The State of True Happiness, Text (2 of 4)

The State of True Happiness · Text (2 of 4)

p. 40IIThe second reason whereby the formall hypocrite is moued to thinke his state to be good, and the way of his life to be right, is a preiudice which he conceiues from the imputations which the world layeth vponupon the children of God: such as are Pride, Hypocrisie, Singularity, Melancholie, p. 41Simplicitie and the like. But before I descend to these particulars, giuegive me leaue to propose vntounto you the fountaine and ground of them, which I take to bee, that great and eternall▪ opposition which is naturally betwixt light and darkenesse, the life of grace, and a death in sinne, sincerity and prophanenesse, the children of God and the wicked. Gods children, you know, in this world liue as sheepe amongst wolues. In the stormie times of the Church their persecutors are indeed euen wolues in the euening, for their insatiable crueltie and vnquenchable thirst in drinking vp the blood of the Saints: And in the Halcyon daies and fairest times of the Church, yet they hauehave those which will bee pricks in their eyes, and thornes in their sides. If they cannot vexe them in a higher degree, yet they will bee sure to lay on loade with base indignities, disgraces, slanders and lying imputations. And their hatred is of that strange nature and quality, that it is discharged euen against the goodnesse of the godly, their zeale, their forwardnesse in religion, their faithfulnesse in their calling and the like, as against it proper obiect.Chap. 15.10. This is plaine in Ieremie: Ieremie neither borrowed on vsurie, nor lent on vsurie, hee was free from all colour of giuing offence or doing wrong: Nay, his gratious heart was so wholly melted in compassion, that he wished that his head were full of water, and his eyes a fountaine of teares, that he might weepe day and night for the destructions of his people. And yet of that people eueryevery one contended against him, there was not a man but hee cursed him. The onelyonly reason was, because whatsoeuer the Lord said, that he faithfully spoke, and kept nothing backe, but shewed them all the counsell of God. It is yet more plaine in Dauid, Psal. 38.20. They also that reward euill for Good, are mine aduersaries, because I follow goodnesse. The word there in the originall insinuateth such an extreme and deadly hatred,foreign that from thence comes the diuels name, Satan. So that howsoeuer this enmitie betwixt the world and the children of light be many times bridled by the restraining spirit of God, sometimes by the ingenuousnesse of the wicked, p. 42or their morall vertue or policie or some by-respect, or by accident bee turned into louelove; because by the presence and praiers of the godly they many times escape iudgements, and receiue blessings. Yet I say, howsoeuer it be thus bridled, in it selfe it is more then ordinary or naturall, and hath in it some degree and mixture of hellish virulencie. Ordinarie hatred expires in the downe-fall of his aduersarie: Nay, any one of generous mind out of the interest he challengeth in the common state of humanitie, will commiserate the distresse and affliction euen of his greatest and basest enemie; but much more of one of noble spirit and eminent worth, and more then that, of one that hath followed him with all offices of kindnes and louelove: yet the flame of this hatred is so fi…rce & so set on fire by hell, that it is not extinguished euen with the blood of his supposed Opposite, but barbarously sports in his miseries, & with insolēcy tramples vponupon his desolations. This appeareth clearely in the example of Dauid, Psal. 35.15. But in mine aduersity they reioyced, and gathered themselues together: the abiects assembled themselues against me, and I knew not; they tare mee and ceased not. Who without indignation can thinke vponupon these leaud companions and base drunkards, that with the false scoffers at bankets gnashed their teeth and cruelly insulted ouer the miserie and disgrace of that man, that was a man after Gods owne heart, of incomparable excellency, and so kindly affected towards them, that when they were sicke, he clothed himselfe with a sacke, he humbled his soule with fasting, and mourned as one that mourneth for his mother? You see then the fountaine both of the greater stoods of bloodie persecutions, and the lesser streames of inferiour vexations; as slanders, railings and false imputations. To some particulars whereof I now come.

First for Pride. It is most certaine that Pride truely so called, is the most pes…lent and incompatible Opposite that Grace hath: and therefore hee that is most sanctified, most fights against it. For besides that this fiery dart is deepely impoysoned in our corrupted nature, Satan knowes out of p. 43his owne experience how to manage it with notable cunning; and he followes this weapon with such eagernesse and confidence, that after it is broken vponupon the shield of faith, yet he labours with might and maine to fasten some splinter or other, euen in the soule humbled for sinne and vowed vntounto the seruice of God, as I told you in the first part of priuie hypocrisie. But I appeale vntounto the consciences of the children of God, whether many times the world doth not interpret that to be pride in their actions and cariage, which is nothing else but a gracious freedome of spirit, arising from a consciousnesse of their innocencie and independancy, whereby they are inabled to stand with courage against corruptions and the sinnes of the time, to follow good causes with boldnesse, and with resolution to defend a knowne and warrantable truth, and indeed to prefer the saluation of their soules before the gaining of the whole world. Innocencie makes them as bold as Lions:Prou. 28.1.Prov 28:1 The wicked flee when none pursueth; but the righteous are bold as a Lion. And their warrant is out of Isai. 51. vers. 7.8. Hearken vntounto me ye that know righteousnesse, the people in whose heart is my Law. Feare ye not the reproch of men, neither be ye afraid of their rebukes. For the moath shall eate them vp like a garment, and the worme shall eate them like wooll: but my righteousnesse shall be for euer, and my saluation from generation to generation. Independancie holds their hearts vpright in all their actions, that they are neither swaid awrie by partialities, or secret relations to wrong ends. I meane not independancie in respect of lawes, gouernment, authoritie, charitie, vnitie with the Church or the like, I meane no such independancie: but in respect of basenesse, flatterie, corruption, temporizing, indirect prosecution of their honours and preferments, &c. which are setters of Satan, by which he confines many to a wretched slauery euen in this life, and without repentance to endlesse miserie hereafter.

Secondly, hypocrisie is many times by the world vniustlie 2laid vntounto the charge of the children of God. Dauid had his ful portion in this imputation, as appeareth in many Psalmes. The causes for this time I conceiue to be two.

p. 441The first may bee suspiciousnesse, an argument euer of worthlesnesse and impotencie. For insufficiencie is most apprehensiue and suspicious. I know there is a godly iealousie, and a iealousie of state; but I meane that suspition which is opposed as an extreame to that imperfect vertue the Moralists cal immuniti… from suspicion, by which a man doth cast the worth, actions and affections of another in his owne mould, and thinks eueryevery man obnoxious to al the infirmities he finds in himselfe. Hence it is, that he which indeed is truly an hypocrite, and neuer passed the perfection of the Pharisee, doth most confidently brand the child of God with that name, hoping therby to giuegive some poore satisfaction to his own thoughts, that would gladly rest in a formality, and notice to the world, that howsoeuer there may be pretences, yet indeed there is none better then himselfe.

2The second cause is a disabilitie, and blindnesse in the naturall man of discerning and acknowledging the operations of grace. For let a man be otherwise neuer so eminently or vniuersally qualified; yet without the experience of the power of godlinesse vponupon his owne soule, he cannot see, hee will not bee perswaded of the actions of grace in another man, and therefore interprets them to be nothing but hypocrisie, and onelyonly pretended, vainegloriouslie to gainean opinion of more then ordinarie pietie. What the conceit of an vnregenerate man is of the state of grace, is plaine out of the conference of our blessed Sauiour and Nicodemus. Nicodemus was a great Rabbi in Israel, a famous Doctor in the Law and the Prophets, in which no doubt hee had many times read the doctrine of regeneration: yet when he comes to be examined of the power and practise of it, he holds the new birth, (without which no man can euer see God) to be as impossible as for an old man to returne into his mothers wombe and be borne againe. Euen such is the iudgement of others in his state, of the fruits, effects and course of sanctification. And therefore I maruel that any child of God wil afflict his soule, hang downe the head, or remit one iot of his zeale in goodnesse for vniust censures in this kind: sith hee knowes that p. 45naturall men though neuer so wise, so learned, or glorious in the world, want spirituall taste, and therefore cannot rellish the fruits of the spirit, are blind and cannot see or iudge of the light of grace, are in darkenesse and cannot comprehend it.

Thirdly, the formall hypocrite doth settle himselfe with 3more resoluednesse in his opinion of being in state of grace, when he sees the world account the children of God but a company of fellowes, who, out of a proud singularitie, diuide themselues from the common fashions and customes of the world; not considering that if euer he meane to saue his soule, he must be singular too in holinesse and sanctification (for I meane not in vnwarrantable opinion, or separation from the Church.) Except his righteousnesse exceede the righteousnesse of the Scribes and Pharisees, what singugular thing doth he? that is, except to his ciuill honesty and outward performance of religious duties, there bee added a singularitie of sauing grace, and except besides all other ornaments of mind, if it were possible, possest in full perfection, there be yet moreouer inspired that blessed and pretious vigor that quickens him to eternall life, he cannot enter into the kingdome of heauen.

