The State of True Happiness, Text (1 of 4)

The State of True Happiness · Text (1 of 4)

p. 1A DISCOVRSE ABOVT THE STATE OF TRVE HAPPINESSE.

PSALM. 1.

1 Blessed is the m…n that doth not walke in the counsell of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornefull.

2 But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.

THere is no greater encouragement, or stronger motiue, to stirre a man to an eager, and earnest pursuite of the meanes then to purpose vntounto him an end, wherein at length his heart may repose, as in a concurrence of all comforts and contentments. To which, there is no possibilitie of attainment, but by purenesse of heart, holinesse of life, constancie in a course of sanctification; which only leade vntounto the face, and presence of God, where, and with whom alone is the highest perfection of blisse, a riuer of infinite pleasures, the well of life, and endlesse rest of all created desires. For the capacitie of mans soule, cannot possibly be filled with the sufficiencie of any creature; no, not with a world of creatures; for they are all p. 2nothing to the worth of a mans soule; Christ himselfe hauing preferred it in valuation:Matth. 16.25.Matt 16:25 What shall it profit a man, though he should win the whole world, if he lose his owne soule? And therfore can neuer be free from motion and vexation; vntill it reach vntounto, either in certaine hope, or actuall fruition, an obiect, infinite, as well in excellencie of nature, as duration of time. Blessed then was the wisdome of the disposer of these heauenly Songs of Dauid; whether it was himselfe, or Ezra, or whomsoeuer, in that he prefixed this excellent Psalme, as a preface to all the rest; wherein is proposed, and comprised a matchlesse happines; whereby the godly man, may euen in this life flouris… like a Palme tree, P…alm. 92.12.and grow like a Cedar in Lebanon; refreshed continually with riuers of ioies, and comforts, shed into his heart by the spirit of God: and may stand like mount Zion vnas…onished and vnremou…d,Psalm. 125.1.Ps 125:1 at that great, and fearefull day, when the wicked shall call for the mountaines to couer them, and wish they had neuer bin. What ingenuous mind would not be inflamed with zeale, to the prosequution of those meanes, which leade vntounto an end as full of happines, as the Sunne is full of light, and the Sea of waters? What heart not possessed with an iron s…ew, would not thirst, and long after found, and vndissembled sinceritie, euen as the Hart brayeth after the riuers of water, and as the drie ground gapeth for drops of raine? sith by it alone wee purchase, and put on an vnconquerable resolution, issuing from an assurance of being in Christ, and from the clearenesse of a good conscience:Prou. 13.1.Prov 13:1 whereby we may walke euen. as bold as Lions thorow this valley of teares, amid the mercilesle vexations of prophane men;Psalm. 91.13.Ps 91:13 nay, we may walke vponupon the Lion and Aspe, the young Lion and the Dragon we may tread vnderunder feet; and hereafter be sure to be satisfied with the fulnesse of ioy in the presence of God, and with pleasures at his right hand for euermore.

This happie man is here described vntounto vsus by many arguments.

1First, are laid downe his markes, and properties; negatiue, and affirmatiue, in the two first verses.

p. 3Secondly, his happinesse is liuelily set out by a similitude, 2in the third verse.

Illustrated by an opposition of the miserie, and vnhappie 3condition of the wicked, in the fourth and fifth verses.

Concluded with the causes of them both, to wit, of the 4happinesse of the godly, and vengeance vponupon the wicked, in the last verse.

The negatiue properties in the first verse are three: Hee doth not walke in the Counsell of the wicked; He doth not stand in the way of sinners; He doth not sit in the seat of the scornofull; amplified with a threefold gradation in the persons, actions, and obiects of the actions. The gradation in the persons, the wicked, sinners, and scornefull, implies all forts of vngodlie men. The gradation in the actions, walke, stand, and sit, all manner of commerce, and correspondence with them. The gradation in the obiects, the counsell, way, and feare, all kind of iniquitie; inward corruptions, or outward impieties. The whole verse laboureth with an emphaticall exaggeration, to set downe hi… blessed forbearance of sinne, and communicating with sinfull men.

The second verse containing his imploiment in pietie, seemeth to answer in opposition, the three negatiues, with three affirmatiues. His delighting in the Law of the Lord, is opposed to the counsell of the wicked. His mediation, and exercise in that Law to the way of sinners. Day and night: there is his constancie, and habit, oppos'de to the seate of the scornefull.

Why then, let the prophane, and flattering world say what it will: let sensuall, and vnsanctified men iudge as they lift. That man, and that man alone is truly, and euerlasting happie: That walketh not in the counsell of the wicked; that is, that doth not delight in their vaine imaginations, sinfull affections, lustfull desires, speculatiue wantonnesse. In their proud and swelling thoughts; which conceiue mischiefe, and bring forth a lie; chaffe, & bring forth stubble; the wind and bring foorth the whirlewind. That doth not partake with their impotent passions, vnhallowed policies; their exorbitant, and indirect proiects, for their pleasures, honours, and profits. p. 4Whose soules desire not to come into the secret of their cruell consultations, and malicious designments. In a word, whose heart hateth, and abominateth all venome of inward pollution, that hath either fountaine or seate in any power of the soule.

That standeth not in the way of sinners. That is, that breaketh not into open prophanenesse; that imitateth not their actions, and conuersation. Whose mouth is not full of bitternesse and lying; whose lippes a…e not infected with the poison of Aspes▪ whose hands are not ful of bribes, and falshood; whose f…et are not swift, to run after mischiefe, vanitie, and leaud companions.

That …itteth not in the seate of the scornefull. That is, that confineth not himselfe to the chaire of iniquitie; that confirmeth not himselfe in his malice and hardnesse of heart; that doth not make a mooke of sinne, and iest with the sacred word of God; that doth not direct the poisonous arrow of a spi…full tongue, euen at the apple of Gods own cie, his dearest Saints and seruants. That, with the scorner, doth not dare the highest maiestie of the Almightie, to whet his glittering sword, and take hold on iudgement; to put on his habergeon of righteousnesse, and the garments of vengeance for clothing: saying, as it is Isai. 5.19. Let him make speed: let him hasten his worke, that we may see it: and let the counsell of the holy one of Israel draw neere, & come, that we may know it.

Thus farre his forbearance of sinfull actions. Now followes his practise in actions of pietie.

But his delight is in the Law of the Lord. That is, the whole doctrine diuinely inspired is the very ioy of his heart, and delight of his soule. It is sweeter vntounto him then hony, & the hony combe. It is more pretious vntounto him thē gold, yea, then much fine gold. It is more worth vntounto him, then heauen, and earth. And when the heart is once enkindled with louelove, there the imagination embraceth with dearest apprehension; the thoughts are impatient of any other obiect; all the powers of the soule are vnited in a strong endeauour for the attainment. The whole mind must needs be possest with meditation▪ p. 5If he delight in the Law of the Lord, hee must needs meditate therein. And this feruencie of the heart, cannot possible be enclosed within the compasse of the breast: it will spread it selfe in speech and actions. As is plaine, Psalm. 37.30. The mouth of the righteous will speake of wisedome, and his tongue will talke of iudgement. The reason followes. For the Law of his God is in his heart. And Psalm 119, 167. My soule hath kept thy testimonies: for I louelove them exceedingly. And this louelove, delight, meditation, and exercise in the Law of God, of this happie man, is not as a morning cloud, and as the morning dew, before the Sunne: but like the light of the Sunne, that shineth more and more, vntounto the perfect day. It is not for a start, for feare, for restraint, for reputation, for aduantage▪ or to couer the terrors of conscience, for a while, with a few flashes of deceiueable comforts, out of some misapplied promises in the word of God: but it is out of a free resolution, and with vndaunted constancie day and night.

But giuegive me leaue, I beseech you, before I proceed to the explication of the rest; or deduction of Doctrines from these particulars; to propose vntounto you this generall Doctrine, which hath his strength from the body of the Psalme, and the maine scope of the spirit of God.

There is in the booke of God, proposed▪ and offored vntounto vsus, an happinesse, standing in opposition, to all the vaine felicities, which anciēt Philosophers deuisde out of their deep speculations; or prophane men frame out of their corrupt affections: not consisting in pleasures, riches, honours, greatnes; in ciuill honesty, formall hypocrisie; or the whole possibility of nature: but in supernaturall grace, and the blessed consequents.

