The Vain Religion of the Formal Hypocrite, Treatise (2 of 3)

The Vain Religion of the Formal Hypocrite · Treatise (2 of 3)

p. 92But 1. It is Vain as to Gods ſpecial acceptation. True Religion pleaſeth God: but the ſelf-deceivers Religion he abhorreth. He hath no pleaſure in fools, Eccleſ. 5. 4. He asketh ſuch, To what purpoſe is the multitude of their ſacrifices? Iſa. 11. 11. and ſaith, he is full of their burnt-offerings, and delights not in them? when they come to appear before him, he asketh them, Who required this at their hands, to tread in his Courts? and bids them bring no more vain oblations; incenſe is an abhomination to him: the calling of their aſſemblies he cannot away with, and their ſolemn meetings are iniquity, ver. 12, 13. Their appointed feaſts his ſoul hateth; they are a trouble to him; he is weary to bear them. When they ſpread forth their hands, he will hide his eyes; when they make many prayers, he will not hear; becauſe they do not forſake their p. 93ſins, ver. 14. Becauſe they turn away their ear from he…ring his law, their prayer is abhomination to him, Prov. 28. 9. and 15. 8. and 21, 27. When they have ſinned, inſtead of repenting and forſaking it, they think to pleaſe God by their Religion, and ſtop the mouth of Juſtice with their ſervices; when as they do but provoke him more, by adding Hypocriſie to iniquity. Were they truly willing to let go their ſins, and to pleaſe God by univerſal obedience, he would willingly accept them, and be pleaſed with their ſervices. But when mens Religion, their prayers and other duties, are not uſed againſt their ſins, but for them, nor to kill them, but to cover them, nor to overcome them, but as it were to bribe God to give them leave to ſin, becauſe they are not willing to forſake it, this is the ſelf-deceiving Religion of Hypocrites, that is in Vain.

p. 942. And this Religion is in Vain, as to any promoting of a work, of Sanctification upon his ſoul. It weaneth him not from the world: It crucifieth not the fleſh, with its affections and luſts: It doth not further his ſelf-denyal; nor driveth him to Chriſt, by a faith unfaigned: It never raiſeth him to a heavenly life; nor kindleth the love of God within him: It is dead and uneffectual, and cannot produce theſe high effects. Yea on the contrary, it hardeneth him in ſin and ſelf-deceit: it hindereth his repentance: it emboldeneth him in his fleſhly worldly life: and quieteth him in the neglect of Chriſt and heaven.

3. Moreover this kind of Religion is in Vain as to any ſolid peace of conſcience. It affordeth him none of the well-grounded, dureable comforts of the Saints: But on the contrary keeps out ſolid p. 95comfort, by feeding him with aery deluſory conceits; and maketh him to be but his own comforter, upon fancies and confidence of his own, when the Spirit of Chriſt is not his comforter, nor doth the Word of God ſpeak any peace at all unto him.

4. Laſtly, his Religion is in Vain as to his Salvation. As he had but an image of true Religion, ſo he ſhall have but an image of Heaven. Some dreams and ſelf-created hopes of happineſs, may accompany him to the door of eternity: but there they will leave him to everlaſting horrour.

V. Vſe. 1. FRom what hath been ſaid, you may ſee the reaſon why an outſide formal ſeeming Religiouſneſs, is a thing ſo common in the world, in compariſon of the life and power of godlineſs. p. 96It is an eaſier thing to bring men to the ſtricteſt opinion, then to bring them to the affectionate and deep reception and practice of the truth. A ſtrict opinion may be held without any great coſt and trouble to the fleſh. It is the practice that bereaveth a ſinner of the pleaſure of his ſin. It is the common trick by which moſt Hypocrites cheat their ſouls, to turn to the ſide and opinion, and aſſemblies and company which they think to be the beſt; that ſo they may perſwade themſelves the more eaſily, that they are as good as thoſe opinions and that company doth import, and that they are truely ſuch as thoſe they joyn with. As men are taken by others for ſuch, as thoſe they correſpond with; ſo hypocrites take themſelves for ſuch. As if it would prove that a man is ſound, becauſe he dwelleth with them that are ſo? p. 97Or as if it would prove a man rich or honourable, that he converſeth with ſuch? As God will not ſave any Nations on earth, becauſe they are ſuch Nations; nor will he ſave men becauſe they are of ſuch or ſuch a trade, or becauſe they are skilled in this or that art or ſcience; no more will he ſave men for being of this or that party or Sect, in matters of Religion. One thinks, when he hath lived a fleſhly life, that he ſhall be ſaved for hearing or ſaying the Common-prayer, or becauſe he is for Prelacy and Ceremonies: another thinks he ſhall be ſaved, becauſe he can pray without a book, or form of words, or becauſe he frequenteth the private meetings, of thoſe that more diligently redeem their time, for ſpiritual advantages then others do: another thinks he ſhall be ſaved becauſe he is mocked as a Puritan or as too ſtrict, as others are p. 98that are ſerious believers, and diligent in the things of God: and another thinks that he ſhall be ſaved becauſe he is rebaptized; or becauſe he joyneth with ſome ſeparating Congregation, which pretendeth to be more ſtrict then others. But none ſhall be ſaved, on any ſuch account as theſe. Cain could not be ſaved, for being the firſt born in the family of Adam: Cham could not be ſaved for being in the Ark and family of Noah: Nor Eſau for being in the houſe of Iſaac: Nor Abſalom for being the ſon of David: Nor Judas for being a Diſciple in the family of Chriſt. Even Mary that brought him forth, could not have been ſaved by him, if ſhe had not had a better title; and had not bore him in her heart, Mark. 3. 34, 35. when they talk to him of his Mother and his brethren, Chriſt looked upon thoſe that ſate about him, p. 99and told them that Whoſoever ſhall do the will of God, the ſame is his Brother, his Siſter, and his Mother. It is no outward badge and livery, but a heart-title, that muſt prove you the heirs of heaven. You may be ſnatcht out of the pureſt Church on earth, and from the pureſt ordinances, and out of the arms of the moſt upright Chriſtians, and caſt into hell, if you have no better evidences then ſuch, to ſhew for your ſalvation. If ever you be ſaved, it muſt not be becauſe you are Papiſts, or Proteſtants, Lutherans, or Calviniſts, Arminians, Antinomians, Anabaptiſts, Independents, Presbyterian, or Prelatical; formally and meerly as ſuch: But becauſe you are true Chriſtians, that have the Spirit of Chriſt, (Rom. 8. 9.) and are conformed to him, in his ſufferings, death and reſurrection, and live in ſincere p. 100obedience to his will. But Hypocrites that want the inward life and power of Religion, and are conſcious of their willfull ſins, would fain borrow ſomething from the parties which they joyn with, or the opinions which they take up, or the formal outward worſhip which they perform, or the alms which they give, to make up the want, and cheat their ſouls with a ſelf-created confidence, that they ſhall be ſaved.