This note of singularitie hath in all ages bin imputed to those, that with a good conscience hauehave laboured to keepe themselues blamelesse and pure in the midst of a naughtie and crooked generation. Behold, saith Isaiah, chap. 8. vers. 18. I and the children whom the Lord hath giuen me, are as signes and wonders in Israel, by the Lord of Hosts, which dwelleth in mount Sion. It had bin no wonder had they bin onelyonly as signes and wonders amongst the enemies of God, and nations of vncircumcision; but that they should be signes and wonders in Israel! God had chosen him but one little vineyard amongst all the spatious forests of the earth; out of the glory of all the Kingdomes of the world he had chosen him but one handfull of people; and yet in that vineyard, his faithfull Ones are but as the berries after the shaking of an Oliue tree, two or three in the top of the v…most boughs, and p. 46foure or fiue in the high branches. In that little people, his children are but as the first fruits: so that euen in Israel they are become as monsters and spectacles of amazement. Then so it is indeed, that a man drawne out of the darknesse of this world and illightned with grace, is like a starre new created in the skie, that drawes all the world to gaze vponupon it. Nay, and he drawes not onelyonly the eies of men vponupon him, but is an eie-sore vntounto thē. For thus speaketh the wicked of the righteous man: Wisd. 2.15.16. It grieueth vsus also to looke vponupon him, for his life is not like other mo…s: his waies are of another fashion. He counteth vsus as bastards, and he withdraweth himselfe from our w…ies as from filthinesse; he commendeth greatlie the latter end of the iust, and boasteth that God is his father.

4Fourthly, the formall hypocrite is well pleased with his present state, and very vnwilling to embrace more forwardnesse; because it is commonly thought, that the state of a true Christian indeed, is a life full of vncomfortablenesse, melancholy, austeritie and sadnesse. The heart of man is naturally greedie of ioy and contentment, and is either weakely or strongly refreshed according to the vanity or soundnes of the comfort in which it reposeth, but it must either enioy it in some kind and measure, or it will waste and consume it selfe. Hence it is, that those who want inward and spirituall ioy arising from the testimonie of a good conscience, from an assurance of remission of their sinnes and the fauour of God, hunt after worldly contentments and carnall ioies. At home in their owne hearts they find little comfort, rather much terrour if their consciences awake, and therefore they seeke to refresh themselues amid their treasures, honors and sports; at Plaies, in Tauernes with merrie companie, and many other such miserable comforters; nay they had rather be necessarily imploied then solitarie, not so much to auoid idlenesse as bitings of conscience. Yea, some had rather cease to be men, then that their consciences should awake vponupon them, and therefore they labour to keepe it asleepe and to drowne sorrow for sinne, with powring in of strong drinke. But let them looke vntounto it, though it goe downe pleasantly; yet p. 47secretly and insensiblie it strengthens the rage, and sharpens the sting of the worme that neuer dies, against the day of their visitation; for in the end, saith **Prou. 23.32.Prov 23:32Salomon, it will bite like a serpent, and hurt like a cock…trice.

This outward and worldly ioy, because the children of God doe not pursue, because they will not relie vponupon those broken staues of reed, they are est…emed the onelyonly melancholike and discontented men. But I maruell when or with what eyes the worldlings looke vponupon the faithfull Christian.

It may be, while hee is yet in the sore trauell of his newbirth, and humbled vnderunder the mightie hand of God with affliction of conscience for his sinne. If so, then they should know that men must mourne for their sins as one that mourneth for his onelyonly son: and be sorie for them, as one is sorie for the death of his first borne. There must be in them a great mourning as the mourning of Hadadrimmon in the valley of Megiddon: as it is Zac. 12.11. And this sorrow is a blessed sorrow, for it brings forth immortality. And either themselues must hauehave a part in it, or they shall neuer be made partakers of the fulnesse of ioy at Gods right hand. What though the child of God lie for a night in the darkenesse of sorrow and weeping for his sins? marke a while, and the day will dawne, and a day-starre will arise in his hart that will neuer set, vntill it hath conducted him vntounto the light that no man can attaine vntounto: The sunne of righteousnesse will presently appeare and will drie away his teares, and with euerlasting light will shine vponupon him for euermore.

But it may bee the worldlings take notice euen of the whole course and best state of the child of God, and yet can see nothing therein but vncomfortable strictnesse, and sad austerity. But then I must tell them, they looke onelyonly vponupon him with carnall eyes and deceiue themselues: for so indeed he doth not appeare a boisterous Nimrode, or dissolute Ruffler amid the vanities and delicacies of the world; that is for Satans reuellers, who hauehave smiling countenances, but bleeding consciences; glorious outsides, but within nothing but p. 48rottennesse and prophanenes, much laughing when the heart is sorrowfull. But if they were able with illightened eyes to pierce into the inward parts of Gods child, they should see within, hope alreadie feasting vponupon the ioyes of eternity: they should see faith holding fast the writings by which the kingdome of heauen is conueied vntounto his soule, sealed with the precious blood of the sonne of God; that nor man nor diuell is able to wrest out of it hand: They should see the white stone mentioned in the Reuelation, wherein there is a new name written, which no man knoweth sauing hee that receiueth it. Whence springeth such a strong comfort and high resolution in the affaires of heauen, that no sword of the Tyrant, no flame of cruelty, not the combination of heauen and earth shall euer be able to amaze, abate or extinguish.

5Fifthly, the formall hypocrite doth more confidently continue in a selfe liking of his owne state, though the state of vnregeneration; because he seeth those that besides his outward forme of religion are indewed with an inward and vnfained sinceritie in all their waies, to be reputed but as the ofscouring of all things, the simple fellowes and precise fooles of the world. They hauehave indeed beene so accounted in all ages. For the hearts of wicked men being stuft with prophanenes and earthly pleasures, being swelled with ambition and worldly wisedome, easilie bring forth pride and contempt: And therefore they looke a farre off at the children of God, as at fellowes of base and neglected condition, of low spirits, of humble resolutions, of weake minds, vnable to manage affaires and occurrents for their preferments, of no dexterity to plant themselues in the face and glorie of the world; when God knowes if they could be perswaded that there were no heauen but vponupon earth; and that the power and exercise of godlines were nothing but an vnnecessarie precisenes; if they would enlarge their consciences proportionablie to the vast gulfe of the times corruptions; if they durst make a couenant with death and an agreement with hell, and put the euill day farre from them; sure they p. 49might outstep many of these great Ones in their Proiects of policie and the precedencies of the world: but sith they cannot, they da…e not, they will neuer by the grace of God be so perswaded; they are well content with their continuall feast, a good conscience, while the others are fatted with their wine and their corne and their oyle against the day of slaughter. And then at that day they will change their minds. For goe, I beseech you, into the sanctuarie of the Lord and vnderstand their end; they are now vponupon the stage of this world in their full glory; but were they as mighty as Leuiathan, as cruell as Dragons; could they reare their honours to the height of the clouds, nay, aduance their thrones aboue beside the starres of God, yet they must downe, they hauehave but one part to play, they must make their beds in the dust; and then when they are once disroabde of their greatnes and glory, and stript naked of their honours and preferments, and without all mitigation by worldly comforts left vntounto the ful rage of a stinging conscience; then they change their note and alter their iudgements, and sigh for griefe of mind, and say within themselues: These are they whom we sometime had in derision and in a parable of reproch: we fooles thought their life madnes, and their end without honour. How are they counted among the children of God, and their portion is among the Saints! Therefore wee hauehave erred from the way of truth, and the light of righteousnes hath not shined vntounto vsus, and the sunne of vnderstanding rose not vponupon vsus: wee hauehave wearied our selues in the way of wickednesse and destruction, and wee hauehave gone thorow dangerous waies: but we hauehave not knowne the way of the Lord. But here by the way I must giuegive this caueat lest I bee mistaken in this last point, or that which followes: I doe not diuide by necessary and ineuitable diuorce greatnesse and godlinesse, holines and high places; God forbid: I make betwixt them no other opposition then Dauid doth in the 73. Psal. himselfe being most holy and most honourable. I rather infinitely desire to inflame the noble and worthie spirits of all those whom the Lord hath aduanced p. 50i… gifts, in greatnesse, in honours, in gouernment or any kind of precedencie aboue their brethren, to a proportionable excellencie of zeale and sanctification. For certainely as power, policie, authority being abused and not sanctified to the owners, become in the meane time strong pillars for the supporting of the kingdome of darkenesse, pestilent instruments of much mischiefe, and hereafter shall be soundly payed with an answerable degree of extraordinarie vengeance, horrour and torment: so great wisedome, great knowledge, great honours, being imployed impartially, resolutely and vnreseruedly, in soliciting and furthering the causes of God, in strengthening the cold and languishing state of his religion, in refreshing the hearts of his Saints which ordinarily are opprest and disgraced by the cruelties of prophane men, procure in the meane time great honour to his great name, great good vntounto his Church, great ioy vntounto his Angels, great comfort vntounto the soules of the owners, and fairer and brighter crownes of glory to their heads in the world to come. And so I come to the

