Commentary on Titus, Part 2 · Chapter 1 (10 of 10)

Commentary on Titus · Part 2 · Chapter 1 (10 of 10)

p. 2982. Paul commandeth vsus, 1. Thess. 15.19. In all things giuegive thanks; and 2addeth this reason, for this is the will of God: doth not he then against the will of God, that vseth his creatures without thanksgiuing? nay consider the place a little further: Christians are there enioyned to be thankfull to God in their miseries, persecutions, wants, imprisonments, in all straights, yea in death it selfe: and should not such as professe themselues Christians, expresse much more their thankefulnesse to God, for their riches, health, prosperitie, pleasures, comforts, and abundance of all things? which if they shall not doe, the heathen themselues which hauehave no part in Christ, shall rise vp in iudgement against them, who can and hauehave beene exceeding thankfull for worldly prosperitie; and it is likely they would hauehave beene much more if they had knowne any better portion: Nay, the verie bruit beasts shall condemne such bruitish men: for shall the Lyons seeke their meate of God? shall the rauens call vponupon him for their foode? shall the eies of all things looke vp vntounto God, to receiue their meate from his hand? and shall not all things condemne men, vntounto whom only the Lord hath framed eies, that can turne themselues vpward towards him; and yet are seldome or neuer lifted vp in testimonie of their dependance vponupon him?

33. Who can heare the Apostle affirming, that eueryevery creature of God is good, but so as it be first sanctifyed by the word and prayer; that cannot conclude against himselfe, and say, surely, if I doe not pray for a blessing, and praise God for this creature set before me, I am not to vse it, p. 299vnlesse I would both pollute it, and my selfe in it; for till I pray, it is not sanctified, it is vnholy to me. Obiect. Open thanksgiuing at our tables necessaryBut God forbid that we should not thanke God for eueryevery thing: but if we doe it in generall, or in our hearts, is not this enough? I answer, no: for the former our Sauiour resolueth in the praier, not teaching vsus to pray in grosse for all good things, but specially for bread: and not for bread for all our liues, but for the day, and euerie day we must pray, and consequently euerie day giuegive thankes euen for bread in particular, how meanely many one thinketh of it. And for the latter, we hauehave the contrarie practise in the Church, both of the olde and newe Testament. The poore maids of Ramah Zophim could tell Saul that the people would eate no meate,1. Sam. 9.13.1 Sam 9:13 till Samuell the Prophet was come and blessed the sacrifice; which was no mentall, but a blessing of the meate by word of mouth: nay Christ in his family though he was the heire of all things, neuer are meate, but first gaue thankes; yea he had a forme of grace and thanksgiuing, which was verie well knowne to the disciples, Luk. 24.35. Paul in the shippe would not eate bread, but first gaue thankes in the presence of them all: and how iust a thing is it,Act. 27.35.Acts 27:35 that that mouth which openeth it selfe to the receiuing of the creatures, should open it selfe in the praise of the giuer? which who so neglecteth, besides that he sinneth against a speciall commandement, Deut. 8.10. when thou hast eaten, and filled thy selfe, thou shalt blesse the Lord thy God: he doth as a man, who sitteth downe and taketh his dinner in an inne, and goeth away without paying the inholder his due;Beza homil. 10. hist. resurr. which euerie one will say is a shamefull part. And as there be many who so grossely forget God and themselues: so those faile also that formally blesse their tables, because it is a fashion, and they must doe it at least by one of their boyes, and then the table is formally blessed: when as prayer and praise for other daily comforts as necessarie are neglected; as for conueniencie of dwelling, and habition, garments, rest, and safetie, health, comforts of the calling, recreations, &c. for i… men did conscionably and in right apprehension of Gods goodnesse blesse their meat; the same conscience would continually prouoke them to the like dutie for the like mercies.

Now more particularly I will shewe in the seuerall kinds of things indifferent, the common failings of men against the three former rules: and because the particulars are so many as if I should prosecute them all, I should drawe this treatise beyond a iust extent; I will therefore onelyonly speake of fowre which are of most ordinarie vse. 1. Of meates and drinkes. 2. garments and apparell. 3. riches and wealth. 4. sportes and recreations.

For the first:Meats & drinks not vsed in 1. faith. 1. Those offend against the rule of faith in meat & drink who eate not their owne bread lawfully gotten by Gods blessing vponupon a p. 200lawfull calling, as all gamesters, feeding themselues by other mens losses: all vsurers, who eate vp other mens strength and sweate: all vniust persons, who eate the bread of deceit: all idle, lustie, and wandring beggars, who ought not to eate; none of these hauehave right to a morsell of bread gotten by such meanes; and yet it is to be feared that many amongst vsus would looke but with leane faces, if they should eate no more then they well came by: many a sta…uen face would convince many a one of much stollen bread.

2. LoueLove.Secondly, those eate not in louelove, who eate and drinke without regard of the godly poore, especially neere them: such the Prophet speaketh of, who drunke their wine in bowles, and annointed themselues, but cared not for the afflictions of Ioseph. Amos 6.6.Amos 6:6Thus many a Diues fareth deliciously eueryevery day, but poore Lazarus cannot be befriended with the crummes. We hauehave an other rule, Nehem. 8.10. Goe eate the fatte, and drinke the sweete, and send part to them, for whome none is prepared.

3. Sobrietie.Thirdly, They faile against the rule of sobrietie. 1. Who watch not 1ouer their hearts, but in eating and drinking, make themselues heauie, and vnfit to all good duties both spirituall, & the outward duties of their 2callings. 2. That watch not ouer their affections, but set them on meat and drinke, putting themselues vnderunder the power of these, but keepe not their owne power ouer them. As many cannot be without the pot at the elbow, and drinke for drinkes sake, and eate not for strength but for appetite. And hence men and women deuise new waies of stirring vp their appetite both to eate and drinke; a greiuous sinne, which argueth 3nothing more then at the destruction of the creature. 3. Those who watch not their abillitie, but breake out into superfluitie and excesse, not only beyond the call of nature, but their owne calling, abillitie and condition of life; disabling themselues not only from the duties of louelove, and merciemercy; but also of equitie and iustice, that men with whom they deale cannot get their owne in any good sort out of their hands. The Romans had a law that eueryevery man should suppe openly: the intention of which was partly to testifie their sobrietie, and partly to restraine excesse: were such a law in force amongst vsus, we should see many poore men, whose persons and estate, sparing would well beseeme, prodigally consuming that which ought to be reserued, either for the discharge of debts, or the comfort of wife and children in time 4to come. 4. Those who watch not ouer their practise, but corrupt themselues in the vse of the creatures: as drunken persons; and those who goe beyond these, namely such as watch and delight to make others drunke; a fearefull sinne, so frequent as the most thinke they can scarce testifie their affection; or are short in their entertainement vnlesse p. 289they make their freind drunke. This wicked custome it seemeth had gotten footing among the Persians; which was the occasion of that law that none should compell another to drinke aboue that himselfe would:Ester 1. the like whereof were a disgrace to make, but a greater shame not to be kept of Christians: the Heathen King shall condemne a number of Christians, who would not hauehave his house a schoole of intemperance, nor any one to drinke but according to his thirst and appetite.

Secondy, in apparell these rules are transgressed. The first. 1. When men or women weare strange fashions and guises:Apparell not vsed in 1. Faith. seeing the rule of the word for attire, is the presidence of the wise, graue, and godly, of that 1degree we liue in: Phil. 4.9. whatsoeuer things are pure, honest, of good report, &c. those things must we doe: and the threatning is, that God will visit all such as weare strange attire: Zeph. 1.9.Zeph 1:9and yet where can we cast our eyes, and not see numbers whose bodies were they so monstrous, and of as many fashions as their apparell is, they would soone be cast out of the companie and account of men? but whatsoeuer their bodies be, their minds appeare monstrous, filled with vaine and idle conceits, causing them most wastfully spende their time, and goods: and all to shew (not the hidden man of the heart) but that lightnesse, vanitie, want on and dishonest disposition, which wageth battaile not against Christianitie only but euen ciuillitie, and humanitie it selfe: some wearing their apparell not to couer their nakednes, the right end for which the Lord instituted it: but as hauing put off all shame to discouer their nakednes further then a man of any modestie and ciuill behauiour would be willing to looke vponupon: others so devising and wearing their clothes as if they were willing to put themselues into a frame, wherein they cannot only not turne themselues to any busines, but are scarse at libertie to feed themselues; but as the picture in a frame or table is wholly mooued or else neuer a whit, so many women especially are so fitted in their frames, as the whole frame must be remooued before they can mooue any part about any profitable labour or busines: and so are fit for nothing but as pictures in tables to be looked vponupon. Sure I am, the vertuous woman was neuer thus attyred: Prov. 30. 2. Those transgresse the first rule, who by their apparell confound the sexes.Deut. 22 5.Deut 22:5 The man may not weare the womans 2apparell, nor the woman the mans: then which nothing is more common in maskes and plaies, euen hereby most iustly condemned.

The second rule is transgressed by such, 1. as weare any garment in religious or ciuill vse with the offence of the brethren.2. LoueLove. 2. who loose their 1humilitie and lowlines, and puffe vp themselues in pride of apparrell aboue 2others of their degree, which is a ground of envie and heart-burning. 3. such as lay such load on their backes, as vnfitteth them to good p. 3023duties of charitie, or iustice: who shape not their gaments according to their owne cloath, but cut into some other mans; so farre from beeing helpefull to others, as others cannot hauehave their due from them.

3. Sobrietie.They offend against the third rule. 1. That exceede their order and 1degree, as when a seruant is attired like her Mistresse, an inferiour like a 2superiour, a carter like a courtier, and a scholler like a souldier. 2. that distinguish not of times of mourning and reioycing: whereas all garments fit not all seasons; sackcloath was ordinarie in the times of fasting and humiliation: and it is noted riotous in the rich man, that he went in purple euerie day.