The whole book of Ecclesiastes, Salomons sacred retractations, is a large, and sound demonstration of this Doctrine. Salomon was sonne vntounto the worthiest king, that euer swayed scepter vponupon earth; and he was predecessor in the royall line vntounto the Sonne of God; and so matchlesse for nobility, if true happinesse had consisted therein. He was king of Ierusalem, the lady of the world, the perfection of beauty, and p. 6the ioy of the whole earth. Hee gaue siluer, as stones, and gaue cedars as the wild figtrees, that grow abundantly in the plaine. He built him houses, and planted Vineyards. He prouided him men fingers, and women fingers; and the delights of the sonnes of men. Whatsoeuer his eyes desired, he with held it not from them: and withdrew not his heart from any ioy. For wisedome, and vnderstanding, hee had a large heart, euen as the sand, that is on the sea shore. It speculatiue knowledge, hee excelled the wisedome of all the children of the East; and all the wisedome of Egypt. Hee was able to discourse from the cedar tree, that is in Lebanon, euen vntounto the Hyssope, that springeth out of the wall. In wisedome of politie, and gouernment, there was none like vntounto him before him, neither after him shall arise the like vntounto him. So that Salomon was the most fit, and absolute man, that euer liued, both for ability in vnderstanding, abundance in possession, and desire in searching, to take an exact measure, and the …tmost extent, of the worth and sufficiencie of all creatures; and to raise from them the best contentments they could possiblie afford Yet when he had wearied himselfe in the variety of passages of this life; and in the book of E…clesiastes becomes a publick penitentiary to the whole Church, and to all posterity; see his iudgement: he vtterly disauowes and disclaimes them all, as miserable comforters, as meere shadowes, and dreames; wherin there is no more matter of sound comfort, then there is light in the greatest darknesse, or taste in the white of an egge. He saies of laughter, Eccles. 2.2.Eccl 2:2thou art mad, and of ioy, ha… is this that thou doest? And whereas wisedome and knowledge, are the most incomparable treasures this transitorie world hath;Eccles. 1.18.Eccl 1:18 he saith, that in the multitude of wisedome is much griefe: and hee that increaseth knowledge, increaseth sorrow. And of these, and all other things vnderunder the sunne; yea, and if to the glory of all created natures, were an addition of ten thousand excellencies, that neuer man saw, or enioyed; hee hath pronounced of them all, in respect of true happinesse, and diuided from the grace and feare of God, and a p. 7sanctified heart; that they are all vanity. And if he had staied there, it had beene well; that argues but a passiue imperfection, and a weakenesse of being in the things themselues; but they are vexation of spirit. Nothing in themselues, yet full of power, and actiuity to inflict vengeance, and vexa…ion vponupon the spirit of a man. The spirit of a man being sound in sincerity, and seconded with a good conscience, is able to beare out his infirmities, and all the miseries incident to his nature: It is able to passe by, with a resolute, and contented patience, the lying imputations of the prophanest malice: It is able by the grace of God, to encounter with the terrors of death, and the fearefulnesse of the graue; yea, to endure with a gratious humility euen the pr…sence of God, and Angels at that great day. But a wounded, and an afflicted spirit who can beare? If the eye bee darke, how great is that darken…sse? If the spirit of a man, which should refresh all the faculties of the soule with comfortable cheerefulnesse, and fill the whole body with a liuely vigour, bee it selfe wounded with vexation and ter…or; how comfortlesse is that man? I… his strength were the strength of stones, and his flesh of brasse; yet would the torment of a bitter afflicted soule grinde him to powder; and melt as the dew before the sunne, whatsoeuer hee accounteth strongest, and most powerfull to relieue his heauinesse; it would turne all his choisest, and dearest pleasures into worme wood and bitternesse. And this v…xation, with which riches, honours, or what other vanitie desirable in this life doth afflict the vnregenerate heart, is twofold: In the verie pursuit of them, is much anguish, many greeuances, feares, i…alousies, disgraces, interruptions, discontentments. But after the vnsanctified enioying of them, followes the sting of conscience, that will euerlastingly v…xe the soule; which is the very earnest of the fire of hell; by which, a man doth expect with vnconceiueable horrour, the consummation of the wrath of God; which burneth farre hotter, and more vnquenchably, then any fire, though augmented with infinite riuers of brimstone, to be powred vponupon his body and soule for euermore, p. 8in the world to come. How then possibly can there be any happinesse in these vexations? Wherefore Salomon hauing proued the negatiue part of my doctrine, concludes the positiue in the last chapter: That to feare God, with reuerent regard to keepe his commandements, is the onelyonly way to be possest of true happinesse, to find peace of conscience, and assurance of the fauor of God. For let a man, while he will, in this world of vanity, either sport himselfe in the soft, and greene way of fading pleasures; or please himselfe in the glorious miseries, of honours and high places; or tire himselfe in the toyles of vnsatiable greedinesse; or braue it in his othes, blasphemies, and strength of powring in strong drinke; or tread the fearefull and desperate path of contempt of the power of religion, the truth of God, and sincerity of his saints: all the while, when he is at the best, hee is but as the raging sea, that cannot rest. For so Isaiah compares the wicked, Chap. 57.20. The sea, you know, is not onelyonly many times tossed, and tumbled vp and downe, with windes and tempests; but euer inwardly disquieted, euen with her owne motions, casting vp continually mire and dirt vponupon the shore, and breaking into some her proudest waues against the rockes: Euen so the heart of that man, which hath reposed his affections vponupon the glory of this life, is not onelyonly many times disquieted, and cast downe with outward crosses and occurrents; as with losse of friends, discountenance of great ones, disappointment of his hopes, and preferments; with wrongfull railings, and disgraces; with looking vponupon the day of his death, and vengeance vponupon the wicked; with all disturbers of his security in his pleasures, and dignities: but is also besides the restlesse torture of his conscience, euer from within, foaming out his owne shame, the dishonour of God, and the vexation of his brethren. But it is not so with him, that holds the feare of God, for his surest sanctuarie, that hath resolued to resigne vp himselfe in holy obedience to the will of God. His heart is like the vpper part of the world; which is euer full of serenitie, constancie, and brightnesse; be the aire below, neuer so troubled p. 9with stormes and thunders; or the earth with commotions and tumults. For let there be about him, the deuouring sword of the Tyrant, the consuming flames of persecution, the keene razours of lying tongues, the mouthes of Lions, the cruell combinations of his enemies; nay, let the earth be moued, and let the mountaines fall into the middest of the sea: yet his heart is ioyfull, patient, resolute, and contented.

But to descend more specially to the particulars of the negatiue part of my Doctrine: let me adde to the many and strong reasons of the ancient Philosophers, and late Schoolmen, against pleasures, riches, and honours, these three; which will for euer vtterly disable them for claiming any shew of interest in mans happinesse.

First, they cannot possibly fill the vnlimited desire of the 1soule. For although the treasures, the greatnes, the delights of all men liuing, were in the present possession of one: yet somewhat besides, and aboue all this, there would still bee sought, and earnestly thirsted for. Nay, it is certaine, if one man were not onelyonly crowned with the soueraignty of all the kingdomes of the earth, but besides, were made commander of the motions of the sunne, and the glory of the starres; yet the restlesse eye of his vnsatisfied vnderstanding, would peepe and prie beyond the heauens, for some hidden excellencie and supposed felicity, which the whole compasse of this created world cannot yeeld. So vnquenchable is the thirst of mans soule, vntill it bathe it selfe in the riuer of life, and in the immeasurable Ocean of goodnesse and wisedome. So impossible is it, that this materiall world, with all her perfections, should be a proportionable obiect to so pretious a nature; or that so diuine a sparkle should cease rising and aspiring, vntill it ioyne it selfe to that infinite flame of glory and maiesty, from whence it first issued.

Secondly, they cannot secure the conscience distressed 2with the apprehension of the wrath of God, or preuent his iudgements. Memorable is that horrible amazement, that p. 10surprised the heart of Belshazzar … his greatest iollities. Melting hee was in pleasures, and deliciousnesse; solacing himselfe amongst his wiues, and concubines; carousing in the golden, and siluer vessels of the Temple. But when there appeared fingers of a mans hand, which wrote ouer against the Candlesticke vponupon the plaister of the wall: a remembrancer vntounto his conscience, how contemptuously, and sacrilegiously he had dishonoured the highest Maiestie; and that the vials of Gods heauie vengeance were ready to bee powred vponupon his head, all the ioyes of his royall pompe vanished as the smoke. For then the Kings countenance was changed, and his thoughts troubled him, so that the ioynts of his Ioynes were loosed, and his knees smote one against the other. And now, one pang of his wounded conscience did much more torment him, then the kingdome, maiestie, glory, and honour, which he receiued from his father Nabuchadnezzar could euer comfort him. So, I doubt not, but many times, the hearts of many glorious Ones in this life, that are not in trouble like other men; but spread themselues as greene bay-trees; when they heare the certaine iudgements of God, denounced out of his booke by his Ministers, against those sinnes, to which by long custome, and vowed resolution, they hauehave fastned their affections, because thereon depend their pleasures, honours, states, reputations, contented passing the time, or the like: I say, that many times (except their consciences be feared vp with an hote iron, against the day of vengeance, and then their case is vnspeakably wofull) their hearts tremble, euen as the trees of the forrest, that are shaken with the wind. Amid their laughing, their hearts are sorrowfull. Or if their mirth be entire; it is but like the noise of the thornes vnderunder the pot. Thornes vnderunder a pot, you know, make a great crackling, and noise for a little time; they blaze faire, and bright; but are suddenly extinct, and brought to nothing. Neither are these cold comforters able to quench Gods fierie ielousie, when it breakes forth in plagues, and iudgements against a sinfull people. Witnesse the Prophets: Zepha. Chap. 1.17.18. Their blood shall bee p. 11powred out as dust, and their flesh as the dung. Neither their siluer, nor their gold shall bee able to deliuer them in the day of the Lords wrath, but the whole land shall be deuoured, by the fire of his iealousie. Ezech. 7.19. Their siluer, and their gold cannot deliuer them in the day of the wrath of the Lord: they shall not satisfie their soules, neither fill their bowels, for this ruin… is for their iniquitie. Obad. 4. Though thou exalt thy selfe as the Eagle, and make thy nest among the starres, thence will I bring thee downe, saith the Lord. It is not then any wedge of gold, or height of place, can priuiledge, or protect vsus; when our sins are ripe, and readie to take the flame of Gods fierce wrath and indignation.