IIIThird reason, whereby the formall hypocrite doth falsly perswade himselfe to be in the state of true happines and saluation: And that is an outward happinesse and successe in worldly matters, much plenty and prosperity in his outward state. For thus he reasons in his owne thoughts, and plaies the cunning sophister to deceiue his owne soule. The Lord, thinks he with himselfe, hath maruellously encreased me in riches and honours, he hath strangely continued vntounto me my health and harts desires: The secret influence of his blessing hath still followed and prospered me in all my businesses and affaires; therefore doth he conclude, vndoubtedly I am protected from aboue, my state is the state of grace, these many louing fauours must needs argue, that I am in high sauour with God, and these outward blessings are signes that my seruices are sanctified and accepted of him. But in the Schooles we should tell him that this is a fallacy à non-causa. For all outward happinesses are for speciall reasons, and by particular indulgence more often, and very p. 51plentifully in this world vouchsafed to the wicked and prophane. This appeares Ierem. 12. vers. 1.2. Wherefore doth the way of the wicked prosper? Why are all they in wealth that rebelliously transgresse? Thou hast planted them, and they hauehave taken roote: they grow and bring forth fruit. Mal. 3. vers. 15. Euen they that worke wickednesse are set vp, and they that tempt God, y…a, they are deliuered. Iob 21. vers. 7. &c. Wherefore doe the wicked liue and wax old, and grow in wealth? Their seed is established in their sight with them, and their generation before their eies. Their houses are peaceable, and the rod of God is not vponupon them. They send foorth their children like sheepe, and their sonnes dance. They take the Tabret and Harpe, and reioyce in the sound of the Organs. Let him therefore that thus concludes the happines of his soule from his worldly prosperitie, know and consider, that as the end and reward of the godly and wicked is different in place and nature; the one being the highest heauens, and the highest aduancement of the soule to the fulnesse of glorie and blisse; the other the lowest hell, and the very extremitie of the greatest miseries and vexations, which a created nature can possibly endure. So experience of all times teacheth vsus, and heauenly iustice requires a contrarie manner of passage and proceeding to these ends.

The wicked in this world doe easily run vp without rub or interruption, many times with acclamation and applause, all the golden steps of honours and preferments; but vponupon the highest staire they find the most slipperie standing, and the top of their earthly felicitie is the most immediate and certaine descent vntounto their greatest downefall. They are roially mounted here vponupon earth, and gallop swiftly ouer the faire and greene plaines of plentie and pleasures; but at the end of their race they are ouerturned horse and man, and tumbled headlong into the pit of destruction. They fairelie glide ouer the sea of this world with full saile, with much calmenesse and sereniti…, and richly laden, but in the brightest Sunshine, and when they least suspect it, they suddenlie and without recouerie, sincke into the gulfe of darknes and desolation.

p. 52But it is iust otherwise with the children of God, for they many times in this their pilgrimage sticke fast in the mirie clay of pouertie and contempt, sometimes they are inclosed euen in a horrible pit, as Dauid speakes, of feare and terrour of conscience for their sinnes. They are by the way companions to Dragons and Ostriches, they walke among rebels, thornes and Scorpions, that rent and teare, a…d sting them with many oppressions and cruell slanders. Neither is the danger in the way all; they hauehave persequuters which are swifter then the Eagles of the heauen, who pursue and hunt them vponupon the mountaines euen like Partridges, and lurk for them in the wildernesse, as those that lie in wait for blood. Nay, yet besides all these vexations from the world, the immediate malice of hell raiseth many tempests of temptation against them, and sometimes euen all the waues and flouds of God himselfe goe ouer their heads. This the way, the race, and the euening of Gods children in this world; but ioy comes in the morning, their end is peace, their reward is a bright morning starre, their hauen is endlesse happines and life eternall.

The reasons of this contrarie state and condition of the wicked and godly in this life may bee these. First for the flourishing of the wicked.

1One reason may be, the notable cunning and policie of Satan, in plotting and contriuing the prosperity of those whom he perceiues & hopes it wil insnare, and in whose harts it begets hardnes, pride, insolency and forgetting of God. For we must vnderstand, that the diuel euer proportiones his traines and temptations most exactly, euen at a haires breadth▪ to the tempers, humours and dispositions of men. If he meete with an ambitious and working spirit, he is well enough content to lighten him the way to hell with some ray or beame of al that great glory of the world which hee offered Christ, if hee will fall downe and worship him. Little cares hee, so that he may keepe a man fast in his hold vntill the day of execution, whether in the meane time he lie in a lower dungeon of discontented retirednesse, or in the golden fetters, or p. 53some more honourable seruitude and glorious miserie. If he meete with a base and earthly minded fellow, that preferres a little transitorie trash before the pretiousnesse of his owne soule, and the lasting treasures of immortalitie; why he can easily prouide a golden wedge, and cast in his way to enrich him; he can compasse for him, though by bloudy meanes and mercilesse enclosure, a Naboths vineyard to enlarge his possessions. For all is one to him so he keepe him his owne, whether by want and pouertie he driue a man to impatiencie, murmuring, and independencie vponupon the prouidence of God, or by heaping vponupon him abundance of wealth, and filling him a full cup of temporall happinesse, he cast him into a deepe sleepe of carnall securitie, and a senselesnesse in al matters of sanctification and saluation.

But whereas Satan hath found by much experience, that such as are fenced with riches and honours, doe many times falsely assume vntounto themselues a conceit of greatnesse and goodnesse of protection, and immunitie from dangers, so that they are more fearelesse of the iudgements of God, because they are not plagued like other men, more carelesse of storing themselues with spirituall comfort against the day of visitation, because they are in the meane time plentifully encompassed with worldly contentments, more regardles and neglectiue of the ministery of the word, because they would not willingly be tormented before their time; therefore, I say, hee followes with more hope and better successe this temptation by prosperitie. And the rather, because crosses, afflictions and heauie accidents, are many times liuely instructions and compulsions to bring a man to the knowledge of God and himselfe; to abandon all confidence in earthlie things, and to embrace the most comfortable and heauenlie state of true Christians. Wherefore if any man be content to stand for Satans kingdom, either by open and profest impietie, or by close conueiances and secret practises and conniuencie; he will be sure to prepare, incline and dispose all occasions, meanes and circumstances for his aduancement into reputation with the world. And how potent he is in these p. 54cases, y…u may conceiue, sith he swaies the corruptions of the time, sith he rules and raignes in the hearts and affections of the most men; and is euer the arch-plotter in all Simoniacall, indirect, corrupt and vnconscionable consultations and compacts.

2The second reason of the flourishing of the wicked in this life, is their large and vnlimited consciences: For if a man once hauehave so hardned his heart by often grieuing the good spirit of God, and repelling his holy motions; if he hauehave once so darkned the eie of his conscience, by offering violence to the tendernesse, and neglecting the checks thereof, that hee can now entertaine and digest without scruple or reluctation, any meanes though neuer so indirect, any condition, though neuer so base, any aduantage, though neuer so vnconscionable or dishonourable; it will be easie enough for him to thriue in the world and raise himselfe.

For what, I pray you, were not the Papists now able to do, who hauehave enlarged their consciences like hell, nay; they hauehave stretched them beyond the whole compasse of all hellish darkenesse, euen into a vault of their owne; what, I say were not they able to do, except they were countermanded by that irrefragable, eternall, and particular decree of God, that Babylon must now downe as irrecouerably, as the great milstone in the Reuelation cast with violence into the sea? Why certainly they were able by their policies & principles, not onelyonly to reestablish their former Antichristian tyranny, but to cast the whole Christian world, nay this and the other world, and the whole frame of nature into combustion, darknesse and confusion. And no maruell: for these fellowes consciences can without …emorse digest euen the sacred bloud of Kings, and swallow downe with delight the ruines and desolations of whole kingdomes. Their bloudie superstition hath so quite and fearefully extinguisht all sense of common honesty, and put out the light of natural equity, and the common notions of right and wrong; that they broch with bold faces the cursed poison of equiuocation, the diuels old imposture in Oracles, a very straight passage to damned p. 55Atheisme, and the dissolution of all humaine society: that to them the breach of the lawes of God, of nature and nations, is meritorious and worthie canonization, if it serue any way to the aduancement of their execrable idolatrie; to the repairing of their decaying Babylon, and to reare their Italian Idoll, the Priest of Rome yet a little higher aboue all that is called God.