Riches nor vsed in 1. Faith.Thirdly, in riches men faile against the first rule of faith. 1. When the heart is carried to seeke abundance, for that is an apparant fruit of diffidence 1and vnbeleefe, when men are drowned and buryed with a dropsie, and desire to become the heires of the world, seeking their heauen vponupon earth: and (as if the life stood in abundance) neither knowe to moderate their care within the day, nor to vse it as the Manna, the tast whereof was 2for one day onelyonly. 2. When like thornes they choake heauenly desires, and the seeking of Gods kingdome in any of the meanes appointed: and thus they become the verie snares of the deuill: the former suffereth not God himselfe, this latter suffereth not his kingdome to become our portion. 3. When men trust in vncertaine riches, as in a sure hold, saying 3to the wedge of gold, thou art my hope: this maketh it hard for a rich man, that is, (as Marke expoundeth it) one that trusteth in riches, to be saued, and necessarily must therefore be a great enemie to faith.

2. LoueLove.The second rule of louelove is violated, 1. when they are gotten, kept, 1or vsed fraudulently, by hooke or crooke, as we say, deceit or iniustice: thus are they called vnrighteous mammon, Luk. 16.9.Luke 16:9in regard of the vnrighteous 2man who getteth ill, and keepeth or expendeth them worse. 2. When though well gotten, the heart is set vponupon them, so as men may as soone draw water out of flints, then any thing from such hard and vnmercifull men, to any charitable or godly vse: whereas rich men should be rich in good workes, and so rich in God, readie to distribute; for thus after a sort they sanctifie their riches, and bring forth fruits furthering their reckoning: Luk. 11.41. GiueGive almes of that yee hauehave, and all shall be cleane vntounto you: in which words Christ teacheth the Pharisies, that their meate is not then cleane, when it is serued vp in cleane dishes, but when their consciences are cleansed and purified by faith, which will manifest it selfe in such fruits of louelove and merciemercy as he speaketh of.

3. Sobrietie.The third rule of sobrietie is diuersly infringed. As 1. when men 1beare themselues vponupon their wealth, yea so farre, as because men esteeme of them, and aduance and louelove them because they are rich, to thinke p. 303that God doth so: whereas the rich and poore meete, God made them both: he accepteth not the person of the rich, nor contemneth the person of the poore: and of the two, the broken soule is the delight of his eye. Why should then the gazing vponupon any of these outward things, dazle or perish any mans eye? seeing we ought to looke vponupon our selues and others as God looketh. 2. When men wast them in pride, prodigalitie, 2gaming, vncleanenes, or any other vnchristian course: for they are not Lords of them but stewards, which must be called to a reckoning: which when we come to make vp, what comfort will it be to giuegive in, as many can doe no other? so much weekely spent at the tauerne; so much at cards and dice; so much in the bowling close or alley; so much in some one ruff more then needed; so much perhaps in compassing my filthy lust, and eueryevery of these draw deepe: and when the Lord shall aske, yea but how much vponupon the poore, vponupon the Ministerie, vponupon godly vses? oh here thou wast able to doe nothing at all. Oh wretched man, looke to the matter betime, thy selfe would take no such bills of thy seruants, but thou wouldst turne them away: and canst thou look for any other but that the Lord should turne thee out of his doores? 3. When God calleth to forsake all or part, yet neither in disposition, nor indeed a man doth so: 3he that possesseth, must be as if he possessed not: Christs Disciple must forgoe all, the young man, if he will follow Christ; must sell all, that is,Praeparatione mentis saltem. be readie if God call him thereto: for beeing indifferent things, we must in getting, keeping, and parting from them, shew and carie our selues indifferently, learning with Paul in all things to be content: A man may not aske more wealth in prayer then necessaries: and why.if God supplie necessaries, asking no more: for howsoeuer a Christian may vse abundāce lawfully, if God giuegive it; yet such must his contentment be with his present estate, that he may not ask more then necessaries; both because there 1is an expresse commandement against it, 2. Tim. 6.8. as also because it is a 2fruit of infidelitie: and 3. though they be Gods blessings yet are they not 3simply blessings, that is, such as are alwaies so in themselues, & vntounto vsus, for then we could not aske too many, or too much; but in themselues at the best, they are but indifferent; and to vsus they may become as well thornes & snares, as well as helps, and furtherances; which may preuaile to reduce our minds to sobrietie in the wishing, and fruition of them.

The fourth sort of things indifferent, are recreations, in which the first rule is broke,Recreations not vsed in 1. Faith. Non est bonū ladere cum sanctis. 1. when men sport themselues with things not warranted, or forbidden in the word. As seeing all recreations ought to be of indifferent things, no man ought to recreate himselfe, …. either with holy things: or 2. with vnholy and sinnefull things. For the former; … the word of God in the Scriptures is holy, as God himselfe is; and 1therefore it is a fearefull sinne to iest in the phrases of Scriptures, and so p. 304to take the name of God in vaine. 2. The iudgements of God are no 2fit matters to sport our selues withall, whether in man or beast. When we see a naturall foole plaie the foole, or madde men in their frantike fits, this defect in them is a fearefull fruit of sinne, a matter of mourning, and not of laughter: they that keepe fooles onelyonly to solace themselues by their follie, hauehave no warrant so to doe: of all the pleasures lawfull or vnlawfull, that Salomon tried his heart withall, we read of no such; it is no lawfull recreation: but for other better ends it is fit such poore creatures should be kept. And for that most generall iudgement of God, the enmitie of the creatures, the principall vse we ought to make thereof, is the acknowledging of that fearefull brand of mans sinne deeply imprinted in the poore creatures; the serious consideration whereof, duly applied, must needes rather breake then delight a mans heart. Yet euen of this enmitie and pursuit of some kinds of the creatures, there may be another lawfull vse by way of recreation, delight, and exercise, as especially in hunting, hauking, and such like disports, vsed with moderation, and without needlesse tormenting of silly beasts. But none that hath either Christianitie, or naturall affections, can take delight in the cruell murthering,Throwing at cocks an inhumane sport. or painfull tormenting of any dumb creature. Alas, sinnefull man, hast thou not brought euill enough vponupon the innocent creature, without such reioycing and triumphing ouer that bondage which thy impietie hath imposed vponupon those creatures, which in their kind obey and serue the Creator farre better then thou? God setteth his good creature before thee, that in it thou mightest behold his louelove, merciemercy, prouidence, and power towards thee, and not that thou shouldest shew crueltie, and hard-heartednes vntounto it. A note of a good man is to be mercifull to his beast: but this practise is one of the cruell mercies of the wicked: how can such recreation stand with the feare of God? how is such reioysing mingled with trembling?

It is no safe medling with edge tooles.Secondly, Neither may we plaie with sin: for that is no indifferent thing neither. As when we see a man giuen ouer to drunkennes, this spectacle is indeed no matter of laughter or merriment, but of sorrow & lamentation, that Gods image should be so foully defaced. Neither must the feare of God euer be laid aside, especially in our recreations, wherein we are so soone ouertaken.Prov. 26.18.Prov 26:18 Salomon maketh it a note of a foole, that is, a wicked man, to make a pastime of sinne: and againe, he casteth firebrands, arrowes, and deadly things, and saith, am I not in sport?

The second rule of louelove is neglected, 1. when any of our recreations 1tend to the hurt of man:2. LoueLove. as to purchase thereby his mony to his impouerishment or hinderance, as many winne more in short time, then they 2could in much longer time earne in their honest calling. 2. When by p. 305our recreations, we loose our patience, meeknesse, and louelove, and rage, and scorne, and quarrell with them that therein crosse vsus: nay with the sacred name of God himselfe, or with the vaine name of lucke or fortune; as gamesters are neuer so zealous in Gods matters, as in their own gaine.

Thirdly, they are not vsed in sobrietie;3. Sobrietie. 1. when men make a calling of their recreation, and hauehave no other, or no such hold to maintaine 1them. 2. when men so powre out their hearts to pleasure, as that they 2hinder better duties in the calling publicke or priuate; for recreations should fit vsus to duties: and here especially is reprooued that ordinarie vice whereby men shew themselues louers of pleasures more then of God, namely,A good heart prizeth the word aboue the gold of Ophir, and no treasure is comparable to it. Prov. 3.17.Prov 3:17 when for their pleasure or recreation men omit the duties of the Sabbath; yea further, when men sit at plaie day and night, longer then they would willingly for much mony be bound to any good thing; whereby they wast their substance, neglect their callings, loose their good names, and go vnderunder the names of gamesters, dicers, &c. in the meane time who is at home to guid and order, to pray, and teach the family: oh this is a strange voice to a gamester.

Thus we see how men faile in these particulars, to which many more might be added, whereby they draw much sinne vponupon themselues in the vse of their most lawfull liberties.

Now therefore shall it not be amisse to adde a fewe generall rules or counsels, by the obseruation of which,Rules of direction for the vse of al things. A man will neuer giuegive ouer earthly pleasures till he see better. a heart desirous to please God in all things shall be able to avoide all these wandrings, and turne it selfe to the comfortable vse of all these things, wherein Satan hideth so many snares. As, 1. Labour for a pure eie, and all the bodie shall be bright and lightsome; such an eie as may see Iesus Christ with his merits; for till then, outward things cannot but be much and great in our eyes. 2. When 1once thou seest Christ and his merits, set thy affections on nothing else, 2louelove nothing, meruaile at nothing, desire nothing, but either Christ, or for Christ: nothing that is outward must be desired for it selfe, neither vsed but so farre as it maketh to the chiefe marke: yea and more or lesse receiued or refused, as each of them are more or lesse valuable to this purpose. Much lesse maist thou rest in any thing, which thou canst see here belowe where thou art but a stranger; for the things thou canst see are but as shadows to the things thou seest not, but oughtest most to affect; and sometimes they appeare to be the things they are not, and vanish away with the vse, and hasten vntounto nothing. Now what follie were it to set them vp or equall them, and much more to preferre them before Christ, as if they were things that could make a man happie or vnhappie? whereas they are in themselues neither good nor euill, but so farre as they lead p. 306vntounto or from Christ. And what more proper cause can we giuegive, why men so corrupt themselues in outward things, then this, that they make there a stoppe and resting place, whence they should make a steppe to climbe 3further towards heauen. 3. Iudge thy selfe and others not by abundance of outward things, no not if thou couldest passe Midas or Craesus in wealth, for thou art hereby but more bound, laden, and entangled, but by thine or their portion in Christ: that man hath gotten abundantly, that with his content in Christ, can manfully despise these outward things: he wanteth nothing that wanteth not faith: for what can he want who possesseth Christ, in whom is all things? thinke then with thy selfe; Is Christ mine, or I his? then I shall be prouided for sufficiently, for he shall not want to whom Christ hath promised that nothing shall be wanting: hee cannot hunger and thirst, who hath once tasted of this bread & water of life: he can neuer be found naked, who hath put on Iesus Christ: he can want no pleasure, who possesseth him at whose right hand are pleasures for euermore. I will therefore make Christ my foode, my raiment, my riches, my recreation, and reioyce that my lines are fallen so well: as for other things if I can hauehave them with him, and vse them for him, so it is: but if not, all shall goe before the pearle, naked Christ is wealth enough.