Thirdly, they cannot stretch themselues vntounto eternity. For 3there are no contentments of this life; whether they lie in honours, riches, pleasures, friends, or the like; let them be neuer so many in number, so potent in the world, or in our own perswasions, so exempt from mixture of discomfort; that can possibly bring vsus farther, then our death bed. It may be for a few and wretched daies of our life they hauehave detained vsus in a fooles paradise, yet full of Vipers, and Scorpions; It may be, they hauehave left some obscure prints of vnfound ioies in our passages: but then, at their farwell, they are vtterly despoiled of their weake, and imaginarie sweetnes; and are wholly turned into wounds, and wormewood, into gall and vexation. They leaue a sting indeed in the conscience, that neuer dies; but themselues die all at our deaths, and lie downe with vsus in our graues. Why then, when the immortal soule, being dislodged from this tabernacle of clay, shall now begin to enter the confines of eternitie; what shall comfort it, thorow that endlesse duration? For if it looke backe to this inch of time, which it consumed in vanitie, it may aske: Why hauehave I bin troubled about many things? Why hauehave I disquieted my selfe in vaine? Why hauehave I insolently insulted ouer innocencie, and accounted sinceritie madnes? What hath pride profited me? or what profit hath the pompe of riches brought me? And it may be answered: All those things are passed away like a shadow, and as a poste that passeth by: as a ship, p. 12that passeth ouer the waues of the water which when it is gone by, the trace thereof cannot bee found, neither the path of it in the flouds: or as a bird, that flieth thorow in the aire, and no man can see any token of her passage, but onelyonly heare the noise of her wings, beating the light wind, parting the aire through the vehemencie of her going, and flieth on shaking her wings, whereas afterward no token of her way can be found. If then the expiration of all worldly comforts be most certain and ineuitable, at the furthest at our departure from this life; it is impossible, there should be any absolute ioy found in them: for there is wanting the very life and accomplishment of true happinesse, assurance of perpetuitie. Imagine therefore, a man to be abundantly encompassed euen with all the desires of his heart; let him wash his paths with butter; and let the rocke powre him out riuers of oile; let him heape vp siluer as the dust, and gold as the mire of the streetes; let him decke himselfe with maiestie and excellencie, and aray himselfe with beautie and glorie; let him drinke vp the pleasures of this world in as great abundance as Behemoth the riuer Iordan; yet all is nothing, himselfe being couered with corruption, and mortalitie; and the fruition of them with vanitie and change. One generation passeth away, and another generation commeth. He must at length necessarilie make resignation of al into the hands of a new succession. And he shall take nothing away when he dies; neither shall his pompe or pleasures descend after him. Yet, if a man besides an entire and vninterrupted possession of his worldly contentments; which is neuer to be looked for in this life:chap. 14.22. for, as Iob speakes, While his flesh is vponupon him, he shall be sorrowfull; and while his soule is in him, it shall mourne; yet I say, if besides he were able to extend his life to many millions of yeeres, the matter were a little more tolerable. But alas, the life of a man at the most is but a hand breath, or a span long; & that which makes it much more miserable, he knowes not in what part of that short span, how suddenly, or how soone he shall be cut off from the land of the liuing; and goe, and shall not returne, euen vntounto the land of darkenesse,Iob 20.Job 20 and shadow of death. For the reioycing of p. 13the wicked is short, and the ioy of hypocrites is but a moment. Though his excellency mount vp to the heauen, & his head reach vntounto the cloudes; yet shall he perish for euer like his dung, and they which hauehave seene him, shall say, where is he? He shall flee away as a dreame, and they shal not find him, and shal passe away as a vision of the night. So that the eie which had seene him, shall doe so no more, and his place shall see him no more. And in this respect, mans condition is farre inferiour to other creatures. One generation passeth, and another generation succeedeth: but the earth remaineth for euer. The Sun seemes eueryevery night to lie downe in a bed of darknesse; but he rises in the morning, clothed with the same glorie and brightnesse; and reioyceth as a Giant to run his course:Chap. 14.10, 11.12. But man (saith Iob) is sicke, and dieth, and man perisheth, and where is he? As the waters passe from the sea, and as the flood decaieth, and drieth vp; so man sleepeth, and riseth not: for he shall not wake againe, nor be raised from his sleepe, till the heauen be no more.

To let therefore these wretched vanities passe; as vnworthie to be insisted on thus long. For howsoeuer, the worldly minded man, wanting vtterly the eie of faith, and hauing his eie of reason dimmed with mists, that rise from his tumultuous and fierie passions, grosse ignorance, and wilfull malice, so that he onelyonly lookes vponupon the honours, riches and pleasures of this life with a carnall and sensual eie, may seeme to see in them, some glimmerings of happinesse, and thereafter conforme and proportion his desires, endeuours and proiects; because he hath his portion onelyonly in this life: yet certainely, the truly generous mind may clearely out of the very apprehension of nature and light of reason, discerne them al, to be no better then a broken staffe of reede, whereupon if a man leane, it will goe into his hand, and pearce it, yea, and strike his heart too thorow with many sorrowes; and that in the time of trouble, they will all prooue but as a broken tooth, and sliding foot. To let them therefore passe, and die and perish, I come to two other branches of the negatiue part: ciuill honestie, and formall hypocrisie.

These indeed, are the two great engines, by which in this p. 14full light and glorious noonetide of the Gospell; the prince of this world draweth many multitudes into his snares in this life, and into chaines of darknesse in the life to come.

2Sweetnesse of nature, louelines of disposition, fairenes of conditions, a pleasing affability in cariage, and conuersation; an vnswaied vprightnes in ciuill actions, and negotiations with men, make a goodly shew. But if there be an accession of profession of the Gospell, of outward performance of religious exercises, of some correspondence with the seruants of God; why then the matter is strike dead. There is the perfection. Whatsoeuer is aboue is proud hypocrisie, vaineglorious singularitie, phantasticke precisenesse; when God knowes, there may be all this, and yet no power of religion, no life of grace, no true happinesse, no hope of eternitie. To the demonstration of which point before I proceed, let mee preuent two obiections.

First, I denie not, but that morall vertuousnesse is good, and excellent in it self; the outward performance of religious duties, and the exercise of the meanes of our conuersion, are necessarie. But if morall vertuousnesse were able to put on the greatest magnificence, and applause, that euer it anciently enioyed amongst the precisest Romans; whereby it might worthily draw into admiration and iust challenge euen these times of Christianity: yet in respect of acceptance with God, and conformitie to his will; and being not guided, and …anctified by supernaturall grace, it is but at the best, the very filthinesse of a menstruous clout. And outward actions of religion, be they performed with as glorious a shew, and vndiscernable conueiance, as euer they were by the most formal Pharisie: yet seuered from a sound, and sanctified hart, the fountaine which giues …, s…eetnesse and acceptation to all outward seruices, they are but all, as the cutting off of a dogs necke; and the offering of swines blood.