In this respect then, that the wicked dare enlarge their consciences to the vtmost bounds of any pleasure, gaine or preferment, they hauehave great aduantage for the ingrossing of all worldly happinesse, and may easily purchase a Monopoly of earthly prosperity. Out of this widenes of conscience proceed much mincing and excusing, many interpretations, fauourable constructions, and distinctions of sinnes: As for example, that Vsurie is of two sorts, biting, and toothlesse; when all kind of Vsurie is pestilent, and most certainely damned in the booke of God. That Symonie is either buying the gifts of the holy Ghost, or buying Church-liuings; as though this latter were not so soule and enormous when it is able in short time to bring a curse and confusion vponupon the most glorious and best setled Church in the world. That of lies, some are pernicious, some are officious, and for a greater good; whenas euen the learneder sohoolemen, who are far enough from precisenes, hold eueryevery kind of lie to be a sin indispensable; whenas A…stin… that worthy father & great disputer, admits not a lie for the saluation of a mans soule, which is farre more worth then the whole world: Nay when a man is not to tell a lie for the glory of God, as it appeareth, Iob 13. then which there can be no greater good. Of Oaths, that some are greater and more bloody; some are lesser, ordinary and more tolerable; as though custome and commonnesse made these latter excusable and vnpunishable, when as the plague of God hangs continually ouer the head of what swearer soeuer, ready eueryevery houre to seaze vponupon him, and sinke him downe into the bottome of hell. The flying booke of Gods curse and vengeance shall enter into the house of the swearer, and shall not onelyonly cut him off, but p. 56shall consume the very timber thereof, and the stones thereof. Neither doth this plague rest within priuate walles, but it wastes the glory and prosperitie of whole kingdomes. Because of Oathes, Chap. 23.10.saith Ieremie, the land mou…neth▪ and the pleasant places of the wildernes are dried vp: nay if it were possible that the breath of the swearer should reach vntounto the heauens, it would euen staine the glory of the starres, and rot those faire and immortall bodies, it is infected with such a canker and pestilencie; and so immediat…ly strikes at the face of Almightie God. Many other such leaud distinctions of sinnes there are, framed and followed by the sensuall, greedy and ambitious affections of prophane men that they may more pleasingly to themselues, and more plausiblie to the world, compasse their ends and desires. No maruell then though they hauehave the wicked world at will.

3The third reason of the flourishing of the wicked, is, because they are men of this world; and therefore they hauehave onelyonly their portion and full felicitie here. Their heauen is vponupon earth: their pleasures in their life time with the rich man in the Gospell. For as the euerlasting couenant of inward peace, grace and glory, is peculiarly confirmed to the children of the spirit: so many times in great measure the temporall promises of outward happinesses are performed vponupon the children of the flesh. When God had established vponupon Isaak the euerlasting promises of louelove, mercy and blessednesse: yet he was content to make Ismael a great man vponupon earth. Concerning Ismael, saith he to Abraham, I hauehave heard thee: loe I hauehave blessed him, and will make him fruitfull, and will multiplie him exceedingly. Twelue Princes shall hee beget, and I will make a great nation of him.

4Fourthly and lastly, the prosperitie of the wicked makes them more inexcusable, and their damnation more iust before the Tribunall of God. For it is iust with him to bring a greater measure of tribulation and anguish vponupon them, in whom his many fauors a…d louing kindnesses hauehave brought forth vnthankfulnes & rebellion: & that wrath is most iustly returned vponupon their heads, which by despising the riches of p. 57his bountifulnesse, and patience and long sufferance, leading them to repentance; they hauehave heapt vp as a treasure vntounto themselues against the day of wrath, and of the declaration of the iust iudgement of God.

You hauehave heard the reasons of the happinesse of the wicked in this life: but it is not so with Gods children. For they must mourn in this vale of teares while the world reioyceth. And as the wicked are fild and fatted with worldly happinesse and plentie against the day of wrath: so Gods children must bee prepared and fitted with afflictions, for the glory which shall be reuealed. They are shortly to become inhabitants of that great and glorious city, whose foundations are pretious stones, whose gates are Margarites, whose streets are pure gold, as the shining glasse; they must bee companions of the blessed Angels, and stand in the presence of that great and sacred Maiesty; and therefore in this life they must be cast into the Lords furnace, that in the fire of affliction they may be more and more purified from earthlines and corruption; and so with holinesse and humilitie prepared for that high perfection of heauenly beautie, glory and blisse. Let eueryevery godly man then with comfort and benefit vndergoe those crosses which the Lord layeth vponupon him: for they are vntounto him as looking glasses, wherein God sees his faith and dependance vponupon his prouidence; the world his pati…nce and constancie; himselfe the spots of his soule, his decayes of grace, the breaches of his conscience, his neglect of the duties of his calling, his coldnes in religigious seruices, his fall from his first louelove: So that by them, God is pleased and glorified, others edified and instructed, himselfe humbled, recouered by repentance, and more sanctified.

I hauehave staied long vponupon the third reason of the formall hypocrites false persuasion of being in state of grace. The reason is; because ciuill honesty, performance of outward duties of religion, and worldly prosperitie meeting together in an vnregenerate man, many times breed a very strong conceit of his being the child of God, and an obstinate impatiencie p. 58of hearkning & stepping forward to grace, or any further perfection. I come now to the fourth reason, wherby the formall hypocrite doth falsly persuade himselfe to be in the state of true happinesse and saluation, and that is:

IIIIA misconceit of Gods iustice, and a straining and racking of his mercy beyond his truth and promise: so making the way to heauen broder then the Scripture hath made it, and himselfe more blessed then he is indeed. Mans heart is naturally empoysoned with pride and hypocrisie, and therefore is hardly drawne hartily to acknowledge the horrible vglinesse of his sin; or that Gods proceeding against it with such waight of vengeance is equall. Hence comes much indulgence, and partiall censuring of our owne sinnes, transferring them vponupon allurements, occasions, circumstances, necessitie and the like: much lessening and impairing Gods iustice, but amplifying his mercies, euen to the securing of vnwarrantable courses. Adam immediately after his fall shifteth off his sin vponupon his wife; nay, he is so blind in spirituall iudgement of diuine purity, that rather then hee will crie guiltie, he will fasten the fault by consequent vponupon God himselfe. The woman, saith hee, which thou gauest to bee with mee, shee gaue mee of the tree, and I did eate. So gladly would sensuall men persuade themselues, that either their sinnes deserue not so strict account and great iudgements; or that God doth exercise too much rigour in inflicting them. For out of their worldly wisedome they measure and esteeme the vnspotted and infinite Ocean of the iustice of God, by the finite, muddie and imperfect streame of humane iustice. Lawes and constitutions of states and kingdomes are bridles to curbe and moderate our corruption, that we become sociable and peaceable; but they cut off only from the Body politique by finall execution, those that are of notorious and desperate condition, such as are Theeues, Murtherers, Traitors and the like. A verie proportionable conceit, I am persuaded, of diuine iustice and comminations in the law of God, lurkes in the hearts of many; they thinke that those sinnes that arise ineuitably out of our p. 59corrupt nature, or that are committed by strong temptation, or that are lesse pernicious, are, I know not how, naturally pardonable; and that if they bee of the ciuiller sort, if they bee outwardly conformable in their liues, and harbour good meanings and intentions in matters of religion, though they neuer trouble themselues with more strictnesse, and a course of sanctification, yet they thinke that God will bee mercifull in the end, and that it will goe well enough with them; and that onelyonly fellowes of infamous note, such as are swearers, liers, vsurers, adulterers and the like, shall be excluded finally out of heauen. But I would hauehave these men know, that though the sea of Gods merciemercy be bottomlesse, though the promises of grace be many and pretious, yet not one drop of all that great sea, not one iot of all those gracious promises, belongs to any, saue onelyonly vntounto him that groanes and sighs vnderunder the heauie waight and burthen of his sins, that is of a broken and contrite hart, that trembles at his word, that vndissembledly sorrowes and repents for al his sins, forsakes them, and resignes vp himselfe in holy obedience to all his commandements. I would hauehave them know, that he is as infinitely iust, as hee is infinitely mercifull, and will as certainelie powre all the plagues and curses in his booke vponupon the impenitent sinner, as he will performe all his promises of grace to the faithfull Christian.