Vse. 2. A second vse of this doctrine, that all things are pure to the pure, is to take notice what a priuiledge beleeuers hauehave obtained by Christ, that to them all things beeing pure, they may without scruple of conscience vse their libertie in any indifferent thing, so it be vsed aright: because that lawe of commandements which stood in ordinances is abrogated through the flesh of Christ,Eph. 2.15.Eph 2:15 that bondage which beleeuers were put vnderunder before Christs appearing,Gal. 2.25. Coloss. 2.14.Gal 2:25Col 2:14 lasteth now no longer seeing faith is come, the impotent and beggerly rudiments are vanished, and taken out of the way: the hand-writing by which they subscribed to their owne guiltinesse and condemnation, and that so often as they vsed the ceremonies of the lawe, is fastened vntounto the crosse. Nay more, sinne which robbed vsus of all, is spoyled, the powers and principallities to which our sinne deliuered vsus are vanquished, Sathan, hell, death, deuills, and all hostilitie are gloriously led captiue, and triumphed ouer, that we might see our full victorie, by our captaine and head of our profession: who hauing thus set vsus into the freedome of sonnes, and thereby giuen vsus prerogatiue to all the priuiledges of heauen it selfe, which are constant and not fading; can he grudge vsus, and not giuegive vsus much more right to the creatures which are but corruptible. Oh how should this vrge vsus to labour for the pretious gift of faith, which as a chiefe instrument sealeth vp to the soule possessing it, all the former priuiledges of the Saints: it bringeth p. 307with boldnes into the presence of God, it reacheth Christ in whom the Father is well pleased, it restoreth our right in the most common benefits, euen to the ayre which we breath in, it maketh prayers to bee heard, the word to be profitable; almes and workes of merciemercy to be comfortable: whereas without it a curse followeth, the vse of all blessings, all seruices are reiected, thy prayers are abhominable who turnest thy eare from hearing the lawe; thy hearing and reading the word, is the reading and hearing of the sentence of thy owne condemnation: thou giuest almes of that which is none of thine owne; all thy paines and labour is but to get thee to hel▪ ô therfore seeing such are the prerogatiues of a beleeuer; get faith into thy soule, which is the onelyonly purchase of them: with great summes of money these freedoms cannot be obtained, only the beleeuer is free borne. Which if it be so, what a wofull thing is it, that so fewe prize these priuiledges as they ought; so fewe care for the gift of faith offered in the preaching of the word, by which alone they can become pure to the creatures, and the creatures vntounto them; yea they pure to all things, and all things vntounto them: by woefull experience we finde the truth of that of the Apostle, all men hauehave not faith; nay it is a gift, and giuen but to a verie fewe: for there are but a fewe freemen in a corporation in comparison of the rest: and yet fewer benchers then freemen, as the Saints are; a fewe counsellers in a state, as beleeuers are; and yet better were it to be no man then no beleeuer. And in the second place, when by much labour and meanes, we hauehave obtained these freedomes, we must be as carefull to maintaine them: for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God: the commandement is to stand fast in the libertie in which Christ hath set vsus free: we must suffer no cauiller to infringe our charter, nor bind vsus where Christ hath loosed vsus. If the Lord hauehave pronounced all things, that is, indifferent, pure & free to the pure beleeuer, let a Popish spirit come & boast of his vowe of voluntarie pouertie, of single life, of abstinence from flesh, &c. we hauehave learned otherwise from this Scripture,A wonder that to men so pure as they by their positions would be, so many sorts of creatures should be impure, as meats, mariage, daies, &c. that not onelyonly all estates, bondage or libertie, riches or pouertie, marriage or single life, are alike vntounto God: but also that all creatures are sanctified to the sanctified receiuer; and consequently that all their vowes, besides that they are out of the power of him that voweth, doe nothing else but reuoke and abolish Christian libertie. And lastly, we are to testifie our thankefulnes for such liberties purchased; especially by abhorring the wickednesse of Poperie, which bringeth vponupon men a more detestable bondage then that of Egypt: 1. by binding them to seeke for righteousnes, and iustification before God by the workes of the lawe. 2. by impos… a masse of traditionarie precepts and commandements of men: … by, 1. they steale p. 308away this dearely purchased libertie. 2. hold the Church vnderunder rudiments now after that faith is come. 3. robbe Christ of his honour by lessening his benefits, and darkening his grace. 4. set themselues in the roome of Christ, in making lawes to bind the conscience vponupon paine of damnation, although God is the Lord of it. Thus much of the former branch of this 15. verse.

But vntounto them that are defiled and vnbeleeuing, is nothing pure, but euen their mindes and consciences are defiled.]

This opposition sheweth the truth of the exposition of the former words: for as by the pure were meant the regenerate and beleeuers; so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer, who wanting faith whereby he might partake with Christ and all his benefits, whose righteousnesse and innocencie is the onelyonly lauer of the Church, by which also he might hauehave his heart within him purified in part, and his outward conuersation cleansed from dead workes wherein he walketh: he is no better then a leper in Gods eyes, ouerspread with naturall corruption, and outwardly spotted and speckled like the leopard, and in regard of the whole man like a blackeamoore who cannot change his hewe: for such an impuritie is here asctibed to the vnbeleeuer, as not onelyonly outwardly runneth vponupon him; but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule, euen his minde, and his conscience. By the minde is meant the whole vnderstanding part of the soule; which beeing the eie of the soule carrieth with it reason, iudgement, and election. The pollution of which is to be taken vp with darkenes and blindnes, 1. Cor. 2.14. to be filled with vanitie, Eph. 4.17. with fleshlinesse, Colos. 2.18. in so much as all the naturall wisedome of man is fleshlie and deuillish. By conscience is meant that facultie of the soule, which by applying particular things iudged of and done,Iam. 3.15.Jas 3:15 doth determine them either with or against them: which depending vponupon the former, must necessarily be ledde into the errors of it, no otherwise then one blind man is ledde by an other into a ditch. The pollution of it is, when it is either idle or ill occupied; the former, when it is sleepie, sensles, or feared, doing nothing at all, neither accusing, nor excusing: the latter, when it doth both these, but neither of them as it ought; but accuseth where it should excuse, and excuse where it ought to accuse. Now both these being thus polluted, let the vnbeleeuer turne himselfe to any thing in generall without himselfe (as all things in generall fall vnderunder the vnderstanding) or turne him to any particular thought, word, action, concerning himselfe (which onelyonly the conscience hath to doe with) in all these he is polluted, so as nothing to him can be pure. So as we must here p. 309conceiue of an absolute impuritie ascribed to the vnbeleeuer (which is the onelyonly difference in the opposition) for whereas puritie was in the former branch attributed to the beleeuer in some respect onelyonly: for 1. the best are encombred with originall sinne. 2. but in part, and not fully regenerate. 3. ouertaken not seldome with actuall transgression, which may and doth make them still crie out with Dauid, Lord create a cleane heart within me. This impuritie is absolutely, and without any restraint ascribed to vnbeleeuers and vnconuerted men. And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers: who were verie strict and curious least they should be outwardly by this or that meate, day, garment, or otherwise be defiled: for he would hauehave them conceiue that he spake of no such thing: neither were these the subiects wherein their impuritie did so much consist: but in such a thing as stucke nearer them then any outward thing, yea, then their verie skinnes, euen in vnbeleefe, and consequently in such a power of sinne in their hearts as made all things, though in their nature and institution neuer so good, yet vntounto them, and in their vse, no otherwise vncleane, then a fustie vessell corrupteth the sweetest wines that can be powred into it. And therefore would he hauehave these ceremonie-masters to turne their eyes into themselues, and looke into their inside, and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution, so long as they carrie that within them, which defileth eueryevery thing they meddle withall. Whence wee learne sundrie instructions.

Doct. 1.Diuinitie of Scripture proued by discouering the inwa…d thoughts of wicked men. We hauehave here a good argument of the diuinitie of Scripture, in that it can, and doth (as God himselfe) enter vponupon, and iudge the thoughts of men: and of men themselues (not as men) from things without, but from things within, euen according to their cleannes, or vncleanes before God. From this argument the Apostle prooueth the same thing, Hebr. 4.12. the word of God is liuely, and mightie in operation, and deuideth, and cutteth a sunder the soule and spirit: that is, it worketh not only vponupon the inferiour faculties which are lesse pure, but vponupon the purest and most supreame part of the soule called the spirit, and the minde; and by Paul, the spirit of the minde: for nothing is so secret in the soule, but it lyeth vnderunder the stroke of the word,Eph. 4.23.Eph 4:23 which pearceth as farre as the eye of the author of it, to whom all things are naked and open, vers. 13. No Anotomist can by cutting vp one part of the bodie after another, so manifestly discouer to the eye the seuerall parts of man, as doth the word and the spirit therein discouer and reprooue the most inward thoughts: such a light carrieth with it, as chaseth away the darknesse of the soule,1. Cor. 14.25.1 Cor 14:25 letteth a simple man see the secrets of his heart laid open, p. 310bringeth him to the sight of his sinne, and to breake out into the acknowledgement and confession of the truth, saying, God is there indeed. Now nothing but the word can tell a man his thoughts, nothing else can pronounce sentence according to that which is in the heart: and therefore cannot but come out from God, whose only priuiledge it is, to search the hearts which he hath made.

Vse. 1. Let Ministers gird this sharp sword vponupon their thigh, and strike downe the high thoughts of men; speaking rather to the conscience, then to the eares of men: for else the word which is spirituall, and most directly worketh vponupon the heart and spirit, looseth in his hand the proper worke, and powerfull vse of it. This alone is that two edged sword in the mouth of Christ,Rev. 1.16.Rev 1:16 whereby he gets the victorie: as Dauid said of Goliahs, so more truely may we say of this, there is no sword to this: Philosophy, Poetrie, and profane things are too blunt to peirce the spirit, too weake to conuert soules; too dull to giuegive sinne and corruption deadly blowes, or deaths wounds. Whosoeuer would turne men from their wicked way, and from the euill of their inuentions, must stand in Gods counsell, Ier. 23.21.Jer 23:21and declare his words to his people. And the note of a true Leuite, is to hauehave the law of truth vnderunder his lips, Malac. 2.6.