Secondly, I doe not here by any meanes purpose the discomfort of that man, whose soule is yet wrastling with the grieuous afflictions, and terrors of conscience in the fore trauell of his new-birth: I wish vntounto him, the sweetest comforts, p. 15that either he in his deepest agonies can desire; or the bowels of Gods tenderest compassions are wont to powre into broken, and bleeding hearts, and that the ioyfull light of his Sauiours countenance may break forth vponupon his cloudy, and drouping conscience, with farre greater brightnesse then euer the clearest Sun vponupon the face of the earth. Neither doe I purpose the discouragement of him, who hath happily passed the fearfull, but necessarie pangs of remorse for sins; and hath already by the grace of God, laid hold vponupon the merits, and mercies of Christ, by a true, though a weake faith. I wish that his soule, as a new-borne babe in Christ, may bee touched with the smoothest hand of the most wise, & charitable discretion; and that it may be nourished with the sweetest milke of the most gratious, and comfortable promises. I euer esteemed it most bloody cruelty to quench the smoking flaxe, or breake the bruised reed, or to adde sorrow to him whom the Lord hath wounded; and therefore rather infinitely desire, to turne the smoking flaxe into a burning fire of zeale; to refresh the weake, and wounded heart, with softest oyle of Gods dearest mercies; to make the bruised reed a piller of brasse, that it may stand strong, and sure, at the day of triall. Whereupon, I pronounce out of most certaine grounds of Gods eternall truth vntounto the weakest faith, if true and sound; that the gates of hell, with all the furie, and malice, of the prince and powers of darkenesse, shall neuer preuaile against it. That neither Angels, nor principalities, nor things present, nor things to come; nor depthes below, nor heights aboue, nor the creatures of tenne thousand worlds, shall euer bee able, to worke a separation of it, from that infinite louelove of God which first planted it in the heart, or a disunion of it from Christ, which inspires it continually with life, spirit, and motion. It is not difference of degrees, and measure, that takes away the nature and being of it. A small drop of water is as well, and truely water, as the whole Ocean: a little sparke is as truely fire, both in essence and quality, as the mightiest flame: the hand of a little child, may receiue a pearle, as well p. 16as the hand of the greatest Giant, though not hold it so strongly: a weake faith, may be a true faith, and so a sauing faith, as well as the full perswasion and height of assurance. This onelyonly I must aduise in this point; that if this graine of mustard seed watered with the dew of grace, grow not towards a great tree: if this sparke, enkindled by the spirit of God, spread not into a big flame: if this small measure of faith be not edged with a longing feruencie after fulnesse of perswasion, and seconded with an assiduous and serious endeauor after more perfection; it was no sound and sauing faith, but onelyonly a counterfeit shew and a deceiuing shadow. But yet for all this I cannot without a woe speake good of euill, and euill of good: I must not put darkenesse for light, and light for darkenes: Wise Salomon hath taught vsus,Pro. 17.15.Prov 17:15 that hee that iusti…ieth the wicked, and hee that condemneth the iust, euen they both are an abomination to the Lord. And therefore I must tell you, that a man may be great in the eye of the world, and in the iudgement of the greater part for his ciuill honesty, and solemne performances of outward duties of religion; (to which many thousands neuer attaine) and yet himselfe be not onelyonly a stranger from the life of God, and right happinesse, and holden fast vnderunder the power and tyrannie of the first death: but also by accident, being pust vp with a conceit of an imaginarie perfection, become a violent opposite to the power of religion and true godlinesse. The reason whereof may bee this: Our corrupt nature, as in matters of vnderstanding and opinion, worketh in eueryevery man a too too much louelove of his owne inuentions, and conclusions; all opposition inflames the affection, and sets on foot the wit to find out arguments for their proofe, lest hee seeme to hauehave beene too weake of iudgement in framing them, or too inconstant in not defending them: euen so also in matters of life and conuersation: and the more plausible a mans course is, and the more gloriously it is entertained of the world, the stronger is his resolution to continue in it, and the more impatient hee is of all controlement and contradiction. So that morall honesty, p. 17and outward religiousnesse, being in themselues good and necessarie, and a good step to Christianity: yet by accident are many times a strong barre to keepe men from the power of godlinesse and vnfained sincerity. Because, when they consider their present course is in good acceptance with the world, and that it may well consist with the free enioyment of their honours and pleasures, at least arising from their beloued and secret sinnes, they willingly and peremptorily rest and repose vponupon it; contented with a probable error of being in the state of grace, and with a plausible passage vntounto eternal death. And the rather, because they know full well, if they should step forward vntounto forwardnesse in religion and that inward holinesse, without which they shall neuer see the face of God; they should not onelyonly raise vp against themselues many thundring tempests, of the worlds insolent, false, and spitefull censures; but also euen from the bottome of hell many disturbances and fearefull tentations. For I am perswaded, while a man lies secure in the course of vnregeneration, if the diuell can procure it, he shall enioy his hearts desire, he shall bring his enterprises to passe, and not fall into trouble like other men. He onelyonly then begins to bestirre himselfe, when a man begins to stirre towards grace; or that by his traines, he hath brought him to some point of aduantage, to some dead lift, to his death-bed; that he may hauehave a full stroke at his destruction, that he may suddenly and certainely swallow him vp, body and soule; and then he paies him home with a witnesse: for either through senselesnesse, or despaire, hee sinkes him downe irrecouerably into the bottome of hell.

These two obiections thus preuented: I come to the proofe of the point in hand. And first, these reasons following may demonstrate, that he which reaches but to ciuill honesty, comes farre short of being in Christ, and consequently of true happinesse.

First, some of the heathens, out of those weake notions and inclinations to vertuousnesse, which corrupted nature confusedly imprinted in their minds, attained a great measure p. 18of morall perfection. This Elogie the aaCato, homo vir…ti similimus, qui nunquā rectè fecit, vt facere vider… t…r, sed quia all …r facere non potera…; cuique idsolum visum est rationem haeb…re, quòd haberet iustitiā; omnibus humani… vitij… immunis, semper fortunam in sua potestate habuit. Paterculus lib. 2.Historian giues of the Romane Cato. Cato was a man, which did animate the faire speculatiue image of vertue with liuely executions and practise. Goodnesse was so habitually incorporated into his honest mind, that he did good, not for respects and reseruedly, but because he could possibly doe no otherwise. Impartiall indifferency was the rule of his actions; and being free from the corruptions of the time, he was the same man, and had a free command ouer his passions, both in time of acceptation and disgrace. It is further reported of Fabricius, that a man might sooner turne the sun from his course, then to sway Fabricius by respects from honest and ingenuous dealing. And yet all these excellencies of morality are iustly and truely censured by Diuinity, to be but bbSplendida pecca…a.glorious sinnes. Austin, that great disputer, and worthie father, confirmes it vnanswerable; especially frō that ground in the Epistle to the ccCap. 11.6.Hebrues: Without faith it is impossible to please God. Let a mans workes bee in shew neuer so good, so magnificent, so charitable; except the heart be purged from dead workes by a liuely faith, and pure from an euill conscience, hee is but a painted sepulchre, or whited wall. But yet take this by the way; if these Heathens, in the twilight of reason, became such admirable lights of vprightnesse and honesty; and yet Christians in these daies, when all the beames of Christs blessed Gospell are shining and shed round about them, continue still in darkenesse, cold and frozen in prophannesse, and security; certainely, as it shall be easier for Tyrus and Sidon at the day of iudgement, then for Chorazin and Bethsaida: so it shall be easier for many Heathens, though to them impossible, then for those Christians, that passe not them in vertue and integrity. Cato and Fabricius at that day shall rise vp against many luke warme professors of our times, to their eternall shame, confusion, and condemnation.

The second reason is grounded vponupon the words of saint Paul, 1. Cor, 2.14. The naturall man perceiueth not the things of the spirit of God; for they are foolishnesse vntounto him▪ neither can he know them, because they are spiritually discerned. p. 19In this place, by (natural man) is not ment only, the carnal and sensuall man, swinishly wallowing in vanities and pleasures: but, as the best and soundest interpreters conceiue it, euen a man considered with the whole compasse of the reasonable soules possibility. And mās reasonable soule, by that strength it yet retains, since it was by God iustly disinherited of alspirituall patrimonie for Adams rebellion, may purchase some kind of perfections. First, in it selfe it may be excellent, if endowed with a sharp wit, a quick apprehension, a strong mind, a piercing iudgement, a faithful memory, a more moderate wil, and milder affections. But if by industry and art it furnish and fil eueryevery seueral faculty with those ornaments and qualities, of which they are naturally capable, the perfection is much more admirable. And yet besides these excellencies in it self, it may shine gloriously to others; it may go further, and inable it self by action, experience & obseruation, with such an vniuersal wisdom, that it may not only be fit and qualified for notable offices of society and entercourse in politick Bodies: but also reach vntounto y^• depth of foresight, and large comprehension of circumstances, that it may be worthie imploiment in affaires of State, and in the direction and guidance of whole kingdomes. All these perfections may concurre vponupon the soule, and yet it remaine starke blind in the mysteries of saluation. Imagine them all iointly in one man, and in the highest degree of perfection of which vnsanctified mortalitie is capable, and let them bee neuer so much admired, and flattered of the world; yet without the salt of grace to season them, and the life of faith to animate them, they are but as gay and rich attire vponupon a leprous bodie, as iewels, chaines, and bracelets, vponupon a dead and rotten carcasse. Let no man then deceiue his owne heart: he may be enriched with singular pregnancie of all the faculties of the soule, hee may be stored with varietie of the choisest and profoundest learning, he may expresse in action and ciuill honestie the absolute portraiture of Aristotles moral vertues; he may be as politike as Ahitophel: Whose counsell, which he counselled in those daies, was like as one …ad asked counsell at the Oracle of p. 20God: and yet without supernaturall illumination, and the diuine graces, of faith, louelove, zeale, sinceritie, spirituall wisedome, a sanctified contention of spirit, in making towards God in all kind of duties, which onelyonly put a man into possession of true happinesse, and sit him for a blessed association with God, Angels, and holy men; I say without these supernaturall graces he cannot onelyonly, not perceiue the things of the spirit of God, but (which is a horrible and feareful curse) euen esteeme them foolishnes.