The fifth reason whereby the formal hypocrite doth falsly Vperswade himselfe to bee truly happie, and so by consequent that keeps him short of the state of grace, may be this: When by some good motion of Gods spirit stirred vp in him by the preaching of the word, he begins to set and addresse himselfe to a sanctified vse and exercise of religion, and to a faithfull and constant course of true holinesse indeed; hee presentlie meets with a sore and strong opposition by his owne inward corruptions, by temp…ations of Satan, and vexation from the world; which he perceiuing, and being very sensible of such sudden disturbance from his former securitie, perswades himselfe, that the passage to grace is not so rough and boisterous, p. 60and therefore retires and reposeth himselfe vponupon his formall Christianitie, as the best state he sees any possibility of attaining vntounto. But if hee will saue his soule, he must acknowledge and feele by his owne experience the truth of that saying of Isai. 59.15, He that refraineth from euill, maketh himselfe a pray. For what child of God is there truly conuerted, who at the very first step out of the world, and the vanities thereof, met not with many crosses and discouragements? He knowes, and may remember full well whosoeuer he bee, how his owne flesh fretted when it felt it selfe snaffled and guided by the Law of the spirit; how by making conscience of sinne he laid himself more open to the aduantages, wrongs and insultations of his enemies; how the companions of his former leaudnesse and iniquitie railed and raged against him, as against an Apostata from goodfellowship and high resolution. And Satan, that he may giuegive edge and vigour to all these vexations, hee busilie bestirres himselfe, and casts about to hinder our conuersion. While a prisoner lies in a dungeon fast in fetters, the Iaylor is quiet and secure; but if hee once knocke off his bolts, breake the prison and escape, there is presently a tumultuous clamour in the house, the Countrie is raised, and he is followed with Hue and Cry: Euen so while we lie quietly in the captiuitie of sinne, vnderunder the chaines of eternall death, he neither disquiets himselfe nor vsus: But if by the mercies of God we bee once enlarged, and set foot into the libertie and light of grace; why then all the powers of hell are presently in armes and vprore, and with much malice and furie the instruments of darkenes are set on foot to regaine vsus into his kingdome. This point appeares in the fifth of the Canticles: Our blessed Sauiour is there said to stand at the doore and knocke, being full of the pretious dew and drops of diuine grace, and waiting patiently in the cold and darknesse of the night; but yet we see, what ado and stirre there is with the Christian soule, before she can get vp out of the bed of pleasures and vanitie; the sweetnesse of sinne and sensualitie had so deepely possest and bewitched her, that by her excuses and p. 61delaies she hazards so great saluation and happines, tendered vntounto her by her spo…se. Yea, and at length after she is resolued to renounce her pleasures, and in some good measure hath conquered her inward corruptions, so that shee opens the doore & followes Christ; besides other troubles and encumbrances she finds abroad, the very watchmen that should hauehave told her the way, and directed her after her spouse, euen they set vponupon her, and smite her, and wound her, and take away her vaile. EueryEvery man then that will come vnderunder the banner of Christ, and hauehave part in the conquest, must together with the new man put on a Christian courage, both to tame and represse the rebellions of his owne flesh, and to withstand and repell assaults and persecutions from abroad.

The sixth reason, whereby the formal hypocrite doth falsely VIperswade himselfe to bee in state of true happines, may be, an obseruation of the death and ends of other men, whose liues, he perswades himselfe, come short of those perfections and degrees of goodnesse he findes in himselfe. As if he take notice of a notorious sinner, who vponupon his deaths-bed by a perfunctorie shew of penitencie, and some formall eiaculations for mercy and pardon, makes the world beleeue he dies a Saint. Or if he obserue the end of an honest ciuill man, yet neuer acquainted with the power of grace, to bee quiet, peaceable, and confident, without impatiency, feare or despaire; he presently out of a comparatiue examination of his owne state, (which he finds, not onelyonly free from notorious sinnes, but besides morall honestie, graced with outward religiousnesse) I say he presently conceiues his owne workes in respect of theirs, to be works of supererogation, his owne life certainely to be without all exception, and so himselfe without all danger of damnation. And this conceit is notably confirmed, if there follow some glorious and flattering Panegyricke of funerall commendation. For then he holds the assurance of his happinesse to be sealed vntounto him by the mouth of the minister, and so with resolution and obstinacie sticks fast in his present state and will no further.

Mistake me not in this last point, beloued in Christ Iesus. p. 62For first, I do not go about to confine the boundles and vnlimited mercies of God, nor absolutely to exclude repentance from the deaths bed. I know that pretious truth, registred in Ezechiel: **But let no man beare himselfe presumptuously vponupon this comfortable promise, but consider well the condition: for it is thus in the Text: But if the wicked will returne from all his sinnes, that he hath done, and keep… all my statutes, and do th… which is law full and right, he shall surely liue, and shall not die. Ezech 18.21.Ezek 18:21At what time soeuer a sinner, &c. like a Pearle in a ring, and a Starre in his Orbe, shines, amongst many other gracious promises in the booke of God, with speciall comfort, vnspeakable and glorious, vponupon the darkened and drouping soule of euerie true penitent, at what time soeuer. But yet this I say in this point; That any man that knowes, and is acquainted rightly and truly with the narrownesse of the way to heauen, the nature of Gods iustice, the cunning sleights of Satan, the difficultie of true repentance, how fearefully mans heart is hardned by custome and continuance in sin; he would not deferre his repentance to his old age, or deaths-bed for ten thousand worlds. I adde this: That

As a sudden death in respect of time, or a death, wherein appeares much impatiencie, fiercenesse and vncomfortable behauiour, by reason of the qualitie of the disease, or some extraordinarie temptation for the time, or that God will be so glorified, by iustly hardning the wicked, may bee the way to euerlasting happinesse: so a lingring, patient, and lamblike death, may be a passage to endlesse woe and miserie. For that great iudgement is to passe vponupon our soules, not according to the strange effects & symptoms of our sicknesse, not according to the short moment and violent passions of our death, but according to the actions of our health, the former affections of our hearts, and the generall course of our life.

Secondly, I would by no meanes be too busie, or vncharitable in my iudgement vponupon those, which hauehave alreadie stood, or fal…e to their owne master. But as I esteeme that crueltie and malice most sauage and vile that is discharged vponupon the body, or good name of the dead; so I would hauehave also a charitable conceit follow the soule of the departed, so farre as spirituall, wisdome a good conscience, diuine truth, the glory of God, the safetie of the soules of the liuing, will giuegive leaue: But no further.

p. 63Thirdly, neither doe I mislike or condemne Funerall Sermons. I could rather wish; that as the death of his Saints is precious in the sight of God, so that it might be glorious in the eyes of men. I could rather desire, that the iust prayses, and true sincerity of the child of God were published euen by some Seraphicall tongue; that both the glory of his graces might passe along and shine bright to all posterity; and that such a fire of zeale for imitation, might be enkindled in the hearts of all the hearers, (especially the present occasion making their minds more capable of persuasion;) that they passing thorow the same course of holinesse, might at length be made partakers of the same happinesse with the Saints of God.

Only in these cases I would hauehave that spirituall discretion, truth, and conscience vsed, that neither the godly be iustly grieued and offended, the wicked heartned and hardened in their courses, & false conceit of happines; nor the faithfulnes and sincerity of the ministery disgraced and scandalized.

Thus farre I hauehave laid open vntounto you the state of formall hypocrisie: in which may concurre immunity from notorious sinnes, all naturall and morall perfections, admirable variety of learning, policy, and all other acquired ornaments of the mind: an outward performance of all duties of religion, some measure of inward illumination, a resemblance and shadow of the whole body of true regeneration, and a persuasion (as you hauehave now last heard) of being in state of grace. Euen thus farre a man may goe in the profession of Christian religion, and yet be a stranger from the power of faith, and from the life of godlinesse. I now come by reasons and arguments to disable it in those points which hauehave not beene touched, for challenging any interest in the true happinesse of a man. And first to proue, that a performance of outward duties of religion, without the power of grace vponupon the soule, and an vniuersall sanctification in all the faculties thereof, cannot produce any sound comfort in the heart, or acceptation with God.

My first reason is that Principle generally receiued with p. 64all schoole Diuines; and very sound and Orthodox in true Diuinity. The iniquitie, defect, or exorbitancie of any particular, of one circumstance, maketh an action euill: but an absolute integritie of all concurrents is required to make a good worke acceptable to God, comfortable and profitable to a Christian: The end must be good, the glory of God; the action it selfe in it owne nature must be iust & warrantable; the circumstances honest and seasonable; the meanes direct and lawfull; the fountaine, the hart, sincere and sanctified. If this last be wanting especially, though otherwise it be neuer so gloriously conucied, neuer so wisely managed, of neuer so goodly a shew to the eyes of the world, yet it is not only mard and defaced, and no action of grace, but odious and abominable in the sight of God. The Moralists by the light of nature saw a truth proportionable to this, euen in the actions of vertue: The truth and worth wherof they did censure and esteeme, not by the bare outward action, but by the inward, free and independent vprightnesse of the mind: And therefore to an action truely vertuous they required a resolued knowledge, an irrespectiue and aduised freedome of spirit, a constant and easie habit of the mind, an entire louelove to the fairenesse of vertue. So that whatsoeuer honest actions sprung from passion, humour, scare, respect, ambition or the like, they accounted vertuous and good, onelyonly by accident and occasion, not inwardly and essentially: whereupon they hold, that many great and honourable atchieuements of ancient Worthies amongst the Heathens, howsoeuer they were admirable in the eyes of men, and beneficiall to the publicke State (for sometimes out of some sudden eleuation of spirit, or pang of vaine-glorie, they were euen prodigall of their liues and blood, for the good and deliuerance of their countrie:) yet to the authours and actors themselues they were not the true workes of vertue, but of ambition, and a desire of immortall fame. It is euen so in the higher actions of grace and religion: Besides the outward performance, God requires sinceritie of heart and truth in the inward parts, to make them gratious and p. 65acceptable. And howsoeuer otherwise they may purchase them a name amongst men, prosperity in the world, some lesse torment in hell, and procure good vntounto others, yet except they proceed from a faith vnfained, and a pure conscience, to the Christians themselues, in respect of all heauenly happinesse, they are fruitles and vnprofitable.