2. Labour in hearing the word, to find it thus diuinely and powerfully working in thy heart, finde thy soule stricken with the sence of death eternall, find it the sacrificing knife to cut the throate of thy sinnes, and lustfull affections; find it to shake and astonish thy soule, for this is the onelyonly way for thee to finde rest in the day of trouble: Abac. 3.16.Hab 3:16if it slay not thy sinnes, it slayeth thy selfe insensibly, for it neuer returneth in vaine.

3. Be patient to suffer thy hypocrisie, vncleannes, yea thy most close and inward sinnes to be discouered in the Ministery: and when thou seest this light of the Lord searching out all the bowells of thy bellie, Prou 20 27.Prov 20:27say of it, surely God is in it: for although I find not this presence by thunder, lightning, earthquake, as in the mount, yet by a still voice the Lord commeth, and speaketh to my soule: no voice but his can cast downe such strong holds as I see shaken within mee; none but he can bind my conscience, none but he can summon my thoughts, none else but he that made it, can worke my flintie heart like waxe. The woman at the well conceiued nothing aboue ordinarie of Christ, till he came neere her, and told her of her secret vncleane course; then could she acknowledge him a Prophet, then could she aske her neighbours, Is not he the Messias that hath told mee all that euer I did? euen so is it not the Lord Iesus that in his word telleth thee of all thy waies? come thy selfe, call thy neighbours with thee to learne where such instruction is to be had. When p. 313Christ told Nathaniel, that he saw him vnderunder the figge tree, where he thought he had not: then could he say, surely thou art the sonne of God, the King of Israel; euen so when thou findest the word discouering that in thee, which thou thoughtest was hid from eueryevery eye; thou maist say, truely this is the word of the Sonne of God, herein it resembleth him, it findeth me out of my figge leaues, and calleth mee out of my bushes where I had hid my selfe. Thou maist be bold to affirme; surely he is a Prophet of the God of Israel, 2. king. 6.9.that can discouer the secrets of the King of Syria, and the words which he speaketh in his priuie chamber: and as truely, this is a man of God, that can tell me the thoughts and counsells which I take in the most priuie chamber of my soule: yea in the secret and most retyred closet of my heart. Many not acquainted with this lesson, storme and rage at the word when it pricketh them, and thinke that the Preacher is informed, and beginne to suspect some intelligencers: the truth is, we hauehave an intellengencer, euen a spirit which goeth after Gehezi, and stayeth by Ananias and Saphirah till their most secret conveyances be discouered and reuenged, to whom day and darknes are alike; and for such let them in time beware to spurne against preuailing truth, least one day teach them to their cost, what it is to despise such a word as this is.

4. Iudge of thy selfe and actions as this word doth, that is, not according to thy shew in the world, but according to thy purenes, or vncleannes before God, to whom a poore man in his vprightnesse is better then a froward person be he neuer so rich, yea a poore wise child more accepted, then an old foolish King. This is the truest touchstone whence thou maist iudge certenly of thy estate, and not be deceiued. If this word reprooue, or approoue any of thy waies, or thy whole course: thou maist safely pronounce of it, Lord if I be deceiued in this, thou and thy word hath deceiued me: and if by thy word I erre, I erre willingly, for I know that this is according to Gods iudgement, and that is according to truth, Rom. 2.2

Doctr. 2. We learne further, what is the estate of a man vnregenerate, whom the Apostle setteth out thus. 1. He is one that is vncleane: The miserable estate of a wicked man.2. an vnbeleeuer: 3. one to whom nothing is pure: 4. his minde: 5. his conscience is polluted: in all which respects,2. Cor 7 1. foreign.2 Cor 7:1 he is a most odious person in whom is nothing but filthinesse of flesh and spirit, the which th… pure eyes of the Lord cannot abide. All which will more easily appeare, if we consider, that by our fall we were not only depriued of that grace and goodnes which was set in our nature; but there succeeded a foule and monstrous prauitie, and euill, opposed directly to the former good, and that through the whole frame of the soule. The minde which as a p. 312pure eye was able strongly to behold the brightnesse of God, and the things of God, is now not only destitute of that light of vnderstanding, and reason; but is couered and vailed with a black darknes of ignorance, that the light of the glorious Gospel of Christ which is the image of God,2. Cor 4.4. 1. Cor. 2.14.2 Cor 4:41 Cor 2:14 though in it selfe neuer so cleare, yet cannot shine out vntounto them.

The will which was most conformable to Gods will, is not only spoiled and robbed of the rectitude, and freedome it had to good; but is become rebellious, and resisting the will of God: Matth. 23.37. how often would I hauehave gathered thee, but thou wouldest not: Ioh. 5.40. yee will not come vntounto mee that yee may liue: yea and is a seruant of sinne, Rom. 7.14. the inferiour parts called the flesh, are not onelyonly spoiled of that conformitie which all the affections, and appetite had with the law, but resist with hostillitie,Rom. 8.7.Rom 8:7 and enmitie against God, yea and cannot be subiect to the law of God. Thus eueryevery way the wickednes of man is great, & all the imaginations of the thoughts of his heart are only euill continually: Gen. 6.5.Gen 6:5neither can be other, seeing whatsoeuer riseth of flesh, is no better then flesh.

A more full description of mans naturall estate see in cap 3.3.Vse. 1. Hence we see in part the corruption of our nature, and in it the reproach of our first sinne, and fruit of our first transgression: whereby we might learne to be ashamed of our filthines which is thus seated, and resteth not onelyonly in the inferiour parts and powers of the soule, or as Papists speak, in the flesh and sensual part, but euen in the reasonable & most excellent part of the soule, which is the minde and conscience. This very cōsideration should be as a hammer to beat down proud thoughts, which rise vponupon the gazing of outward things and respects, on which so many beare themselues: who doubtles would quickly strike saile, if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath, enemies of righteousnesse, haters, and hated of God. Many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse, his hands pure from open iniustice, his words free from iniuring men: and thus content themselues with a ciuill righteousnesse, which is to glorie in the flesh. But could they looke vnpartially into their soules, they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour, all which thrust them vnderunder the regiment of death. Yea euen the best of men regenerate finde this lawe of euill with them, which ministreth smal ioy to some parts of their liues, when they see the seedes of all sinne in themselues, and these seedes to rise vp into the blade and care sometime, before they attend to cut them downe, or weede them vp; and when they finde themselues as readie to yeeld an haruest of iniquitie as others, p. 313if the good husbandman should not still be pruning and dressing them.

2. As man could proceede from an habite of good to the priuation of it, so can he not of himselfe go backe from this priuation to the habit, seeing no freedome at all is left in any facultie of his soule to spirituall good. Is the mind and conscience, and all things impure to the vnbeleeuer, and hath his will any more priuiledge then the other? how erronious then is that doctrine of the Church of Rome, and the schoolemen, who teach that mans free will to good is not altogether lost, but much weakened in spirituall motions; that it can dispose and prepare it selfe to grace; and that it coworketh with the grace of God in the verie first beginnings of grace? Whereas the Scripture teacheth, that man is so farre from his owne helpe in his recouerie, that he resisteth it, and fighteth against it till the Lord mightily subdue him, as he did Paul on his way to Damascus. The first degree or preparation to the cure, is the knowledge of the disease, but the naturall man will not be brought to acknowledge and confesse his estate: Psal. 14.3. there is no man that vnderstandeth his way: our Apostle hath elsewhere also ruled this case, 2. Cor. 3.5. we are not sufficient of our selues to thinke a thought, and therefore much lesse to will: Philip. 2.13. It is God that worketh in vsus both to will and to doe: where we are not said to will actiuely, but acted, that is, so farre as God maketh vsus to will good. Let our pouertie then be hence acknowledged, Gods glorie magnified, Christs merit amplified, in which alone we recouer all our wants, and are raised out of our graues of death.

3. Hence we see the necessitie of regeneration in euerie part: Eph. 4.22.23. be renewed in the spirit of your minds: confesse then and crie out with the leper, I am vncleane, I am vncleane: Lev. 13.45.Lev 13:45and seeing if Christ wash thee not thou hast no part in him, pray with Peter, wash me Lord, not my feete onelyonly, but my hands, and head▪ yea my whole bodie, and my whole soule, my whole man. The Apostle prayed that not onelyonly the inferiour faculties of the Thessalonians, as the affections, and appetite which are the feete of the soule might be washed, but vseth this forme, The God of peace sanctifie you wholly.1. Thess. 1.23.1 Thess 1:23

4. If the wicked man be thus vncleane, then hate his companie, the vile person is to be contemned, come not neere him, touch him and thou wilt be defiled, he is filthie within and without,Lev. 13.14.Lev 13:14 and with the leper must be thrust out of the campe for feare of infection.

Doctr. 3. Before this naturall vncleanenes be purged,Before naturall vncleannes be purged eueryevery thing is vnclean to a man. euerie thing is vncleane vntounto a man: the vnbeleeuer tainteth euerie thing that he toucheth; nothing within him, nothing without him, which is not polluted, p. 314although not in his owne nature, yet vntounto him and in his vse. Let a naturall man turne him to any action, word, or thought, all of them not excepting the best, are against God, because they proceede from vncleane mindes and consciences. 1. His actions spirituall, euen his best seruices, as praying, hearing, reading, receiuing of Sacraments, almes, all these beeing the sacrifices of the wicked are abhomination vntounto the Lord,Prou. 15 8.Prov 15:8 who first looketh to the person, and then the gift, who if he turne his eare from hearing the lawe,Prou. 28.9. Isa. 66.3.Prov 28:9Isa 66:3 euen his prayer is abhominable; if he choose his owne wayes, let him kill a bullocke for sacrifice, it is all one as if slewe a man;Agg. 2.14, 15.Hag 2:14Hag 2:15 if he be a polluted person that toucheth any of these holy things, shall they not be vncleane? yes surely, the most diuine ordinances are turned to him to sinne: for the Lord first requireth pure parts, and then pure actions, Ezech. 36.26. 2. His ciuill actions, his honest dealing in the world, his buying, selling, giuing, lending, his labour, care, yea all the duties of his calling, are in and to him no better then sinnes. 3. His naturall actions, as eating, drinking, sleeping, recreation, physicke, all are vncleane vntounto him. 4. All Gods creatures and humane ordinances, as meate, drinke, cloath, goods, lands, buildings, mariage, single estate, in a word, the whole way of the wicked is abhomination to the Lord, Prou. 15.9. All these are witnesses of his sinne and filthinesse, all of them are enlargers of his woe and damnation, because he wanteth faith to lay hold on the Lord Iesus, whereby the iust doe liue, hauehave their heart purified, and so are made Lords ouer the creatures.