3The third reason shall be taken from the example of Nicodemus, Iohn 3. Nicodemus, I am perswaded, was an honest and an ingenuous man; I am sure he was a great man, and a teacher of Israel; yet when he comes out of his ciuill honestie and naturall wisdome to reason and confer with Christ about the saluation of his soule and eternall happinesse; hee is strangely childish and a meere infant. For when Christ tels him; Except a man be borne againe, he cannot see the kingdome of God; he replies: How can a man be borne which is old? can he enter into his mothers wombe againe and be borne? A replie, which may breed an astonishment in all that shall euer reade this story vnderstandingly vntounto the worlds end; nay, it seemes to seeme strange to Christ himselfe, by his interrogatiue admiration afterward; Art thou a teacher of Israel, and knowest not these things? And no maruell; for who would think, that one of the best of the Pharises, a ruler of the Iews, a profest Doctor in the Law and the Prophets, and one carefull to saue his soule, should be so grossely and palpably ignorant, in a most materiall and necessarie point of saluation; especially, hauing many times, no doubt, read it in Moses and the Prophts? Amongst many places, he might see, Ezech. 36.26.27. most cleerely laid downe the great and glorious worke of our new birth: A new heart also will I giuegive you, and a new spirit will I put within you, and I will take the stony hart out of your body, and I will giuegive you a heart of flesh. &c. But when he comes from teaching, and reading of this and the like places, to be examined in the practise and experimentall feeling of these graces of regeneration vponupon his owne soule; why, hee p. 21talkes of a man that is old, entring againe into his mothers wombe: from whence he should certainely returne with a doubled pollution and corruption of nature; and once more the child of Satan, then he was before. But so it is, where the hart is not seasoned with sauing grace; let the vnderstanding be neuer so great with swelling knowledge, the practicall powers of the soule neuer so pregnant with wisdome and policie, and perfected with morall vertues; yet there is nothing to be expected from that man, in matters and mysteries of saluation, but darkenes and blindnesse, childishnesse and stupiditie.

Fourthly, the young man in the Gospell may be a fit instance 4for our present purpose.Matth. 19.Matt 19 He was vnreprooueable in the externall iustice and outward obseruances of the second table, wherein ciuill honesty doth principally consist: but how farre hee was from inward sanctification, the state of grace, and happinesse of Gods children, appeares in the story. For when the sacred and powerfull words of our blessed Sauior, had insinuated into the secrets of his soule, and strucke at his sweet sinne of couetousnesse; the young man is presently cast into a fit of melancholie, Christ is too precise a preacher for him, he cannot digest such a strict and seuere course; he will not abandon his pleasures of worldlinesse, his palaces, his possessions, to follow Christ the Lord of heauen and earth in this life, though he assure him of the rich treasures of eternall blessednes in the life to come: When the young man heard that saying, he went away sorrowfull: for he had great possessions. Whereby we may see, that a man may be ciuilly honest and vncensurable in outward workes of iustice, and yet harbour and nourish some close corruptions, and sweet sinne in his heart: from which, rather then he will part, he will lose his part in Christ, the bottomlesse fountaine of endlesse ioies and comforts, and his portion of vnualuable glory in the new Ierusalem.

This point being thus manifest, for conclusion I will lay downe certaine differences, betwixt the righteousnesse of faith and sanctification, and the righteousnesse of ciuil honestie, p. 22that a man may hauehave some directions to examine his soule and conscience in this respect.

1First, the fountaine and originall of righteousnesse of faith, is the sanctifying Spirit of God. I call it the sanctifying spirit, because the spirit of God may by a generall influence concur to the illumination of the vnderstanding with knowledge, and a ciuill reformation of the wil euen in the vnregenerate: but the sanctifying spirit, by the miraculous operatiue of sauing grace, doth purge and mortifie the inmost affections, plant iustifying faith in the heart, renew al the powers of the soule, and reinuest them in some good measure with the blessed image of holinesse and integritie which they lost in Adam. But the cause and fountaine of righteousnesse of ciuill honesty, may bee goodnesse of constitution and ingenuousnesse, whereby a man may not be so apt and inclinable to notorious sinnes, or want of trials and prouocations, or feare of lawes and temporall punishments, or desire of reputation and rising, or a vaine hope to stay Gods iudgements for inward corruptions by ciuill outwardnesse, or at best, the restraining Spirit of God; by which hee doth onelyonly represse the furies and outrages of the wicked, and reduce them to some moderation and honestie, for the quiet of his Elect and conseruation of Kingdomes. For if God did not put his hooke into the nostrils of prophane men, and his bridle into their lippes, eueryevery one of them, (sith eueryevery man hath in his corrupt nature the seedes of all sinnes that euer hauehave, are, or may be committed) I say, eueryevery one of them might become a cruell Senacherib, a railing Shemei, a traiterous Iudas, a bloodie Bonner, an hellish Fawkes, fierce Woolues and Lions against the sillie and innocent Lambes of Christs fold.

2Secondly, righteousnesse of ciuill honestie in outward actions may make a colourable pretence of pietie and vprightnes; but indeed hath many secret relations to pleasures, to friends, to profit, to preferments, to reuengement, to passions, partialities and euents, and such like by-respects, not easilie discernable, but by him whose eies are tenne thousand times brighter then the Sunne. But righteousnesse of faith p. 23hath in all actions, for the maine scope and principall end, the glory and honour of God: and if infirmitie doe sometimes distaine them with some mixture and adherence of respects, (for who can say my heart is cleane? euen the purest actions are mixt with some spice of corruptions) it workes in the faithfull soule much griefe, sorrow, striuing against, repentance and humiliation.

Thirdly, righteousnesse of faith doth labour watchfully, 3religiously and conscionably in that particular calling, wherein Gods prouidence hath placed a man, and in all the parts and speciall duties of godlinesse and obedience. But ciuill honesty wanders in the generalities of religion; and many times in impertinent, vnsetled and vnlimited courses.

Fourthly, righteousnesse of faith doth striue with greatest 4earnestnesse and contention of spirit for spirituall comfort and a good conscience before God. But ciuill honestie is fully and finally satisfied with credit and plausiblenesse amongst men.

Fifthly, ciuill honestie makes no great conscience of smaller sinnes; as lying, lesser oathes, gaming, prophane iesting, 5idlenesse and pastime on the Sabbath day, and the like. But righteousnesse of faith, hauing a sensible feeling of the heauie weight of sinne, from those anguishes which the conscience felt before the infusion of faith, and being still stung with a checke and smart for all kind of transgressions, doth seasonably and proportionablie hate and make resistance to all knowne sinnes.

Sixthly, ciuill honestie doth not vse to make opposition 6against the sinnes of the time, but is euen willing to be caried with the streame; onelyonly vponupon more faire and probable tearmes, then notorious sinfulnesse; and therefore will goe on, and encourage a man in godly courses, and good causes, vntill he meet with, either a wound to his state, a disgrace to his person, a disturbance to his pleasures, an imputation to his forwardnesse, a stop to his preferments, losse of friends, imminencie of danger, or any such crosse and discouragement; and then it teacheth him to step backe, as a man p. 24ready to tread vponupon a serpent, and to start aside like a broken …ow. But righteousnesse of faith doth stand out for the honour of God, and ordinarily goes thorow stitch, in good causes; come what come can; crosses or calumniations, good report or euill report, men or diuels. For it is compleatly armed with confidence of future happinesse, and hath sixt the eye vponupon the crowne of immortality; which if heauen and earth conspired, they were not able to pull it out of his hand, that reserues it in the heauens, for all those that sight a good fight, that keepe the faith, and run with constancie the race of sanctification.

The next point of the negatiue part of my doctrine is formall hypocrisie. Which that you may more cleerely vnderstand, consider with me three kinds of hypocrisie: priuy hypocrisie, grosse hypocrisie, formal hypocrisie.

1Priuie hypocrisie is that, by which a man makes profession of more then is in his hart. And this somtimes doth mixe it self euen with the fairest and most sanctified actions of Gods dearest children; and doth soonest insinuate into a hart stored with the rich treasures of true godlines. For Satan, if he cannot detain a mans soule in notorious sinfulnes, in meere ciuil honestie, or formality, but that by the sacred inspirations of Gods good spirit it is pulled out of the mouth of hell, from the slauery of sin, and courses of darkenes, into the glorious light, & liberty of Christs kingdom; he is inraged with fierce and implacable furie, & doth euer certainly with eager pursuit persecute that soule, both by his owne immediate malice, and by the cruell agencie of prophane men. And if so be he cannot procure a scandalous relapse into gr…sse sins; yet that he may in some measure worke the dishonour of God, and the discomfort of his noblest creature, the two maine ends of all the policies of hell; hee doth labour to distaine the pure streames of diuine grace in the soule puddle of our corrupted nature; and at least to fasten the spots of priuie hypocrisie vponupon the best actions, and the very face of innocency. This hypocrisie, as I take it, ariseth from spirituall pride. For when a godly man, by the great worke of p. 25regeneration is become more excellent, Prou. 12.26Prov 12:26then his neighbour; as indeed he incomparablie is, howsoeuer the worlds estimation be otherwise: Because the one is, as yet, a limme of Satan, receiuing from him the cursed influence of scule pollutions, of vncleannes, and lying, of malice and reuenge of pride and prophanenes, &c: The other is already a blessed member of Christs mysticall body, continually inspired with holy motions and the life of grace. The one lies polluted in his owne blood, encompassed with the menstruous clouts of loathsome corruptions; of all natures, except onelyonly the diuell and his angels, the most wretched and woefull; of the familie of hell, heire of horrour and desolation: The other by the immortall seed of the pure and powerfull word of God,2. Pet. 1.4.2 Pet 1:4 is made partaker of the diuine nature; clothed with the rich and vnualuable robe of Christs iustice, guarded with an inuincible troope of heauenly Angels; iustly intituled to a kingdome of vnconceiueable glory and pleasures, moe then the starres of the firmament in number. The one is a wrongfull vsurper of the riches, honours and preferments of this life, for which hereafter hee must be condemned to chaines of eternall darkenes, and a dungeon of endlesse miserie and confusion: the other while he continues in this world, is a rightfull owner and possessor of the earth, and all the creatures and blessings of God; and when hee departs hence, he shall bee made a glorious inhabitant of those sacred mansions, where constant peace, vnmixed ioyes, and blessed immortality euen for euer and euer doe dwell. Which great difference when the godly man perceiues, and his owne prerogatiues, he is filled with a strange and ioyfull amazement and admiration at his owne happinesse: which Satan seeing, who is perfectly experienced in all aduantages and opportunities for spirituall assaults, and working vponupon the reliques of mans proud nature, doth cunningly draw him to aduance aboue that which is meet within himselfe, in his owne opinion, the worth of his owne graces and vertues. Which that he may conuey and repr… sent to the view of the world, with an excellencie proportionable p. 26to his owne ouerweening conceite; he is forced to admit the secret and insensible poyson of priuie hypocrisie, which he doth more easily at the first entertaine, because the pestilencie and bitternesse thereof is not discernable by reason of the predominancie and sweetnesse of the fresh present graces of Gods spirit in his soule. But when by afflictions or disgraces, by some extraordinary temptation or particular checkes from the Ministery of the word, the vglinesse of it is discouered to his conscience; hee for euer abhorres it, as a consuming canker, that would fret out the very heart of grace, and extinguish the life of sincerity; and therefore with much humiliation and feruencie doth pray against it, striue against it, and by the mercies of God preuaile against it.