My second proofe is out of the 5. of Matth. Except your 2righteousnesse exceed the righteousnesse of the Scribes and Pharisies, ye shall not enter into the kingdome of heauen. The outward righteousnesse of the Scribes and Pharisies was famous in those times, and much admired: So that if God did not principally respect the heart; if that were not true in the 16. of Luke; That which is highly esteemed amongst men, is abomination in the sight of God; they might not onelyonly hauehave carried away the garland for piety on earth; but hauehave iustly seemed to hauehave beene the onelyonly heires to a crowne of immortality in the heauens. For besides their forbearance and protestation against grosser sinnes, Murther, Theft, Adulterie, Idolatrie and the like, they were frequent and solemne in prayers, fastings, almes-deeds, and that with farre greater strictnesse and deuotion, then the religious actions of formall hypocrisie are performed in these times of the Gospell. Besides, I doubt not but many of them were persuaded, that their way was the way of life, and that they were in the state of true happinesse: And yet for all this, except wee exceede their righteousnesse, the speech is peremptorie, we shall not enter into the kingdome of heauen. For we see in the 23. of Mat. what a chaine of curses, out of the mouth of our blessed Sauiour, did iustly draw them into the bottome of hell.

Thirdly, this truth is manifest out of the Doctrine of the 3Prophets: Esai. 1, Mich. 6. Hag. 2. Psal. 50. and many other places. Whence ariseth this conclusion: That the principall and holiest exercises, the most solemne and sacred actions of religion, without sinceritie and sanctification of heart, are but as the cutting off a Dogs necke, and the offering of swines blood. Their sacrifices, oblations, and incense▪ p. 66Their n…w Moon…s, their Sabbaths and solemne feasts were things commanded by Gods own… mouth; ye… where they were performed with impure and prop…ane hearts, he tel… them, that his soule hated them, that they were a burthen vntounto him, and that he was wearie of them. For if the Lords contentment had finally rested in the worke wrought, and not chieflie respected the inward affection of the worker, had he required onelyonly the ceremoniall action of sacrificing, and not the spirituall conformitie of the heart to his will; why he had not need to desire sacrifices of them, nor expected supplie from their hands; as appeareth in that sacred anti royall contestation of God with his people, about the question of his worship, Psal. 50. I will not reproue thee for thy sacrifices, (s…ith God) or thy burnt offerings, that hauehave not beene continually before me. I will take no Bullocke out of thine house, or Goates out of thy folds. For all the beasts of the forrest are mine, and the beasts on a thousand …ils. I know all the sowl…s on the Mountai…es, and the w…ld b…asts of the fi…ld are mine. If I be hungrie▪ I will not tell the…: for the world is mine, and all that therein i…. Will I …ate the flesh of B…ls? or drinke the blood of Goat…s? Nay, if we consider God in his absolute soueraignty, and essentiall glory, euen that is true of the most sanctified works of Gods child, which is in Iob. 35.7. If thou b… righteous, wh…t …? or what receiue…h he… at thine hand? and that of Dauid, Psal. 16.2. My we…doing extendeth not vntounto th…. For what can that little sparke of holinesse in vsus, which doth first too proceed from him, and is onelyonly darkened in ou… corruptions; adde vntounto that infinite G…ory, and …, and …, that no man can attain… vntounto; with which he hath incomprehensiblie li…n …ncompassed frō al…terni…y? Only i…ple…seth him of his infinit goodnesse, and out of a gratious desire of our saluation, to accept our sincerity though mix… with imperfections, and to crown his owne gra… in vsus▪ … then shall appeare the bare outwardnes of hollowhearted Christians? If the heart bee wanting, what magnificence or glory of outward seruices shall be able to dazle his sight, whose eyes are ten thousand p. 67times brighter then the Sunne, and sees clea…ely our inmost thoughts? Wherewith shall we come b…fo… th… … or what shall we offer vntounto him? Will the Lord be pleased with ten thousands of rams, or with ten thousand riuers of Oil…? Shall we giuegive our first borne for our transgression, euen the fruite of our bodie, for the …inne of our soule? No; though we… gaue all that wee had to the poore, and our owne bodie… to bee burnt: nay, if it were possible, that by our meanes we could vindicate the soules of all men now liuing from the iawes of eternall death; yet all would profit vsus nothing, except our harts be first purged by faith, pure from an euill conscience, and possest of a sound and constant louelove to God, his word, his honour, his truth, and seruants.

Let this then be the conclusion to this point: Though a man were a moral Saint, an Angell amongst the Phrisees, absolute in all other perfections, yet without the inward power of grace to giuegive them life, he is but a spectacle of commis… ration to Angels, & to mē; euen as that body is, which adorned with sundry other exquisite beauties, wanteth eye-sight, the chiefest grace that nature hath in that kind to bestow. Or as a cunning Organist, skilful in the outward touch of his instrument, yet without wind inspired, cannot possibly strike the care, or please the heart with any m…lodious noise: so though his actions be flourished ouer with a faire tincture of outward religiousnesse, and he exact in morall honesty, yet without the breath and life of grace infused, there can be no true spiritual harmony in his affections, wo…ds or conuersation, th…t either will beget sound ioy and spirituall delight in the soule, or be pleasing in the …ares of almightie God.

You see then beloued in Christ Iesus, that the performances of outward duties of religion, euen the best, s…h as are Prayers▪ hearing the word of God, rec…iuing the Sacraments, almes-deeds and the like, though they bee good in themselues, commanded of God, necessarie to be done of euerie Christian; yet if they be diuided from inward sanctification and sinceritie of heart, are so far…e from putting vsus into p. 68possession of true happines, that they are odious and abominable in the sight of God.

I told you in the beginning, if you remember, that besides outward righteousnesse, the formall hypocrite may beleeue for a time, and therefore by the inward, though more generall and infe…iour working of the Spirit, may hauehave a temporarie faith begot in him: and this faith may bring forth some fruits, and some kinds of inward graces. But that all this comes short of saluation, appeares in the parable: For there the hearer compared to the stonie ground, which I call the formall hypocrite, is one of the reprobate hearers, vponupon whom the word is not the power of God to saluation. As for those fiue degrees added out of the sixth to the Hebrues, of which I told you the formall hypocrite may be partaker; it is manifest out of the same Chapter, that they come short of the state of grace. For a man but so furnished, may not onelyonly fall b…cke to a worse, and more ordinarie state of a r… probate, but euen to the depth of all impietie and apostasie. He may not onelyonly hauehave his measure of inward illumination, all his lighter ioy and comfort in Gods word quite extinguisht; but become a wilfull and malicious scorner of true godlinesse. He may not onelyonly grieue, and quench the spirit; but hee may tread vnderunder foot the Sonne of God, count the bloud of the Testament, as an vnholy thing, and despite the very Spirit of grace, so that it may be impossible, that hee should be renewed againe by repentance.

In the last place I told you, that besides all these, the formall hypo…rite might entertaine a perswasion of his being in the state of true happinesse; and so with contentment and securitie walke in the path that leads to eternall death: but how weak and false the reasons and motiues to this perswasion were, I hauehave before largely deliuered. It remaines therfore, that I should now lay downe certaine markes and properties of difference, betwixt the state of formall hypocrisie and sauing grace: but I must referre a large prosecution and distinct treatise of them to some other place and time. Yet at p. 69this time, by the grace of God, I shall deliuer so much, that any man that will deale faithfully with his owne conscience, and follow me with attention to the end, may in some good measure be informed, whether hee lie yet in the shadow of death, or liue in the light of grace. Some difference then, first, may arise, out of the distinction of the degrees and workings of faith. Which that you may better conceiue, you must remember three sorts of faith: Historicall, Temporarie, Sauing or Iustifying faith.

Historicall faith, is not only a knowledge of the word of God, but also an assent of the heart to the truth of it. And this is of two sorts: either Infused, which is wrought in vsus by the illightning spirit of God, and staying it selfe vponupon his authoritie: Or Acquired, which is produced by the light of reason, discourse, and created testimony.

The latter is to bee found in the diuels; for they beleeue and tremble. And in the Papists; for their faith is no better, according to their grounds and principles. My reason is this briefly; for I will deliuer my selfe of this point in a word. The Iesuites by their iugling hauehave cast themselues into a circle about the faith of the truth, and diuinitie of Scriptures; and that is this: Ask any Papist in this land; how he beleeues Scripture to be the word of God, and diuinely inspired; he will answere, Because th… Church deliuereth it so to be. And why beleeueth he the testimonie of the Church? Because it it is infallibly guided by the spirit. And how doth that appeare? Because it is so contained in Scripture, as in Iohn 16. The Spirit will leade you into all truth. And how shall wee know this scripture of Iohn, to bee the word of God and diuinely inspired? Because the Church deliuereth it so to bee; and so they must needs run round in this circulation.

