Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 84
LECTVRE LXXXIV.
PHILIP. 4. Verſe 8.
Furthermore, brethren, whatſoeuer things are true, whatſoeuer things are honeſt, whatſoeuer things are iuſt, whatſoeuer things are pure, &c.
BEſides certaine particular exhortations vntounto ſome particular perſons, we hauehave heard in this Chapter diuers exhortations vntounto the Philippians in generall. One vntounto perſeuerance, that they would ſo continue in the Lord, as they had bene taught in the Lord, verſ. 1. Another vntounto a Chriſtian ioy, that they would reioyce in the Lord alwayes, ver. 4. Another vntounto a patient moderation in their whole life and behauiour, that their patient and gentle mind might be knowne vntounto all men, ver. 5. And another to the laying aſide of all worldly and diſtruſtfull carefulneſſe, and repoſing of our ſelues in all things in God by humble and heartie prayer with giuing of thankes, ver. 6. Whereunto the Apoſtle alſo ioyned the conſequent or effect which ſhould follow the abandoning of worldly and diſtruſtfull carefulnes, and the repoſing of our ſelues in God by prayer; which is, that the peace of God which paſſeth all vnderſtanding, ſhall preſerue our hearts, &c. His firſt exhortation vntounto perſeuerance was, leſt they ſhould ſuffer themſelues to be ſeduced and drawne from the truth which he had taught them, by thoſe falſe teachers which were crept in amongſt them. His ſecond exhortation vntounto a Chriſtian ioy, was, leſt they ſhould ſuffer themſelues to be daunted or diſmayed when perſecution, or affliction, or any other croſſe ſhould befall them. His third exhortation vntounto a patient moderation in their whole life and behauiour, was, that all men ſeeing their patient and gentle mind, might thereby the rather be brought to glorifie God, and to embrace the truth of the Goſpell of Chriſt Ieſus. His fourth exhortation to the laying aſide of too too worldly carefulneſſe, and the repoſing of our ſelues in God by prayer with giuing of thankes, was, to direct them in a Chriſtian courſe for all the things of this life, and the euent of all things they had to deale withall. His adioyning of the conſequent or effect which will follow vponupon it, was the rather to induce them to take that Chriſtian courſe whereunto he directed them.
Furthermore, whatſoeuer things be.) After ſuch diuerſe exhortations of the Apoſtle vntounto the Philippians, as we hauehave heard, the Apoſtle now, for a generall concluſion of his exhortations, exhorteth them generally vntounto whatſoeuer thing is good in the life of man, that as they had bene taught by word and by example, ſo they would frame their liues to the rule of all holineſſe and righteouſneſſe. Some generall heads of things the Apoſtle pointeth at, as things true, things honeſt, things iuſt, things pure, things worthy louelove, things of good report; but, not ſtanding vponupon any of them, he exhorteth them to thinke on, and to do whatſoeuer things are of any of theſe kindes, and generally, whatſoeuer beſides theſe is vertuous and commendable, which they had eyther heard him teach, or ſeene him do: adding withall this promiſe thereunto, that ſo the God of peace ſhould be with them. When he ſaith, Furthermore, it is as if he had thus ſaid, Not to ſtand vponupon farther particulars, which would be too tedious, let me for a generall concluſion of my exhortations at this time vntounto you, onelyonly put you in minde of ſome generall heads of Chriſtian duties, which I would hauehave you to thinke on, and to do; and then beſeech you beſides to think on, and to do whatſoeuer beſides them hath the commendation of any vertue; and whatſoeuer is praiſe-worthy, euen whatſoeuer ye hauehave learned, & receiued, and heard, and ſeene in me. Firſt then, he commendeth vntounto them whatſoeuer things are true, exhorting them to thinke on, and to do whatſoeuer things are true; true in opinion, that they may be free from errour; true in word, that they may be free from leaſing; true indeed, that they may be free from