This kind of Hypocrisie belongs not to my present purpose; onelyonly by the way let mee giuegive aduertisement to the child of God, for to him onelyonly I speake in this point: to the end he may keepe his heart vnblameable in holinesse, and preserue the true relish and sound ioy of good actions entire, and vndistempered: that he would strongly fence his heart, with a gracious and vnfained humility, against priuie pride the mother of this hypocrisie; as against a close, vndermining, and a most dangerous enemie; and the more seriously and watchfully for these reasons: partly drawne from the nature of the sinne; and partly from the state of his soule. From the nature of the sinne:

1First, other sinnes grow from poysonous and pestilent roots; as Adulterie, from idlenesse; Faction, from discontent; Murder, from malice; Iesting out of the word of God, from a a prophane heart; the Killing of soules, from nonresidency; Enuie and flatterie, from a base and vnmanly weakenes of minde; Violent ambition, from a distrustfull independency vponupon God; Scorning of godlinesse, from a reprobate sense: but this sinne springet… from a faire and vnsuspected fountaine, euen from zeale, godly duties, and good actions.

2Secondly, other grosse sinnes spread themselues vniuersally ouer the whole corrupt masse of all the sons of men; p. 27but this doth single out the chosen of God, and takes vp his seate in the sanctified soule.

Thirdly, this sinne doth vnauoidably wind it selfe into the 3heart of a man, with a slie and peculiar kind of insinuation. For when a godly man for a good action or inward grace doth seeme to disclaime pride in his conscience, hee may be proud that he is not proud, euen of his humilitie, and that he is able to descrie his pride and corruptions more then others can doe. So endlesse are the mazes of Satans circular temptations.

Fourthlie, there is no depth of knowledge, no measure of 4grace, no eminencie of zeale can bee exempted from hazard of surprisal, by this last and most cunning encounter of Satan by priuie pride. Paul, that great instrument of Gods greatest glorie, in whom there was a matchlesse concurrence of diuine graces, and varietie of all manner of afflictions, notable meanes to keepe the heart of man in humilitie; yet lest hee should be exalted out of measure through the abundance of reuelations, there was giuen vntounto him a pricke in the flesh, the messenger of Satan to buffet him.

Reasons taken from the state of the regenerate soule, are these.

First, let the best and most mortified man turne the eie of 1his conscience from the fruitlesse and dangerous speculations of his owne worthinesse, and fasten it a while vponupon his corruptions and infirmities, vponupon his many deficiences in religious duties and executions of his calling, wants and weaknesses in prayer and inward deuotion, his dulnesse and vncheerefulnes in religious exercises, his omissions of seruices and occasions for the enlarging of the Kingdome of Christ, his cold and sometimes cowardly prosecution of good causes, his now and then slinking from a bold profession of sinceritie, for feare of the vaine and wretched imputations of worldlings, &c. and out of this consideration, he will be so farre from selfe-conceitednesse, and a partiall ouerualuing of his owne gifts and vertues, that hee will find much matter and iust cause to renew his repentance, to stand vponupon p. 28his guard against spirituall pride, to continue and encrease his humiliation, to double his zeale and resolution for the glorifying of God, and subduing his owne secret corruptions.

Secondly, let him consider, how before his calling hee marched furiously and desperately vnderunder Satans colours, in the pursuite of pleasures, vanities and worldly honours; with how resolute hatred and contempt he opposed against sinceritie and sauing grace, as against needlesse precisenesse and folly, how fearelesly and how farre he ran in the paths of iniquitie, and the sinful passages of the kingdome of darkenes; where no reward was to be expected but shame and miserie. But after it pleased the Lord to place his Angell in the way to stop the torrent of his impieties and to set his sacred word before his eies, as a glorious light to direct him in the waies of righteousnesse; let him remember how often hee hath started aside for false and imaginarie feares, how often hee hath stumbled euen in the euen path through his own heedlesnesse, how often hee hath stood still in his way, either gazing on the painted and lying glory of the world, or listening to the allurements and deceitfull charmes of his owne flesh. Nay, how sometimes he hath bin inforced to retire by some cunning traine and malicious stratageme of Satan. So that since his conuersion hee hath but run faintly and slowly, and won little ground in the race of godlinesse, although there be set before him the price of … ^• high calling, the highest aduancement of the soule, fulnesse of ioy, and the pretious treasures of immortalitie. And if he demurre a while soundly vponupon this point, he may for euer feare lest a selfe-liking of his owne excellencie, be iustly plagued with a scandalous fall into some grosse sinne, which besides it owne particular sting, will vntounto his great discomfort awake the old sinnes of his vnregeneration, like so many sleeping Lions, with open mouthes to charge afresh vponupon the conscience with new terrors and fearefull vexations.

3Thirdly, let the godly Christian looke vp at the liberall and mercifull hand of God, which out of the bottomlesse p. 29depth of his owne bountie hath reached vntounto him, whatsoeuer gifts he hath; whether of bodie, or mind, of honours or outward possessions, of nature or grace: and he shall find far greater reason to be continually grieued and humbled, that the bright and vnspotted beames of Gods sanctifying Spirit are soulely darkened and lessened in his body of death, then to be exalted in his owne conceit, in that it hath pleased God of his meere and free merciemercy to illighten the darkenes of his heart; without which supernaturall illumination he should hauehave liued in blindnesse and miserably vntil death, and after this life bin cast out into vtter darkenesse and remedilesse desolation.

Fourthly, let him take heed how he harbors and nourishes 4this viper of spirituall pride in the bosome of his soule; lest it taking vnseasonable heate and warmth from his zeale, endanger the whole frame of his new man. Either by perswading him to embrace some groundlesse singularitie of vnwarrantable opinions, which by reason of his vertues will spread more plausibly, and by consequent more dangerously. For a perswasion of integritie is not onelyonly a motiue to roote an opinion deepely in a mans owne apprehension, but also a meanes to make it more currant and passable with the admirers of his graces. Or else this spirituall pride, may by Gods iust iudgement draw vponupon him a deadnesse of heart, a dulnes of zeale, an intermission of operations of grace, which the child of God doth infinitly more feare then any affliction or crosse that can possibly befall him from prophane men, either vponupon his body, or state, or good name.

These reasons may iustly mooue eueryevery faithfull Christian, with much earnestnesse and prayer to labour after, and settle surely in his heart a true and vndissembled humilitie, as the onelyonly soueraigne meanes to preserue the life and vigour of his graces in his owne soule, their fruit and benefit to others, their blessing and acceptation with God; and with the watchfullest eie of his spirituall wisdome, to hold in perpetuall iealousie the cunning sleights and windings of this insinuatiue sinne of priuie pride, that both so pestilent a canker p. 30may be kept out of the soule, and the passage may be stopt to priuie hypocrisie; with which, I told you before, Satan doth endeauor with might and maine to discomfort and disgrace the actions and exercises, euen of the child of God.

The second kind of hypocrisie is grosse hypocrisie; by which a man professeth that which is not in his heart at all, and so deceiues others, but not his owne heart. And this is most properly hypocrisie: For the Greeke word foreign, signifieth a stage-plaier; who sometimes putteth on the roabes and maiestie of a Prince, himselfe being of a base and neglected state: Or the grauitie and wisdome of a Counseller, himself being of roguish & dissolute conditions: Sometimes he representeth a chast and modest louer, his owne life being a practise of vncleannesse: Sometimes he assumeth a good and honest vocation, his own being accursed and vnwarrantable. Euen such is the grosse hypocrite vponupon the stage of this world; a very painted sepulchre and whited wall, glorious indeed in outward fashions and solennities, in shewes and representations to the eie of the world; but if it were possible for a man to make an exact inquirie into the close and hidden passage of his heart, he should find many black and bloodie proiects, for compassing reuenge euen vponupon surmised opposites, many ambitious steps built vponupon flatterie and dissembling basenesse and briberie for his rising and preferments; many stinging swarmes of fierie lusts and impure thoughts, which are either spent in speculatiue wantonnesse and the adulteries of the heart, or else for feare of the worlds notice, breake out onelyonly into a strange and secret filthinesse. In a word vnderunder the vaile of his outward religiousnesse, hee should see a perfect anatome of the infinite and deceitfull corruptions of the heart of man, and many plausible and politicke conu…iances to bleare the eies of the world, howsoeuer wretched man vponupon his owne fillie and forlorne soule he certainely drawes an exceeding waight of vengeance. This kind of hypocrite is more miserable and of lesse hope then the open sinner.