Now I would propose to the Papists, the choice of these three; one of which they must of necessitie accept: First, whether they wil run round in this circle, & wax giddy, and fall, and sink into that pit, where Poperie was first hatcht; or they wil break the circle at the authoritie of the Scriptures, and so p. 70by consequent, they must fall to our side, and the truth; or they will breake it at the testimonie of the Church, and so all their faith, as I told you, must needs be onelyonly acquired, because it depends on a finite and created testimonie, and consequently comes farre short of saluation. I doubt not, but the Papists will acknowledge and approoue that difference betwixt infused and acquired faith consented vponupon by the Schoolemen: That infused faith, relieth immediately vponupon an increated authoritie; but acquired, vponupon a finite and created testimonie. I know the Iesuites, a kind of men inspired with a transcendencie of Antichristian imposture, labour busilie to passe plausibly and handsomly out of this circle: but if their shifts be thorowly sisted, & they followed with force of argument; it is certaine, they will either be driuen into the circle againe, or enforced to start out, at the one of those breaches I told you of. Beca…us, one of them, after hee had long tired himselfe in this circle, and at last by the helpe of Gregorius de Val. and former Iesuites got out, but with shamefull absurditie and inconuenience; in a poore reuenge to relieue himselfe, he threatens vsus with another circle; and so writes a Treatise de Circulo Caluinistico; but very weakely and falsly, as might be demonstrated euen out of the sounder Schoolemen, in their question of the last resolution of faith. But I intended no discourse of controuersie, but of sanctification; and therefore I proceed, and take the formall hypocrite along further towards the state of grace. For besides knowing, and assenting to the truth of Gods word by an historicall faith, hee may by the vertue of a temporarie faith, adde three degrees moe. That is: He may moreouer professe it in outward seruices of religion: He may inwardlie reioice in it: He may bring forth some kind of fruit. But these things are onelyonly found in him, so long as they do not mainely cr…sse, but are compatible with his worldly peace, wealth, libertie, and other delightfull contentments. Here therefore I must leaue him; and acquaint you with those workings and degrees of sauing faith; which qualified, as I shall propose p. 71them, are peculiar to Gods child; and so distinguish and diuide the regenerate man, from the state of formall hypocrisie. They are these▪

A feeling and speciall approbation of the word of life and promises of saluation: a most feruent expetition and thirsting for the enioyment of them: an effectuall apprehension; a particular application; a full perswasion; a delight and ioy thence rising, sound, and vnconquerable.

That you may vnderstand these, you must conceiue, that the soule of Gods child, comming fresh out of the pangs and terrors of his new-birth (a mysterie to the formall hypocrite) humbled vnderunder the mightie hand of God, by a sight and sense of his sinnes, lookes vponupon the whole body of diuine truth, as vponupon a precious iewel, wherin Christ & his gratious promises shine vntounto him especially, as a stone of inestimable worth and valuation; whereupon with a peculiar dearenes he sets such a liking, that with it hee holds himselfe an heire of heauen; without it a child of endlesse perdition. Hence followes an expetition and desire of it, enforced with groanes vnutterable, and a gasping for it, as the dry and thirstie ground for drops of raine. Thirdly, hee apprehends it with a fast and euerlasting hold. Fourthly, hee applies it closely and particularly to his owne soule. Fifthly, he is truely and fully perswaded by Gods good spirit, out of a consideration of his vniuersall change, that it is his owne for euer. Last…y▪ he lies downe in peace that passeth all vnderstanding: He is filled with ioy, that no man can take from him: He delights in the grace apprehended, as in a treasure farre more deare vntounto him then the glory of infinite worlds, or life it selfe. From the power and workings of this inward grace, spring outward actions; both in his generall calling of Christianity, and his particular vocation, which by the mercies of God are faithfull, constant, vniforme, impartiall, resolute, vniuersall, comfortable. Whereas those which are produced by the more weake and inferiour degrees of temporarie faith, incident to the formall hypocrite, are weake, wauering, many times interrupted, variable; guided much p. 72by occasions; & the time, forced by hope or feare; swayed by secret respects to priuate ends, and worldly contentments.

But these more inward markes of difference, howsoeuer by a sweete and gratious experience they be felt, and acknowledged of the child of God; yet generally, and to the vnregenerate, they are hidden mysteries, and vndiscernable to the brightest eye of the naturall man. Therefore I will come to those markes of difference betwixt the state of formall hypocrisie, and sauing grace, which are more outward, familiar, and more generally, and casilie discernable. Of which one may be this:

1The power of grace doth beget in a regenerate man, a watchfulnesse, care and conscience of smaller offences, of secret sins, of sinfull thoughts, of appearances of euill, of all occasions of sinne, of prophane companie, of giuing iust offence in indifferent actions and the like: whereas the formall hypocrite taketh not such things as these much to heart, but either makes no conscience of them at all, holding it a point of precisenes to be too conscionable; or else proportions it to serue his owne turne, or to giuegive satisfaction to others. And in forbearance of sinnes, he hath an especiall eye onelyonly at those that may notoriously disgrace him in the world, entangle him in danger of law, or vexe his conscience with some extraordinarie terror.

Let those then examine themselues at this marke; who, howsoeuer shame keepe them from vncleane practises, and grosser acts of filthines; yet inwardly boyle in speculatiue wantonnesse and adulteries of the heart. Those, who howsoeuer their indirect meanes speed not for mounting themselues to high estate, yet spend their best thoughts all their life long, in proiecting and contriuing, as though they were borne to aduance themselues, and not to honour God in their …allings. Those, who though they doe not enclose, oppresse and grind the faces of the poore; yet hauehave their hearts exercised in couetousnes. Those, who though they hauehave forsakē some sins, yet maintain in themselues one known sweet sinne. Those, who though lawes, and feare of danger p. 73restraine from railing with open mouthes against our State, yet harbour secret repinings, murmurings, vnthankfulnesse, and discontentments. Euen a contemptuous thought of a king, or lawfull authority, is a sinne of high nature: and me thinkes, for the miraculousnesse of the discouerie; is paralleld in Ecclesiastes, to the bloodinesse of actuall murther. That which hath wings (saith the Preacher) shall declare the matter.Chap. 10.20.

Lastly, let those examine themselues at this marke, who offer themselues to those sinfull occasions, breeders of many strange and fearefull mischiefes, I meane prophane and obscene Playes. Pardon me beloued, I cannot passe by those abominable spectacles, without particular indignation. For I did euer esteeme them, since I had any vnderstanding in the waies of God, the Grand empoysoners of grace, ingenuousnes, and all manly resolution: Greater plagues and infections to your soules, then the contagious pestilence to your bodies: The inexpiable staine and dishonour to this famous City: The noisome wormes that canker and blast the generous and noble buds of this land; and doe by a slie and bewitching insinuation so empoyson all seeds of vertue, and so weaken and emasculate all the operations of the soule, with a prophane, if not vnnaturall dissolutenes; that whereas they are planted in these worthie houses of Law, to be fitted and enabled for great and honourable actions, for the publicke good, and the continuance of the glory and happinesse of this kingdome, they licentiously dissolue into wicked vanities and pleasures, and all hope of their euer doing good, either vntounto God, the Church, their Countrie or owne soules, melteth as the winter ice, and floweth away as vnprofitable waters. These infamous spectacles are condemned by all kind of sound learning, both diuine and humane. Distinctions deuised for their vpholding and defence, may giuegive some shallow and weake contentment to partiall and sensuall affections, possest with preiudice: but how shall they be able to satisfie and secure a conscience sensible of all appearance of euill? How can they preserue the p. 74inclinablenesse of our corrupt nature from infection, at those Schooles of leaudnes and S…nkes of all sins, as (to omit Diuines Councels, Fathers, Moralists, because the point is not directly incident) euen a **Theatra desinire possumus, surpitudinis, vi…iorumque omnium sentinam▪ ac scholam. …odin. …e repub. lib. 6. cap. 1.Polititian calleth them. Alas, are not our wretched corruptions raging and fierie enough, being left to themselues dispersed at their naturall liberty; but they must be vnited at these accursed Theaters, as in a hollow glasse to set on flame the whole body of our natural vitiousnesse at once, and to enrage it further with lust, fiercenesse, and effeminatenes, beyond the compasse of nature? Doth any man thinke it possible that the power of sauing grace, or the pure spirit of God can reside in his hart, that willingly & with ful consent seeds his inward concupiscence, with such variety of sinfulll vanities and leaud occasions, which the Lord himselfe hath pronounced to be an abomination vntounto him?D…ut. 22.5. How can any man that euer felt in his hart, either true louelove or feare of so dreadfull a Maiestie, as the Lord of heauen and earth, endure to be present, especially with delight and contentment, at Oathes, Blasphemies, Obscenities, and the abusing sometimes of the most pretious things in the booke of God, whereat wee should tremble, to most base and scurrill iests? Certainely eueryevery child of God is of a right noble and heroicall spirit; and therfore is most impatient in hearing any wrong, indignitie or dishonour offered to the word, name, or glory of his Almightie Father.