Vse. 1. Seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes, let it mooue euerie man to beware especially that he approach not neere the courts of God, nor compasse the altar without washing his hands in innocencie. The Ministers may not take the word into profane mouthes and hands, themselues hating reformation.Exod. 30.18.Exod 30:18 The brasen lauer must put them in minde of their dutie, which was set betweene the tabernacle and the altar, that the Priests might wash their hands and feete whensoeuer they came before the Lord: and the Lord will be sanctified in all that come neare him: people must not bring oblations with hands full of blood; the Lord is soone wearie of such sacrifices, Isai. 1. An earthly king accepteth of no seruice tendred by a traytor: and both ministers and people must learne to renew their repentance, before they attempt any religious duties, whether publike or priuate.

7. main… differences between the godly and the wicked: in2. Let this doctrine mooue vsus to discerne aright betweene the estate of the beleeuer and vnbeleeuer, that the wretchednesse of the one may breake our hearts for our sinnes, and the happinesse of the other may 1hearten vsus in euerie good dutie. The difference is eminent. For, 1. p. 315whereas the thoughts of the godly are for most part tending to God, to heauen and the things of heauen,Thoug…ts. and their hearts are still inditing good matter, wherein the greatest part of their soundest ioy and comfort is placed: the thoughts of the wicked are earthly, lewde, and vngodly, often accusing themselues, and making away to the most iust sentence of the almightie. True it is, that the godly iudge themselues worthie to be destroyed for their iniquitie, but yet they see great light in that darkenesse,Eze… 11.36.31.Ezek 11:36Ezek 11:31 which the wicked neuer behold, but are reserued in horror vntounto the darknesse of the great day. 2. The speeches of the godly tend to the praise of 2God, for the heart enditing a good matter,Words. the tongue will be speaking of the praises of this King, Psal. 45.1. their talke tendeth to edification, and ministreth grace to the hearer, their tongues speake of matters graue and high, matters of Gods kingdome of grace here, and of glorie hereafter: the speeches of the wicked are either to magnifie themselues, or proude, or earthly, or rotten and vnsauourie: for the streames can be no sweeter then the fountaines whence they issue. 3. Whereas the workes of the 3godly are wayes which God hath ordained that they should walke in vntounto the ende of their faith, which is their saluation:Actions. the workes of vnbeleuers are crooked paths tending vntounto, yea the causes of their destructiō. 4. Whereas all the miseries of the godly are signes and fruits of Gods 4louelove, working to their best,Passions. and out of which the Lord giueth them a sure and seasonable deliuerance: the calamities of the wicked, are not onelyonly euident signes of Gods wrath, and malediction; but the beginnings of eternall punishment, the first fruits of there destruction, and the downfalls to hell it selfe out of which is no redemption. 5. Whereas 5the godly hauehave the promises of this life and that to come,Promises. and walke in the strength of them cheerefully, and their hope shall neuer confound them: the vngodly mans false application of promises are but a false fire; they may scramble and pull the promises vntounto them, but the childrens bread belongeth not to such dogges: God hath promised nothing to such, but threatned against them all the plagues written in his booke, which shall surely ouertake them. 6. Whereas the life of the godly 6is a meane to blessednes, and an encreaser both of their grace,Life. and glorie, that they may see their saluation daily nearer them then when they first beleeued: all the life of the wicked on the contrarie is accursed and an heaping vp of sinne, and plagues. If they pray, their prayer is turned, to sinne. If they heare or read, they receiue or pronounce the sentence of death against themselues. If they receiue the Sacraments, the deuil entreth into them as he did into Iudas. If they giuegive almes they giuegive that which is none of their owne. If they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck. If p. 316they see many daies, the last of them will be more wofull, because they 7hauehave contemned so great grace and saluation. 7. Whereas the day of death is better to the beleeuer,Death. then the day wherein he was borne: for his bodie is cast on a sweete sleepe, and laid in a bed sanctified and sweetned by the blessed bodie of the Lord Iesus; his soule sent vp to the glorie prepared for the iust; and both of them freed from all sinne, and the wofull fruits of the offence of God, and passed as by a straite doore to a long life, euen for euer and euer: the death of the wicked is most accursed, the sentence of an angrie and seuere iudge, and an entrance or wicket to eternall woe and miserie. And thus such workes receiue such wages; such labours, such rewards; the stipend is proportionall vntounto their paines, and their death not vnsutable to such a wretched life. Seeing then that faith putteth this difference, and faith cleareth the eye to let it see this difference, labour for faith, rest not till thou canst finde it in the signes of it; without this grace, God hath no pleasure in thee, neither will accept any offering, Mal…c. 1 10.Mal 1:10without this spirituall eye, thou shalt not see any such difference betweene the righteous and wicked, betweene him that serueth God, and him that serueth him not; but thou shalt still account the proud blessed, and perhappes be soone contented to fit and cast in thy lot among them. And whosoeuer thou art, that hast obteined this grace, be thankefull for it, make much of it, vse meanes to cherish, and encrease it; for hence only is thy acceptation with God, and hence onelyonly thou knowest thy selfe, and thy seruices to be thus accepted.

Vers. 16. They professe that they know God, but by workes they denie him, and are abhominable, and disobedient, and vntounto eueryevery good worke reprobate.

The Apostle proceeding in the proofe of that which he had said, that nothing was cleane to the vnbeleeuer, whose cheife faculties were polluted, bringeth in this proofe by way of answer to a secret obiection; for some might say, But see you not that many whom you thus condemne, are men professing religion, both teachers and others; such as speake well of God, of Christ, and discourse exceeding well concerning outward righteousnes, and sanctimonie of life, and therefore they seeme not to be so iustly, or at least too rigorously taxed. Notwithstanding all which, the Apostle concludeth against them, that they were no better then he had said. For let it be granted, that both the vrgers, and practisers of such laws and traditions giuen by men, should still pretend pietie and seruice of God; and should cloke all their ceremonies, and constitutions vnderunder pretence of deuotion; yet herein Paul espieth only the fruit of their corruption, and that is gro…e hypocrisie, apparant in the p. 317fight and opposition betweene their profession, and their practise. They professe indeed they knowe God, and all their outward carriage is so composed, as if they only were the sonnes of Abraham, skilfull in the law, strict obseruers of it in the least particles thereof; that if all religion were to be measured by their outside, they could not chuse now beeing conuerted from Iudaisme to Christianitie, but goe for good Christians. But in workes they denie him: they expresse no such thing in their life and conuersation, they hauehave only drawn a faire gloue ouer a foule hand. For looke a little nearer them, and consider their persons, so polluted they are, as that they are abhominable, such as are worthy that both God and good men should turne away from,foreign. as from things noysome to their sences: for so is the nature of the word, vsed also Luk. 16.15. And looke yet further into their liues, in stead of sanctimonie, you shall meet with rebellion, in stead of subiection vntounto God, you shall discouer disobedience: and whereas if they were the sonnes of Abraham, as they professe; they would doe the workes of Abraham. They are reprobate to eueryevery good worke; which word is sometimes taken passiuely, as 1. Cor. 9.27. I beate downe my bodie—least I should be reprobate: Heb. 6.8. The ground that beareth thornes and briars, is reprobate, and neere vntounto a curse: and so indeed are these refuse and reiected fellowes, as souldiers cassierd, or as base persons, and banquerupts, are passed by, and not called into office, so these are reiected of God and good men. Yet it better fitteth the place, to accept the phrase actiuely, and then the sence is this, that they are so farre from the practise of pietie, that as men of corrupt minds, are said to be reprobate concerning the faith: 2. Tim. 3.8.2 Tim 3:8so those corrupt minded men, are reprobate concerning good workes, and actions, which are the fruits of faith: that is, so giuen vp to sinne, and with the Gentiles, Rom. 1. to a reprobate minde, that they seeme to hauehave lost all difference and distinction of good and euill, and can turne their hand to nothing which is not euill. Which disposition of theirs, seemeth to be well expounded, Ier. 4.22. They are wise to doe euill, but to doe well, they hauehave no knowledge.

In the verse three points are to be marked, and handled. 1. That there will alwaies be Hypocrites in the Church. 1. The Characters or notes of them, which in the verse are fowre. 3. Their miserable estate and condition, in the word abhominable: vntounto which we will adde the vse.

For the first: That there euer will be in the Church together with sound members many hypocrites, appeareth. With Abel will be a Cain,There will be alwaies hypocrites in the Church. of two men borne in the world, one is an hypocrite: with Isaac an Ismael: if Abraham himselfe beget two sonnes, one is an hypocrite: with p. 318Iacob an Esau, making shew of purchasing the blessing as well as he: with the wheat the tares must grow to the haruest: the branne abideth with the meale till the boulting: the same net couereth good and bad fishes, and much filth is drawne along with the fish. Iudas lurketh in Christs owne family. The purest primitiue Churches planted by the Apostles,Act 20.30. 1. Tim. 4.1. 2. Tim. 3.1.5.Acts 20:301 Tim 4:12 Tim 3:12 Tim 3:5 could not long continue a pure virgin▪ as all the Apostles foresaw and forewarned: neither can it be but in the peace of the Church, as in a sweet and rainie season, many weeds come vp and make a great shew among the good hearbs: so many thrust themselues into the profession, bringing with them the cares and louelove of the world, whom the first sonne of persecution causeth to wither,Why. and appeare to be themselues. And although the Lord could easily & at once purge his floore of them, 1yet in great wisedome he suffereth them: 1. in regard of his own glorie, that his holinesse might appeare in the daily discouering of them and purging his Church; for he cannot abide that hypocrites should long goe in the tale and account of his children: but one time or other, one way or other, will be sanctified in all them that come neere him: at which time his glorie also shineth out vntounto others in their iust iudgement.Lev. 10.3.Lev 10:3 22. In regard of the wicked, that they should the more stumble 3at the truth by reason of some hypocrites among professors. 3. In regard of the godly, that they should partly be exercised by this meanes, & 4partly driuen to examine what truth is in them. 4. In respect of the truth it selfe, which getteth some testimony hence, as Christ on the crosse by the very title of his enemies, affirming that he was the King of the Iewes.