all hypocriſie and diſſimulation; whatſoeuer things are indeed any way true, he would hauehave them to thinke on them, and to do them. Secondly, he commendeth vntounto them whatſoeuer things are honeſt, or as the word rather ſignifieth, whatſoeuer things do ſet them out with an holy grauity, exhorting them to think on, and to do whatſoeuer things hauehave in them a reuerent and comely grauity, that what things are graue and comely for their perſons, they may ſay and do; and ſuch things as are light and vnbeſeeming them in attire, or geſture, or word, or deed, they may flie and anoyd. Thirdly, he commendeth vntounto them, whatſoeuer things are iuſt, &c. exhorting them to thinke on, and to do, whatſoeuer things are iuſt, that eueryevery man may hauehave his right of them, and that which is due vntounto them, that no man may be def…auded by them, that as they would hauehave others to do vntounto them ſo they may do vntounto others. Fourthly, he commendeth vntounto them whatſoeuer things are pure, exhorting them to thinke on, and to do whatſoeuer things are pure, that in their liues they may be vnſpotted, and in their words and deeds vndefiled, being cleanſed from all filthineſſe of the fleſh, and of the ſpirit. Fiftly, he commendeth vntounto them whatſoeuer things pertaine to louelove, or whatſoeuer things may make them louely, exhorting them to thinke on, and to do, whatſoeuer things may make them louely, and winne them louelove and fauour with all men, yet ſo with men, that with God alſo. Sixtly, he commendeth vntounto them whatſoeuer things are of good report, exhorting them to thinke on, and to do whatſoeuer things are of good report amongſt men, that by ſuch things they may purchaſe to themſelues a good report amongſt men, and be free from ſuch ſpeeches and cenſures as things of euill report might eaſily bring vponupon them. Laſtly, hauing thus pointed at theſe generall heads of Chriſtian dutie, generally he commendeth vntounto them, whatſoeuer thing beſides theſe hath in it commendation of vertue or matter of praiſe, exhorting them, that if beſides theſe things alreadie ſpoken of, there be any vertue, that is, any thing which h…th in it commendation of vertue, or, if there be any praiſe, or any thing praiſe-worthy with good men, they ſhould thinke on, euen ſeriouſly and aduiſedly theſe things, letting thoſe things of ceremony to paſſe which the falſe teachers vrged. Whereunto that he might the rather perſwade them; firſt, he tells them, that theſe things which now he commendeth vntounto them, and whereunto now he exhorteth them, are no new things, ſuch as they neuer knew nor heard of, but ſuch as both they had learned by hearing, and receiued by inſtruction, and heard at his mouth, and ſeene in him, in the practiſe of his life: and therefore, as before he willed them to thinke on them, ſo now he willeth them to do them, that knowing them, and doing them, they might hauehave the full commendation of them. Secondly, he promiſeth them, that if thus they ſhall thinke on, and do theſe things whereunto he hath exhorted them, then the God of peace ſhall be with them, to giuegive vntounto them the peace of conſcience, and a peaceable life amongſt men, ſo farre forth as may be for his glorie, and their good. This I take to be the meaning of theſe words. The branches then into which they diuide themſelues, ye ſee, are an exhortation, and two reaſons or motiues to enforce the exhortation. The exhortation is, to thinke on, and to do, whatſoeuer things are true, &c. The former motiue to induce them hereunto is drawne from the things themſelues whereunto he exhorteth them, which were no new things: but ſuch as both they had learned, and receiued, and heard, and ſeene in his owne example. The latter motiue to induce them is a promiſe, that the God of peace ſhall be with them, if they will thinke on, and do theſe things. Thus much of the meaning of theſe words, and of the things therein contained. Now let vsus ſee what notes we may gather hence for our further vſe and inſtruction.