1First, because he sinneth against the light of his conscience, p. 31which manner of sinning makes him incapable of sauing graces. For how can that heart which to naturall hardnesse addeth a voluntary obfirmation in sinne and resistance to godly motions, receiue the softening and sanctifying spirit of God? How should those vnrulie affections be tamed by the power of religion, who please themselues, and hold it their greatest glory to seeme most moderate outwardly, when inwardly they boile most intemperately in lust, pride, malice, contempt of zealous simplicity, and in other soulest pollutions? How should the brightnesse of wisedome shine, where the windowes of the soule are shut close, wilfully and vponupon set purpose?

Secondly, by reason of the shining lampe of an outward 2profession, howsoeuer he want the oyle of grace in his heart, he so dazles the eyes of men, that he barres himselfe of those reproofes and wholesome admonitions, whereby the open sinner is many times confounded and amazed in his conscience, humbled and cast downe in himselfe, and happily reclaimed and conuerted.

Thirdly, all publicke reprehensions and aduertisements 3from the Ministery of the word, although they be as so many loud cries sounding in his cares, to awake him out of the dead slumber of hypocrisie; he either interprets to proceed from some particular malice, or indiscreet heate; and so passes them ouer with a bitter and peremptor…e censure: or else out of the pride of his heart hee posteth them ouer from himselfe, as not infamous or notorious in the worlds opinion, and transfers them vponupon the open sinners, being assured that in the iudgement of others whom hee blinds and deludes by his Art of Seeming, they belong not to him.

Fourthly, he is iustly obnoxious to an extraordinarie measure 4of Gods hatred and indignation. For eueryevery ingenuous man out of the grounds of morality, holdeth in greatest detestation a doubling and dissembling companion; as a fellow of extreme basenesse and seruility, most vnworthie to be entertained either into his inward affections and approbation p. 32or outward seruices and imployments; how much more the God of heauen and earth, who seeth cleerely into the inmost closet of the heart? For hell and destruction are before the Lord, how much more the hearts of the sons of men? I say, how much more must he needs double his infinite hatred of sin against the double iniquity of hypocrisie? how must his soule abhorre that wretched creature, which beares the world in hand, and makes a shew vntounto men, that he stands for God and his honour and seruice; but indeed is a close factor for Satan, his owne pleasures and the powers of darkenes? And as the hypocrite is subiect to Gods extraordinarie hatred; so is hee liable to an extraordinarie weight of vengeance: For when the wrath of the Lord is once enkindled against him, it is powred out like fire, and burnes euen to the bottome of hell. His feare commeth like an horrible desolation, and his destruction like a whirlewind. Terrors shall take him as waters, and a tempest shall carrie him away by night: And so certaine are these plagues, that as though the hypocrite were already turned into a diuell, or into the very fierie lake, it is said in the Gospell, of other sinners, that they shall hauehave their portion with the hypocrite, where shall be weeping and gnashing of teeth.

Good Lord, it is strange and fearefull, that so noble and excellent a creature as man, endewed with reason and vnderstanding like an Angell of God; hauing besides the pretiousnes of the holy booke of God, those great and vniuersall motiues, the immortality of the soule, the resurrection of the dead, the ioyes of the kingdome of heauen, the endlesse paines of the wicked, which except he be a damned Atheist, he doth certainely beleeue; and whereas hee might liue on earth with vnconquerable comfort, and shine hereafter as the brightnes of the firmament, bee a companion of Saints and Angels, and stand in the glorious presence of the highest Maiestie for euer and euer: yet for all this will euen wilfully against the light of his conscience, and with the certaine knowledge of his heart, by his grosse hypocrisie, secret abominations and vncleannes, priuie practises for some p. 33wretched pleasures and preferments, make himselfe in the eyes of God, howsoeuer he deceiue men, a very incarnate diuell vponupon earth; and after this life, iustly heape vponupon his body and soule all the horrours and despaires, tortures and plagues which a created nature is capable of.

Oh that the hypocrite would consider these things in time, lest the wrath and fierie ielousie of the Lord breake forth vponupon him suddenly and ineuitably like sorrowes vponupon a woman in trauell, and teare him in pieces when there bee none that can deliuer him. Well may he carrie the matter smoothly for a time, and by his iugling dissimulation cast a mist about him, and inwrap himselfe in darkenesse from the eye of the world; yet let him know that in the meane time his sinnes are writing by the hand of Gods iustice, with the point of a Diamond in the register of his conscience, and when their number and measure is accomplished, the Lord will come against him euen with whole armies of plagues and vengeance, as against the most hatefull obiect of his reuenging iustice, the most base and vnnaturall Opposite to so pure a Maiesty, and the most notorious and transcendent instrument of Satans deepest malice.

This kind of hypocrite belongs not to my present purpose; and therefore I leaue him, without sound and timely repentance, to some strange and markeable iudgement euen in this life: Or if he passe these few daies honourably and prosperouslie, as it is many times the lot of the wicked, lot him expect vponupon his deaths-bed the fierie darts of Satan empoysoned with hellish malice and cruelty, to be fastned deepely in his soule, and such pangs and anguish of conscience, that will possesse him of hell before hand. Or if he depart out of this world without sense of his sinne, or else at the best with some formall and perfunctorie shew of penitencie; yet let his heart tremble for the feares that it shall feare at the great and terrible day of the Lord, when the vizard of his hypocrisie shall certainely be pulde off his face, and he ashamed and confounded in the presence of the blessed Trinity, of Angels, and all the men that euer were, and irrecouerably p. 34abandoned from the face of God and from the fruition of his ioyes, to the most consuming flame of the fire of hell, and the lothsomest dungeon of the bottomlesse pit.

3The third kind of hypocrisie is Formall hypocrisie, by which a man doth not onelyonly deceiue others with a shew of piety and outward forme of religion; but also his owne heart with a false conceit and persuasion that he is in a happie state, when as in truth his soule was neuer yet seasoned with sauing grace and the power of religion. And I beseech you marke me in this point: it is of greatest consequence to eueryevery one for a sound triall and examination of the state of his conscience, whether he yet liue the life of God, and stand in the state of grace, or lie enthralled in the setters and slauerie of sinne and Satan. For herein I must tell you how farre a man may proceed in outward profession of the truth, in supernaturall decrease of sinfulnesse, in some kinds and measure of inward graces, and yet come vtterly short of true happinesse; and without an addition of the truth of regeneration and a sound conuersion, shall bee cut off for euer from all hope of immortality, and shall neuer bee able to stand firme and sure in the day of the Lord Iesus.

For a more perspicuous explication of this point, conceiue with me those perfections which may befall a man as yet vnregenerate and in state of damnation.

We may suppose in him: first, all those gifts which the possibility of nature can conferre vponupon him, all ornaments of Arts and knowledge, of wisedome and policie, not onelyonly that which is purchased by experience, obseruation, and imployment in points of State; but also the spirit of gouernment, as Saul had. To these wee may adde, gentlenesse and fairenesse of conditions, an exactnesse of ciuill honesty and morall iustice, immunity from grosse and infamous sinnes. And thus far the heathens may goe: And thus far we proceeded in our last Discourse. But in these times of Christianity a reprobate may goe farre further then euer the most innocent Heathen that euer liued could possibly; though some of them were admirable for their mild and mercifull p. 35disposition, some for their vertuous seueritie, some for integritie of life, some for constancie and resolution in goodnes some for preferring the vnspottednesse of their life before most exquisit tortures. For to all these he may adde a glorious profession of the Gospell, a performance of all outward duties and exercises of religion, many workes of charity and monuments of his rich magnificence. Nay, besides all this he may be made partaker of some measure of inward illumination, of a shadow of true regeneration, there being no grace effectually wrought in the faithfull, whereof a resemblance may not be sound in the vnregenerate. This last point will more clearely appeare vntounto you out of the 8. of Luke, and the 6. to the Hebrewes.

In the 8. of Luke, the hearer resembled vntounto the stonie ground, is the formall hypocrite; who is there said, to beleeue for a time, and therefore by the inward, though more generall and inferior working of the spirit, may hauehave a temporarie faith begot in him. In which faith we may consider these degrees.

First, he may be endewed with vnderstanding and knowledge 1in the word of God.

He may be perswaded that it is diuinely inspired, and that 2it is most true.

He may see clearely by the Law of God the grieuous intollerablenesse 3of his sinnes, and the heauie iudgements due vntounto them.

He may bee amazed and terrified with fearefull horror, 4and remorse of conscience for his sinnes.

He may giuegive assent vntounto the couenant of grace in Christ, 5as most certaine and sure; and may conceiue, that Christs merits are of an inualuable price, and a most pretious restoratiue to a languishing soule.