Vse. 1. Let euerie man trie himselfe, and the soundnes of his heart; he is not a Iewe that is one without,T…e thine own soundnes. and therefore euerie man had neede lay a good ground of his faith and religion: he beginneth wel that beginneth in the truth. The outward profession may ioyne thee to the Church indeede, which verie thing deceiueth many, who conceiue that because we hauehave changed the mattins into preaching, and the masse into the Lords table, therefore they cannot but be of the Church: but the time will come which shall separate those, whom now the bare profession ioyneth: when two shall be in a house, two in the field, yea two in a bed whereof the one shall be taken, and the other refused; one taken like Ruth going on to Iudah, another like Orpah going backe to Moab: when the fan shall separate wheate from chaff…, the one to the garner the other to the burning: when the sheepheard shall diuide the sheepe from the goats which now grase together, liue together, feede together, are folded together, the one to the right hand, the other to his left. Let not thy profession deceiue thee, for many hypocrites are in the bosome of the Church.

p. 3192. Let no man be offended if in trialls many by falling away be discouered to be hypocrites, who hauehave long made a shewe of godlinesse:Trouble not thy selfe when others are proued vnsound. for in this great house, there must be vessells of dishonour, as well as of honour. Let no man entertaine any dislike, either of the doctrine, or the Church, because some men turne from it: for beeing the doctrine of the Prophets and Apostles; if Apostles themselues, yea or angels should come and teach a contrarie, or a diuerse doctrine from it, we must deeme them accursed: for God is faithfull, and no vnfaithfulnesse of man can make him otherwise. And for the Church that is the fame, euen a number of beleeuers sanctified and sealed to eternall life, of which number they neuer were. They went out from vsus, but they were not of vsus, for had they beene of vsus, they would hauehave continued with vsus, 1. Ioh. 2.19. For what bonds hauehave they broken, but some outward and visible bonds, such as are externall profession of doctrine, externall conformitie vntounto it, outward worship, communion in the administration of the Sacraments, whereby they were tyed onelyonly to the members of the Church, all which are easily broken and dissolued? but not any internall or invisible bond, such as is the bond of eternall election, or the bond of the spirit of Christ, whereby they should hauehave bin first knit vntounto the head, which is of absolute necessitie to be truely vnited to the Church, for these knots once tyed could neuer be dissolued. Neither let any child of God hence too much torment himselfe with feare, least he should not perseuere in the grace receiued: but if any hauehave receiued the white stone, and the newe name in it,Rev. 2.17.Rev 2:17 let him knowe that the foundation of God remaineth sure: let him for his part set his seale vntounto it, by departing from iniquitie: and he that thus daily purgeth himselfe, shall bee a vessell prepared vntounto honour, 2. Tim. 2.19.

3. We may not looke to liue here belowe amongst angels,Looke not to finde a soile vponupon earth, wherin wheat groweth without chaffe. but if we willingly will not be deceiued, we must make account of tares: for such an heauen wherein dwelleth nothing but righteousnes, cannot be looked for vponupon earth. And therefore the Anabaptists following the Donatists while they will abide no tares in their fields and floares, themselues remaine no wheate, no Church; for these two must abide together vntill the haruest, so as in the meane time where the one is not, neither is or can be the other. But we must looke vp and breath after that day of separation, when the Lord Iesus shall make good that promise vntounto vsus, Cant. 4.8. Thou shalt come with me my spouse from Lebanon, and looke from the toppe of Amanah, from the top of Shenar, and Hermon, from the dennes of Lyons, and from the mountaine… of Leopards: where three promises are wrapped vp in one. 1. of deliuerie out of the world: Lebanon a part of it beeing put for the whole. 2. of victorie, for the Church p. 320shall be exalted as on the toppes of the highest hils, and shall disdainefully and tryumphantly looke downe vponupon her enemies, who shall be put vnderunder her feete. 3. of safetie, from wicked, lyonish, cruel, and bloodthirstie men; and from leopards and hypocrites, which hauehave as many contrary guises, as the leopard hath spots.

Foure marks in the text to kno… an hypocrite by.The second point are the characters of an hypocrite. The first of the fowre is in these words, They professe they knowe God. The hypocrite is a great professor of religion, and hence commeth to be answerable to his 1name, in seeming to be, and sustaining the person that he is not: as a clowne or knaue on a stage plaieth the part of a noble,A forme of godlines. or king, but is well knowne to be the next remooue from a rogue: so these fellowes whom the Apostle noteth, hauehave often in their mouthes the name of God and of Christ; the title of the Chuch, and pretend great knowledge of God, and cunning in the Scriptures, and other Ecclesiasticall writings; yea further, make a great shewe of faith and pietie, and if bare profession would lead to heauen, these could not be the least or last there. And to make this a little more plaine, an hypocrite can carrie himselfe so leuell, and euen in his course, as no man shall be able outwardly to accuse him, or impute any thing vntounto him, no more then the disciples could accuse Iudas, when euerie man said, Master, is it I? but none of them said, master is it Iudas? Obserue him in his religion, you shall heare him crying vntounto God,Hos. 8.2.Hos 8:2 and saying, my God, I knowe thee, challenging God for his God, and thrusting himselfe vnderunder him as one of his people and holy ones: many shall crie Lord, Lord, saith Christ, and shall professe the knowledge of him, to whom he shall professe that he neuer knewe them for his. You shall see him outrunning all that is required at his hands, he will bring many oblations not of sheepe, and small beasts, but many oxen, and not in one place as God requireth, but in many, yea in so many as the altars shall exceede the number of the cities: you shall see him cleaue to the Church, heare, pray, nay heare gladly as Herod, pray boldly as the Pharisie,Mark. 6.20.Mark 6:20 and receiue often the seede with ioy, and yet be bad ground. Looke to his outward carriage, he will not faile in the practise of iust dealing; he will abstaine from most sinnes, as other men; he will cling to good mens companie; be pragmaticall and busie in performing many sightly duties; he will be readie to plucke out his eyes for good Ministers (as the Galatians for Paul) and yet afterward fall quite from his doctrine. You would verily thinke him to be a sheepe of Christ, and so himselfe may happily take himselfe to be the child of God, and in all this ledde by the motions of the good spirit of God; whereas not a fewe vncleane spirits breath in him. Ob. Alas will some here say, what am I better then such a man as you speake of? what am I other then an hypocrite if this man p. 321may be one? I see my selfe come behind such as these, and so hauehave lost a great deale of paines, of hopes. Ans. As Christ said to the young man vaunting of keeping all the lawes of God from his youth, one thing is yet wanting, so it is to this man, which if thou hast, thou as farre exceedest him as light doth darkenes, though thou wantest a great deale of his appearance: What this is, the next note sheweth.

The second note is in these words, But indeede they denie him: that is, all the religion of an hypocrite is onelyonly an outward profession separated 2from the inward sinceritie of the heart.A denying of the power of it. All that we hauehave spoken of him is but a liueles forme of godlinesse, in which the power of it is denied, 2. Tim. 3.5. Men may be said to denie a thing three wayes: 1. with the tongue. 2. with the heart; thus the Atheist denieth God,Non solum in falsis verbis, sed in simulatis operibus mendacium est. Item. Christianum se dicere & opera Christi non facere mendaciū est. Ambr. serm. à dominica de Abrah. Psal. 24.1. 3. with the life or actions, which is here properlie meant. For aske the tongues and words of these men concerning their courses, all wil appeare to be fish whole, but aske their liues, and you shall heare their workes (which are farre more euident witnesses with or against a man, then his words) speake otherwise. Or grant they doe many glorious workes to the eie, yet euen herein after a sort God is denied, in that they are lame, and indeede carkases of good actions, without any soule to quicken thē; all is externall, and in such workes they may be verie busie, but spiritually they performe nothing. Thus Christ chargeth the Scribes and Pharisies with hypocrisie, in that they outwardly appeared righteous, but inwardly were like the graues full of putrifaction and rottennes. And if narrowly we examine the most glorious appearances of this kind of men, we shall out of the Sriptures more euidently see the light of this truth, which teach vsus that there is a generation that draw neere God with their lippes, but their hearts are farre remooued from him,Ier. 12.Jer 12 so as though he be neere their mouthes, he is farre from their raines: they can come with sheepe and oxen to seeke the Lord, Hos. 5.6. but not with faith and repentance in their hearts, and therefore shall they finde him? If God delighted in outward sacrifices, they would giuegive him many a one, but that sacrifice of an humble and contrite spirit, which is his delight they detaine from him. Hence is all their righteousnesse compared to a morning dewe, which maketh shewe as if it would water and moisten the heart of the earth, but it onelyonly standeth a little vponupon the face or crust of it, and the sunne rising, it presently vanisheth away. If they cleaue to the Church for a while, they do not with full purpose of heart cleaue vntounto the Lord. If they abstaine from euill, it is more in regard of man then of God, or their care is but to cut off the wash boughs of sin, but they leaue the bole & stumpe standing, to stoppe the courses of more shamefull and grosse sinnes, but not to damme vp the fountaine. If they doe any good, they p. 322are drawne to it not for the louelove of God directly, but for some wordly respect; and the ende is rather feare, fauour, praise of men, then the glorie of God, as Ananias. If they humble themselues before God, it is for corne and oyle. If they howle vponupon the beds of their sorrowes, it is for their sickenes, and not for their sinne, affecting deliuerance but not repentance. If they worship, yet wish they there were no God to worshippe, as Herod pretended to worship Christ, but intended to kill him. If they thrust themselues into the companie of good men, it is not to better themselues, but to credit their actions: they can desire them to pray for them, as Pharaoh, Simon Magus, but cannot pray for themselues. If they professe religion, it is not for religions sake, but some other thing accompanying it;Hose. 10.11.Hos 10:11 Ephraim is as an heifer that delighteth to thresh, because treading out the corne, the oxe must not be musled, but eate at his pleasure, but could not away with plowing, the yoke was too heauie, and the commoditie too light: so some outward commoditie prouoketh the hypocrite to professe religion, but he cannot abide to plowe vp his heart. Iudas will carrie Christs bagge till he can gaine more by him. Thus turne the hypocrite any way, he will be found swan-like, which of all foules hath the whitest feathers, but the blackest flesh vnderunder them; except wee shall fitlier compare them (with Christ) to the foxe, who hath this qualitie, that his skinne is better then his flesh: a shewe he hath of godlines, but wanteth the power; he hath a name that he liueth, but is indeede dead: seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life, both which is wanting vntounto him whose sinne lyeth vnderunder a cloake, and liueth in his soule as in a closet, from which the hypocrite will not be parted.