Firſt then, to beginne with the moſt generall, here I note, that if there be any vertue, any praiſe, any thing that is good, any thing that is commendable, the Apoſtle would hauehave the Philippians ſeriouſly to thinke on it with themſelues, and diligently to practiſe it in their liues, whatſoeuer it be. Whence I obſerue this note for vsus and for all Chriſtians, that we all of vsus ought to hauehave our hearts ſet, and our frete preſt to follow whatſoeuer is good and commendable amongſt the ſons of men. And this is plainly proued out of the writings of the Prophets and Apoſtles. Thus ſaith the Prophet Dauid, Pſal. 34.14. 1. Pet. 3.11.and out of him the Apoſtle Peter, Eſchue euill, and do good, neither of them inſiſting vponupon any particular good, but exhorting or commanding to do good, euen whatſoeuer is good and commendable.1. Theſſ. 5.15. So our Apoſtle, Euer follow (ſaith he) that which is good, both toward your ſelues, and toward all men. Where the Apoſtle would hauehave the Theſſalonians ſo farre from recompenſing euil for euill vntounto any man, that he would hauehave them forward and ready to do whatſoeuer is good vntounto all men. It is then ye ſee a duty required of vsus, to follow whatſoeuer is good and commendable,Rom. 12.17. or as the Apoſtle ſpeaketh, to procure things honeſt in the ſight of all men. And if we muſt needes hauehave motiues to draw vsus on to this dutie, becauſe otherwiſe we are too too dull and ſlow, behold what the Apoſtle ſaith to this purpoſe,Rom. 2.10. To eueryevery man (ſaith he) that doth good, ſhall be glorie, and honour, and peace. But what ſhould other motiue need then this, that whatſoeuer is good, is onelyonly good by participation with God, who alone is good, as our Sauiour tells vsus,Math. 19.1…. truly, and properly, and of his owne nature good? For if it be ſo, that whatſoeuer is good, is onelyonly good by participation with God, from whom alone cometh euerie good giuing and eueryevery perfect gift,Iames 1.17. then ſurely vnleſſe we will in ſome ſort renounce God, we muſt embrace and follow whatſoeuer is good, eueryevery thing that is good, hauing the expreſſed image of God in it, ſo farre as it is good.
Only we muſt take heed, leſt as the Serpent be guiled Eue, through his ſubtiltie, vnderunder a ſhew and colour of good, perſwading her that that was good, which indeed was euill; ſo the world or the diuell deceiue vsus vnderunder a ſhew and colour of good, and perſwade vsus that that is good which is not, that that is praiſe-worthie which is not. For not that which the world iudgeth to be good is alwayes good, but that onelie which the Lord alloweth for good in his word: neyther is that alwayes praiſe-worthy which the world praiſeth, but that onelyonly which the Lord praiſeth. It is good (ſaith the world) to ſaue a mans life, though it be by a lie, or by periurie; and if a man frame himſelfe to the faſhion of the world, the world praiſeth him. But doth the Lord either approue him for good,Rom. 3.8.12.2. when he reproueth them that do euill, that good may come thereof? or praiſe the other, when he doth by his Apoſtle tenderly beſeech vsus not to faſhion our ſelues like vntounto the world? We muſt then look vntounto the thing whether it be good and commendable, and ſuch as the Lord approueth for good and commendable. And if it be, then whatſoeuer it be, we ought in our hearts to embrace it, in our liues to practiſe it, and with eagre liking to follow after it. Neither let any man thus ſay with himſelfe, There are ſome good and commendable things which I could like very well to thinke on and to do, but that they are in ſuch requeſt and liking with the Papiſts, or with ſome that otherwiſe are profane and wicked men. For whatſoeuer is good, in whomſoeuer it be, we are to louelove it, and to like it. If wicked Balaam that loued the wages of vnrighteouſnes, make his prayer, and ſay, Let me die the death of the righteous, Num. 23.10.and let my laſt end be like his: ſhall I refuſe to vſe this prayer, becau…e he vſed it? Nay, if Simon Magus when he hath ſinned,Acts 8.24. requeſt the Apoſtles to pray vntounto the Lord for him, I will take this leſſon from him, to requeſt the prayers of the faithfull for me, when I hauehave ſinned againſt my God. We may not communicate with any either in any ſuperſtition, or in any vnfruitful works of darkeneſſe. But whatſoeuer is good, if it be indeede truly good, we are to thinke on it, and to do it; we are to louelove it and to like it, and to make it a preſident for vsus to follow in whomſoeuer it be.