2A second marke of difference may be this: The power of sauing grace doth subdue and sanctifie our affections with a conscionable and holy moderation; so that they become seruiceable to the glory of God, and for a more resolute cariage of good causes, and zealous discharge of all Christian duties. But the bridling of passions in the formall hypocrite, is not so much of conscience, as artificiall, politique, for aduantage, and by the guidance of morall discretion: so that if they be tempted by strong occasions, and violent obiects, they many times breake out, to the dishonour of God, the disgrace of a Christian profession, and the discouery of their hypocrisie.

Let eueryevery man then examine himselfe at this marke, and with a single eye and vpright heart take a view of his affections; whether his ioy be inward and spirituall, that is, in the assurance of Gods fauour, in his word, in his children, in prayer, and a continuall practise of godlinesse; or outward and ca…uall, that is, in the attainement of greatnesse and wo…dly pleasures, in the increase of his corne and wine, and oile. Whether he louelove the peace of conscience farre more de…rely then the fauour of men, or his owne life: Whether hee bee more zealous for the honour and praise of God, then his owne: Whether he be more affraid of secret sinnes, then open shame; of offending God, then outward afflictions: Whether he be more angry in the cause of religion, and concerning Gods glory, or for his owne priuat wrongs. And so thorow out the rest of his affections.

Let the fierce and desperate gallants consider this point; which vponupon eueryevery light occasion, and termes of disgrace, are ready, out of a graceles & vngrounded opinion of declining cowardize, to sheath their swords in the bodie of their brother. And let them assure themselues, that the meeke and mercifull spirit of God, will neuer consist with such bloodie and vntamed affections; his holy motions will not come into their secret, neither will his sauing grace be ioyned with their assembly. For in their wrath they will kill a man, and in their selfe-will they will destroy the image of God. Cursed bee their wrath, for it is fierce; and their rage, for it is cruell.

Oh that they would but marke and foresee, into what an ineuitable, and endlesse maze of certaine misery and vengeance they enter, when they enter into the field, vponupon either offer, or acceptance of challenge. If they be slaine, they are accessaries to their owne vntimely murder: They violentlie and wilfully pull themselues from the land of the liuing, to the abhorred regions of death: They cruelly, and irrecouerably rent their owne poore soules from time of grace and repentance: They extinguish all hope of posteritie; and perhaps their house and family determines in that bloudie act. p. 76But that which is the accomplishment of all miseries and terrour, they iustly fall into the hands of the liuing God, who will certainely iudge them after the manner of them that shead their owne bloud; and will giuegive them the bloud of wrath, and of iealousie. And whereas they looked to leaue a name behind them, it shall rot away with as vile detestation, as their carcases in the graue:Prou. 10.7.Prov 10:7 The memoriall of the iust, faith Salomon, shall be blessed: but the name of the wicked shall rot. If it doe liue, it shall liue to their shame and infamy. For I dare say this boldly; There was neuer any man rightly informed, either in the principles of nature, or in the gracious way to heauen, in the sober passages of moraliti…, or in the iustice of state and policie, or acquainted with the fairenesse of true honour, that euer gaue any allowance, or euer will to the reputation of manhood, falsely so called, purchased in priuat quarrell in the field. This is then all they get: for the losse of soule and bodie, of heauen and earth, of name and posteritie, they onelyonly gaine the damned applause of diuels, swaggerers and wicked men.

But if it fall out otherwise, that they be not kild, but kill; marke what befals them… they depart the field drunken with blood, as with new wine, and therefore they shall be sure at length to be fild with drunkennes, and with sorrow, euen with the cup of destruction and trembling; they shall drinke of it deepe and large, and wring it out to the very dregs. For presently after the murder committed, they hauehave Caines fearefull marke stampt vponupon them: The furies of conscience; and cries of blood, shal for euer persecute them with restlesse horrour: As they clothed themselues with rage like a raiment, so shall it now come into their bowels like water, and sinke like oile into their bones. In the meane time they shall liue in the hell of conscience vponupon earth, and expect euerie houre to be tumbled into the h…ll of wicked diuels for euermore in the world to come.

Let me then in the name and feare of God aduise them; if they would win an opinion of true valor indeed, if they look for any portion in the mercies of God, or honour amongst p. 77his Saints, to settle and compose such wild affection… by the word of truth; to turne the greatnesse of their courage and gallantnesse of Spirit, to the subduing and conquering of their owne corruptions, and to the wrastling against principalities and powers, against the worldly gouernours, the princes of the darknesse of this world, against spiritual wickednesses, which are in the high places. This fight is Christian, and couragious indeed, the victory is glorious, the reward is immortalitie.

A third note of difference may be this: EueryEvery child of 3God by the power of sauing grace, doth hunger and thirst after all those meanes God hath ordained, or offers for his furtherance in the way to heauen, and for his comforting and confirming in a Christian course; and doth make a holy vse of whatsoeuer is either publickly or priuately laid vponupon him for his amendment: and therefore he continually profits and proceeds in sanctification by his word, his iudgements and his mercies: by the exercise, obseruation and sense of which, hee growes sensiblie in heauenly knowledge, faith, humiliation, repentance, thankfulnesse, and all other spirituall graces. But the formall hypocrite doth so farre take notice and regard of them, as they further his temporal happinesse, and as his neglect of them, by consequent threatneth danger and ouerthrow to his outward worldlie state. For the present perhaps, hee is mooued with the hearing of the word of God, with the terror of his iudgements, while they lie with some extraordinarie waight vponupon himselfe, or the whole land; and with the sweetnesse of his mercies, because they secure him in his prosperitie. But these things sinke not into his soule with the power of mortification, to the destroying of his sinfull affections, and the shaking off of eueryevery knowne sinne.

Beloued in our Lord and Sauiour Christ Iesus, let vsus eueryevery one of vsus, I beseech you, trie himself faithfully by this note of difference: And the rather because our gracious God hath most plentifully and incomparablie vouchsafed vsus in this land all meanes to bring vsus vntounto heauen. He hath vis… ted p. 78vsus with his word, his iudgements and mercies, to the astonishment of the whole world. Now let vsus consider, whether as they hauehave bred admiration in men and Angels, so they hauehave brought saluation to our owne soules.

1First, for his word. For these fiftie yeeres, you know, hee hath spread out his hands all the day long; he hath sent all his seruants, the preachers of his word, rising vp earely, and sending them, saying: Returne now eueryevery man from his euill way, and am…nd your workes. Let vsus then examine our selues in this point. Hath this glorious Gospell, which hath so long shined bright in our eies, and sounded loud in our cares, hath it, I say, bin mightie in operation vponupon our soules, in planting in them the power of true godlinesse? Doe wee daily grow more sound by it in the knowledge of the truth; and see more particularly into the way and whole course of Christianitie? Doth it continually build vsus vp more strongly in faith, repentance, and an holy obedience to all his commandements? Why then blessed is our …ase: for this powerful experience in our soules of daily growth in godlinesse by the word, is a notable mark vntounto vsus that we are in the state of grace; and so al the blessings in the book of God belong vntounto vsus, and pleasures moe, then the starres of the firmament in number. But if otherwise (which is rather to be feared) if we hauehave either bin no hearers, or but now and then, as our worldly commodities would giuegive vsus leaue, or hearers onelie of forme and fa…on, not of zeale and conscience to profit by it, and yeeld obedience vntounto it, or onelyonly hearers and no doers, why then we may assure our selues, we are yet short of the state of grace; and marke what will be the end, both of vsus and the whole land; it must needs be the same with that of Iuda and Ierusalem (for they were as wel beloued of God as euer England can be) Goe, Chap. 35.saith God vntounto Ieremie, Goe and tell the men of Iuda, and the inhabitants of Ierusalem: I hauehave sent you all my seruants the Prophets, rising vp earely, and sending them; but you would not encline your care, you would not obay me; therefore thus saith the Lord of Hosts, the God of Israel: Behold, I will bring vponupon Iuda, and vponupon all the inhabitants p. 79of Ierusalem, all the euill that I hauehave pronounced against them. I will doe vntounto this house, whereupon my name is called, wherein also ye trust, as I hauehave done vntounto Shilo. I will cast them out of my sight: And will make …his City a curse vntounto all the nations of the earth. And the Lord was so vnremoueable and setledly resolued vponupon this point (sith hee had so long preached vntounto them by his Prophets, as he hath done vntounto this land, and it would doe no good) that he bids the Prophet meddle no more, for he would neuer heare him againe: Therefore (saith he) thou shalt not pray for this people, neither lift vp crie or prayer for them, neither intreat mee, for I will not heare thee.