3. The third note or character, is in a further degree of the sinne, in that they are said,foreign. Disobedience. rebellious to Gods commandement, and disobedient to the doctrine of God. The word giueth vsus to discouer two vices in these titular Christians: 1. infidelitie, 2. rebellion, or in one word, the want of the obedience of faith. True it is they make a great shew of faith, but the Apostle distinguisheth of faith;1. Tim. 1.5.1 Tim 1:5 one kind is fained, another is vnfained: the former may be ioyned with much knowledge, much talke of pietie, but neuer with a pure heart and good conscience, as the latter. Now this vnfained faith beeing the mother and mistresse of vnfained obedience, and the onelyonly roote whence this fruit can budde and blossome, whosoeuer are destitute of the former, cannot but be barren of the latter: what are the fruits of vnbeleefe, see Act. 17.5. 2. Thess. 3.2. Heb. 3.12. And although hypocrites, which taking on them the names of Christians, make a great shew of holinesse in externall seruice, in some ceremonies or wilworship, that a man would meruaile that the Scripture p. 323should ascribe rebellion vntounto them; yet looking nearer vntounto their seruice, it will appeare no better. For in all that obedience of theirs, which they make such account of, they depart from the word, if not in whole, yet in some part, yea in such a part as maketh it rebellion (which cannot properly be said of the imperfect obedience of Gods children, whose best actions cannot abide the triall of the law) for besides that the best of their obedience is wanting in that which the word requireth, not beeing fruits of faith, whereby only they become acceptable; euen in doing that which God commandeth, they become rebellious, and that either by adding something of their owne; as Iehu whose fact (though commanded, and much commended yet) was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vponupon his house, yea made the whole kingdome of Israel to cease. Hose. 1.4.Hos 1:4Or else by detracting something from the word, to which yet they seeme to giuegive absolute obedience: as Saul, who although he obeyed the word, and made his boast of doing the commandement, yet because he did not all the word, is charged of rebellion, 1. Sam. 15.13. This consideration meeteth with the excuses of such whited toomes, who scorne to be called rebells, because they heare the word, and yeeld something vntounto it: they belong to God, and will serue him so neere as he giueth them leaue, but yet some lusts may not be left, some sweet morsell shall be held vnderunder the tongue, and they cannot endure such a continuall martyrdome as mortification is: But those (we see) are not onelyonly rebellious who stand out, and openly belch out blasphemies against God and his word; such as say, we will not hauehave this man to rule ouer vsus: come let vsus cast away his cords from vsus, the word of the Lord spoken by thee Ieremie we will not doe: but those also who secretly in their course depart from the word, with pretence of obedience, such as take the word into their mouthes, but hate to be reformed.Psal. 50.17.Ps 50:17

The fourth character of an hypocrite, is yet in a further degree of the sinne, and goeth neere the detection of him:Strangenes to the whole life of God, and vnfitnes to make a vessel of merciemercy of. when after long custome 4in sinne, and cracking his conscience checking him, he becomes as a crazie pitcher which is vnfit to hold water; so is he reprobate to eueryevery good dutie: now can he doe nothing but rush into sinne thick and threefold, and dowse himselfe ouer head and eares in impietie. And how can he be other? for faith he neuer had any; and if any zeale remaine, it putteth him forward to sinne, at least that which cannot please God; his corrupt conscience hath so long accused him, and borne him harmelesse, in the outward ceremonie and formall worship, that it is either brawnie and fencelesse, and so workeles; or if it set it selfe on worke, it is still to make him more reprobate to good duties: as wearie to heare p. 324the word; ashamed to pray, confounded and sometimes condemned in himselfe for his present waies: and iustly, for although he seemed sometimes to shine among the starres, yet his present courses suite not with such practises, as he had better neuer to hauehave bin acquainted with, then euer to hauehave growen weary of. Which alas, we know to be the case not of a few, who seeme to hauehave receiued the sentence which passed against the figge tree, presenting Christ with leaues, but not with fruite, neuer more fruite growe on thee: for how soone are they withered? Nay more, it is to be feared, that many who now stand not in the last ranks of professors,2. king. 8.12. if times should serue, would play but an Hazaels part: or stand at open defiance of the truth, if once the chaffie profession should be blowen away: no man euer saw the change and alteration of religion, but he saw also this truth verified.

The third point in the words, is the miserable condition of the hypocrite;The miserable conditien of the hypocrite. He is an abhominable person. Where note, that men of corrupt mindes, taking vponupon them the names of Christians, and doing the works of Atheists, are worthely abhorred of God; and if they could be discerned, ought to be an eyesore to men, who should not with patience behold them. They are abhominable to God, which appeareth both 1. in their persons, 2. their actions, 3. their punishment. For their persons, they are but halfe Christians, neither hote nor cold, and therefore the Lord cannot digest them, compared to cakes but halfe bakte, Hose. 7.10. and not turned on the other side: below they are hote, that is, either in their owne superstitions, or in smaller trifling matters, or else in forme and outward appearance, they seeme so zealous, as though the zeale of Gods house would consume them; but aboue, in matter of spirit and truth, in the inner man, in the soule and heart remaine vnbaked, impenitent, vnturned, the fire of the spirit hath not once touched them, and so they remaine a mixt lump still, neither hote nor cold: Seeing therfore they are such as withdraw their best part from God, the soule of God can take no pleasure in them. Their actions, although neuer so good in themselues, neuer so specious vntounto others, neuer so behoofull to the societie where they liue, yet are abhominable vntounto God: yea in their most deuout seruices,Luk. 15.15.Luke 15:15 they doe nothing but (as Ephraim) compasse the Lord with lyes, and deceit, Hose. 11.12. Their punishment sheweth them to be eueryevery way abhorred of God; for as men deale with things they hate, so the Lord 1. casteth them out of his sight: Iob. 13.16. The hypocrite shall not come before him: the workers of lies shall not enter within the walls of that holy Citie: yea sometimes they are cast out of his presence, as Caine was, euen out of the visible Church, as they are euer out of the inuisible, to shew that they shall neuer be endured p. 325hereafter. 2. Destroieth them: for their destruction from the Lord sleepeth not, but shall surprise them; perhaps while they are in the bodie, as Ananias and Saphirah, but certenly hereafter: and the damnation of such is no ordinarie damnation,Matth. 23.…4. foreign.Matt 23:4 but a more ample and abundant iudgement is reserued for them then others: and it is worthy obseruation, that when the holy Ghost would rouse vp the slouthfull seruant, he threatneth him his portion with hypocrites, Matth. 24.51. and for both together it is said, Matth. 13.41. that the Angels shall gather out of Christs kingdome all that offend, and cast them into a furnace: Ioh. 15.6. those that abide not in Christ, though they cleaue a long time to the visible Church; yet are seperated from the true inuisible Church, and cast out like withered branches: and men gather them, and cast them into the fire: how shall then such abhominable persons in Gods eyes, avoid the damnation of hell? Matth. 23.33.Matt 23:33it is almost an impossible thing for such a viperous brood of professed hypocrites euer to be saued.

And ought not such persons also to be an abhomination to good men, in whose eyes eueryevery vile person ought to be contemned? yes surely, could we discerne them, or God discouering them, we should be affected towards them as Elisha was towards Iehoram, who in his straitnesse could seek to Gods Prophet, and otherwise to Baal: as the Lord of hostes liueth, were it not that I regard the presence of Iehosaphat, 2. king. 3.14.I would not hauehave looked towards thee, nor seene thee.

Vse. 1. If these be the notes, and this the estate of an hypocrite,Thou canst hardly know an other to be an hypocrite. then must it needs be very hard to know who is an hypocrite, because it is a lurking sinne, and so masked as there is litle, yea often no outward difference betweene the sound, and vnsound; and consequently it cannot but be verie dangerous, to lay this imputation vponupon any man till the time, least we iudge our brethren rashly, and condemne the iust, which is as odious a sinne as the iustifying of the wicked. And this is rather to be noted, because it is become so rise a practise to range eueryevery professor vnderunder this title, and marke him with this blacke cole of hypocrisie. But as it is true that an hypocrite must be a professor, so is it false that eueryevery professor must be an hypocrite. And as for all other notes here obserued or elsewhere in Scripture, they are such as whereby the owne heart of a man, and his owne spirit within himselfe may iudge of himselfe, rather then the heart or eye of another man. Many are so like vntounto the deuill, that they make no bones of accusing the godly (as Satan did Iob) of hypocrisie, beeing led by that same spirit which is an accuser of the brethren; but not by the spirit of God, which is the spirit of louelove, which thinketh no euill, but hopeth all things, euen the best of the worst: which is not iudging, neither dare it enter into the counsell of God, nor p. 326iudge the person of another mans seruant, who standeth or falleth to his owne Lord: which is so farre from carping at, or misconstruing things well done in appearance, as that maketh the best, and giueth most fauourable construction of things and actions, which are in appearance euill; as well knowing that the searching of the heart belongeth to the maker of it; and that no man can know with what intention, vponupon what grounds or causes this or that is done by another. And much lesse yet doth that spirit of Christ, which vseth not to quench smoaking flaxe, but cherisheth euen good shewes, as in the young man, discourage better proceedings, by deeming those who exercise themselues most diligently in the courses prescribed by the word, the most worthy to be abhorred of God and man. And yet where can a man goe, but he shall meete with the spirit that beareth rule in the word, which conceiueth not, speaketh not so bitterly against whooremongers, theeues, drunkards, &c. as against many sound hearted professors of Christ, and of his truth? thus with the wicked Iewes, preferring Barrabas before Christ himselfe. Oh that men knew what they did, and then would they not thus crucifie the Lord of glorie in his seruants, who will fearefully reuenge such indignitie done against them. When Dauid sent his seruants to Hanun to visit him, and he euill entreated them, vsing them as spies, and not as visitors sent from a freind, how hotly doth Dauid prosecute the reuenge of their wrongs? he destroied seauen hundred charrets, and slew fortie thousand horsemen beside the forte,2. king. 10. insomuch as he forced other Kings to make peace with him: how much more will the Lord, more powerfull, more tender ouer his seruants, reuenge their abuse, both in a better seruice employed, and in higher degree disgraced?