But more ſpecially you may hence obſerve, the reaſon that Popery hath ſo many followers, and that it is ſo eaſie a thing to make an Infidel, or whoremonger, or drunkard, to turn a Papiſt, when yet it is not eaſie to bring them to faith, and chaſtity, and temperance, much leſs to the unfeigned love of God, and to a holy heavenly life. Though I doubt not but there are many ſincere-hearted p. 101Chriſtians among the Papiſts, yet Popery it ſelf is of an hypocritical ſtrain, and is notably ſuited to the Hypocrites diſpoſition. It is revived Phariſaiſme: I marvel that they tremble not when they read themſelves ſo lively characterized by Chriſt, with the addition of ſo many terrible woes, as in Matth. 23. and other places frequently they are: [Woe to you Scribes, Phariſees, Hypocrites.] They bind heavy burdens of external obſervances, to lay upon the conſciences of their Proſelytes: They make broad their Phylacteries; and in variety of holy veſtures, they make oſtentation of ſuch a Religion, as a Peacock may have when he ſpreads his tail. They contend for ſuperiority and titles, to be called Rabbi, Pope, Cardinal, Patriarck, Primate, Metropolitane, Archbiſhop, Dioceſane, Abbot, p. 102Prior, Father, &c. to the great diſturbance of all the Nations of the Chriſtian world. They muſt needs be the Fathers and Maſters of our faith: They ſhut up the Kingdom of heaven againſt the people, forbidding all to read the Scriptures in their vulgar tongue, without a ſpecial licenſe from their Ordinary: and commanding them to worſhip God in a ſtrange tongue which they do not underſtand: By the numbers of their Maſſes and prayers for the dead, they delude the ſouls, and devour the Patrimony of the living. In Temples, and Altars, and Images, and Ornaments conſiſteth no ſmall part of their Religion: They make more of tything mint, aniſe and cummin, then of judgement, mercy, and faith, the weightier matters of the Law. The outſide they make clean, and appear as beautiful to men, as ceremonies and p. 103outward pompe can make them. They make it a part of their Religion to murder the living Saints, and keep holy dayes for the dead: They build the Tombs of the Prophets, and garniſh the Sepulchres of the righteous, and ſay, If we had lived in the dayes of our Fathers, we would not have been partakers with them in the blood of the Prophets. Thus Matth. 23. is their deſcription. They have their Touch not, …aſte not, handle not, after the commandements and doctrines of men, their voluntary humility, and worſhipping of Angels, and other rudiments of the world, and things that have a ſhew of wiſdom in will-worſhip and humility, and neglecting of the body, not in any honour to the ſatisfying of the fleſh, Col. 2. 19, 20, 21, 22, 23. How eaſie a thing is it to bring an ungodly man to be of a Religion that conſiſteth in p. 104ſuch things as theſe? in eating fiſh on certain dayes in ſtead of fleſh; in ſaying over ſo many Pater Noſters, and Ave Maries, and naming ſo oft the name of Jeſu: in worſhipping a piece of conſecrated bread with divine worſhip; in bowing and praying before an Image: in praying to the ſouls of ſuch as the Pope tells them are Saints in heaven: in croſſing themſelves, and being ſprinkled with holy water, and uſing agnus dei's, and conſecrated grains and amulets: in dropping of beads: in ſaying ſuch words as a prayer at ſuch a canonical hour, and ſuch words at the next canonical hour: in hearing a Maſſe in Latine; and ſaying a Latine prayer: in being anointed with hallowed oyl; & burning hallowed candles on the Altars by day-light: in going ſo many miles to the Chappel of a Saint in Pilgrimage: in carrying about them p. 105a bone, or ſome other ſuppoſed relict of a ſuppoſed Saint. In confeſſing their ſins ſo often to a Prieſt, and doing penance, if he impoſe it on them. And ſo while they live in whoredom, or drunkenneſs, or ſwearing, or lying, or all theſe, and many other ſuch, it is but confeſſing and doing penance, and to it again; on which account (whatever ſome of them ſay for the neceſſity of contrition) it is uſual with them, to venture upon the ſins of whoredom, drunkenneſs and the reſt, becauſe they have ſo eaſie and cheap a remedy at hand. And therefore I wonder not that among Infidels (who after Baptiſm, Apoſtatize to deny the holy Scriptures, and the immortality of the ſoul, and the life to come,) and among common ſwearers, and curſers, and whoremongers, and drunkards, the Papiſts find their labours moſt ſucceſſeful, and that no fiſh p. 106will ſo eaſily take their bait: Nor do I wonder that it is a point of the Popiſh faith, that none but the Children of the Devil, that are void of the love of God, and are unjuſtified, can poſſibly turn Papiſts. (For they tell us that all are ſuch till they are Papiſts: ſaving that they are many of them for the ſalvation of heathens.) A poor wretch that is captivated to his odious luſts, and goes under a galled accuſing conſcience, will be content to take a Popiſh cure, and quiet his ſoul with a few complements and formalities. But to bring one of theſe men to a through converſion, to a true humiliation, to a deep hatred of all ſin, and a love of holineſs, to cloſe with Chriſt as his only refuge from the wrath of God, and to give up himſelf without any reſervation, and all that he hath, to the will and ſervice of the Lord: to love God p. 107as his portion, and the infinite tranſcendent good; to take all the honour and riches of the world as loſs and dung, and uſe all in due ſubſerviency to everlaſting happineſs; to crucifie the fleſh, and mortifie all his earthly inclinations, and live a life of ſelf-denyal, and to walk with God, and ſerve him as a Spirit in ſpirit and in truth, and to keep a watch over thoughts, affections, words and deeds; to live by faith upon a world and happineſs that is to us unſeen; and to live in preparation for their death, and wait in hope to live with Chriſt; this is Chriſtianity and true Religion; and this is it that they will not ſo eaſily be brought to. Its eaſier to make an hundred Papiſts, then one true regenerate Chriſtian. Children can make them a baby of clouts: And the ſtatuary can make a man of Alabaſter or ſtone: But none p. 108can give life, which is eſſential to a man indeed, but God. There needeth the Spirit of the living God, by a ſupernatural operation, and a kind of new creation, to make a man a real holy Chriſtian. But to bring a man to make ſuch a congee, or wear ſuch a veſture, or ſay ſuch and ſuch words, and make to himſelf a mimical Religion, this may be done without any ſuch ſupernatural work. O therefore take heed of cheating your ſouls by hypocritical formalities, inſtead of the life and power of Religion.

Vſe 2. ANd now, O that the Lord of life, would help me ſo to apply this truth, and help you ſo to apply it to your ſelves, that it might be as a light ſet up in the Aſſembly and in all your conſciences, to undeceive the miſerable ſelf-deceivers, and to p. 109bring poor Hypocrites into ſome better acquaintance with themſelves, and to turn their ſeeming Vain Religion, into that which is real and ſerious and ſaving!

And now I am to ſearch and convince the Hypocrite, I could almoſt wiſh that all the upright tender ſouls that are cauſeleſly in doubt of their own ſincerity, were out of the congregation, leſt they ſhould miſapply the Hypocrites portion to themſelves, and think it is their caſe that I am deſcribing: as it is uſual with ignorant patients, eſpecially if they be a little melancholy, when they hear or read the deſcription of many dangerous diſeaſes, to think that all or ſome of them are theirs, becauſe they have ſome ſymptomes very like to ſome of thoſe which they hear or read of. Or leſt their fearful ſouls ſhould be too much terrified, by hearing of the miſery p. 110of the Hypocrite; as a fearful child that's innocent, will cry, when he ſees another whipt that's faulty. But if thou wilt ſtay and hear the Hypocrites examination, I charge thee, poor humbled drooping ſoul, that thou do not miſunderſtand me, nor think that I am ſpeaking thoſe things to thee, that are meant to the falſhearted enemies of the Lord! and do not imagine that thou art condemned in his condemnation; nor put not thy ſelf under the ſtroaks that are given him: but rejoyce that thou art ſaved from this ſtate of ſelf-deceit and miſery. And that thou mayſt have ſome ſhelter for thy conſcience againſt the ſtorm that muſt fall on others, look back on the foregoing deſcription of the Hypocrite, and thou mayſt find that thou haſt the ſaving graces, which I there diſcovered him to want. Let theſe at preſent be before thine eyes, and tell thee, p. 111Thou art not the perſon that I mean.

1. Thou art humbled to a loathing of thy ſelf for thy tranſgreſſions.

2. Thou art willing to give up thy ſelf to Chriſt, without reſerve, that as thy Saviour, he may cure thy miſerable ſoul, upon his own terms.

3. The favour of God is dearer to thee then the favour of the world, or the pleaſures and proſperity of ſinners: and thou longeſt more to love him better, and to feel his love, then for any of the honours or advancements that fleſh and blood deſire.

4. It is the life to come that thou takeſt for thy portion, and prefereſt before the matters of this tranſitory life.

5. Thy Religion employeth thee about thy heart, as much as about the out ſide and appearing part: It p. 112is heart-ſins that thou obſerveſt and lamenteſt, and a better heart that thou daily longeſt, and prayeſt, and laboureſt for.

6. Thou liveſt not in any groſs and deadly ſin; and thou haſt no infirmity but what thou longeſt and laboureſt to be rid of; and goeſt on in the uſe of Chriſts holy means and remedies for a cure.

7. Thou diſlikeſt not the higheſt degree of holineſs, but loveſt it and longeſt after it, and hadſt rather be more holy then be more honourable or more rich.

8. Thou unfeignedly loveſt the image of Chriſt on the ſouls of all his ſervants where thou canſt diſcern it; and ſeeſt a ſpecial excellency in a poor humble heavenly Chriſtian, though never ſo low or deſpicable in the world, above all the pompe and ſplendor of the earth; and thou loveſt them with a ſpecial love; and the holier they p. 113are, the better doſt thou love them.

9. Thou loveſt the moſt convincing ſearching Sermons, and wouldeſt fain have help to know the worſt that is in thy heart; and comeſt unto the light that thy heart and deeds may be made manifeſt.

10. All this is the bent and by as of thy ſoul; thy habituated, ordinary caſe; though there be not alway the ſame opportunity for the acts, nor the ſame degree of life in acting: It is not only a good mood that thou art frightened into by ſome affliction, and then returneſt to thy carnal courſe of life again: But thou heartily continueſt thy conſent to the Covenant which thou haſt made with Chriſt, and wouldeſt not turn back to a worldly, carnal, or a formal life, nor change thy Maſter, nor forſake the holy courſe which thou art engaged in for all the world.

p. 114This is the truth of thy caſe, poor doubting troubled Chriſtian: Thou canſt not deny it without much injury to thy ſelf and God. And therefore-be not now troubled at that which I ſhall ſay to the ſelf-deceivers.

