall point of godlines, & he hath well profited in religion, that hath well learned this leſſon, and this one thing which I ſhall name vntounto you is the beſt triall of it; when a man is the ſame alone and in companie; that is, when as that ſinne, that euill courſe which a man knoweth he would not enter into, in the preſence and ſight and knowledge of men, the ſame he doth forbeare when he is by himſelfe, and hath many aduantages and opportunities ſafely and ſecretly to practiſe it. To forbeare to doe euill when men are by to behold it, is nothing, the verieſt hypocrite and reprobate in the world may doe it: but, cloſely and ſecretly to abſtaine, & when one hath many incitements to it, yet euen for Gods ſake, and for lothneſſe to diſpleaſe him, to forbeare, that is a thing which none but a good man indeed, a child of God can come vntounto. To make ſhewes of holineſſe & deuotion in a Church, there to looke ciuillie, and in praying to vſe ſignes of great earneſtneſſe and affection, is no great matter, it is not of any value to build vponupon, for an hypocrite may come ſo farre: But in a priuate corner, in ones Chamber (as Chriſt ſaith tMatt. 6.6.) apart from the world, where no man can heare or vnderſtand, or take notice of it; there to powre out ones ſoule before the Lord u1. Sam. 1.15., to caſt downe himſelfe in humilitie, and to make many ſighes and teares, to be the meſſengers of the hearts deſire vntounto God; this is an euidence of ſinceritie, this is done before God, and is without hypocriſie. So then this is a ſure rule to trie our ſelues by, if that which we would be thought to be before men, we trauel with our harts, and ſtriue to be indeed, when none can take notice of our courſes, in regard of the ſecrecie of them, but the Lord. He that maketh conſcience of it to bee as honeſt, and as vprightly behaued in the greateſt priuacie and ſolitarineſſe, as hee would be if all the world beheld him and could ſee into his verie thoughts, that man may be ſaide indeed to be religious.