Let this then firſt teach vsus to abſtaine from all appearance of euill. For thus we are to reaſon with our ſelues; Are we to thinke on, and to do whatſoeuer is good and commendable? Then whatſoeuer is euill and blame-worthie, we are not to thinke on, nor to do. That which is good, is onelyonly to buſie all our thoughts, and to take vp all our actions: but whatſoeuer is euill, is not once to enter into our thoughts, much leſſe may it be the worke of our hands. The Prophet ſpeaketh of a generation of men that imagine miſchiefe vponupon their beds, and ſet themſelues in no good way,Pſal. 36.4. neyther abhorre any thing that is euill. It were well there were no ſuch at this day, whoſe inward thoughts are very wickednes, whoſe workes are onelyonly euill, whoſe wayes tend wholly vntounto death. But generally this is true, that men very well minded, yet ſmell of ſome caske or other: either they are couetous, or proude, or ambitious, or vnmercifull, or contentious, or partially affected, or the like. We do not thinke on, and do whatſoeuer is good, we do not waſh our hands of whatſoeuer is euill, but one bad thing or other there is which ſo haunts eueryevery one of vsus, that we alwaies carry it in our boſome with vsus. Well, we ſee whereon our thoughts ſhould be ſet, and whereabout we ſhould be occupied: whatſoeuer is good, whatſoeuer is commendable, we ſhould think on that, and do that; and he that inſtructeth vsus in this dutie, withall doth imply, that whatſoeuer is euill, ſhould not once enter our thoughts, much leſſe ſhould be the trade of our way. Let vsus therefore follow that which is good, and abſtaine from all appearance of euill; let vsus as many as feare the Lord depart from iniquitie, and let our ſoules delight in whatſoeuer is good and commendable.
Secondly, let this teach vsus, wiſely to conſider our wayes, what is indeed and truly good and commendable. For not whatſoeuer thing ſeemeth vntounto vsus, or is thought by others to be good and commendable are we exhorted here to think on, and to do, but to think on, and to do whatſoeuer is indeed and truly good & commendable. It is thought in ſome countries, nay I may ſay it is thought among vsus (for vntounto a high degree of exceſſe are we growne that way,) that to bowze & carowſe, to quaffe cup after cup, and to beare his drinke wel, is a very commendable thing. Here then we are to look whether it be indeed commendable. For if it be, then we are to do it by our Apoſtles rule in this place. But what ſaith the Spirit?Luke 21.34 Take heede (ſaith our Sauiour) to your ſelues, leſt at any time your hearts be oppreſſed with ſurf…tting and drunkenneſſe. The Apoſtle goeth further,1. Cor. 5.11. and ſaith, If any that is called a brother, be a drunkard, with ſuch one eate not. The Prophet goeth yet further, and denounceth a woe againſt drunkards, ſaying,Eſay 5.11. Woe to them that riſe vp early to follow drunkenneſſe. And the Apoſtle openeth the woe thus, that they ſhall not inherit the kingdome of God. 1. Cor. 6 10.O but thou canſt beare thy drinke well, and there is thy commendation. Well, yet ſee thy woe, Woe (ſaith the Prophet) to them that are mightie to drinke wine, Eſay 5.22.and to them that are ſtrong to powre in ſtrong drinke: If thou exceed in drinking, thy ſinne is drunkenneſſe, how well ſoeuer thou beare thy drinke, and a woe is vntounto thee. I inſtance onelyonly in this ſinne, becauſe this ſinne hath ſo much dared to braue it ſelfe amongſt vsus. But as in this, ſo in many other things it may be found, that howſoeuer they be thought commendable, yet indeed they are not. Let vsus therefore looke vntounto the thing that ſeemeth vntounto vsus, or is thought by others to be good and commendable; and if it be indeed ſuch, ſo that it hauehave allowance from the Lord in his word to be ſuch, then let vsus thinke on it, and do it. But in any caſe let not the iudgement of the world ſo ſway with vsus, as that vponupon the worlds word we thinke on, and do whatſoeuer ſeemeth good and commendable vntounto it.