And now I am to ſpeak to the ſelf-deceiver, I perceive my task to be exceeding difficult: To get within him that is ſo guarded: and to pierce his heart that is ſo armed: and to open his eyes that is willing to be blind: and to undeceive him that hath been ſo long deceived, and that ſtudyeth to deceive himſelf, and is engaged in that unhappy work, by ſuch ſubtil enemies that further his deceit, and by ſo many allurements, and ſuch ſtrong corruptions, and by a ſeeming neceſſity for the quieting of his conſcience; all this is not an eaſie work. But we muſt attempt it, and leave the ſucceſs to grace.

p. 115And firſt let me ſolemnly profeſs before you all, (for the removing of your prejudice, and the calming of your reſiſting hearts) that it is none of my deſire by the diſcovery of your hypocriſie, to ſhame you before others, or to make you ſeem more miſerable then you are, or to diſturbe and grieve you any more then is neceſſary to the eſcaping of your exceeding danger, and then your own ſalvation and comforts do require. But when we know that Religion is your buſineſs in the world; and that an endleſs world ſhall preſently receive you; and that Chriſt is coming; and your ſouls are ready to quit their reſidence, and take their leave of your fleſh till the reſurrection; and when we know that hypocriſie and ſelf-deceit, is the thing that you are moſt in danger of, and that you muſt be ſaved from it, or p. 116be in hell for ever; and that the enemies of your ſouls will do all they can, to keep their poſſeſſion in peace, and to continue your deceit till you are paſt remedy; what would you have us do in ſuch a caſe? would you wiſh us to be ſilent, and betray your ſouls, and damn our own, for fear of diſquieting and diſpleaſing you? How hard are your hearts, if you would wiſh us to do thus!

Be awakened therefore O all ye ſelf-deceivers, and know that Hypocriſie as the Harlots paint, is but a baſe and borrowed beauty, that will vaniſh away when you draw neer the fire; and that ſelf-deceit will quiet you ſo ſhort a time, that it's as good let go your deluſory peace and comfortable dream to day as to morrow: And its better now begin and examine your ſelves, then ſtay till the dreadful Judge examine you, who p. 117is even at the door! The diſcovery of your caſe is the one half of your cure: And as you have been your own deceivers, let us in Juſtice find you ſo equitable to your ſelves, as to be willing of the light that muſt undeceive you; and to go along with us into your conſciences, and help us in the ſearch, and impartially paſs a preventing judgement, that Chriſt may not paſs a condemning judgement.

And in order to your conviction and recovery, I ſhall firſt acquaint you with your miſery, that ſo it may awaken you to look about you, while there is time and hope. If it were Gods way to work by ocular demonſtrations, and the Chriſtian life were a life of ſenſe, and you had heaven and hell this hour open to your ſight, how little need ſhould I have to plead this cauſe with you any further? you would then ſee and hear that p. 118vengeance that would awake you; and make you preſently fly into your hearts, and charge conſcience to deal impartially with you, leſt ſelf-deceit ſhould bring you to thoſe flames. But its a life of faith that we are to call you to, and a word of faith that we have to preach; but of things that are as ſure as if you ſaw them.

And, 1. If thy Religion be Vain, thy hopes and comforts that are built upon it, are all but Vain. How Vain is that hope that will vaniſh when the enjoyment is expected, and will end in endleſs deſperation? what though thou ſit here with ſo great hopes and confidence of ſalvation, as maketh thee even ſcorn the man that queſtions it? Art thou ever the better when death awaketh thee, and thy confident dream is at an end? when thou art dying, wilt thou hope? perhaps thou mayſt: But when thou art p. 119burning, wilt thou hope? when thou art tormented, wilt thou hope? Deſperation will then be eſſential to thy miſery. The Devils that now feed thy hope by their deceits, will then as readily keep awake thy conſcience, and exaſperate thy deſpairing ſoul. If now thou wilt hope under the threatenings of God (that thou mayſt be ſaved in thy preſent ſtate) wilt thou then hope under his execution? Thy flatterers and proſperity may cheriſh thy deceitful hopes for a time; but who will maintain them, when God commandeth deſperation to torment thee? Job 27. 8, 9 [For what is the hope of the Hypocrite though he hath gained, when God taketh away his ſoul? will God hear his cry, when trouble cometh upon him?] As Sands turns it.

p. 120What hope hath the prevailing Hypocrite,

When God ſhall chaſe his ſoul to endleſs night?

Will God relieve him in his agonies?

Or from the depth of ſorrows hear his cryes?

His worldly glory will then deſert him, and leave him to the fruit of his deſerts: His fruition will periſh with his hopes, Job 27. 22, 23. [For God ſhall caſt upon him and not ſpare: he would fain flee out of his hand. Men ſhall clap their hands at him, and ſhall hiſs him out of his place: Or as Sands turneth it;

God ſhall transfix him with his winged dart:

Though he avoid him like the flying Hart.

p. 121Men ſhall purſue with merited diſgrace:

Hiſs, clap their hands, and from his Country chaſe.

Hopes that are built by ſelf-deceit, have no foundation, but ſand and waters, and in tryal they will fall, and their fall will be great and terrible, Matth. 7. 23, 24. Job. 8. 11, 12, 13, 14, 15. [Can the ruſh grow up without mire? can the flag grow without water? whilſt it is yet in its greenneſs, and not cut down, it withereth before any other herb: So are the paths of all that forget God; and the hypocrites hope ſhall periſh: whoſe hope ſhall be cut off, and whoſe trust ſhall be a ſpiders web. He ſhall lean upon his houſe, but it ſhall not ſtand: he ſhall hold it faſt, but it ſhall not endure,] Or,

p. 122Can bull-ruſhes but by the rivers grow?

Can flags there flouriſh where no waters flow?

Yet they, when green, when yet untoucht, of all

That cloath the ſpring, firſt hang their heads, and fall.

So double-hearted Hypocrites; ſo they

Who God forget, ſhall in their prime decay.

Their aery hopes, as brittle, as the thin

And ſubtile webs, which toyling ſpiders ſpin.

Their houſes full of wealth and ryot, ſhall

Deceive their truſt, and cruſh them in their fall, &c.

Job 36. 13. [The Hypocrites in heart heap up wrath: they cry not when he bindeth them.] Or as the Paraphraſe,

p. 123For the deluder haſtens his own fall,

Nor will in trouble on the Almighty call.

Who on the beds of ſin ſupinely lie,

They in the ſummer of their age ſhall die.

And what we ſay of the Hypocrites hope, we may ſay alſo of all his pleaſures and delights. He may now be as merry as the moſt righteous of his neighbours; and ſeem the moſt happy, becauſe the moſt jocund; and abound with medicines againſt melancholy and all wiſe and ſober conſideration; even his buſineſs, his cups, his wantonneſs and uncleanneſs, or at leaſt his leſs diſgracefull pleaſures and recreations, which fortifie his mind againſt the fears of death and judgement, and all the threatenings of God;

p. 124As ſleepy Opium fortifies the brain,

Againſt the ſenſe of ſickneſſes and pain.

And if this mirth could alwaies laſt, how happy a man were the ſelf-deceiver? But ſaith Solomon, Eccleſ. 7. 6. As the crackling of thorns under a pot, ſo is the laughter of the fool.

As thorns beneath a Caldron catch the fire,

Blaze with a noiſe, and ſuddenly expire;

Such is the cauſeleſs laughter of vain fools;

This vanity in their diſtemper rules.

And as Job 20. 4, 5, 6, 7, 8, 9. [Knoweſt thou not this of old ſince man was placed upon earth, that the triumphing of the wicked is ſhort, p. 125and the joy of the Hypocrite for a moment? Though his excellency mount up to the heavens, and his head reacheth to the clouds; yet he ſhall periſh for ever like his own dung; they which have ſeen him ſhall ſay, Where is he? He ſhall flee away as a dream, and ſhall not be found; yea he ſhall be chaſed away as a viſion of the night. The eye alſo which ſaw him ſhall ſee him no more; neither ſhall his place any more behold him:] Or as the foreſaid Paraphraſe,

This is a truth which with the world began,

Since earth was firſt inhabited by man;

Sins triumph in ſwift miſery concludes,

And flattering joy the Hypocrite deludes.

p. 126Although his excellence to heaven aſpire;

Though radiant beams his ſhining brows attire;

He as his dung ſhall periſh on the ground;

Nor ſhall th' impreſſion of his ſteps be found;

But like a troubled dream ſhall take his flight;

And vaniſh as a viſion of the night.

No mortal eye ſhall ſee his face again,

Nor ſumptuous roofes their builder entertain.