Looke well that thy selfe be none.2. Let eueryevery one lay these notes to his owne heart, and especially beware that his workes giuegive not the lie to his words and profession: for which purpose let eueryevery of vsus be carefull to approoue our sinceritie to God, our profession to men, and both of them to our selues, by yoking answerable practise to our profession; not disioining the things which the Lord would hauehave coupled, nor admitting discord, and iarre in things whereof the one should be as the true exposition of the other. Let vsus then looke a little nearer the matter, and see by the cleare sunshine of the word, whether they onelyonly be hypocrits, who are only so reputed; or whether our selues hauehave not the beames which were worth the casting out: and not to range into all particulars, let eueryevery man search his owne heart in this one point, whether whilest he professeth to know God, he denie him not in his workes. To helpe vsus forward in this triall, we must conceiue that improperly the Scripture applieth this name, not to such as by infirmitie flip into it: for the best actions of the best smell of it (as Mr. p. 327Bradford confesseth of himselfe) but to counterfeit and sembling professors, who with Ieroboams wife,How fitly the hypocrite resembleth the stage player, from whom he hath his name. professe themselues to be other then they are: imitating and resembling stage players, to whom properly the name belongeth. To follow then the resemblance a litle: 1. Doe we not see base fellowes plaie, and act the Kings part, and take on them as though they were so indeed, for an howre or two, and yet are glad to hang themselues 1vponupon the sleeue of some noble or meaner man for protection? euen so a number of Christians by profession in the sight of all men, as vponupon a stage seeme to be Kings ouer their lusts, and commanders ouer their sinnefull affections; whereas indeed they are but vessells and seruants to some one sinne or other. Secondly, as on the stage, beggarly and meane fellowes beare themselues as nobles or rich states; or act Midas 2or Craesus part, whereas they are scarce able to paie for the roome they plaie in, till they hauehave gathered it: euen so many professors seeme to be rich in graces, encreased with goods, and stand need of nothing; and yet indeed like the Angel of the Church of Laodicia are wretched, miserable, poore, blind, and naked. Thirdly, as on the stage, cowardly fellowes take vp armes, as though they were captaines of great valour; and 3seeme to fight one with another, and yet doe but dally; euen so many professors seeme to be captaines, and fight with much rusling against sin and vngodly courses; yet indeed they are but in iest, sinne need not feare to receiue a deaths wound from them; it is safe inough in the house of a friend. Fourthly, as on the stage, very varlots and shifters plaie the parts, and sustaine for the time the persons and names of honest men; euen 4so many professors seeme to be honest, yea religious men, but are indeed voluptuous, giuen vp to the vncleane lusts of their hearts, haunters of tauarnes or whorehouses, and though they ioyne in publike to good exercises, yet cold inough is their louelove vntounto them; oh how tedious is one howre spent in Gods seruice, in comparison of a whole day, yea and put the night to it, consumed in any one sinneful pastime or pleasure? and though they seeme freindly to the freinds of religion, entertaining them as Ioab did Amasa, saluting them as brethren to their face; yet their hearts are not with them, but are deuising with one floute or other behind their backs to dismisse them: and for the enemies of religion whom they would seeme to hate, they are most freindly vntounto them, their hearts, their hands, their persons goe with them; if they call them to be agents or abetters in any vngodly practises, as wicked Ahab did good Iehoshaphat, their answer is readie, I am as thou art, Trials of such as professe they know God but doe not.my people as thy people, my horses as thy horses: I and mine are yours to command in any such seruices of sinne. But to leaue the resemblance and come to a more speciall application of this examination. 1. There is neuer a one p. 3281who professeth not that the eyes of God are pure, beholding all things, trying the hearts and raines: we all professe that his waies are iust, that he cannot abide to behold iniquitie, neither can doe otherwise then punish sinne wheresoeuer he findeth it: and yet in our practise we renounce all this profession, for we can sinne in the darke, as if the darknes, and the day were not both alike vntounto him: if we can auoid mans eye we are cocksure. Nay we liue profanely in his sight, and against his iustice we flatter 2our selues with promises of peace. 2. We professe that God is our Father, and therein acknowledge not onelyonly his general prouidence ouer all things, disposing, nourishing, and preseruing all liuing creatures; but his particular prouidence towards our selues: But yet indeed we denie him so to be; for eueryevery man spendeth out himselfe in shifting and shuffling for himselfe, as if he had no father in heauen to care for him, which is the practise of a meere worldling. Others depend not on him for their maintenance, but leane on the broken reed of their owne labour, wit, cunning, diligence: many moe vponupon vnlawfull, and indirect means of gaine, by extortion, vsurie, deceite, false waights, and measures. Others when the least iniurie is offered them, murmur for the present, and laie vp for time to come reuenge, and mallice, as though there were no God to order their matters, or to commit vengeance vntounto. Thus God is professed a father, but where is his honour? Others will hauehave God their Father, but cannot abide his children: others professe they feare him as a Father, but come to their deeds, they feare man much more then God: for let a man threaten, especially hauing power, they quake and crouch; but let God threaten, they bristle as if they would bid him battell.

33. We professe that God is faithfull, true of his word, and his word the truth it selfe; and yet hardly are we brought to beleeue God on his word, or further then we see him: his promises stay not our hearts, but when we hauehave him in our hands: his threatnings terrifie vsus not, but when we hauehave them in our eyes: the Pastor may pipe, but people follow no dance: let such call backe what they hauehave said, as hauing said too much, except they would beleeue more.

44. We professe in word that God is onelyonly wise, that his word is our wisedome, and the onelyonly rule of all his worship and our waies: yet how many stand vponupon old customes, examples of men, naturall reason, humane lawes, and those of restraint or tolleration in matters directly against the word?Trials of such as professe duties to God so knowne but indeede denie them. and many hauehave better waies of their owne, then any we can teach them.

And as we professe these things of God; so we professe as much in word of our selues, wherein the generall practise of men is not so answerable. p. 329For 1. who doth not professe of himselfe, that he loueth God with all his heart, and it were pitie else that he should liue? and yet indeed the 1most desire no communion, nor fellowship with him in his word and sacraments, nor in their owne prayers: thinke not of him; speake not of him but in others: the most measure their louelove by their priuate gaine, so long they louelove him as they gaine by him, like the Scribe that would follow Christ eueryevery where till he heard that Christ had not where to hide his head, then we heare no more of him, Matth. 8. 2. We all professe, 2euen by our comming to the word, as the people to Moses, speake thou to vsus from God, and we will doe whatsoeuer the Lord commandeth vsus by thee: and so professe subiection to Christ as to our Lord: but with the Scribes, many of vsus say and doe not: or like the younger brother who said to his father, he would goe worke in the vineyard, but did not. And many of vsus may fitly heare that sharp rebuke of Christ, Why call yee me Master, why professe you your selues Christians, and doe not the things that I speake? doe any seruants so deale with their master, and not be turned out of doores? 3. Who professeth not that he serueth God, and 3(he hopeth) acceptable inough? he commeth to Church, he heareth what is said, he receiueth the Sacraments, and prayeth with the congregation. But follow this man home, doth he and his house serue the Lord? doth he read, instruct, pray there? hath he a little Church in his house? oh no, he hopeth God will beare with him, he is not booklearned, or he hath a calling, he can find no time, nor ability for such matters: now hauehave we found the man we sought for, no practise of pietie at home, none abroad: no substance of religion at home, it is but a shadow abroad. 4. Lastly we all wil boldly say with Peter, we will neuer denie Christ, no we 4will die with him rather: and yet we will part from nothing for him; we will not leaue our lusts for him, much lesse our liues: and as we will doe nothing for him, so we will suffer as little, scarse a word of reproach for his sake, much lesse a blow, & least of all the stroke of death; and consequently seeing we cannot denie our selues for him, we cannot but denie him, whatsoeuer we boldly vtter to the contrarie.

Thus might we examine euerie particular through the commandements, and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be: in which regard, let vsus challenge our deceitfull hearts, and sift them well, and we cannot but finde seaven abhominations in them, eueryevery one making vsus more odious to God then other. Obiect. But I hope I am no such man▪ I cannot by these notes discerne my selfe to be an hypocrite. Answ. Yet maist thou be one, and receiue thy portion with them. For there be two sorts of hypocrites. 1. such as knowe themselues so to be, they knowe they dissemble in the things they p. 330speake and doe, such were the Pharisies who did all things to be seene of men, these hauehave a cloud of witnesses against them: for besides God, their owne words shall be their iudges,Two sorts of hypocrites. their workes shall accuse them, and their hearts and consciences shall be as a thousand witnesses against thē. 2. others knowe not themselues to be hypocrites, but thinke themselues sound enough, as that Pharisie, Luk. 18. who thanked God, that he was not as other men: and Simon Magus, Act. 8. who beleeued Phillips words, was baptized, wondred at the things done by the Apostles, and yet had no part nor portion in them, because his heart was not right with God, and yet he thought that he had. And so is it with many, who think that because their consciences sleepe, or are brawned with some raigning sinne, that they are sound, when they shall one day finde the Lord greater then their consciences, with whom such righteousnes as exceedeth not the righteousnesse of the Scribes and Pharisies will not goe for paiment. It behooueth vsus then to take vp the Apostles counsell, Take heed brethren least there be at any time in any of you an euill heart of vnbeleefe, causing you to depart (while yee seeme to approach vntounto him) from the liuing God: and on the contrarie, to labour to expresse the power of godlinesse daily, that in the last of our daies we may reape the sweete fruite of it, when we shall be glad that we hauehave had no part with hypocrites. Thus by Gods blessing are we come to the ende of the first Chapter, to him be praise for euer, Amen.