Thirdly, let this teach vsus to ſuppreſſe that conceit of not following ſomething which is good, becauſe it is in ſuch requeſt with them which otherwiſe are not good. For whatſoeuer is good, if it be indeed good, in whomſoeuer it be, we are to louelove it, and to like it, to thinke on it, and to do it. What needes it to will any of vsus to take vp a peece of golde, though it be out of a dung-hill? Howſoeeur therefore the man be ſuperſtitious, looſe of life, profane and wicked, yet if there be any good thing in him, let vsus not diſdaine it, or refuſe it becauſe of him, but let vsus obſerue it, and thinke on it, and do it. If there be any vertue, any praiſe, any thing that is good, any thing that is commendable indeed, whereſoeuer it is, let not that cauſe vsus to balke it, but let vsus thinke on it, and do it. And let this ſuffice for the generall, of thinking on, and doing whatſoeuer is good and commendable. Now come we to the generall heads of ſuch good and commendable things as the Apoſtle commendeth vntounto the Philippians.
Secondly, then here I note that the Apoſtle would hauehave the Philippians ſeriouſly to thinke on, with themſelues, and diligently to practiſe in their liues, whatſoeuer things are true. Whence I obſerue this note, for vsus, and for all men, that whatſoeuer things are true, we are to thinke on them, and to do them. Is it a truth in religion? We are to embrace it, and profeſſe it; as we ſee our Apoſtle was not diſobedient to the heauenly viſion which appeared to him in the way, but hauing the eyes of his vnderſtanding opened by the Lords Spirit, he ſtraitway preached Chriſt in the ſynagogues,Acts 9.20. & profeſſed the truth in all integritie and ſimplicitie. Is it a truth in the words of our mouth? We ought eueryevery man to ſpeake the truth vntounto his neighbour,Zach. 8.16. as Zachary willeth ſaying: Speake eueryevery man the truth vntounto his neighbour; and after him the Apoſtle ſaying, Caſt off lying, Epheſ. 4.25.and ſpeake eueryevery man truth vntounto his neighbour. Is it a truth in our deeds and in the waies of our life? We are to be as Nathaniels, Iohn 1.47.true Iſraelites in deed in whom is no guile, & not to make ſhew of one thing, and in truth to be another thing. Whatſoeuer truth it is, it ought to be ſo precious vntounto vsus, as that with the Apoſtle we ſhould ſay,2. Cor. 13.8. We cannot do any thing againſt the truth, but for the truth; we cannot hold of errour againſt the truth, we cannot lie to falſifie the truth, we cannot diſſemble to make ſhew of others then the truth is we are. Let this one reaſon for this time ſerue to preſſe this point. Chriſt is truth, as himſelfe ſaith,Iohn 14.6. I am the way, the truth, and the life; and whatſoeuer he ſpake was truth, and for the truth, for no guile was euer found in his mouth: 1. Pet. 2.22.we are the ſonnes of him who is truth; that is, of God; we are redeemed by him who is truth; that is, by God: we are regenerate and borne againe by the Spirit of truth, we are called to the knowledge of the truth, and ſo we ſhall dwell with God for euer if we ſpeake the truth from our heart. As then we will hauehave him who is true, and truth it ſelfe, to be our God, and our ſelues to be his people and heires of his kingdome, we are to thinke on, and to do whatſoeuer things are true.