Thus as the Hypocrites Religion is Vain, ſo all his hopes and joyes will be vain, and will deceive him as he deceiv'd himſelf. As Zophar concludeth of him, Job 11. 20. [But the eyes of the wicked ſhall fail, and they ſhall not eſcape: and their hope ſhall be as the giving up of the Ghoſt.]

p. 127Poor ſoul, thy Religion is already ſo vain, that it giveth thee no ſolid ſatisfaction or delight: Thou art fain to go to thy lands, or friends, or pleaſures, or carnal accomodations for delight: Thy Religion, which ſhould let thee into heaven, and there refreſh thee with the fore…aſts of everlaſting pleaſures, and ſhould daily fetch thee freſh delights, from the face of God, alas is an impotent lifeleſs thing; acquainted with ſhadows, but ſtrange to the inviſible ſubſtance; acquainted with formal ſhews and ceremonies, but unacquainted with God: acquainted with the letter, but not with the Spirit; familiar with the orders of the Churrh, but ſtrange to the fore…aſts of heaven. If thou hadſt no other comfort. but what thy dead Religion brings thee from the face of God, thy penſive heart would be better to conſideration p. 128and recovery, then it is. If thou hadſt a faith that brought thee in any ſolid ſtabliſhing conten…, what needſt thou be hunting abroad the world, among thy crowd of vanities and deceits, to beg or borrow ſome ſhort delight, which thou muſt return with griping uſury? And what needeſt thou ſo many pittiful ſhifts to muzzle thy conſcience, and to keep that peace a little longer, which will end in ſorrow, and will part with thee as the devil went out of the poſſeſſed perſon, Mark 9. 26. that rent him, and left him as a dead man. That Religion is certainly vain, that is not ſufficient to acquaint the ſoul with matter of ſolid comfort and content, but leaves that felicitating work, to worldly tranſitory things, while it ſelf is uſed only as a skreen, to keep hell fire from ſcorching the conſcience, or as childrens rackets p. 129to quiet them when they are apt to cry.

2. But the vanity of a ſuperficial Religion, will moſt appear in the hour of extremity; when their help as well as their hope and comfort will to them prove vain. Proſperity will not alway laſt: As ſure as winter followeth ſummer, and as the darkſome night ſucceeds the day, ſo ſure will adverſity take its turn: ſickneſs will follow the longeſt health; and death ſucceed the longeſt life; and your houſe of darkneſs in the duſt, will hold you longer then your preſent habitations. And then, when thou ſeeſt all things fail, O what wouldſt thou give for a hope and help that will not fail, that thou mighteſt be received into the everlaſting habitations? The conſcience that is now aſleep, will be ſhortly awakened in ſuch a manner, that it will be utterly paſt the p. 130skill and power, of thy ſelf and all the friends thou haſt, to caſt it aſleep or quiet it again. And then, what wouldſt thou not give, for a lenitive to pacifie it! No wonder if thou ſit here as ſenſeleſs as if no harm were near thee: It is now in thy power not to believe that there is a hell for hypocrites, or that it is thy own inheritance: But the day is near (if a ſupernatural change prevent it not) when it ſhall no more be in thy power: but ſight and feeling ſhall convince thee whether thou wilt or no. Now we muſt intreat thy own conſideration, and ſolicite thee for thy own conſent, to know thy grievous ſin and miſery, and yet leave thee unconvinced, becauſe thou art unwilling to know the truth, and becauſe we cannot ſhew thee heaven and hell while we are ſpeaking of them: But then God will not …ave, but force thy conſideration: p. 131nor will he ask thy conſent to feel thy miſery: but the leſs thou art willing, the more haſt thou to feel. And which way then wilt thou look for help? which way ever it be, it will be all in vain, becauſe thy Religion was but vain; wilt thou look to thy duties and ſuppoſed honeſty, whoſe ſincerity now thou art ſo confident of? … this is the vain Religion, that this deceive thee, but cannot ſin… thee. Thou art like a man Re… falling houſe, that hath nothing to lay hold on, but that …ch is falling, and is it that will … him unto death. Or like a … …owning man that hath nothing …ut a handful of water to lay hold upon; which is it that will choak him, but is vain to ſave him. It is thy ſuperficial hypocritical complemental ſervices, that will fall with thee, and fall upon thee, that will thus both deceive thee, and p. 132choak thee, in the time of thy diſtreſs. To be told now that thy Religion is vain, is a thing that thy dead unbelieving heart can too eaſily bear: But to find then, when thou lookeſt for the benefit of it, that its Vain, is that which is not born ſo eaſily, but will overwhelm the ſtouteſt heart with terrours. If thou were a man of no Religion, and ſo hadſt none to deceive and quiet thee, … couldſt ſcarcely keep off thy … now: If thou hadſt not … hollow-hearted prayers, thy … zeal, or forms, and ſhews, … tasks of duty, thy profeſſion, … its ſecret exceptions and reſerv… … thy ſmoothed out-ſide, with the good conceit thou haſt of thy ſelf, and the good eſteem that other men have of thee, if thou hadſt not theſe to flatter thy conſcience, and cloak thee from the ſtorms of threatened wrath, thou wouldſt p. 133perhaps walk about like another Cain, and be afraid of every man thou ſeeſt, and tremble at the ſhaking of a leaf, and ſtill look behind thee as afraid of a purſuit. But, alas, it will be ten thouſand times more terrible, to find thy confidence prove deceit, and thy Religion vain, when God is judging thee, when hell is before thee, and thou art come to the laſt of all thine expectations! Nay then to find not only that thy ſuperficial Religion was vanity, and lighter then vanity, nothing, and leſs then nothing; but that it was thy ſin, and that which will now torment thee, and the remembrance of it be to thee as the remembrance of drunkenneſs to the drunkard, and of fornication to the unclean, and of covetouſneſs to the worldling, the ruſt of whoſe money will eat his fleſh, and burn like fire: O what a doleful plight is this! when the p. 134ſentence is ready to paſs upon thee, and hell is gaping to devour thee, and thou lookeſt for help to thy vain Religion, and cryeſt out [O now, or never help: help me, or I am a fire-brand of unquenchable wrath: help me, or I muſt be tormented in thoſe flames: help me now, or it will be too late; and I ſhall never, never more have help] Then to have thy ſelf-deceit diſcovered, and thy ſeeming Religion condemn thee and torment thee, inſtead of helping thee, what anguiſh and confuſion will this caſt thy hopeleſs ſoul into? ſuch as no heart can here conceive. Thy guilty ſoul will be like a hare among a company of dogs: which ſo ever of thy duties thou flyeſt for help to, that will make firſt to tear thee and devour thee. Like a naked man in the midſt of an army of his deadly enemies: which ſo ever he flyeth to for pitty and relief, p. 135is like to be one of the firſt to wound him. Poor ſelf-deceiver what wilt thou then do, or whither wilt thou betake thy ſoul for help? The reaſon why thou canſt now make ſhift with a lifeleſs ſhadow of Religion, is, becauſe thou haſt thy ſports or pleaſures, thy friends and …latterers, thy worldly buſineſs to divert thy thoughts, and take thee up, and rock the cradle of thy ſecurity; and thy piety is not yet brought unto the fire, nor thy heart and duties ſearched by the all diſcovering light: But when the light comes in, and when all thy fleſhly contents are gone, and when thou comeſt to have uſe for thy Religion, and ſeeſt that if it prove unſound, thou art loſt for ever, O then it is not ſhadows, and ſhews, and complements that will quiet th…e. That will not ſerve turn then, that ſerves turn now. Thou p. 136wilt find then that it was eaſier deceiving thy ſelf then God, Gal. 6. 3, 4, 5, 7. [For if a man think himſelf to be ſomething when he is nothing, he deceiveth himſelf: But let every man prove his own work—For every man ſhall bear his own burden. Be not deceived: God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reap. For he that ſoweth to his fleſh, ſhall of the fleſh reap corruption: But he that ſoweth to the Spirit, ſhall of the Spirit reap everlaſting life.]

But perhaps thou wilt ſay, It is not any duties but Chriſt that I muſt truſt to: he will be my help, and he is ſufficient, and will not deceive the ſoul that truſteth him.