He may be perswaded in a generalitie and confused manner, 6that the Lord will make good his couenant of grace vntounto the members of his Church; and that he will plentifully performe all the promises of happinesse vponupon his children.

He may be troubled in mind with grudgings and distractions, p. 367with reluctation and scruples before the commission of sinne, out of the strength of naturall conscience, seconded with a seruile apprehension of diuine vengeance, but especially illightned with some glimmerings of this temporarie faith. Much adoe was there euen with Pilate, inward trouble and tergiuersation, before he would bee brought to giuegive iudgement on Christ. Herod was sorie before he beheaded Iohn Baptist. And these men I hope, were farre short of the perfections attaineable by the formall hypocrite.

8After a sinne committed besides the outward formes of humiliation, by the power of this temporarie faith, he may bee inwardly touched and affected with some kind and degree of repentance and sorrow; I meane not onelyonly that which is a preparatiue to despaire and hellish horror, but which may sometimes preuent temporall iudgements, as in Achab, and with a slumbering and superficiall quiet, secure the conscience for a time. And from this faith may spring fruits: Some kind and measure of hope, louelove, patience and other graces. It is said in the Euangelists, that that hearer which we call the formall hypocrite, receiues the word with ioy. Whence may be gathered:

1First, that with willingnesse and cheerefulnesse, hee may submit himselfe to the ministerie of the word.

2With forwardnesse and ioyfulnesse, hee may follow and frequent Sermons.

3With a discourse of the sufferings of Christ, he may be moued euen vntounto teares for compassionate indignation, that so glorious and infinite innocencie should be vext with al manner of indignities and torments for the grosse and willfull impieties of sinfull men.

4He may louelove and reuerence, giuegive countenance and patronage to the Ministers, whom he heares with gladnesse. For it is the nature of man, to be kindly and louingly affected vntounto him that brings him a message of ioy and comfort.

5He may esteeme the negligent, or no hearers of the word of God, as prophane and of feared consciences: which do not onelyonly abandon the necessary meanes of saluation, but p. 37that they may with more securitie and absolutenesse reape in this life what sensuall profit or pleasure soeuer the world yeeldeth, endeuour to banish and extinguish all thought and notice of heauen or holinesse.

The word of God by this temporary faith and other graces 6may worke such a change in him, as is called the vncleane spirits going out of a man: Matth. 12.43. A flying from the pollutions of the world: 2. Pet. 2.20. A washing: 2. Pet. 2.32. And may hauehave such power vponupon him, that he may doe many things therafter. Herod is said to hauehave reuerenced Iohn, to hauehave heard him gladly, and to hauehave done many things: Marke 6.20.

To these for illustration, and because we are hereafter to consider their differences from a true, entire and vniuersall sanctification; we may adde those fiue degrees incident to the reprobate: Heb. 6.

First, hee may bee illightened in his vnderstanding, with 1some glimpses of heauenly light.

Secondly, he may hauehave some taste in his heart of the heauenly 2gift.

Thirdly, he may be made partaker of the holy Ghost, the 3authour and fountaine of all graces.

He may in some measure enioy the good word of God, 4the glorious instrument of the conuersion of soules.

He may hauehave some taste and feeling euen of the powers of 5the world to come.

Nay, and besides all these, that which nailes him fast vntounto formalitie, and makes him with contentment to walke in a plodding course of outward profession; is a perswasion that he is already in the way of life, when as yet hee neuer entred no not the very first step vntounto it. For indeed he may be perswaded, though from false and mistaken grounds, that he is rich in heauenly things and hath need of nothing, and that he is already possessed of the kingdome of grace & intituled to the kingdome of glory; and yet bee most wretched and miserable, and poore, and blind, and naked. His state in this case being not vnlike the dreame of a poore or hungry man, which in his sleepe filleth himselfe with varietie of dainties, p. 38or tumbles himselfe amid his rich treasures and heapes of gold: but when he awaketh, behold he is faint, his soule longeth, and he embraceth nothing but emptines and aire; yea, and besides, the very imaginary fruition of his supposed happinesse, when he is awaked, encreaseth his languishing, and doubles the sense of his necessities. Euen so the formall hypocrite in this life dreames of much comfort to come, makes sure of heauen,…. Tim. 3.5. thinkes himselfe the onelyonly man, his foreign, as the Apostles calles it, his forme of godlinesse in his conceit, is the onelyonly true state of saluation; whatsoeuer is short of him, is prophanenesse; whatsoeuer is aboue him is precisenesse. But when vponupon his deaths bed hee awaketh, and hath his conscience illightned, and his particular sinnes reuealed vntounto him, in stead of catching a crowne of glorie, which he hath vainely possest in his hopefull securitie, he graspeth nothing but feare and amazement, anguish and sorrow. Yea, and now his former false perswasion of his happie state enlargeth the gulfe of his despaire, and makes him more sensible of his present and vnexpected miseries.

GiueGive me leaue I beseech you to enlarge this point, and to acquaint you with some reasons of this perswasion. For a false perswasion of alreadie being in the state of grace, is a barre that keeps thousands from the state of grace indeed.

The good spirit of God you know doth perswade euerie regenerate man by a sweet and silent inspiration, out of a consideration of an vniuersall change and sanctification, and present sinceritie in all the powers and parts of his soule and body, & calling, that he is most certainly in the state of grace and heire of heauen. Whence spring perpetually whole riuers of vnspeakeable comfort, that most then refresh his soule when hee is neerest to bee ouerwhelmed of the maine Ocean of the worlds bitternesse and pressures.

In a lying resemblance to this sacred worke of the holie Ghost in the hearts of Gods children, Satan lest he be wanting to his, puts on the glory of an angell of light; and insinuateth into the imagination of the formall hypocrite some flashes of comfort and conceites that he is in state of grace, p. 39and shall be saued. Whence issues a cursed security, a wretched opposition to more sinceritie then he finds in himselfe, a slumber and benummednes of conscience, an impatiencie of hauing his formalitie censured by the ministerie of the word; a neglect of a more sound search into the state of his soule. For Satan in his Angelicall forme tels him that more strictnesse and purity is but onelyonly a proud hypocrisie and pretence of such as affect a transcendencie aboue the ordinarie degrees of holines, and bids him take heed of being too busie and pragmaticall in taking notice of eueryevery small corruption and infirmitie; for tendernes of conscience, and a too nice apprehensiuenes of eueryevery little sinne, will vncomfortablie enchaine him to Melancholy, Vnsociablenes, and some degrees of despaire. And howsoeuer, saith Satan, some Preachers of preciser humour out of their vnhallowed zeale and censorious austerity breath out nothing against thee but fire and brimstone, indignation and wrath, damnation and horrour; yet take not these things to heart, but let such peremptorie comminations passe as malicious thunderbolts, discharged from too fierie spirits, begot by indiscreet heate, and directed to priuate ends. Thus this wilie serpent cries peace, peace vntounto his soule, when God knowes there is no peace towards, but noise and tumbling of garments in blood, and burning and deuouring of fire. The conscience indeed may bee asleepe for a while, like a fierce wild beast gathering vigour and puissance, that being awaked by the hand of God at the approch of sicknesse or death, may more implacably rent, deuoure and torment for euer.

But I come to the grounds of this persuasion. I told yee before that the spirit of God assures his children that they are in state of grace, out of a consideration of an vniuersall sincerity in all their waies. But Satan for his children hath other reasons, which I conceiue to be such as these:

First, the formall hypocrite is notablie confirmed that his Istate is good, when he compares himselfe with those which are more sinfull: as Murderers, Adulterers, Drunkards, Prophaners of the Sabbath, Vsurers, Swearers, Liers, Iesters p. 40out of the word of God, and fellowes of such notorious ranke. But if besides the disclaiming of these, his conscience bee able to informe him of his ciuill honesty, externall iustice, some workes of charity, &c. why then the matter is put out of all controuersie, and he presently canonized a saint in his owne conceite. You may see his picture in the 18. of Luke: O God I thanke thee, that I am not as other men are, extortioners, vniust, adulterers, or as this Publican. There is his exemption from common prophanenes. I fast twice in the weeke, I giuegive tithe of all that I possesse. There is his outward iustice and religious solennities. But you must not conceiue that the formall hypocrite doth proclaime this in publicke with such grosse and palpable ostentation: Nay, perhaps when it arises hee lets it not rest long in his owne thoughts, left by this vanity his vertues lose their grace and he his comfort. But certaine it is, a consciousnes of his being free from infamous impieties, of his morall honestie, performance of outward duties of religion, and some inward, in some measure, though not vniuersally, nor to the degree of the children of God, is one of the best grounds he hath for his assurance of being in state of saluation. Parallel to this of Luke is that, Prou. 30. vers. 12. There is a generation that are pure in their owne conceit, and yet are not washed from their filthinesse. That is, they imagine their temper of religion, their pitch of holinesse, their formall Christianity to bee the very right path to heauen, when indeed they were neuer truely humbled with a sense and sight of their sinnes out of the law and iudgements of God. They were neuer acquainted with the pangs of conscience in a new birth or the mysteries of saluation. But within are full of hollowheartednesse, lukewarmenesse and much bitternes against true godlinesse and the power thereof.