Are we then to thinke on, and to do whatſoeuer things are true? Firſt, let this teach vsus to take heede and beware of errours in religion, whereby the truth of the Goſpel of Chriſt Ieſus is peruerted. Whoſoeuer ſaith it, if it be a truth, it is to be maintained; but if it be an errour from the truth, whoſoeuer ſaith it, it is to be reiected. If Fathers, Councels, Church, and all ſay it, if it be an errour, what is that to me? But if it be a truth, be it Arrian, or Lutheran, or Papiſt, or Proteſtant that ſaith it, what is that to me? No authoritie may giuegive warrant to an errour, neither may any mans perſon or profeſſion preiudice a truth; but whatſoeuer is true, we are to thinke on it, and do it; whatſoeuer is erroneous, we are not to thinke on it, nor to do it. What ſhall we ſay then vntounto them that wholly build vponupon the Church, the Church, and euer runne on vsus with open mouthes, the doctrine of the Church, the doctrine of the Church; and this Church forſooth is the Church of Rome? What ſhall we ſay vntounto them that hauing laid downe and taught a truth, afterwards perceiuing themſelues therein to concurre with Caluin, did therefore reuoke it, and turned the truth into an error? We ſay vntounto them as Eſay ſaid vntounto the Iewes in his time:Eſa. 8.19.20. Should not a people enquire at their God? To the law, and to the teſtimonie, if they ſpeake not according to this word, it is becauſe there is no light in them. The thing that we aske, is, what is a truth according to the word, what is an errour from the word? not what the Church teacheth, or what Caluin ſaith. If they can ſhew that the things which their Church teacheth are true, we profeſſe our willingneſſe to embrace whatſoeuer things are true; and if Caluin ſay the truth, why ſhould they reiect it becauſe he ſayeth it? Learne you to diſcerne betweene truth and error; and looke not ſo much who ſayeth it, as whether it be true or erroneous that is ſaid. If the Church, or ſome ſpeciall profeſſors of the truth, agree vponupon a truth, it may verie well ſway with vsus. But howſoeuer men ſay, a truth in religion is therefore to be receiued becauſe it is a truth, and an error therefore to be reiected becauſe it is an errour. If it be a truth receiue it, if an errour reiect it.
Againe, are we to thinke on and to do whatſoeuer things are true? Let this then teach vsus to put away lying out of our mouthes. Whatſoeuer things are true, we are to ſpeake them in their due times and places: but whatſoeuer things are lies and falſhoods, there is no time or place for the ſpeaking of them. For all lying is of the diuel, and he is the father thereof.Ioh. 8.44. And fearefull is the iudgement that lying draweth on with it: for whoſoeuer (ſaith Iohn) worketh abomination or lies, Apoc. 21.27.22.15.ſhall not ent…r into the heauenly Ieruſalem: and againe, Without ſhall be dogs, and enchanters, and whoremongers, and murtherers, and idolaters, and whoſoeuer loueth or maketh lies. And therefore the holy Ghoſt very often very carefully forbiddeth it, ſaying, Lie not one to another, Coloſſ. 3.9. Eph. 4.25.ſeeing that ye hauehave put off the old man with his workes: and againe, Caſt off lying, &c. And yet ſee how men louelove rather to lie then to ſpeake truly; as if they had rather runne with the diuell, then walke in truth with God. One deſperately lyeth in deſpite of the truth, and boaſteth himſelfe of his lying. Another lieth, hoping ſo to conceale his ſins as he hath fallen into, and ſo addeth iniquitie to iniquitie. Another lieth, but it is forſooth in ieaſt, and he meaneth no harme by his lying. And another lieth, but it is forſooth greatly for the behoofe and good of his friend, or elſe he would not doe it. Thus lying, which the Lord ſo much hateth, eueryevery where aboundeth. And though none indeed can, yet ſome thinke they may pleade pardon for their lying. The deſperate lier, it may be hopeth not for, nor reckoneth vponupon any pardon. He hath made a couenant with