Anſw. Undoubtedly he is ſufficient, and will not deceive thee. But doth he deceive thee, if he give thee not the ſalvation which he never promiſed thee? He never promiſed ſalvation to an Hypocrite p. 137(without converſion) It is the upright ſoul devoted to him, that takes him for the abſolute Maſter of his life, and for his only portion and felicity, to whom Chriſt hath promiſed ſalvation: And his promiſe ſhall be made good, and the ſincere ſhall find that Chriſt deceives them no…. But where did he ever promiſe ſalvation to a ſuperficial Phariſee? to ſuch a ſeeming Chriſtian as thou? ſhew ſuch a promiſe from him if thou canſt; and then truſt it and ſpare not. But thou doſt not truſt him, but thy own deceit, if he have given thee no ſuch promiſe to truſt on. Nay rather, ſhould he not deceive all the world, if he ſhould ſave ſuch ſuperficial hypocrites, when he hath profeſſed in his word that he will not ſave them? and if he ſhould not condemn ſuch heartleſs Formaliſts, when he hath ſo often told us that he will condemn them? Surely p. 138he that breaks his word is liker to be a deceiver, then he that keepeth it. Be it known to thee therefore (and O that thou wouldſt know it while there is a remedy at hand) that if thou truſt that Chriſt ſhould ſave an unſanctified falſ-hearted perſon, whoſe ſoul was never renewed and revived by the Holy Ghoſt, and abſolutely given up to God, and that ſetteth not up God and his ſervice above all the intereſt of the fleſh, and the commodities and contentments of the world, thou doſt not then truſt Chriſt, but thy own deceits and lyes: and it is not Chriſt that is the deceiver, but thou art a deceiver of thy ſelf, that makeſt thy ſelf a falſe promiſe, and truſteſt to it; and when thou haſt done, ſayſt, thou wilt truſt to Chriſt: yea truſteſt thy ſelf againſt Chriſt, and truſteſt that he will break his word, and not that he will make it good. p. 139See whether he reſolve not to condemn all ſuch, Matth. 10. 37, 38. Luke 14. 27, 33. Matth. 7. 26, 27. Jam. 2. 14. Heb. 12. 14. Rom. 8. 9. with the texts before cited, and abundance ſuch. Chriſt will be a Saviour; but he is the Saviour of his body, and not of the affixed hypocrites, Eph. 5. 23. And his body is the Church which is ſubject to him, ver. 24. He will ſave to the utmoſt: but whom? even all that come to God by him, Heb. 7. 25. but not thoſe that make the world their God, and would put God off with a few running heartleſs words and duties. It is the living fruitful branches that he will ſave: but the withered branches he caſteth forth, to be burned in the fire, Joh. 15. 2, 6, 7. No man can ſerve God and Mammon: nor live both to the Spirit and the fleſh: he that hath two hearts, hath none that's p. 140acceptable unto God: he that hath two faces (a face of devotion in his formal cuſtomary ſervices, and a face that ſmiles on the world and fleſhly pleaſures when he hath done) hath none that God will ever ſmile upon. The leaves of the barren fig-tree, ſaved it not from the curſe of Chriſt, Matth. 21. 18, 19. Hew it down and caſt it into the fire, ſhall be the ſentence of the moſt flouriſhing tree that's fruitleſs, Luk. 13. 7. [The earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dreſſed, receiveth bleſſing from God: but that which beareth thorns and bryers, is rejected, and is nigh to curſing, whoſe end is to be burned,] Heb. 6. 7, 8. So that if thy Religion be vain, the blood of Chriſt, and all the treaſures of his grace, will be vain to thee, that are ſaving unto others. An Infidel may then p. 141as well expect to be ſaved by the Chriſt whom he rejected, as thou. Nay it is Chriſt himſelf that will condemn thee: It is his own mouth that will ſay to ſuch as thee, Depart from me, ye that work iniquity. And though thou couldeſt ſay, [Lord, Lord, I have Propheſied, or caſt out devils, or done many wonderful works in thy Name] he [will profeſs to thee that he never knew thee] or owned thee, Matth. 7. 22, 23. If crying would then ſerve, I know thou wouldſt not ſpare thy cryes. But he muſt ſo pray as to be accepted and heard on earth, that looks to be accepted and regarded then; when the miſerable ſoul with endleſs horrours in its eye, is looking round about for help, and findeth none; when all the creatures ſay, We cannot, and he that can ſhall ſay, I will not; who can apprehend the calamity of ſuch a ſoul? What ſoul ſo p. 142ſleepy and regardleſs now, that will not then cry, [Lord, Lord open to us] when the door is ſhut, and it is too late? Matth. 25. 10, 11, 12. Then if thou roar in the anguiſh of thy ſoul, and cry out to him that ſaveth others [Condemn me not O Lord, but ſave me alſo! Now Lord have mercy on a miſerable ſinner! ſave me, or I am loſt for ever: ſave me, or I muſt burn in yonder flames: Turn not thy heart againſt an undone periſhing ſoul, [If thou caſt me off, I have no hope!] A thouſand ſuch cryes would be in vain, becauſe thou hadſt but a vain Religion, Prov. 1. 24, &c. [Becauſe I have called and ye refuſed, I have ſtretched out my hand and no man regarded, but ye have ſet at nought all my counſel, and would none of my reproof: I alſo will laugh at your calamity: I will mock when yonr fear cometh: when your fear cometh as deſolation, and p. 143your deſtruction cometh as a whirlwind; when diſtreſs and anguiſh cometh upon you: Then ſhall they call upon me, but I will not anſwer; they ſhall ſeek me early, but they ſhall not find me:—Therefore they ſhall eat of their own way, and be filled with their own devices] ſaith the Lord.

And when hell hath once taken thee into its poſſeſſion, if thou cry and roar there ten thouſand millions of ages, it will be all in Vain. Thy ſtrongeſt and thy longeſt cryes, cannot procure thee a drop of water, to cool thy tongue tormented in thoſe flames, Luke 16. 24, 25, 26.

In a word, if thy Religion be Vain, all's Vain to thee. Thy life it ſelf is Vain, Eccleſ. 6. 12. thou walkeſt in a Vain ſhew, Pſal. 39. 6. Thou diſquieteſt thy ſelf in Vain, in all thy labours, Pſal. 39▪ 6. and 127. 1, 2. and vanity and vexation p. 144is all that thou ſhalt poſſeſs, Eccleſ. 1. 2, 14. Prov. 22. 8. And if conſcience, when thy day of grace is paſt, ſhall force thee upon the review to ſay, My piety was but ſeeming and ſelf-deceit, and all my Religion was Vain; it will be the voice of utter deſperation, and will ſtab the heart of all thy hopes. This and no better being the ſelf-deceivers caſe, is not conſcience now at work within you? and asking as each of the Diſciples did, Mat. 26. 24, 25. Is it I? If thou have a heart within thee, beſeeming a reaſonable creature, by this time thou art afraid of ſelf-deceit, and willing to be ſearched, and to know thy hypocriſie, while it may be cured. For my part, I ſhall pronounce no one of you perſonally to be an hypocrite, as knowing that hypocriſie is a ſin of the heart, which in it ſelf is ſeen by none but God and him that hath it: But my p. 145buſineſs is only to help ſuch to know and judge themſelves. Could I name the man to you in the Congregation, that had none but a ſeeming vain Religion, I am perſwaded you would all look upon him as a moſt unhappy deplorable wretch. Alas, ſirs, Hypocrites are not ſo rare among us, as ſome imagine. There are few or none, but Saints and Hypocrites in this Aſſembly, or in moſt of the Aſſemblies in the land. I think here are none that make not a profeſſion of the Chriſtian faith, and of love to God: All therefore that have not this faith and love, muſt needs be Hypocrites, as profeſſing to be what they are not. In your baptiſm you engaged and profeſt your ſelves the Diſciples of Chriſt, and gave up your ſelves in ſolemn Covenant to God, the Father, Son and Holy Ghoſt: This Covenant you will ſay you ſtand to yet: & none of you will p. 146be known to have renounced your Chriſtianity: As Chriſtians you uſe to come to theſe Aſſemblies, and here to attend God in the uſe of his Ordinances: and ſome of you to renew your Covenant with him, in the Sacrament of the Lords Supper. I meet with none that will ſay [I am no Chriſtian, nor a ſervant of the God of Heaven: I am an Infidel, and Rebell againſt the Lord.] I think there is none of you, but would take it ill, if I ſhould call you ſuch, or ſhould deny you to be Chriſtians, and men fearing God.] If therefore you are not ſuch indeed, you muſt needs be Hypocrites. What ſay you? Is there any of you that profeſs your ſelves to be ungodly, unbelievers, and ſervants of the Devil, and will take this as your current title, diſclaiming the love and ſervice of the Lord? I think you will not. If you are ſuch as you profeſs, p. 147you are all Saints, and ſhall be ſaved. If any of your be not ſuch, they can be nothing elſe but Hypocrites.

Seeing therefore that you are all either Saints or Hypocrites, come now to the bar, and refuſe not a tryal, that may prevent the errors of another kind of tryal, that you cannot refuſe.

And here let me ſet before you your Profeſſion, and then try your ſelves, Whether you are ſuch as you profeſs your ſelves to be or not? And I think I may take it for granted, that the Articles of the Creed, and the B…ptiſmal Covenant, is the leaſt that every one of you do profeſs; and that the deſires implyed in the Petitions of the Lords Prayer, you all profeſs to be your own deſires; and that you take the … Command…ments for part of the rule of your obedience▪ Let us peruſe them briefly in the ſeveral parts.

p. 1481. Do you not all ſay that you Believe in God the Father Almighty, Maker of Heaven and earth, and that you will have no other gods but him? and are you not accordingly engaged in Covenant with him? you will not deny it. And what is the meaning of this much of your profeſſion? It is no leſs then to take God for the only infinite good, to be loved with the chiefeſt love, and to take him for your abſolute Lord and Governour, the Owner of you and all you have, to whom you owe univerſal abſolute obedience; and that you are truly willing to love him above all, and fear him, and truſt him and obey him accordingly, though your fleſh and all the world ſhould be againſt it. He that meaneth not all this, doth diſſemble or lye when he ſaith, he taketh God to be his God. For to be God, is to be this much to us.

p. 149And really is it thus with you, as you profeſs? ſpeak but as men that dare not lye before the Lord that knows your hearts? Do you indeed Love God as God? with your ſuperlative love: Are your hearts ſet upon him? Do you make it your principal care to pleaſe him? Is it your delight to do his will? Is it ſweeter to you to think and ſpeak of him, then of the world? Doth it grieve you moſt to offend him? In a word, you are not ſuch ſtrangers to Nature, but you know what love is. And you are not ſuch ſtrangers to your own hearts, but you know what it is, to love your pleaſure, your profit, your honour and your friend; can conſcience ſay before the Lord, that you love him better then all theſe? if not more paſſionately, yet more deeply, effectually and reſolvedly; with a love that will cauſe you to deny and part with all for him? If you p. 150thus truly love him as God; (and above all) how comes it to paſs that you ſeek the world more carefully, and eagerly then him? and that you are more pleaſed with worldly thoughts and ſpeeches and employments, then with divine? were not the Hypocrite juſtly blinded, and a willfull ſtranger to himſelf, he could not but know that he loveth not God as God, and above all. And to love him in ſubordination to your fleſh and its contents, is not at all to love him as God: As it is no degree of conjugal love, to love a wife but as a ſervant; nor no degree of the love due to your Soveraign, to love him as an equal, or as a ſlave.

And if really you take God for your abſolute Lord and Governour, why is it then that you take no pleaſure in his Laws; but count them too ſtrict and had rather be at your own diſpoſe? why is it p. 151that you obey your fleſhly deſires, before and againſt the God whom you acknowledge? why will you not be perſwaded to that holineſs, juſtice and charity which you know his Law commandeth you? why do you willfully continue in thoſe ſins, which conſcience tells you God forbids? will you live in willfull diſobedience, and love your ſins, and loath your duty, and obſtinately continue thus, and yet profeſs that you take God for your God, and conſequently for your Lord and Governour? and yet will you not confeſs that you are diſſembling Hypocrites?

2. Do you not all profeſs that you believe in Jeſus Chriſt? and have you not in Covenant taken him for your Saviour and Lord? And do you ſo indeed, or do you not play the Hypocrites? If you believe in Chriſt, and take him for your Saviour, you then take your p. 152ſins for the diſeaſe and miſery of your ſouls, and you are ſo grieved for them and weary of them, and humbled in the apprehenſion of your loſt eſtate, that you fly to Chriſt as your only refuge, from the wrath and curſe of the offended Majeſty, and value his juſtifying and healing grace before all the riches of the world; and you are willing to take his bittereſt medicines, and uſe the means appointed by him, for the deſtruction of your ſin, and the perfecting of his graces. And is it thus with you, that have unhumbled hearts, that never felt the need of Chriſt, as condemned miſerable men muſt do? and that love the ſin that he would cure, and are unwilling to be mortified and ſanctified by his grace? Unleſs a carkaſs be a man, ſuch Hypocrites as theſe are no true Chriſtians, and have but a ſeeing ſelf-deceiving faith.

p. 1533. Do you not all profeſs to believe in the Holy Ghoſt? and are you not engaged to him in Covenant as your Sanctifier? And do you not groſly play the Hypocrites here? If not, how comes it to paſs that you ſtick in your natural ſtate, as if you had no need of ſanctification? and live as quietly without any acquaintance with true Regeneration, and the Spirit to dwell and rule within you, as it you needed no ſuch change? Or elſe that you take up with a Formal, an affected, or a forced kind of Religion, in ſtead of Sanctification and ſpiritual devotion? And how comes it to paſs that you diſtaſte the higheſt degrees of holineſs? and that you will not be brought to the mortification, ſelf-denyal, and unreſerved obedience, which are the eſſence of ſanctification? As for the more deboiſt prophane ſort of Hypocrites, that make a common p. 154mock of godlineſs, and ſcorn at the very name of Holineſs and Sanctification, and deride at all that pretend to have the Spirit; I had rather tremble at the thought of their miſery, then now ſtand to reprove that notorious hypocriſie, which profeſſeth to believe in the Holy Spirit which they deride; and Covenanteth with the Sanctifier, while they hate and mock, or at leaſt do obſtinately refuſe ſanctification. When God himſelf tells us, Rom. 8. 9. [That if any man have not the Spirit of Chriſt, the ſame is none of his.] And therefore to deride a man for profeſſing that he hath the Spirit, is to deride him for profeſſing to be a Chriſtian.

4. Do you not all profeſs to [Believe the Holy Catholick Church] that is, that Chriſt hath a people diſperſed through the world, that are ſanctified by his p. 155Spirit, and made a holy peculiar people, whom he loveth as his Spouſe and as his own Body, of which number you muſt be if you will be ſaved? And yet at the ſame time, the members of this Church, you contemn; the holineſs of it you ſecretly hate; and the faithfull Paſtors in it you deſpiſe and diſobey. Is not this Hypocriſie?

5. You all profeſs to [Believe the Communion of Saints:] that is, that the true members of the Catholike Church are all Saints, that have one and the ſame Spirit, and walk by the ſame holy Law or Rule, and in holineſs muſt converſe together, and joyn in Church order, for the publick worſhipping of God, according to his own inſtitution: and muſt purely and fervently love each other, with ſuch a charity as ſhall make one as ready to relieve another, when p. 156God calls for it, as if our riches did belong in Common to the Saints.] This is the meaning of this Article of your Creed. And do I then need to ask you Whether thoſe that profeſs this, are not Hypocrites, if they hate the Saints, and their inward ſpiritual Communion, and if they love them but with that lifeleſs charity that James deſcribeth? Jam. 2. 14, 15, &c. Or if they deſpiſe or hate the Diſcipline, Ordinances and Holy Communion of the Church? And if they live in Communion with drunkards, with harlots, with worldlings, or ſenſual, vain, or ambitious men, and fly from the Communion of Saints? what doſt thou, when thou ſayſt [I believe the Communion of Saints] but ſay [I am a diſſembling Hypocrite] if it he thus with thee?

6. You all profeſs to [Believe the forgiveneſs of ſins;] that is, p. 157that through the blood of Chriſt all true repenting and believing ſinners, ſhall be forgiven, and are not ſhut up under remedileſs deſpair. And alſo I think you all profeſs that you do Repent your ſelves, that Forgiveneſs may be yours. And yet you love your ſin: you love not to be told of it: you will not believe it to be ſin, as long as you can ſtrive againſt conviction; and when you muſt needs confeſs it, you will not forſake it; but while you ſeem to reform by parting with ſo much as you can ſpare, your dearer ſins, which pleaſure and honour and profit are much engaged in, you will not forſake: though repentance do conſiſt in turning from ſin to God; and Chriſt hath aſſured you, that except you repent, you ſhall all periſh, Luk. 13. 3, 5. Is not this therefore palpable hypocriſie, to profeſs repentance for remiſſion p. 158of ſin, and ſtill keep the ſin which you ſay you repent of, as if you thought to mock God with names and ſhews?

7. You all profeſs to [Believe the Reſurrection of the body; and that Chriſt ſhall come again to judge the quick and dead.] But do you live as men that believe indeed, that they are paſſing unto ſuch a judgement? If you ſeriouſly expected to be judged for your lives, for the words you ſpeak, the deeds you do, the time you ſpend, the means of grace which you neglect or uſe, and for all that you receive and do, is it poſſible you could ſo waſte your time, and neglect the means of your ſalvation, and ſin ſo boldly and obſtinately as you do?

8. You all profeſs that you [Believe the life everlaſting] that the Righteous ſhall go into their maſters joy, and the reſt into everlaſting p. 159puniſhment in hell, Matth. 25. and 13. But do you not play the Hypocrites? Can you heartily believe that you ſtand ſo near to heaven or hell, to everlaſting joy or torments, and make no greater a matter of it, nor make no better preparation for it, nor beſtir your ſelves no more in a caſe of ſuch unſpeakable weight? If you believe ſincerely the glory of heaven, you ſet your hearts on it, more then upon earth, and take it for your portion and moſt deſireable felicity. But do I need to tell the worldly fleſhly Hypocrite how far he is from this?