death, and with hell he is at agreement. And what pardon he hopeth for, I know not, that to conceale his other faults and ſinnes, alſo lieth. But if two ſinnes be not to be bound together, becauſe in one we ſhall not be vnpuniſhed, then what hope of impunitie when vntounto other ſinnes is added alſo lying? Now for lying in ieaſt, no man, I thinke, will ſay that it is either a leſſe fault, or more pardonable then an idle word: and yet we ſee our bleſſed Sauiour tels vsus,Mat. 12.36. that of eueryevery idle word that men ſhall ſpeake, they ſhall giuegive account thereof at the day of iudgement. And as for lying for the behoofe and good of our friend, the Apoſtle thereby plainly condemneth it, in that we may not do euil, by his rule, that good may come thereof.Rom. 3.8. So that we may not lie at all, for as much as no lie is of the truth. Some kind of lying is leſſe faultie then other,1. Ioh. 2.21. but no lie is of the truth, and we are to ſpeake eueryevery man truth vntounto his neighbour. Let vsus therefore caſt off all lying, euen all kind of lying. For the lying lips are an abomination to the Lord; Prou. 12.22.19.5.and their iudgement ſleepeth not. For a falſe witneſſe ſhall not be vnpuniſhed, and he that ſpeaketh lies ſhall not eſcape. Let vsus ſpeake the truth eueryevery man one vntounto another; for we are members one of another. Let vsus ſpeake eueryevery man the truth from his heart, without mincing it, and ſpeaking it by halfes. The truth wil beare out it ſelfe: ſpeake therefore the truth, and ſhame the diuell. By ſpeaking the truth we are like vntounto God, but by lying we are like vntounto the diuell. Whatſoeuer things therefore are true, let vsus thinke on them, and do them.
Againe, are we to thinke on and to do whatſoeuer things are true? Let this then thirdly teach vsus to be that in truth which we would ſeeme vntounto the world to be, auoiding all hypocriſie and diſſimulation. Would we ſeem vntounto the world to be religious towards God, iuſt in our dealing with men, chaſte in our bodies, harmleſſe in our liues, mercifull to the poore, deſpiſers of the world, &c? Let vsus be ſuch in deed and in truth, not in word and in ſhew onelyonly. For the hypocrite, Iob 13 16.as ſaith Iob, ſhall not come before God. And therefore Peter willeth vsus to lay aſide all maliciouſnes, and all guile, and diſſimulation. 1. Pet. 2.1.But who hearkeneth or regardeth? How many at this day like vntounto Iudas, ſeeme to kiſſe when indeed they do betray? How many at this day like vntounto Abſalom, make a ſhew of inuiting their friends vntounto their table, when indeed their meaning is, if not to kill them, yet to ſnare and intrap them? How many like vntounto Ioab, ſeeme to ſpeake peaceably with their friend, when indeed their purpoſe is to wound him? How many like vntounto the Iewes that came to Nehemiah, N…h. 6.19.ſpeake faire to a mans face, but ſpeake their pleaſure of him behind his backe, and ſeeke what they can to thwart him, or to diſgrace him, or to diſcredit him? Yea who now more cōmonly defameth a man, exalteth himſelf againſt him, and imagineth miſchiefe for him, then his owne companion, his familiar friend, with whom he tooke ſweete counſell together, and walked in the houſe of God as friends; as it fell out with Dauid? So litle truth there is in the wayes and workes of men, and ſo deepe diſſembling in their whole liues. So that we may well take vp that of the Prophet, The faithfull are failed from among the children of men. Pſal. 12.1.2.Men ſpeake deceitfully eueryevery one with his neighbour, they flatter with their lips, and diſſemble with their double heart. But the hypocrites hope ſhall periſh, his confidence alſo ſhall be cut off, Iob. 8.13.and his truſt ſhall be as the houſe of a ſpider. Let vsus therefore hate all hypocriſie and diſſimulation: as we would ſeeme to be, ſo let vsus be indeed ſuch as we ought to be; and whatſoeuer things are true in religion, in word or in deede, let vsus thinke on them, and doe them.