9. You profeſs (as the ſumm of the ten Commandements) that you Love God above all, and your neighbours as your ſelves.] But doth not your ſelfiſhneſs and quarreling with your neighbours, when they do but ſtand in the way of your honour or commodity, convince p. 160you of hypocriſie in this profeſſion?

10. In the uſe of the Lords prayer, what word do you ſpeak that is not in hypocriſie? Do you firſt and principally deſire the hallowing of Gods name, the coming of his Kingdom, and the doing of his will?] when you are far more tender of your own names then of Gods, and more regardful of your own honour? And when you care more for your own proſperity then for the proſperity of the Church and Goſpel; and do your ſelves become the hinderers of his Kingdom and Government in the Church and in the ſouls of men? And when you cannot abide to do his Will, when it croſſeth the intereſt of your fleſh, but diſlike it as too ſtrict, and had rather the Word and Will of God were agreeable to yours, then you will conform your own to his?

p. 161Do you only deſire [Your daily bread, and that in ſubordination to the honour, and Kingdom, and will of God.] Or rather do you not play the Hypocrites in ſaying ſo, when it is not [daily bread] that will content you; but plenty and proſperity is ſweeter to you then holineſs?

When you pray for [The forgiveneſs of your ſins, as you forgive others] you intimate that you are weary of your ſins, and hate them, and would forſake them; and that you forgive all that have wronged you, out of the ſenſe of your own tranſgreſſions, and of the love of Chriſt: but is all this ſo, or is it meer diſſembling, when you forſake not your ſin, nor are willing to forſake it, and when your conſciences know that there be ſome that you forgive not?

You pray againſt [being led into temptation] and yet you love it p. 192and caſt your ſelves into it. Into tempting company, and tempting talk, and tempting employments: And for recreation, meat, drink, apparel, houſes, attendants, eſtate, reputation, and almoſt all things elſe, you love and chooſe that which is moſt tempting.

You pray to be delivered from evil:] when the evil of your pride, fleſh pleaſing, and worldlineſs, you ſo love, that indeed you would not be delivered from them. What can you ſay to excuſe all this from palpable Hypocriſie?

To conclude, you pretend to all that neceſſary to ſalvation; but have you that in reality which you pretend to?

1. You think your ſelves wiſe enough to be ſaved. But is it not folly that goes under the name of wiſedom? When you ſhould be converted and lead a holy life, you are wiſe enough to give reaſons for p. 163the contrary, and wiſe enough to confute the Preacher, and prove him a fool, inſtead of obeying the call of God. You are wiſe enough to prove the Phyſician to be ignorant, and to caſt away the medicine that ſhould heale you. And what if no body could deal with you in ſubtilty of argument, but you could ſay that againſt the neceſſary means of your own ſalvation, that none can anſwer? when you die by your wiſdom; and have diſputed your ſelves out of the reach of mercy, will you not bewail it then as folly? Is he wiſer that being hungry eats his meat, or he that gives ſuch reaſons for his refuſing it, and pleadeth ſo learnedly againſt eating and drinking, that none can anſwer him? Is the condemned man wiſer that makes friends for a pardon? or he that with unanſwerable ſubtilty reaſoneth againſt it, till the ladder be p. 164turned? ſuch is your vain and ſeeming wiſdom. You are not wiſe enough to be cured, but to give reaſons why you ſhould continue ſick. In the iſſue it will prove, that you were not wiſe enough to be ſaved, but notably wiſe to reſiſt ſalvation, and plead your ſelves into hell.

2. You pretend that you have a ſaving faith, when your hearts refuſe that ſalvation from ſin, and that rule of Chriſt which is the object of faith: and when you will not believe the doctrines, precepts or threatnings that croſs your own conceits; and when your belief of heaven will not carry your hearts from earth, nor work you to a holy heavenly life.

3. You pretend to Repentance (as I ſaid before) while you hold faſt the ſin, and give not up your ſelves to God: when as if your p. 165neighbour, or Maſter, or Husband ſhould but beat one of you, and tell you when he hath done that he repenteth, and do this as oft as you commit your willful ſins, and ſay you repent, I am confident you would not take it for true repentance. You repent, but will not confeſs when it is to your diſgrace, as long as you can hide your ſin. You repent, but will not make reſtitution or reparation of injuries to your power. You repent, but your heart riſeth againſt him that reproveth you. You repent, but you had rather keep your ſins then leave them. Whats this but to deceive your own hearts, and to mock your ſelves with a ſeeming vain and mock-repentance?

4. You pretend to love God above all, (as was before ſaid) when you love not his Image, waies or communion: but love that which he hateth, and ſtill p. 166prefer the world before him.

5. You pretend that you have true deſires to be godly and what God would have you be: But they are ſuch deſires as the ſluggard hath to riſe, and as the ſlothful hath to work: that is, if it could be done with eaſe, and without labour: you lie ſtill, and uſe not the means with diligence, for all your deſires. When you can fit and have your work done with wiſhes, and your families maintained, and your neceſſities all ſupplied with wiſhes, you may think to come to heaven with wiſhes: The good deſires that the poor may be warmed and cloathed, that James ſpeaks of, Jam. 2. 15. did neither relieve the poor, nor ſave the wiſher. [The deſire of the ſlothful killeth him, becauſe his hands refuſe to labour, Prov. 21. 15.] Up and be doing according to thy deſires, or elſe confeſs that thy p. 167wiſhes are hypocritical, and that thou deceiveſt thy own heart by Vain deſires.

6. You alſo pretend to be ſincere worſhippers of God. You pray, and you read the Scripture and good books, and you hear the Word, and receive the Lords Supper. But I have before ſhewed you your hypocriſie in theſe▪ you pray againſt the ſin that you love and would not leave: you pray for holineſs, when you hate it or deſire it not, in any degree to croſs your fleſh: you ſerve God with meer words (whether of your own conceiving, or of others preſcribing,) with ſome forced acknowledgement of that God that hath not your hearts or lives. Let Chriſt paſs the ſentence on you, and not I, Matth. 15. 7, 8, 9. [Ye hypocrites, well did Eſaias Propheſie of you, ſaying, This people draweth nigh unto me with their mouth, and p. 168honoureth me with their lips: but their heart is far from me: But in vain they do worſhip me, teaching for doctrines the commandements of men] You like that teaching that ſooths you in your own opinions, and galleth not your conſciences in the guilty place: A Miniſtry you would have, that ſhould ſtand like an adorned Idol that hurts no body, and toucheth not your ſores: or that is but inſtead of a pair of Organs, or a tinckling Cymbal, to tickle your fancy, and make Church-worſhip to be as a kind of religious ſtage-play to you. But a true Miniſter of Chriſt, to open to you the doctrine of the Kingdom, and roundly to awake you from ſecurity in ſin, and to call you up to the moſt ſerious holy heavenly life, and follow you and let you take no reſt, till you yeild and practiſe it; and to call you to open confeſſion of your open ſcandalous p. 169ſins, that you may make ſuch reparation to the wronged honour of God and ſouls of men, as you are capable of, and accordingly to abſolve you, or to bind you over to anſwer it at the bar of God, and charge the Church to avoid communion with you, if you are impenitent and incorrigible; ſuch a Miniſtry as this (which is the Miniſtry of Chriſts appointment) you abhor; at leaſt, when they come to touch your ſores. Then you are too proud to be taught and ruled by ſuch as theſe, though you hypocritically profeſs to be ruled by Chriſt, who ruleth his Church by his Spirit, Word and Miniſters conjunct. Then you ſay, who gave you authority to do thus and thus by me? As if you knew not that Chriſt in Scripture hath deſcribed, confirmed and limited the Miniſterial office. Like condemned Traytors, that p. 170ſhould ſay to him that …ngeth them a pardon [Who … you authority to make ſo … me?] or like a man that hath the plague or leproſie, that asketh the Phyſician [Who gave you authority to tell me that I am ſick, and put me on ſuch medicines as theſe?] or as the Iſraelite to Moſes, Exod. 2. 14. [Who made thee a Prince and a Judge over us?] not underſtanding that God by his hand would deliver them, ſaith Stephen, Act. 7. 25. Or as the Jews to Chriſt, when he was teaching men the way to heaven, Matth. 21. 23. [By what authority doſt thou theſe things, and who gave thee this authority?] ſo becauſe you hate the way of your recovery, you will not be ſaved without authority, nor be ſatisfied of their authority that would ſave you, but are like a beggar that ſhould proudly refuſe a piece of gold, and ask, By what authority p. 171do you give it me? A Miniſtry that agreeth with Gods d…ſcription▪ you cannot abide, Act. 20. … 36. Heb. 13. 7, 17. 1 Cor. 4. … 1 Theſ. 5. 12, 13. 1 Tim. 5… 17. 20. and 2 Tim. 4. 1. So that indeed it is but a mock-miniſter, a mock-ſacrament, a mock-prayer, and ſo a ſeeming vain Religion which you deſire.

7. Laſtly, you pretend alſo to ſincere obedience: If we ask you, whether you are willing to obey God? you will ſay, God forbid that any ſhould deny it. But when it comes to the particulars, and you find that he commandeth you that which fleſh and blood is againſt, and would coſt you the loſs of worldly proſperity, then you will be excuſed: and yet that you may cheat your ſouls, you will not profeſſedly diſobey; but you will perſwade your ſelves that it is no duty, and that God would not p. 172have you do that which you will not do. Like a Countrymans ſervant, that promiſeth to do all that his Maſter bids him: but when he cometh to particulars, threſhing is too hard a work, and mowing and reaping are beyond his ſtrength, and plowing is too toylſome; and in the concluſion, it is only an idle life with ſome eaſie charres, that he will be brought to. This is the Hypocrites obedience. He will obey God in all things, as far as he is able, in the general: But when it comes to particulars, To deny himſelf, and forſake his worldly proſperity for Chriſt, and to contemn the world, and live by faith, and converſe in heaven, and walk with God, and worſhip him in Spirit and truth, to love an enemy, to forgive all wrongs, to humble our ſelves to the meaneſt perſons, and to the loweſt works; to confeſs our faults with ſhame and ſorrow, p. 173and ask forgiveneſs of thoſe they have injured, theſe and other ſuch works as theſe, they will not believe to be parts of obedience, or at leaſt, will not be brought to do them.

Poor ſouls, I have ſtood here a great while to hold you the glaſs, in which, … you were willing, you might ſee your ſelves. … you will yet wink and hate the light, if you periſh in your ſelf-deceiving, who can help it?

Briefly and plainly, be it known to thee again, whoever thou art that heareſt this, that if thou have not theſe five characters following, thy Religion is all but vain and ſelf-deceiving.

1. If Gods authority, as he ſpeaketh by his Spirit, Word and Miniſters, be not higheſt with thy ſoul, and cannot do more with thee, then Kings and Parliaments, and then the world and fleſh, Mat. 23. 8, 9, 10.

p. 1742. If the … …ing glory, be not practically more eſteemed by thee, and choſen, and ſought, then any thing, or all things in the world, Mat, 6. 21. Col. 3. 4. Joh. 6. 27. 2 Tim. 4. 8, 9. Matth. 22. 5. Luke 18. 22, 23. Phil. 3. 20.

3. If thou ſee not ſuch a lovelineſs in holineſs, as being the image of God, as that thou unfeignedly deſireſt the higheſt degree of it, Matth. 5. 20. Pſal. 119. 1, 2, 3, &c. Phil. 3. 12, 13, 14.

4. If any ſin be ſo ſweet and dear to you, or ſeem ſo neceſſary, that you conſent not, and deſire not to let it go, Mat. 19. 22. Phil. 3. 8. Pſal. 66. 18.

5. If any known duty ſeem ſo coſtly, dangerous, troubleſome and unpleaſant, that ordinarily you will not do it, Mat. 16. 24, 25, 26. Pſal. 119. 6.

In a word, God muſt be loved and obeyed as God, Chriſt muſt be p. 175entertained as Chriſt: Heaven muſt be valued and ſought as Heaven; and Holineſs loved and practiſed as Holineſs: Though not to the height of their proper Worth (which none on earth is able to reach) yet ſo, as that nothing be preferred before them.

BUt yet there is one more diſcovery which if I paſs by, you will think I bawk a chief part of my text.

An unbridled tongue in a Profeſſour of Religion is enough to prove his Religion vain.

By an unbridled tongue is not meant all the ſins of our ſpeech. [If any man offend not in word, the ſame is a perfect man, and able alſo to bridle the whole body. But in many things we offend all] Iam. 3. 2. Every unwarrantable jeaſt, or angry word, or haſty raſh expreſſion, p. 176is not enough to prove a mans Religion to be in vain. Though Chriſt ſay that we ſhall anſwer for every idle word, he doth not ſay, we ſhall be condemned for every idle word: But when the tongue is unbridled, and is not kept under a holy Law, but ſuffered to be the ordinary inſtrument of wilfull known ſin, or of groſs ſin which men might know and will not, this proves the perſon void of holineſs, and conſequently his Religion vain.

Its true; every Hypocrite hath not an unbridled tongue: ſome of them have the bridle of moral precepts, and ſome of Religious education, and ſome of the preſence and awe of perſons whom they eſteem: common knowledge, with natural manſuetude and moderation doth bridle the tongues of many an Hypocrite: But as every wicked man is not a drunkard, or p. 177fornicator, and yet every drunkard or fornicator (that liveth in it) is a wicked man; ſo every Hypocrite hath not an unbridled tongue (his vice may lie ſome other way); but every man that hath an unbridled tongue is an Hypocrite, if withall he profeſs himſelf a Chriſtian.

The ſins of the tongue are of three ſorts. 1. Such as are againſt piety. 2. Such as are againſt Juſtice. 3. Such as are againſt Charity.

1. Againſt Piety, that is, directly againſt God, are, Blaſphemy, Perjury, raſh ſwearing, ſwearing by creatures, light and unreverent uſing of Gods Name, and attributes, and Word and works: pleading for falſe doctrine, or falſe worſhip: diſputing a…ainſt truth and duty: ſcorning at godlineſ… … or reaſoning againſt it. Theſe and ſuch impieties of the tongue, … p. 178the evidences of prophaneneſs in the ſpeakers heart; though ſome of them much more then others: and if the tongue be not then bridled, all is in vain.

2. Sinfull ſpeeches againſt Juſtice and charity are theſe: reproaching Parents, or Governours, or neighbours: railing and reviling: curſing: provoking others to do miſchief, or commit any ſin: diſputing againſt, and diſſwading men from truth and duty; and hindering them by your ſpeeches from a holy life, and the means of their ſalvation: calling good, evil, and evil, good: lying; ſlandering; falſe witneſs-bearing; back-biting: extenuating mens vertues, and aggravating their faults beyond the certain apparent truth: receiving, and reciting, and carrying on evil reports, which you know not to be true: endeavouring to cool mens love to others, by making p. 179them ſeem bad, when we cannot prove it: mentioning mens faults and failings without a call and juſt occaſion, unchaſt, immodeſt, ribald ſpeeches: cheating and deceitful words to wrong others in their eſtates: with other ſuch like.

But undoubtedly that ſin of the tongue which the Apoſtle here had particular reſpect to, was the reproaching of fellow-Chriſtians, eſpecially upon the occaſion of ſome differences of judgement and practice in the ſmaller matters of Religion: The Judaizing Chriſtians gave liberty to their tongues, to reproach thoſe that refuſed the uſe of thoſe ceremonies, which they uſed themſelves, and placed much of their Religion in: The quarrel was the ſame that was decided by the Apoſtles, Act. 15. and by Paul, Rom. 14. and 15. and throughout the Epiſtle to the p. 180Galathians. And this is the Religion that James calls vain here, which was much placed in ceremonies, with a pretenſe of higheſt knowledge, and a cenſorious vilifying of all that would not do as they.

There are eſpecially three ſorts that uſe to reproach each other about the matters of Religion. 1. Thoſe that are hardened to that height of impiety, as to make a mock at ſeriouſneſs and diligence in the practiſe of Chriſtianity it ſelf, hating and reproaching them that dare not ſell their ſouls at as baſe a price as they.

2. Thoſe that have ſo far extinguiſhed charity by faction and ſelf-conceit, as to confine their love and honour to their party, and to ſpeak evil of thoſe that are not of their own opinions.

3. Thoſe that give liberty to their tongues unſeaſonably, unmeaſurably p. 181or unwarrantably to ſpeak hardly of thoſe that they ſuffer by upon Religious accounts; though perhaps they are their ſuperiours whom they are bound to honour.

1. The firſt ſort are arrived at ſuch a meaſure of maliciouſneſs and miſery, that they are, as mad men, the objects of compaſſion to all men ſave themſelves. Their ſin and miſery is ſo notorious, that I need not ſay any thing to diſcover it to others, that have any thing of reaſon and true Religion: And for themſelves, being ſo far forſaken of God, as to hate and reproach the means of their ſalvation, no wonder if … they are given over to tha… blindneſs as not to underſtand … words that ſhould … them▪ and neither to … their … the light that would …: and to ſuch Impen…, as not to feel or p. 182fear the wrath and threatnings of the Almighty; but boldly to rage on, till Hell hath brought them to their wits. Prov. 14. 16. A wiſe man feareth and departeth from evil, but the fool rageth and is confident. Yet this much briefly I ſhall ſay to theſe, if any of them be this day my auditors, that I may not leave them as utterly paſt hope.